Revelation 1

Revelation is the book of consummation:
Genesis-----The commencement of Heaven and earth (1:1)
Revelation--The consummation of Heaven and Earth (21:1)

Genesis-----The entrance of sin and the curse (3:1-19)
Revelation--The end of sin and the curse (21:27; 22:3)

Genesis-----The dawn of Satan and his activities (3:1-7)
Revelation--The doom of Satan and his activities (20:10)

Genesis-----The tree of life is relinquished (2:9; 3:24)
Revelation--The tree of life is regained (22:3)

Genesis-----Death makes its entrance (2:17; 5:5)
Revelation--Death makes its exit (21:4)

Genesis-----Sorrow begins (3:16)
Revelation--Sorrow is banished (21:4)

1) Revelation helps us see our situation in its true perspective. We are living between two worlds: the first heaven and earth, which are destined for destruction; and the new creation, to which we already belong as God’s holy city, the bride now being beautified for her Husband. Jesus’ Revelation to the churches through John is given to help us navigate the paradoxes built into the ‘betweenness’ of our situation. Revelation is also brutally frank in revealing the call to follow Christ as a call to suffering and even death. More than this, Jesus shows us that his victory over the enemy has blazed the trail for our victory.
2) Revelation helps us see our enemies in their true colors. Revelation calls the church, Jesus’ witness, to exercise wise discernment, lest we be taken in by an impressive image that masks an ugly and empty reality. The enemies include the beast (the power of government), the false prophet (religious deception), and the harlot (the idolatrous allure of material affluence and social acceptance).
3) Revelation helps us see our Champion in his true glory. Whenever Revelation works on us as God intends it to, we trust, love, and fear Jesus more. The purpose of its graphic portrayals of the dragon’s heavy artillery is not to haunt us with nightmares or keep us awake with night sweats. It is to direct our eyes and hearts away from ourselves, to focus instead on Christ, the seed of the woman who crushed the ancient serpent’s head and now sits on God’s throne. He is the lion of Judah, the slain Lamb, the captain of heaven’s armies, the faithful witness, the husband who lives his bride, etc.
4) Revelation helps us see ourselves in our true beauty. Jesus loves his church. Of course he is not blind to her blemishes, nor will he leave them untreated to mar his brides complexion when our wedding day arrives. But Revelation shows us the lengths to which the Lamb has gone and will go to make us the holy city in whom he will dwell forever. Christ loves his church and binds himself to her with bonds that no enemy from without and no failure of ours from within can sever.”
5) Revelation helps us endure suffering, stay pure, and bear witness to Christ. The first century churches that John was writing to faced suffering and even martyrdom. He wrote to encourage them to press on through suffering. He also wrote to warn us of the devil’s appealing power and alluring guise, helping us fight spiritual seduction. Finally, Revelation keeps us from withdrawing into a religious ghetto and keeping the gospel a secret. The church is called to be Jesus’ witnesses, fearless in engaging the culture because we are confident in his care for as long as our mission on earth lasts.
Triumph of the Lamb by Dennis Johnson.

April 16, 2020: Contemporaries keep using the term “apocalypse,” but literalist biblical interpretation notwithstanding, the term doesn’t mean what many think it means. Deriving from the Greek apokalypsis, the word means “unveiling” or “revelation.” Hence, the title given to the final book of the Christian Bible, “The Apocalypse of John,” is accurately translated “Revelation” not “Cataclysm.” Not “The End.” Unfortunately, this root meaning has been forgotten in popular circles. When the term is understood as “unveiling,” we can then ask the right questions: What does this pandemic unveil? What have we refused to see about ourselves and the precarious world we’ve built, a world that now stands exposed and tottering in the harsh light of this unasked-for revelation? If we permit this crisis to expose the fissures of our failing world, this pandemic will have served as properly apocalyptic. If instead, despite its devastating toll, we return to an obsolete and unsustainable world, nothing meaningful will have been revealed. ABC Religion & Ethics: Is this an Apocalypse? We certainly hope so – you should to

Revelation 1:1:
“The revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass: and he sent and signified it by his angel unto his servant John”

The revelation of Jesus Christ, the mysterious book of prophecy which relates the events leading to the end of the world and coming of the new Jerusalem–is coming! All things symbolized by God’s messenger angel “must shortly come to pass”. That’s one of those promises that we earthly minded Christians don’t think about much. Personally, though the book of Revelation is available to all men, I believe it will only be understood by those who it is directed to: “His servants.” It will also become more real as more is revealed as the time gets closer. Revelation begins with God. Every truth which men discover is two things: a discovery of the human mind and a gift from God. Man cannot create the truth, only receive it from God....and from God, it needs to be revealed. The Greek word for “Revelation” is “apokalupsis.” “Apokalupsis” is composed of two parts. “Apo” meaning “away from” and “kalupsis” a veiling. “Apokalupsis”, therefore, means an “unveiling, a revealing.” It was not originally a religious word, it meant simply a disclosing of any fact.

The purpose is to "show unto His servants things which shortly come to pass." Who are His servants? They are Christ's bondmen, His bondslaves. If the Revelation is a closed book to the majority of Gods children, it is quite possible that for this reason it is so. Eight times in the book we find the admonition, "He that hath an ear to hear, let him hear." (2:7,11,17,29' 3:6,13,22; 13:9)/. It takes the circumcised ear of a willing bondslave od Jesus Christ to hear with understanding the truths set forth in this book. It was never Gods intention to hold back the meaning of the Revelation, but rather to show, to exhibit, to make known its meaning. All who willingly submit to Christ will have little difficulty with this book.

The Revelation of Jesus Christ: The ancient Greek word translated Revelation is apokalupsis (apocalypse). The word simply means “a revealing, an unveiling.” The Book of Revelation is the Revelation of Jesus Christ in the sense that it belongs to Him, He is the one doing the revealing. It is also Jesus’ Revelation in the sense that He is the object revealed; Jesus is the person revealed by the book. -Enduring Word

John is referred to as God's servant in Revelation 1:1. The Greek word translated "servant" means a slave. Just as a slave in ancient times did whatever his master told him to do, so John obeyed whatever God instructed him to do. In this case, God trusted John to communicate the revelation of Jesus Christ. The same Greek word, translated "servant," identifies New Testament figures such as Paul, Timothy, James, Peter, and Jude (Romans 1:1; Philippians 1:1; Titus 1:1; James 1:1; 2 Peter 1:1; and Jude 1:1). -Bible Ref

The English word revelation is an attempt to translate the Greek word apokalypsus. The same word is also often transliterated into English as apocalypse. The word carries two senses with it: first, it speaks of a catastrophic or destructive ending. A second and different meaning is that it speaks of the unveiling of a mystery.
Apringius of Beja who lived in the mid 6th century said this: “Revelation makes known what we cannot know. From this we learn that his book is called an Apocalypse, that is, “revelation”, which manifests those secrets which are hidden and unknown to the senses, and that unless Christ Himself reveals them, he who (would) perceive the revelation will not have the strength to understand what he sees.” -Torah Class

Revelation 1:2:
Who bare record of the word of God, and of the testimony of Jesus Christ, and of all the things that he saw

A lot of the things John is about to describe, he saw in visions.

The phrase word of God is a signature of the Apostle John and occurs in John John 1:1; 1Jn. 1Jn. 1:1; 1Jn. 2:14; 1Jn. 5:7; Rev. Rev. 1:2; Rev. 19:13. This is strong evidence that John the Apostle is indeed the author of this work, as tradition holds. There are many parallels between Jesus and God’s revealed word:
Among the parallels between Jesus and Scripture are 1) their eternality; 2) their production by the Holy Spirit; 3) a divine message embodied in earthly form; 4) the accommodation of man’s limited intellect; 5) perfect—without sin; 6) having unique divine authority; 7) rejected by man; 8) victorious over foes; 9) revealed by faith; 10) bearing witness one to another; 11) the sole means of revelation of the Father; 12) called the Word of God. -- --Bible Study Tools-

To “bare record” indicates that John saw these things. John proclaims in his books that he is an eye witness testifying of all he saw and heard.
John could easily bear record of the Word (Jesus). He was a daily companion of Jesus. This particular Scripture however is speaking of the things that John sees in his visions. The testimony of Jesus is salvation to all who believe. -Discover Revelation

Revelation 1:3:
Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near

The man who hears the word is blessed. Men died to give it to us; and the professional clergy sought for a long time to keep it to themselves.
This is the first of 7 blessings in the book. By reads is meant to be read aloud, the letters to the churches were to be read aloud, this was common practise in the early church (Col 4:16, 1 Thess 5:27). Those who hear and take to heart is plural meaning the rest of the church. By this prophecy is meant the whole book of Revelation not just part of it (see also 22:7, 22:18), this guards against the idea that the church is not around from chapter four through twenty meaning that it does not need to take to heart that portion of the book. The blessing implies, because the 'time is near', that what is written is useful for all generations of the church, not just those to whom it was written. This means that it cannot apply only to Johns generation or to the generation when Christ returns but it applies to all God's people throughout all generations. This is confirmed from the history of the church, in which believers of all generations have been persecuted. Blessed are those who hear it and take to heart what is written in it - in 22:7 there is a blessing on those who keep the words of the prophecy in this book. It will purify you and uphold you during persecution; it will keep you from entanglement or compromise with the world. It will give you courage through the great tribulation, you will be an overcomer so that you will be able to join in with all God's people in the praise of the Lamb at the wedding supper of the Lamb, Rev 19:9.

The blessing is promised to those that "hear the word of this prophecy." It is the open (or circumcised) ear that is required. The admonition is of such tremendous importance, it appears at the very commencement, and again at the close of the Book (22:18).
The blessing is promised to all who "keep those things which are written therein." FW Grant said, "this keeping is observing them in such a way that our practical conduct shall be governed by them." To keep is to give heed to, as of keeping our Lords commandments.

No book in the Bible has an introduction and a conclusion quite like this one. It commences with a promised blessing (1:3) and closes with a promised blessing (22:7). Altogether there are seven beatitudes, the word "blessed" appearing seven times. It's the same word used by out Lord in the Sermon on the Mount (Matt 5:1-11). The beatitudes of the Revelation provide seven tests for an interesting study:
The Blessed Challenge (1:3)
The Blessed Comfort (14:13)
The Blessed Cautiousness (16:15)
The Blessed Calling (19:9)
The Blessed Conquest (20:6)
The Blessed Cherishing (22:7)
The Blessed Conformity (22:14).

Revelation 1:4-5:
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood

The churches which John addressed were in the province of Asia, not the continent Asia, but one of the provinces of Asia minor. These seven churches are representatives of the entire church, and prophetically unfold the history of the church on earth.

Grace is the undeserved and unmerited favor of God, Grace is bestowed on undeserving sinners and always preceded conviction, repentance, faith, regeneration, or peace.

Peace comes to the soul as a result of justification or conversion. Such peace may be perfected in entire sanctification and deepened by a life of dependence on God.

The word "witness" is characteristic of John. John obtained this word from the lips of his loving Lord. "For this cause came I into the world, that I should bear witness unto the truth." Christ himself claimed to be a special, peculiar witness to the world. He witnesses by his words and works. He witnessed by lip and life. He was and is the faithful witness.

“Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love John also calls Jesus “the firstborn of the dead,” a common way that early Christians expressed their belief that Jesus is the first of God’s righteous people to be resurrected and who guarantees the resurrection of believers (1 Cor. 15:20; Col. 1:18). This gave hope to the original readers of Revelation that even if they died for their faith, they would live again because they were united to Christ. As the church father Athanasius of Alexandria comments, “Since Jesus has risen, we too shall rise from the dead from him and through him.” -Ligonier

Revelations 1:6:
And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Instead of being "kings and priests unto God and his Father" in Christ, we are television addicts (an average of four hours daily) who have little time for the Bible and prayer. We are losing by default.

Revelation 1:5-6 declares that you are a King and a Priest in His Kingdom. “Now you understand that I have imparted to you all my authority to trample over his kingdom. You will trample upon every demon before you and overcome every power Satan possesses. Absolutely nothing will be able to harm you as you walk in this authority.” — Luke 10:19

Christ made us a kingdom, priests to God His Father. Notice that this word ‘made’ is in the past tense. We already are so designated as God’s children. The church, you must understand, has a glorious role in the earth right now. We cannot think that this is only for heaven.

C Peter Wagner Files

Dominion has to do with control. Dominion has to do with rulership. Dominion has to do with authority and subduing. And it relates to society — in other words what is talked about, what the values are in heaven [that] need to be made manifest here on earth. Dominion means being the head and not the tail. Dominion means ruling as kings. It says in Revelation chapter 1:6 that "he has made us kings and priests," and check the rest of that verse, it says "for dominion." So we are kings for dominion. -C. Peter Wagner

Revelation 1:7:
Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen

..then will every knee bow and proclaim “Jesus Christ is Lord.” Some translations use the word “wail” instead of “mourn.” I think “wail” works better and is a more apt description.
With what consternation and shame will his rejectors behold him. With what horror will those behold him who have blasphemed. His name, denied his deity, and refused to acknowledge Him as Lord. The consternation and agony of the nations may be seen from the fact that they wail (mourn) because of Him. Some of us would be so happy to see Him, but, oh, the weeping and wailing of the despisers and unbelievers.
It is evident from this verse that the world is to be utterly unprepared to meet the Prince of the kings of the earth. This does not sound like the conversion of the world, and the ushering of the golden age of mankind–”all kindreds (tribes) of the earth shall wail because of Him.”

Revelation 1:8:
“I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.”

Alpha is the first letter and Omega the last letter of the Greek alphabet. There can be no written language without the letters. Letters are necessary to language. Christ was and is the Word of God. He is God's language. He is God's Word. He is God's last Word to man. He was the eternal Word of God and shall ever be the external Word of God. Alpha takes back before the beginning, while Omega takes us forward to an beyond the end of time.

Rob Phillips Files

Jesus repeats the Father’s self-description as “the Alpha and the Omega” and applies it to himself in Revelation 22:13. Further, Jesus refers to himself as “Lord” in the Gospels (e.g., Matt. 12:8; John 13:13-14), and eyewitnesses of Jesus ascribe to him the same title (e.g., John 20:28; Acts 2:36). Jesus and the New Testament writers also affirm the deity of Christ, which includes his transcendence and omnipotence. Thus, both the Father and the Son may rightly lay claim to being “the one who is, who was, and who is to come, the Almighty.”
--Rob Phillips; John’s testimony from Patmos; 12.21.21

Revelation 1:9:
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

The only brotherhood of which the Bible speaks is the brotherhood of believers. God is the creator and maker of all men and in that sense all men are His offspring, but God is Father only to those who believe.
Patmos was a lonely isle in the Aegean Sea. It was about 30 miles in circumference. It was barren and desolate rock. John was banished to this island because of his loyalty to God’s Word and because he refused to hush his testimony to the saving, sanctifying, and satisfying power of Jesus Christ. Had John despised or refused the tribulation we may never have received such a revelation. The desolate places of life may bring the Divine Presence near to us. Tribulation and revelation generally go together.

Revelation 1:10:
I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

Not that the voice was musical, but that in John's mind it was as a voice which commanded attention.
Our English word "church" is derived from the Greek word kuriakon, which means "belonging to a lord." But of itself, kuriakon has absolutely no religious connotation. It simply meant "the lord or master of a property." It is never used in the Bible in reference to the body of Jesus Christ (the church).
Kuriakon is used where it says "on the Lord's [kuriakon] day." It doesn't mean Sunday nor the Sabbath. It means the Day of the Lord, which is at the end-time. So it is a day belonging to the Lord. How did this get into the English language? It was the English-speaking Israelites who transformed kuriakon into a religious term. It emerged first in the word kirk, and finally evolved through the centuries into the word "church." Its first usage in English was as a building in which religious meetings were held, but eventually became used for the people in the building too. Kuriakon is not used in Acts 7:38. Ecclesia is, which means "assembly, group" and it is even used in the Bible for a mob.

Revelation 1:11:
saying, “I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.”

The churches give us an almost inexhaustible storehouse of wisdom and knowledge. The seven churches are representative of the church as a whole; the number seven symbolizing completion or perfection.. These churches were not physically very far from where John was on the island so he was familiar with them. There were about sixty known churches at the time this was written, so we must note that these were chosen for their peculiarities of worship. John did not choose these, Jesus did. The purpose in sending these messages to the churches is so they can see their error and change.

Revelation 1:12:
Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands,

The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only light; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest preciousness and sacredness; so that in the Zend Avesta, "golden" is synonymous with heavenly or divine --Jamieson-Fausset-Brown Bible Commentary

John is about to enter into the experience of many other prophets who were given a revelation of the glory of the Lord, usually near the beginning of their prophetic ministry. We think of Moses (Ex. Ex. 33:22-23; Ex. 34:5-6), Ezekiel (Eze. Eze. 1:1), Isaiah (Isa. Isa. 6:1), Daniel (Dan. Dan. 10:5-6), and Paul (Acts Acts 9:3; Acts 22:6). John had been given a previous taste of God’s glory on the Mount of Transfiguration with Peter and James (Mtt. Mat. 17:1; Mark Mark 9:2; Luke Luke 9:29). --Bible Study Tools

To see the voice. As in Genesis 3:8, "the voice" is put for the speaker. This is the right method in studying the Revelation; we must, like St. John, "turn to see the voice." We must look, not to the events about which it seems to us to speak, but to him who utters it. --Pulpit Commentary

Revelation 1:20; in allusion to the seven lamps in the candlestick of the sanctuary, Exodus 25:37; compared to "candlesticks", for the use of them, which is to hold forth light; these have none of themselves, but what is put into them, and being put into them, they hold it forth; so the churches of Christ have no light of themselves, but what is put into them; and the light which is put into them, is not the mere light of nature, nor the law of Moses, but the Gospel of Christ; which dispels darkness, and is the means of enlightening sinners, and gives light to saints, by which they walk and work; and this light is put into the churches by Christ, whose the Gospel is, and who is himself come a light into the world; and being put here by him, it is held forth by them, especially by the ministers of it, who are the lights of the world, both by their ministry, and in their lives and conversations: and they are compared to "golden" candlesticks, because of their excellency, preciousness, and value, in the esteem of Christ; and for their brightness and purity in doctrine, discipline, and life; and for their splendour, glory, and beauty; and for their stability and duration; and though they are liable to corruption and taint, yet may be melted, refined, and purified as gold. --Gills Exposition

Revelation 1:13:
"And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle."

The seven candlesticks (some translations use the word "lampstands") are the seven churches. (see Rev 1:20).

E. Swedenborg

And in the midst of the seven lampstands One like unto the Son of man, signifies the Lord as to the Word, from whom that church is. It is known from the Word, that the Lord called Himself "the Son of God," and also "the Son of man;" that by "the Son of God" He meant Himself as to the Divine Human, and by the "Son of man," Himself as to the Word, is fully demonstrated in The Doctrine of the New Jerusalem concerning the Lord (L n. 19-28); and as it is there fully confirmed from the Word, it is unnecessary to add any further confirmation here. Now, because the Lord represented Himself before John as the Word, therefore as seen by him, He is called "the Son of man." He represented Himself as the Word, because the New Church is treated of, which is a church from the Word, and according to the understanding of it. That the church is from the Word, and that such as its understanding of the Word is, such is the church, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (Sacred n. 76-79). As the church is a church from the Lord through the Word, therefore the Son of man was seen in the midst of the lampstands; "in the midst" signifies in the inmost, from which the things which are round about, or which are without, derive their essence, here, their light or intelligence. That the inmost is the all in the things which are round about, or without, is shown in many places in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom; it is like light and flame in the midst, from which all the circumferences receive light and heat. "In the midst," has the same signification in the following passages in the Word:--

Cry out and shout, O inhabitant of Zion; for great is the Holy One of Israel in the midst of thee (Isa. 12:6).
God is my King working salvation in the midst of the earth (Ps. 74:12). God doing mercy in the midst of the temple (Ps. 48:9).
God standeth in the assembly of God; he will judge in the midst of the gods (Ps. 82:1).
They are called "gods" who are in Divine truths from the Lord, and, abstractly, the truths themselves:--

Behold, I send an angel before thee; beware of his face, for My name is in the midst of him (Exod. 23:20, 21).
"The name of Jehovah" is all the Divine; "in the midst," is in the inmost, and thence in everything of it. "The midst" also signifies the inmost, and thence the all, in many other passages in the Word, where evils are also treated of, as in (Isa. 24:13; Jer. 23:9; Ps. 5:9; Jer. 9:4, 5; Ps. 36:1; 55:4; 62:4). These passages are adduced in order to show, that "in the midst of the lampstands" signifies in the inmost, from which the church and everything of it is derived; for the church and everything of it is from the Lord through the Word.
--E. Swedenborg (1688-1772)

Jesus hair is white, like wool or snow. Whiteness is a symbol of purity and a freedom from sin. ""Come now, and let us reason together," says the LORD, "Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool"" (Isaiah 1:18). It is an apt description of the one who lived on this earth without sin (II Corinthians 5:21; I Peter 2:22; I John 3:5).
The description of Jesus' hair is very like Daniel's description of the Ancient of Days: "I watched till thrones were put in place, and the Ancient of Days was seated; His garment was white as snow, and the hair of His head was like pure wool. His throne was a fiery flame, its wheels a burning fire" (Daniel 7:9). White hair is usually associated with an elderly person who has gained wisdom through experience (Leviticus 19:32; Proverbs 16:31). God, being eternal, would be best described as being very old and very wise. Jesus, being a part of the Godhead and eternal, would share the same characteristic. Thus the symbols portraying God, the Father, in the Old Testament are now being applied to God, the Son, in the New Testament.

Revelation 1:14:
His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

Christ's hair was white like wool (Rev. 1 v.14). Christ's white hair is symbolic of His title, the Alpha and Omega, the first and the last. Christ is eternal, from everlasting to everlasting. When the prophet Daniel had a similar vision, he also described Him as having hair "like pure wool, "raiment" white as snow, "and eyes "as a flame of fire." (Dan 7 v.9)

Christ's eyes were as a flame of fire (Rev.1 v.14). This description is also found in Revelation 19 v.11-12 where Christ is pictured as a judge and Conqueror over the Antichrist and the nations of the earth who have gathered together for the Battle of Armageddon. His eyes of fire symbolize perfect discernment.

John was at the transfiguration of Jesus and had seen a glimpse of what He would be like then. We are looking here through John's eyes as he describes what he sees. This white hair can mean several different things. One is that white hair goes with Daniel's description of the Ancient of Days. --Discover Revelation

Thomas Watson

""Do you not fear me? says the Lord: will you not tremble at my presence?" Jer 5:22. We have enough of fear of men. Fear makes danger appear greater, and sin less; but let us fear the King of kings, who has power to cast body and soul into hell. Luke 12:5. As one wedge drives out another, so the fear of God would drive out all base carnal fear. Let us fear that God whose throne is set above all kings; they may be mighty—but he is almighty. Kings have no power—but what God has given them; their power is limited, his is infinite. Let us fear this King, whose eyes are "as a flame of fire." Rev 1:14. "The mountains quake at him; and the rocks are thrown down by him." Nahum 1:5, 6. If he stamps with his foot, all the creatures are presently up in a battalion to fight for him. Oh, tremble and fear before this God. The fear of God, is the doorkeeper of the soul. It keeps sin from entering. "How can I do this great wickedness, and sin against God?" Gen 39:9."
― Thomas Watson, The Lord's Prayer

Revelation 1:15:
And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.

A child with no discipline is a monster. And so is a church. That’s why Jesus showed John this picture in verse 15. John knew about brass. He knew about the furnace. Brass or bronze was the metal of choice for weapons of destruction. And if it had been burned in a furnace, it was pure and tempered strong. Strong, hot, pure, and powerful. This is a picture of judgment. A picture of discipline. Scripture says in Hebrews 12:6-7, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” Jesus is our judge. Jesus is going to discipline us. If He quits disciplining us as a church, that means one of two things. It either means we’re perfect—which that isn’t going to happen. Or it means He’s put us off. Oh Lord, never stop disciplining us!

Revelation 1:17-18:
"And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death."

Familiarity with and love for our precious saviour must never deflect our reverence of Who He is, nor must the dreadful awe of His eternal Presence prevent us from resting our head on His bosom and walking and talking with Him in the cool of the day. For He laid His right hand on John, just as He does with each of His fearful children saying, fear not, it is I, don’t be afraid.
The gentle touch of His right hand and the comforting words that fall from His lips are for all God’s children. He is to be first and last in every area of our lives just as He was with John, for He is the beginning and the end of creation, and we are that new creation in Christ.-Daily Verse

Dietrich Von Hildebrand Files

"..we must stress above all the fact that we humans are in God's hands, that He alone must decide when we shall die. In death we are touched by God in a unique way. Unlike so many events in our earthly life, death neither includes or depends on our free cooperation: we undergo death. God alone is the Lord of life and death. Essentially linked to this truth is another one: on the purely natural plane, death can dominate us. Once it has occurred there is no way to reverse it. But it is not within our power to deprive another human of life? Can we not intervene and cause the death of another? Certainly. But this possibility--and frightening actuality--has no significance when we realize that God alone has the right to dispose of innocence human life.
Legitimate human authority, of course, acting as God's partial representative on earth, may punish certain crimes with death. And we may lawfully kill an aggressor in self-defense. But a frightful wrong, a very serious sin occurs when we take the life of an innocent person of our own free will. The same sin is present when we take our own life. Murder and suicide thus are indeed possible and available to us--yet only in the same ways as are other sins. Their being possible does not change the fact that to God alone belongs the right to rule human life and death. Murder and suicide directly attack their high value of human life and are sins for this very reason. Murder is the most extreme from of irreverence and lack of love. As Plato argued, when we commit murder, we usurp a right that belongs to God alone.
--Dietrich von Hildebrand; Jaws of Death Gate of Heaven; [c]1980

Charles Spurgeon

"Low thoughts of the Lord are exceedingly mischievous to believers. If you sink your estimate of him you shift everything else in the same proportion. He who thinks lightly of the Savior thinks so much the less of the evil of sin; and, consequently, he becomes callous as to the past, careless as to the present, and venturesome as to the future. He thinks little of the punishment due to sin, because he has small notions of the atonement made for sin. Christian activity for right is also abated; as well as holy horror of wrong. He who thinks lightly of the Lord Jesus renders to him but small service; he does not estimate the Redeemer's love at a rate high enough to stir his soul to ardor; if he does not count the blood wherewith he was redeemed an unholy thing, yet he thinks it a small matter, not at all sufficient to claim from him life-long service. Gratitude is weak when favors are undervalued. He serves little who loves little, and he loves little who has no sense of having been greatly beloved. The man who thinks lightly of Christ also has but poor comfort as to his own security. With a little Savior I am still in danger, but if he be the mighty God, able to save unto the uttermost, then am I safe in his protecting hand, and my consolations are rich and abounding. In these, and a thousand other ways, an unworthy estimate of our Lord will prove most solemnly injurious. The Lord deliver us from this evil." --Charles Spurgeon

Revelation 1:18-20:
18 I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.
19 Write the things which you have seen, and the things which are, and the things which will take place after this.
20 The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.