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Fear Not (Revelation 1:9-20)
I am often brought back in my pilgrimage to
the words of Archbishop William Temple who observed:
"What we must completely get away from is the notion that the world
as it now exists is a rational whole; we must think of its unity not
by the analogy of a picture, of which all parts exist at once, but by
the analogy of a drama, where, if it is good enough, the full meaning
of the first scene only becomes apparent with the final curtain; and
we are in the middle of this. Consequently the world as we see it is
strictly unintelligible. We can only have faith that it will become
intelligible when the divine purpose, which is the explanation of it,
is accomplished." (F. A. Iremonger, William Temple, London 1948, p.22.)
What Archbishop Temple said of the world might be said of the church
in the world. It is a drama in process, and the full meaning will indeed
become apparent with the final curtain. Meanwhile, we must recognise
what we are in the middle of, and to what end it is taking us (1 John
3:2-3). In this respect I find John's great vision of Jesus at the beginning
of Revelation both comforting and encouraging.
This revelation was to be passed around the seven churches to which
the first three chapters are addressed but would, from these centres,
have been sent further afield to the church in the world. It is written
to and for us and for all generations of Christians.
The person John saw is described as "someone 'like a son of man'" (v.13),
echoing the title most favoured by Jesus for himself and describing
the underlying humanity of Jesus and yet clearly speaking of his divinity
(Daniel 7:9-14). This is more than a man standing before John and his
description echoes terms used throughout Scripture to describe the Divine:
He is described as "dressed in a robe
reaching down to his feet and with a golden sash round his chest"
denoting someone of distinction and, some commentators would say, dressed
in the garb of a high priest (Hebrews 7).
"His head and hair were white like wool,
as white as snow, and his eyes were like blazing fire".
White wool symbolises wisdom, holiness and deity and this description
echoes 'the Ancient of Days' of Daniel 7.
"His voice was like the sound of rushing
waters", a description applied by Ezekiel
to the voice of God (Ezekiel 43:2)
"Out of his mouth came a sharp double-edged
sword" symbolising Divine judgement (Isaiah
49:2; Hebrews 4:12)
When John saw him, "I fell down at his
feet as though dead. Then he placed his hand on me and said: 'Do not
be afraid.'"
Why 'do not be afraid?'
John was exiled to Patmos "for the sake of
the gospel" (v.10); The world was awash
with strange beliefs and idolatry; The Emperor and tyrant Domitian was
on the Roman Imperial throne; Rome was beginning to enforce the cult
of emperor worship; Christians were facing increasing hostility and
persecution. The Revelation of John itself contains dire warnings of
coming opposition and the barbaric hordes were about to overthrow the
ordered world of the Roman empire.
Multiculturalism, multifaith, intolerance, political uncertainty, growing
hostility towards the church, shifting populations, sounds familiar?
The second century pagan philosopher Celsus asked the Christians, "Why
should your God come to live on earth? Didn't he know what was going
on there?"
That is the wonderful thing about our gospel and about this revelation.
God did come into a world whose condition was known to him and he loved
the world so much that in Christ he was reconciling the world to himself.
And here was that same 'Son of Man' showing in vision his role as risen
Christ and Lord. Dressed as our great High Priest, he is shown to be
God himself, with the voice of God, and the sword of God's judgement.
In Matthew's gospel we are given the promise, "Surely
I will be with you always, to the very end of the age" (Matthew
28:20) and here He is shown walking among the seven lamp stands that
represent the church. He is not simply a memory but a real presence
with the saints of God in all ages. The church is scattered abroad,
as are the seven churches of Asia Minor and yet he is moving in his
church and, despite appearances, he has control of everything. He holds
in his right hand (indicating favour and protection) the seven stars
(messengers of God) - we are in his hands.
He "holds the keys of death and Hades"
indicating absolute control over their domain. In Matthew's gospel again
we have the promise, "I will build my
church, and the gates of Hades will not overcome it"
(Matthew 16:18). No wonder for Christ had mastered the last enemy death
and taken him captive.
John introduces his vision by describing the condition of his own life
and the trials of the saints at that time:
I, John, your brother and companion in
the suffering and kingdom and patient endurance that are ours in Jesus,
was on the island of Patmos because of the word of God and the testimony
of Jesus (Rev.1:9)
It seems that the trials and the kingdom go together and we should never
allow anyone to tell us otherwise. John writes however not of resignation
to his lot but of manly endurance (Perseverance c.f. 2:2). We may find
ourselves sometimes on our own metaphorical Patmos, "for the sake of
the gospel". At such times we need to remember that Christ is with his
church and walks among us by his Spirit and that, despite appearances,
he holds all things, especially his own, firmly in his hands. He tells
us, "Do not fear".
On Patmos we should expect to suffer for the gospel but in the Spirit
we, like John, can see him and can know that we reign with him (Ephesians
2:6). May we know his presence this week as we move through this world
to our eternal inheritance, "that can never perish, spoil or fade
- kept in heaven for you, who through faith are shielded by God's power
until the coming of the salvation that is ready to be revealed in the
last time" (1 Peter 1:4-5).