Tag: Daniel

Revelation 1: The True Focus of Revelation is Jesus Christ

The Book of Revelation opens with a strong, declarative statement: this is the revelation of Jesus Christ. The Apostle John makes this emphatic point to ensure that readers keep their focus on Jesus as He is revealed through the many visions describing God’s judgments, rather than being distracted in speculation about peripheral elements like the beast, the dragon, or natural disasters. The book invites the church of that time to see Christ in a newly revealed way, offering encouragement during periods of persecution and suffering.

In particular, the description of Jesus in Revelation 1 builds upon the majestic portrayal of the Son of Man in the Book of Daniel, further emphasizing His ultimate sovereignty, authority, and everlasting power over all realms—both in heaven and on earth. This vision must have been an immense comfort and source of strength for the first-century church. And the remarkable thing is that this invitation to know Christ in His fullness extends to the church today as well.

Summary

The book was introduced as the Revelation of Jesus Christ, given by God and communicated by His angel to His bond servant John. John began his letter by greeting his fellow partaker in suffering, the seven churches in Asia, with an emphatic, encouraging message that praises God for His glory and dominion that transcend time boundaries and that Jesus would certainly be coming back with clouds. 

Then, John went on to share his brief, but powerful encountering experience with Jesus in the Spirit on one of the Lord’s days while he was on Patmos Island. First, he stated that he heard a loud voice like the sound of a trumpet that commanded him to write what he would see in a book and send it to the seven churches in Asia. Then, he saw the one like a son man, who manifested a majestic and awe-inspiring image, in the middle of the seven golden lamp stands. Although John fell at His feet like a dead man, he was comforted by the son of man and was told to write things that he had seen, he was seeing, and he would see. 

The Revelation of Jesus Christ: The True Focus

  • Revelation (apokalypsis in Greek): laying bare, a disclosure of truth, cornering things before unknown, manifestation, appearance.

Right from the start, the very first phrase captures the essence of the book: “The Revelation of Jesus Christ.” This is not a revelation of the Apostle John himself. Though he was a faithful servant of God and entrusted to deliver the message, John was merely the messenger. The central focus of the book is not the end of the world, nor does it center on the rise of the dragon, the beast, or the angels and their judgments through catastrophic events like natural disasters. While these dramatic elements are described in detail and capture much attention, they are not the primary focus. The purpose of Revelation is to reveal Jesus Christ. The word “revelation” in Greek, apokalypsis, means the unveiling or disclosing of truths previously unknown. In this case, it appears that apokalypsis points to a fuller disclosure of certain often-overlooked attributes of Jesus Christ, which would serve as an encouragement to His followers enduring persecution and suffering.

One of the risks when reading Revelation is the temptation to focus disproportionately on the events or peripheral elements described. It’s crucial that we not let these aspects distract us from the main subject: Jesus Christ. Perhaps this is why John begins with a strong, clear statement: “The Revelation of Jesus Christ.” Just as John used the word “sign” (sēmeion in Greek) in his Gospel to emphasize that the seven recorded miracles were not significant in themselves but pointed to God and Jesus, so too in Revelation the awe-inspiring, fearful, and at times unsettling visions serve a similar purpose. They function as signs pointing back to Jesus.

As we read chapter 1 and the rest of Revelation, let us focus on the character of Jesus Christ rather than speculating about other elements. One of the key messages of Revelation is that Jesus is coming back with the clouds, which often symbolize the full presence of God. His return will fulfill His promise to His disciples and the world—for ultimate redemption and the full manifestation of His presence. While the timing of this return is known only to the Father, many have attempted to speculate, only to reveal the futility of such efforts. Our task is not to predict the when, but to focus on the certainty of His return and what it reveals about His character.

Three Key Titles of Christ in Revelation

As a starting point of the Revelation of Jesus Christ, John reminds the readers of the three fundamental descriptions associated with the Lord Jesus Christ in Revelation 1:5: the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. Jesus as “the faithful witness” signifies His role in perfectly revealing and testifying the truth of God.  Jesus as “the firstborn of the dead” points to His resurrection after the death on the cross, highlighting His power even over death (Col 1:18, 1 Corinth 15:20-23, Romans 8:39). “The ruler of the kings” affirms Jesus’ ultimate authority over all, including all mankind’s power structure and institutions. John reminds the readers of Jesus again of these important characters and attributes of Jesus – in part to strengthen those who were undergoing persecution and suffering.  

Christ’s Majestic Revelation: A New Vision of Authority

Revelation 1 introduces a unique and majestic portrayal of Jesus Christ, which echoes the descriptions from the Old Testament, particularly from the book of Daniel, but also presents new revelatory aspects of His divine nature and role that are distinct from the rest of the New Testament. The depiction of a son of man in the Revelation is similar to that in Daniel, but expands farther with more descriptive details and unique elements. 

The description of highlighted Jesus’ characters in Revelation 1 builds upon the imagery found in the book of Daniel but goes much farther. Daniel shows a glimpse of the son of man’s authority and majesty, but Revelation unveils the son of man in additional ways: His presence that transcends time boundaries, His majestic descriptions that show His kingly authority, and His ultimate grip transcends heaven. 

First, Jesus says, “I am the first and the last, echoing the earliest statement by the Lord God that He is the Alpha and Omega. His statement symbolizes that He is the origin and completion of all things. This identification is unique in the book of the Revelation and emphasizes Christ’s eternal, uncreated and His sovereign control over history. This identification is the repeat yet expanded version of the description given in Daniel (7:13-14) which describes a son of man, who came to the Ancient Days, was given dominion and glory and a kingdom that is an everlasting one immune to destruction. 

Second, Revelation 1 expands upon the majestic descriptions found in Daniel 7, presenting Jesus in His glorified, post-resurrection state. The imagery of Christ in Revelation in 1:12-16 is more vivid and complete, emphasizing His identity as both Judge and King. His white wool-like hair shows His wisdom. His fiery eyes symbolizes His penetrating discernment (His people from those of the beast), the bronze feet His steadfastness and purity, and sharp-two edged word His powerful judgment. 

Third, revelation 1 shows more specifically Jesus’ ultimate authority over the realm that is largely invisible – the dead. Although Jesus’ authority over the realm of the dead was shown indirectly through His resurrection, Revelation 1 makes this more explicit from Jesus’ statement that “I was dead, and behold,I am alive forevermore, and I have the keys of death and of Hades.” The statement signifies His authority over life, death, as well as eternal destiny. This description is a fuller revelation of the divine power over the living and dead hinted at in Daniel 12:1-2

The Command to Write: Preserving the Revelation 

Notable commands were given to John in this chapter: the command to write – twice. First, a loud voice like the sound of a trumpet instructed John to write in a book what he was about to see and send it to the seven churches (1:11). Then, a second command comes from the one like a son of man, concerning the things that have been seen, were being seen, and would take place (1:19). 

The repetition of this command to write underscores the significance of the book of Revelation – its role in comforting and encouraging Jesus’ followers while offering others an opportunity to acknowledge God and return to Him. This command is particularly notable because, in the four Gospels, Jesus never directly commanded His disciples to record His actions and words. The New Testament writings were composed by His disciples, inspired by the Holy Spirit absent without explicit directives. However, in this chapter, two direct commands were given to John to document the vision to the church. This highlights the urgency and importance of the overall message of the book of Revelation, especially for the seven churches, who were desperately seeking the living and powerful message of Christ in the midst of suffering and difficulties. 

From Private Vision to Public Revelation

The scope of the Book of the Revelation is vast. The message was given to John in a deeply impressive way, particularly through powerful visual and auditory forms. John was tasked with taking in these overwhelming and inspiring revelations and faithfully converting them into written words to the seven churches in Asia Minor.

Yet, this monumental revelation was initially very private to John, and that privacy carries a significant meaning. First, the private delivery of messages highlights the deep intimacy between John and God – an intimate connection between God, Jesus, the Holy Spirit, and John. This is fitting, given John’s unique relationship with Jesus as one of His closest disciples. Second, the private nature of the revelation can be seen as a way to safeguard, a way to ensure the message’s integrity is kept before being open to the public. This helps to prevent immediate public distortion, misunderstanding, or exploitation of the Revelation of Christ. Third, this private nature of the message places John as a mediator like a prophet of the Old Testament where God had revealed messages and visions privately to His prophets before being communicated to a wider community  of Judah and Israel.

Though private at first, the revelation was meant to be shared with the broader community of believers, and eventually, the whole world. John was to bring this revelation to his fellow bond-servants of Christ, including the seven churches, as a source of comfort and encouragement, reminding them of Jesus’s eternal power and authority over all affairs of the world.

Then, as Revelation 1:3 declares, “Blessed is the one who reads, and those who hear the words of the prophecy and keep the things which are written in it,” the message was to reach beyond churches, offering the entire world a chance to hear and heed the words of Christ. In this way, the Book of Revelation echoes the heart of John 3:16-19 – God sent His Son not to judge the world, but so that all might believe and have eternal life. The revelation is an invitation to return to God before the appointed time draws near.

Daniel 1 Part 1 (1:1-1:3) The True God: Why the Defeat of Judah Did Not Compromise God’s Sovereignty

The defeat of God’s nation and people by Babylon did not compromise His sovereignty. Instead, this event – the loss of national sovereignty and people being led away in captivity to the land of Babylon – highlighted His sovereignty in a powerful way. God demonstrated both His judgment and compassion through this event. At the national level, He executed His judgment on Judah for their collective sin. However, at the individual level, God showed compassion and grace to the captives, including Daniel, Hananiah, Mishael, and Azariah.

Summary

The LORD God gave Jehoiakim, the king of Judah, into the hand of Nebuchadnezzar, the king of Babylon. In addition, Nebuchadnezzar took some of the vessels from the house of God and also selected some of the sons of Israel – youths who showed intelligence and discerning knowledge – to educate them for three years in order to serve him personally. Among these youths were Daniel, Hananiah, Mishael, and Azariah.

However, Daniel was determined not to defile himself with the king’s food and wine. He sought permission from the commander of the officials to avoid consuming it. With God’s favor and compassion, the commander agreed to test Daniel and his friends by allowing them to eat only vegetables and water for ten days. When they appeared healthier than the other youths, the commander withheld the king’s food and continued to provide them with vegetables.

God gave these four youths knowledge and intelligence in every branch of literature and wisdom. After three years of education, they were presented to King Nebuchadnezzar and found to be ten times better than all the magicians and conjurers. Daniel continued to serve until the first year of King Cyrus.

Collapse of Judeo-centric Worldview

“God is on our side” is a phrase we often use to comfort ourselves, but it must be taken with caution. We need to be on God’s side, not the other way around. When Joshua met the captain of the host of the LORD before Israel’s first battle in the land of Canaan, he asked which side he was on, to which the captain replied that he came as the captain of the host of the LORD (Joshua 5:13-14). This reply implies that it was irrelevant which side he, who was representing the only true God, was on. Joshua immediately postured himself to the listening and obedience mode to the captain. As such, Joshua and the Israelites needed to be on the LORD God’s side. 

Approximately 600 years later, it appeared that the people of Judah had forgotten this important lesson. They believed that God was on their side unconditionally and would protect them from Babylon, despite prophet Jeremiah’s warning. However, they failed to understand that their obedience and reflection of God’s holiness were necessary for God’s protection. They were chosen by God, but with the condition that they follow His commands (Deuteronomy 28). Continuing to sin and refuse to repent, they falsely believed that God would defend them. Although God had protected them in the past, deliberate sin and injustice could not be tolerated forever.

Therefore, Jeremiah’s prophecies and warnings of the collapse of Judah and the plundering of the Temple of God were fulfilled, which bewildered the leaders and prophets of Judah. Their Judeo-centric worldview and perhaps their understanding of the sovereignty of God also collapsed.

However, the national defeat and plundering of the Temple of God did not demonstrate the collapse of God’s sovereignty. Instead, they revealed a different aspect of God’s sovereignty, one that was wider and deeper than their formal understanding of God

The Sovereignty and Faithfulness of God in Defeat of His People

The book of Daniel opens with the “defeat” of God’s people and their nation. King Zedekiah of Judah was captured and the Babylonians completely overran Judah and Jerusalem. King Nebuchadnezzar of Babylon took vessels from the house of God and brought them into the temple of his own god. Additionally, he took many fine and intelligent youths from among the sons of Israel as captives to eventually serve him and the kingdom of Babylon. At face value, this appeared to be a complete defeat of Judah and its God, the LORD. However, this event in no way compromised the absolute sovereignty of God. In fact, the defeat of Judah only highlights the sovereignty of the LORD.

In ancient times, conquests and wars were believed to be the result of struggles between different gods. The Babylonians, for example, believed that the defeat of Judah proved that their gods were stronger than the LORD of Judah (Daniel 1:1-2). Similarly, other nations believed in their gods within their own understanding. Their gods operated according to their respective beliefs of how gods should operate. When they won wars, their gods were praised as stronger than the gods of the defeated nations. When they lost wars, the power of their gods was nullified.

In other words, the value of these gods depended on the winning and prosperity of the people who believed in them. This is a great irony because if gods were dependent, then how can they be gods? In fact, they were merely just idols, created in the image of sinful and limited man. For gods to be considered true God, they need to be completely independent and transcendent over the understanding and reasoning of people.

In contrast to the gods of other nations, the true God, the LORD, does not operate within the realm of reason and understanding of finite human minds. The LORD God is a God of absolute principles that do not depend on the winning and prosperity of His people. The defeat of Judah and the plundering of God’s temple do not nullify God’s sovereignty. Although this event must have been a great shock to many in Judah, as many prophets continued to falsely prophesy that the LORD God would deliver Judah from the Babylonians, the defeat, deportation of the Jews, and plundering of the temple, in fact, testified to the faithfulness of the LORD and one of His principles: absolute justice.

  • God of Principle I (Justice): God hates sin. As the people of Israel and Judah failed to obey the LORD, depriving justice to orphans, widows, and aliens, God delivered Judah to the Babylonians.

God, in faithfulness to His principle of justice, executed judgment on Judah at a national level. He had warned the Israelites in His covenant with them, spoken through Moses, that failure to obey His commands and show justice and mercy to the weak of society, such as orphans, widows, and aliens, would result in being removed from the land He had given them (Deuteronomy 28:58-64). During the last few kings of Judah, God sent many prophets to exhort their leaders to repent and obey His ordinances and statutes. However, the people of Judah repeatedly defied God’s call to live a holy life, resulting in oppression of the weak and injustice. God removed them from their land and delivered them to their enemies, as He had promised. Along with the defeat of Judah, God willingly allowed Himself to be humiliated as Nebuchadnezzar plundered the temple of God (Daniel 1:2).

Conclusion

The book of Daniel begins with a cataclysmic event of the collapse of Judah, which posed a great crisis to the identity and future of God’s people. However, this collapse was also an opportunity for the remnant of Jews who survived by God’s compassion to understand and experience His grace in a new way.

Likewise, we may face similar crises in our own lives, but let us stand firm and cling to God, for these moments may be opportunities to deepen our understanding of Him.