Book of Revelation Chapter 1 Vs. 12

 

Part 1: The Things Which Thou Hast Seen

The Vision Of Christ

Rev. 1:12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

And I turned...

ἐπιστρέφω

epistréphō; fut. epistrépsō, 2d aor. pass. epestráphēn, with mid. meaning, from epí, to, and stréphō, to turn. To turn upon, toward.

(I) Trans., in a moral sense, to turn upon or convert unto (Luke 1:16-17; Sept.: Ezra 6:22 [cf. Mal. 4:5 where is found the verb apokatastḗsei {the fut. of apokathístēmi, to restore}]). In the sense of to turn back again upon, to cause to return from error, with epí and the acc. implied (Jas. 5:19-20; Sept.: 1Kgs. 13:18-20).

(II) Intrans., and also in the mid., to turn oneself upon or toward, i.e., to turn toward or unto.

(A) Act. intrans. (Acts 9:40) (1) Figuratively, to turn to the service and worship of the true God (Acts 9:35; 11:21; 14:15; 15:19; 26:18, 26:20); to the Lord (2Cor. 3:16; 1Th. 1:9); to the shepherd (1Pet. 2:25; Sept.: Gen. 24:49; Deu. 31:18, where is found the verb apostréphō, to turn away; Jos. 19:34; 1Chr. 12:19; Hos. 5:4; Amos 4:6, 4:8). (2) By implication, to turn about, upon or toward (Rev. 1:12). Used in an absolute sense (Acts 16:18; Sept.: Jdg. 18:21). (3) To turn back upon, return unto, and followed by opísō, back (Mat. 24:18); eis tá opísō, backward (Mark 13:16; Luke 17:31); by eis, unto, with the acc. (Mat. 12:44); by epí, upon, with the acc. (Luke 17:4; 2Pet. 2:22). Used in an absolute sense (Luke 2:20 [TR]; Acts 15:36). Of the breath or spirit returning to a dead body (Luke 8:55; Sept.: Ruth 1:7, 1:10; 2Sam. 6:20; 1Kgs. 2:30). Metaphorically spoken of a return to good, to return, be converted, used in an absolute sense (Luke 22:32; Acts 3:19; also Mat. 13:15; Mark 4:12; Acts 28:27, all quoted from Isa. 6:10); also to turn back unto evil (Gal. 4:9; 2Pet. 2:21).

(B) Mid., intrans., with 2d aor. pass., epestráphēn. (1) By implication, to turn about, upon or toward (Mat. 9:22; Mark 8:33; John 21:20); by en, in (Mark 5:30; Sept.: Num. 23:5). (2) To turn back upon, return unto (Mat. 10:13; Sept.: Ruth 1:11-12, 1:15). Metaphorically, to return to good, be converted (John 12:40 [cf. Isa. 6:10]).

(III) The word commonly translated "convert" and "conversion" in the NT occurs as follows: the noun epistrophḗ only occurs once (Acts 15:3), but the verb is comparatively frequent as in Acts 3:19; 9:35; 26:18; 2Cor. 3:16; 1Th. 1:9; 1Pet. 2:25. The aor. tense is used most often characterizing the action as definite and punctiliar (though in no way denying the continuity of the action Acts 14:15; 15:19; Gal. 4:9 in contrast to Acts 3:19; 26:18; 2Cor. 3:16; Jas. 5:19). The verb is used once in Gal. 4:9 and twice in single passages (2Pet. 2:21-22 quoting Pro. 26:11) of perversion. The question that arises is whether man turns to God or God turns man to Himself. Where the verb is not trans., the subj. is a man (Jas. 5:19-20, and perhaps Acts 26:18). But it is impossible to deny the action of God in the process (Rom. 11:30; Eph. 2:5; Col. 2:13; Tit. 3:5; Heb. 10:32; 1Pet. 1:3) or the connection between conversion and salvation (Rom. 10:13; 1Cor. 1:21). The relationship of the action of God and of man in conversion is not a case of "either/or." Regeneration is wholly an act of God whereby the principle of spiritual life is imparted to man bringing him under the dominion of righteousness. Conversion is the human response of faith and repentance issuing forth from this new condition. Thus, conversion is both an act of God and man. Man cooperates because he has been made willing and able by divine grace. Exhorting the sinner, the preacher will say, "Turn to God"; looking back on the act, the sinner will say, "God turned me to Himself." Conversion and repentance are mentioned together twice (Acts 3:19; 26:20). Repentance comes first in both cases.

Deriv.: epistrophḗ, conversion.

Syn.: epanérchomai, to come back again; anakámptō, to return; metastréphō, to change into something different.

Ant.: apérchomai or ápeimi, to go away; éxeimi or exérchomai, to go out; ekklínō, to turn away; apolúō, to dismiss; analúō, to depart; apostréphō or apotrépō, to cause to turn away; ektrépō, to cause to turn aside.

In Rev. 1:12-18 we have the vision of the glorified Christ, which constitutes the first division of Revelation in Rev. 1:19.

to see the voice...

φωνή

phōnḗ; gen. phōnḗs, fem. noun from pháō (n.f.), to shine. A sound or tone made or given forth. Plutarch calls it "that which brings light upon that which is thought of in the mind." The voice explains the attitude one has for others. It is variably translated: voice (Mat. 2:18); sound (John 3:8); noise (Rev. 6:1). Phōnḗ is the cry of a living being which can be heard by others. It is ascribed to God (Mat. 3:17); to men (Mat. 3:3); to inanimate objects (1Cor. 14:7) as a trumpet (Mat. 24:31 [TR]); the wind (John 3:8); thunder (Rev. 6:1). It is distinct from lógos, a rational expression of the mind either spoken (prophorikós [n.f.], with utterance, as in Dan. 7:11) or unspoken (endiáthetos [n.f.], remaining with oneself). Endiáthetos is equivalent to reason and can only be predicated of men who can think. Therefore, lógos is something that only intelligent beings can exercise and it can be either spoken or unspoken. Thus Jesus Christ is called not phōnḗ, but Lógos, intelligence, the expression of that intelligence in terms that could make us understand what was in the mind of God eternally (John 1:1).

(I) Generally and spoken of things: of a trumpet or other instrument (Mat 24:31; 1Cor. 14:7-8; Sept.: Exo. 19:19; 20:18; Ezk. 26:13; Dan. 3:5, 3:7, 3:10); the wind (John 3:8; Acts 2:6); rushing wings, chariots, waters (Rev. 9:9; 14:2; 18:22; 19:6; Sept.: Ezk. 1:24; 3:13; 26:10; Nam. 3:2); of thunder (Rev. 6:1; 14:2; 19:6), voices and thunders brontaí, thunders [cf. Rev. 4:5; 8:5; 11:19; Sept.: Exo. 19:16; 1Sam. 7:10]); Phōnḗ rhēmátōn, of utterances), the thunders in which the words of the Law were proclaimed (Heb. 12:19).

The voice is put for the speaker.

You understand that we cannot see a voice. This is saying, I turned to see where this voice was coming from.

that spake with me...

λαλέω

laléō; contracted lalṓ, fut. lalḗsō. To talk at random, as contrasted with légō which involves the intellectual part of man, his reason. It is used especially of children with the meaning of to talk much. The dumb man is álalos, mute (Mark 7:37; 9:17, 9:25); when restored to speech, he is said to elálēse, the aor. of laléō (Mat. 9:33; Luke 11:14), emphasizing the fact of speech versus speechlessness. When reference is made to those who spoke in tongues, whether foreign languages or the Corinthian unknown tongue, it is always referred to as laléō glṓssais (glṓssa, tongue), to speak in tongues (Mark 16:17; Acts 2:4; 1Cor. 12:30). This emphasized not the content of the speech, but merely that they uttered sounds as far as the hearers were concerned. Laléō is ascribed to God (Heb. 1:1-2), indicating not that the content of His speech was meaningless, but simply that He spoke. Contrast légō, to speak expressing thoughts, or apophthéggomai, to speak forth, made up from apó, from, and phthóggos, any clear and distinct sound which makes sense or, if it is a musical sound, conveying harmony (Acts 2:14 in which case when Peter spoke he was understood). The same word apophthéggomai is used in Acts 2:4, certifying that the other languages which the Holy Spirit enabled the Jews gathered at Pentecost to speak were other ethnic languages, not the unknown tongue of the Corinthians. The verse reads, "And all were filled with the Holy Spirit and they began speaking [laleín, to speak] other languages [hetérais, qualitatively different] that the Spirit was giving to them [apophthéggesthai] to sound out" (a.t.). The idea here is that the Holy Spirit gave the ability to these Jews at Pentecost to say certain things in languages other than their own with sounds that were not gibberish but were well formulated syllabic utterances which could be understood by others. The basic verb phthéggomai, to utter a sound or voice as we do when we ordinarily speak, also occurs in Acts 4:18, "And they called them, and commanded them not to speak [phthéggesthai] at all nor teach in the name of Jesus." When one teaches, he pronounces words clearly in order that others may understand him. This verb occurs also in 2Pet. 2:16 and indicates that the donkey which spoke to Balaam actually pronounced syllabic human words: "The dumb ass speaking [phthegxámenon, pronounced words in the language which Balaam could understand] with man's voice." When God spoke to Balaam, He did not use an unknown tongue, but spoke through a donkey in human speech, using the very language which Balaam could understand. Phthéggomai is also used in 2Pet. 2:18 and the comp. apophthéggomai is used in Acts 26:25. The verb phēmí, to speak but in a revealing manner making known one's thoughts, from which verb prophḗtēs, a prophet, is derived, is never used for speaking in the manner that laléō is used in connection with other languages or language or the unknown tongue of the Corinthians. The verb laléō being the only verb used in the expression "speaking in tongues" or "in a tongue," indicates that the speaking in these languages other than their own was not something that was of a permanent acquisition or learning which could be done at will. It was a temporary supernatural enablement of the Holy Spirit in actually putting utterances in the mouths of these people. What they were saying was not a product of their own intelligence, but a direct product of the Holy Spirit. The Eng. word "glossolalia" is derived from the noun glṓssa and laliá, the subst. of laléō). In Gr. glōssolaliá as a comp. word does not occur in the NT.

The compound relative has a qualitative force: of what sort.

The preposition implies conversation and not mere address.

And being turned... see And I turned above.

I saw...

εἴδω

eídō. To see. This verb is obsolete in the pres. act. for which horáō, to see with perception, is used. The tenses derived from the meaning of eídō form two families, one of which has exclusively the meaning of to see, the other that of to know.

(I) To see, 2d aor. eídon, opt. ídoimi, subjunctive ídō, inf. ideín, part. idṓn; for the imper. idé (Rom. 11:22; Gal. 5:2), later form íde (Mat. 25:20; Mark 3:34; John 1:29). These forms are all used as the aor. of horáō or eídō in the sense of "I saw," trans., implying not the mere act of seeing but the actual perception of some object, and thus differing from blépō, to see.

(A) Followed by the acc. of person or thing (Mat. 2:2; 5:1; 21:19; Mark 9:9; 11:13, 11:20; John 1:48; 4:48; Acts 8:39; Heb. 3:9; Rev. 1:2; Sept.: Gen. 9:23). Followed by the acc. with part. (Mat. 3:7; 8:14; 24:15; Mark 6:33; Luke 5:2). Also with the part. ónta, being, implied, the pres. part. of eimí, to be (Mat. 25:38-39). With part. of the same verb by way of emphasis, idṓn eídon (Acts 7:34 quoted from Exo. 3:7). Followed by hóti, that, with the indic. (Mark 9:25; John 6:22; Rev. 12:13). Used in an absolute sense in Mat. 9:8; Luke 2:17; Acts 3:12. Hoi idóntes means the spectators in Mark 5:16; Luke 8:36. Before an indirect question as in Mat. 27:49; Mark 5:14; Gal. 6:11. Also in various modified senses such as: (1) To behold, look upon, contemplate (Mat. 9:36; 28:6; Mark 8:33; Luke 24:39; John 20:27; Sept.: Num. 12:8). (2) To see in order to know, to look at or into, examine (Mark 5:14; 6:38; 12:15; Luke 8:35; 14:18; John 1:39, 1:46). (3) To see face to face, to see and talk with, to visit, i.e., to have personal acquaintance and relationship with (Luke 8:20; 9:9; John 12:21; Acts 16:40; Rom. 1:11; 1Cor. 16:7; Gal. 1:19; Php. 1:27; 2:28). Also of a city, such as Rome (Acts 19:21). (4) To wait to see, watch, observe (Mat. 26:58; 27:49; Mark 15:36). (5) To see take place, witness, to live to see (Mat. 13:17; 24:33; Mark 2:12). Also "to see one's day" (a.t.) means to witness the events of his life and times as in Luke 17:22; John 8:56.

seven...

ἑπτά

heptá; indeclinable, used for all genders, cardinal number. Seven (Mat. 15:34, 15:36-37; Acts 20:6). It is the number denoting sufficiency (Mat. 12:45; 22:25; Luke 11:26; Rev. 1:4; Sept.: Ruth 4:15; 1Sam. 2:5; Isa. 4:1; Pro. 26:25; Jer. 15:9) and its meaning is from the Hebr. word meaning sufficiency or fullness. It was on the seventh day that the Lord completed or finished all His work of creation, or made it sufficient for the purposes for which it was designed (Gen. 2:2). The seventh day was also sanctified, or set apart, from the beginning as a religious Sabbath, or rest, to remind believers of that rest which God then entered into and of that sufficiency or fullness of joy which is in His presence forevermore (Psm. 16:11). Hence the very early and general division of time into weeks or periods of seven days, and the sacredness of the seventh day, not only among believers before the giving of the law, but also among the heathen for which they give the very same reason as Moses does (Gen. 2:2); namely, that on it all things were ended or completed (cf. Gen. 7:4, 7:10; 8:10, 8:12; 29:27; Exo. 16:22, 16:31; Heb. 4:1-11). Seven, therefore, was both among believers and nonbelievers the number of sufficiency or completion. Note also the seventy weeks of the prophecy of Daniel (Dan. 9:20-27) of which the last week, the seventieth week, represented the Great Tribulation which would come on earth (Rev. 6-19), indicating the sufficiency of God's dispensation of grace. See Acts 6:3; Rev. 1:4, 1:12, 1:16; 2:1 (cf. Gen. 21:28; Exo. 37:23; Lev. 4:6, 4:17).

Deriv.: hebdomḗkonta, seventy; hébdomos, seventh; heptákis, seven times; heptakischílioi, seven thousand.

golden...

χρύσεος

chrúseos; contracted chrusoús, fem. chruséē, neut. chrúseon, adj. from chrusós, gold. Golden, made of gold (2Tim. 2:20; Heb. 9:4; Rev. 1:12-13, 1:20; 2:1; 4:4; 5:8; 8:3; 9:13, 9:20; 14:14; 15:6-7; 17:4; 21:15; Sept.: Gen. 41:42; Exo. 3:22).

candlesticks;...

λυχνία

luchnía; gen. luchnías, fem. noun from lúchnos, a lamp, lantern. A lampstand, candlestick (Mat. 5:15; Mark 4:21; Luke 8:16; 11:33; Heb. 9:2; Sept.: Exo. 25:31; Lev. 24:4). In Rev. 1:12-13, 1:20; 2:1, 2:5, it symbolizes a Christian church, and in Rev. 11:4, a Christian teacher or prophet (in allusion to Zec. 4:2).

Syn.: lampás, lamp, torch; phanós, lantern.

The vision of the temple menorah signified to John's audience that his visionary experience took place, at least partially, within the vicinity of the heavenly temple or tabernacle. More precisely, this vision occurred inside the area called the Holy Place. We read about the existence of the heavenly temple in Hebrews (and elsewhere). Ref. Hebrews 8:1-5

The idea of a heavenly temple first surfaced implicitly in the Torah. When Moses ascended Mt. Horeb, he received instructions for the construction of the Mishkan or tabernacle, a tent for God's presence that accompanied Israel during the wandering in the wilderness.

See on Mat. 5:15. We are at once reminded of the seven-branched candlestick of the tabernacle (Exo. 25:31; Heb. 9:2; compare Zec. 4:2). Here there is not one candlestick with seven branches, but seven candlesticks, representing the Christian Church. The Jewish Church was one, as being the Church of a single people. The Christian Church, though essentially one, is a Church composed of many peoples. It is no longer outwardly one or in one place. According to the literal meaning of the word, lampstand, the several lampstands are bearers of the light (Mat. 5:14, 5:16), holding forth the word of life (Phlp. 2:15, 2:16).

The epithet golden, so common in Revelation, indicates the preciousness of all that pertains to the Church of God. Trench observes that throughout the ancient East there was a sense of sacredness attached to this metal, which still, to a great extent, survives. Thus, golden in the Zend Avesta is throughout synonymous with heavenly or divine. Even so late as the time of David gold was not used as a standard of value, but merely as a very precious article of commerce, and was weighed. In the Scriptures it is the symbol of great value, duration, incorruptibility, strength (Isa. 13:12; Lam. 4:2; 2Tim. 2:20; Job 36:19). It is used metaphorically of Christian character (Rev. 3:18). In the Earthly Paradise, Dante describes trees like gold.

Moses was shown a pattern of the tabernacle in the heavenly realm (Exo. 26:30). The construction of an earthly was supposed to reflect what he had seen in the heavens, even in minute details. Ezekiel 40 also describes the heavenly temple, providing an elaborate vision of a prophetic reality.

“A little farther on, seven trees of gold

In semblance the long space still intervening

Between ourselves and them did counterfeit.”

“Purgatorio,” xxix., 43-45

The person of this vision is Christ, the Son of man. This title Son of man when used of Christ it denotes the last Adam with reference to His taking the place of the first Adam over the works of God's hands, Psm. 8:4-8; 1Cor. 15:24-28; Heb. 2:5-9.

The position of Christ here is in the midst of the seven churches, and in fact, of all the churches, for He is the head of the Church, Eph. 1:20-23; 2:19-22; 5:21-32. His ministry now in heaven is as our High Priest, Rom. 8:34; Heb. 4:14-16; 5:1-10; 6:20-10:39; 12:1-3; 18-24.

This is not one candlestick with seven flutes, but rather seven separate stands. John wants us to see, not the happenings, but the one that causes it to happen. This revealing is not of historical events but revealing Jesus to us. The only symbolism in the vision is that of the seven separate candlesticks, stars, and a sword stating in part that there is light enough for each of these churches. They can have their own light. The gold in these stands indicates the presence of God, because the spiritual meaning of gold is purity of God. These churches' light or knowledge is not worldly wisdom. This knowledge and light comes from God.

It was a splendid vision which was thus presented to his eyes. The golden candlestick, first of the Tabernacle and then of the Temple, was one of the gorgeous articles of furniture in God’s holy house. It was wrought, with its seven branches, after the fashion of an almond tree, the earliest tree of spring to hasten (whence also it was named) into blossom; and, as we learn from the elaborateness and beauty of the workmanship, from the symbolical numbers largely resorted to in its construction, and from the analogy of all the furniture of the Tabernacle, it represented Israel when that people, having offered themselves at the altar, and having been cleansed in the laver of the court, entered as a nation of priests into the special dwelling-place of their heavenly King. Here, therefore, the seven golden candlesticks, or as in vs. 4 (Rev. 1:4) the one in seven, represent the Church, as she burns in the secret place of the Most High.

Again, Hearing the voice behind him, John turned… to see its source. What he saw was seven golden lampstands. Apparently these were individual lampstands rather than one lampstand with seven lamps as was true of a similar piece of furniture in the tabernacle and the temple.