I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice, as of a trumpet, 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.”
Patmos-Brothers and Companions
In these opening verses, John sets the stage for the remainder of the book. First, he identifies with his audience by referring to himself as a brother and companion. In the context of the teachings of Jesus, believers and followers are a family of brothers and sisters (Matthew 12:48-50). This spiritual relationship continues to this day in the universal body of Christ. As the family of God, it is of great importance to edify each other who are “in Christ.” But this does not discount or diminish our responsibilities and love to all our blood relatives and the other human beings on this earth.
Next, John tells his audience another reason why he is a brother and companion. It is because of the trials and tribulations of the day. He further references the patience of Jesus Christ; a virtue much needed during the times he found himself. In the final days, it will not be churches, denominations, or organizations that bring unity among the brethren, but rather their testimony of Jesus and the trials and troubles which are sure to come upon the body of Christ. The word and idea of “patience” will appear five more times in the message of Revelation:
1.) As part of the message of recognition to the nature of the people in the churches of Ephesus and Thyatira and
2.) Twice to the people living at the end of time:
“Here is the patience of the saints….
Revelation 13:10
Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus.
Revelation 14:12
Perhaps nothing brings more unity to the body of Christ than to be persecuted for Jesus. At a time of persecution, petty differences and dogma fade quickly in the unity of the brethren.
Patmos-John’s Platform
There has been some debate about whether Patmos was a penal colony or not. Still, the fact remains there was a reason why John was on this small sixteen-square-mile island some fifty miles off the coast of Asia Minor (modern Turkey). This Alcatraz-type island was situated in the middle of the Aegean Sea because of His firm stance on the Word of God and His testimony about Jesus. Patmos (Now called Patino) was the perfect place for Roman authorities to quiet the tongue of John…or at least they thought.
John’s patience and duress for the the “Word of God” is a reference to Jesus Himself. In his gospel, John describes Jesus as “The Word of God.”
In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. John 1:1, 14
So John was not on a Sabbatical at a resort island. Whether it was a penal colony or not, the fact is that He was placed there against his will to silence him. But God transcends any situation where the enemy would discourage or make of none affect our testimony. The Patmos experience of His followers turn the night into day and amplify our testimony. God often takes what was meant for evil and turns it into good (Genesis 50:20) as was the case for the trials of Joseph and others. Their testimony was written to encourage us who were to come after.
For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope Romans 15:4
Spiritual Setting
John has described his physical setting and his identification with those of like-faith. Next he turns to the spiritual setting. He was:
“…in the Spirit on the Lord’s day…
The phrase “in the Spirit” indicates the involvement of the third member of the Godhead. As shown in the opening verses, the vision came from God the Father through an angel to John. But, John is “in the Spirit,” which would suggest The Holy Spirit was inspiring (not dictating) him in the writing of the scroll regarding the revelation of Jesus. This is consistent with how the Holy Spirit worked with writers of Scripture in times past.
“…for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit..”
2 Peter 1:21
John put in his own words what he saw but under the inspiration of the Holy Spirit. Note that neither angels nor the Holy Spirit dictates; they show and reveal and move individuals to talk or write in their own words. As we read words that were written under the inspiration of the Holy Spirit, it should likewise inspire and move us as hearers.
Next John tells us the time and space from which He wrote. He states it was on “The Lord’s Day.” The Greek for this phrase is kyriakos hēmera. It is used nowhere else in the Bible. Why would John give us the time of the vision? What importance can it be? There are five proposals as to its meaning. We will examine only three. The last two I will briefly mention.
The Lord’s Day
1.) Most commentators say the Lord’s Day refers to Sunday (the first day of the week set aside in honor of the resurrection). They propose that early Christian writings connect these two dots: Lord’s day equals Sunday and then connects first-day meetings as a change in their habit of meeting and worshiping on the Sabbath.
The most substantial evidence for this view is found in extra-biblical works, Didache and the letter of Ignatius of Antioch to the Magnesians (The Apostolic Fathers p. 154-155). But they don’t use the Greek phrase of kyriakos hēmera (Lord’s Day) but rather kata kuriaken (according to the Lord.) This insinuates that the term “Lord’s Day” was not intended, but rather He was in the Spirit “according to the Lord”.
But, another extra-biblical source (the apocryphal book of The Gospel of Peter) uses kyriakos hēmera (Lord’s Day). The first church father to use the Lord’s day for Sunday was Clement of Alexandria (ca. A.D. 190).
This early writing appears almost one hundred years after Revelation. This alone is not admissible as evidence for understanding this phrase. A sound exegesis of this text is to compare similar Biblical words and phrases regarding the fact that Lord has a day.
2.) Probably the least palatable with modern churches, particularly those steeped in tradition, is that the “Lord’s Day” means Sabbath, the seventh day of the week. The phrase Lord’s day states God has a day. It shows exclusive possession. It belongs to no one but Himself. At the same time, the Lord’s day is never used elsewhere; similar phrases are. Here are a few. Here is where proponents of the seventh day Lord’s Day find their basis:
“…the seventh day is the Sabbath of the Lord your God…”Exodus 20:10
The fourth commandment makes explicit reference to the beginning of time and the creation as the start of the Lord’s Day:
For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it. Exodus 20: 11
Other than the seventh-day Sabbath, no other day of the week comes with a blessing for a particular reason from God.
Other passages indicate the seventh day Sabbath as belonging to God Himself.
“If you turn away your foot from the Sabbath, From doing your pleasure on My holy day, And call the Sabbath a delight,
Isaiah 5813
Jesus, who co-created with God the Father (See John 1), refers to Himself as in possession of the seventh day Sabbath when He and His disciples are accused of desecrating the Sabbath by walking through grain fields and eating grain. The legalistic Sabbath guardians (Pharisees) accused the disciples of some sort of weird unbiblical prohibition about thrashing and eating grain on the Sabbath.
But Jesus’ defense of their actions was very profound to His religious listeners. The Pharisees, perhaps, thought of it as blasphemous, but to His followers, it further solidified Him as the “Son of God.” It also meant, He possessed a day of the week for a good reason; He was (an is) its author:
For the Son of Man is Lord even of the Sabbath.” Matthew 12:8
Again, Jesus (The Lord) indicates possession of the Sabbath, and for a good reason.
Massynberde Ford, who struggles with the meaning of the expression, admits: “most probably the Christians would still be keeping the Sabbath, the Seventh-day.”
3.) A number of scholars avoid the debate of the Sunday vs. Saturday argument by placing the phrase in the context of the eschatological day of the Lord (hemera tou kuriou or hemerera kuriou). The phrase “the day of the Lord” is often used by prophets n the Greek translation of the Old Testament (Joel 2:11, 31; Amos 5:18-20; Zeph. 1:14, Mal. 4:5). Here is an example. Notice its clear reference to the end of time.
For the day of the Lord is great and very terrible;
Who can endure it?…The sun shall be turned into darkness,
And the moon into blood, Before the coming of the great and awesome day of the Lord. Joel 2: 11, 31
Peter quoted Joel in his famous sermon of repentance to the vast crowds in Jerusalem. The entire sermon can be found in Acts 2.
But this is what was spoken by the prophet Joel:…The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the Lord. Acts 2: 16, 20
Despite this, John does not use the Greek for “the day of the Lord” but rather “the Lord’s day“.
4.) A few scholars think that “the Lord’s day” refers to “Easter Sunday as an annual event rather than a weekly Sunday. But again, the evidence for this is extra-Biblical and based on a tradition of a much later time (2nd century) than at the time of John’s writings. As such, it cannot be used as proof for a much earlier usage of the phrase from the book of Revelation.
5.) Some authors think that the reference is to the Emperor’s day.” Adolf Deissman shows that the word kuriakos was current in the first century, denoting what belonged to the Roman emperor who claimed the title kurious (‘lord”). Although inscriptions confirm that Egypt and Asia Minor had a day known as Sebaste, which was devoted to the Roman emperor, it is difficult to see a connection between “Lord’s day” and “Sebaste day.” First of all, the two phrases are completely different; no conclusive evidence has been discovered indicating that the phrase kuriake hemera was used for an imperial day honoring the emperor. Also, it is unlikely that John referred to the Emperor’s day in Revelation 1:10 at the time when Christians in Asia were persecuted for refusing to call the emperor kurios and to worship the emperor.
So, when did John receive the vision? Sunday as the Lord’s day is doubtful because it cannot be supported by biblical or first-century extra-biblical evidence. Stronger biblical evidence favors the seventh-day Sabbath as the Lord’s day. Again, as mentioned before, this does not set well with most people who have traditionally designated Sunday as the Lord’s day.
On the other hand, the eschatological character of the book, as a whole, is also in favor of the eschatological day of the Lord (See Rev. 1:7). Perhaps there is a double meaning related to John’s recognition of the time and space as the Sabbath and the end time day of the Lord. A time of rest in the day belonging to the Lord, even during the stressful events that surely must come to pass at the day of the Lord.
And when this comes to pass—surely it will come—then they will know that a prophet has been among them.” Ezekiel 33:33
To this writer, we mustn’t get hung up on this “gnat,” as it were, forgetting there is a whole camel to examine in the remainder of the book. Even more important is where we started in this writing. John seeks to identify with believers in their persecution for their witness and thereby unify us all in the Lord. While some will disagree with some of the conclusions regarding the “Lord’s day,” let us agree to disagree and move on to the “weightier matters of the law.” The arguments in this phrase pale when compared to the entire message of the Revelation of Jesus Christ.