What is "the revelation of Jesus Christ" that was given to Christ by the Father?
"The Revelation of Jesus Christ" - The Book's Title
The great Christian writer, J.A. Seiss, in his famous book "The Apocalypse," wrote:
"From the beginning, the author of these Lectures was led to take the inspired title of this Book as the proper key to its contents, and to that he has adhered throughout. “The Apocalypse of Jesus Christ,” does not mean a communicated message, but the coming, appearing, manifestation, uncovering, presentation, of JESUS CHRIST in person."
"The revelation of Jesus Christ" (Ἀποκάλυψις Ἰησοῦ Χριστοῦ) is a genitive. But, what kind of genitive? Determining this will lead one to translate as "of Jesus Christ" or "from Jesus Christ." Is this revelation from Christ, or is it Christ himself who is being revealed? Is it a subjective genitive or objective genitive, possessive genitive, or some other?
The translation of Ἀποκάλυψις Ἰησοῦ Χριστοῦ is certainly “the revelation of Jesus Christ.” The real question is whether the genitive phrase should be understood as a subjective genitive or objective genitive. Many think it is subjective genitive and therefore means "the revelation from Jesus Christ," expressing the idea of revelation coming from Christ as a source. Others, like I do, see it as objective genitive. But, more on this shortly.
Seiss "hit the nail on the head" when he spoke of the words "the revelation of Jesus Christ" as being an "inspired title" to this final revelation of truth. The words "the revelation of Jesus Christ" means all the same thing as "the coming of Jesus Christ" or "the appearing of Jesus Christ." But, more on this as we proceed.
Wrote Seiss:
"Dr. Ebrard remarks in his Commentary, that the word apokalupsis should be translated enthullung, unveiling, uncovering. Dr. Bleek admits, in his Lectures on the Apocalypse, that “the genitive after apokalupsis stands in the New Testament (even in this combination with Christou, 1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7-13), as a genitive of the object of what comes forth, as being revealed.” Here Jesus Christ is the genitive of object. The Apocalypse would therefore be the coming, revealing, appearing, or manifestation of Himself, the Revelation of Him, not to Him."
This seems clear. If we look at the other times "the revelation of Jesus Christ" are used, it clearly is objective genitive, Jesus Christ being the thing unveiled, or revealed. When we say "the unveiling of the statue," we mean that it is the statue that is revealed, not that the unveiling came from the statue. The same is true when we read of "the revelation (unveiling) of Jesus Christ." Christ is the one being unveiled, revealed, or manifested. Likewise, when we use the genitive and say "the coming of the Lord," we mean that it is the Lord who comes.
Wrote Seiss:
"Dr. Lucke, in his work on the Apocalypse, for the same grammatical reasons, considers that “The Apocalypse of Jesus Christ,” means “the unveiling of Christ in His majesty, as His glorious appearing.” So also Dr. Heinrichs. And there is every reason for the conclusion that the great theme and subject of this Book is the Coming of Christ, the Apocalypse of Himself, His own personal manifestation and unveiling in the scenes and administrations of the great Day of the Lord. When men speak of “the death of Jesus Christ,” their language inevitably conveys the idea that it is Christ who experiences the death affirmed; and so when the Holy Ghost speaks of “The Apocalypse of Jesus Christ” by the same necessity of language the only admissible idea is, that it is Christ who, experiences or undergoes the Apocalypse affirmed."
That is what many fail to see, and this blindness has evil consequences. "The great theme and subject of this Book is the Coming of Christ, the Apocalypse of Himself." The Book of Revelation is the Book of the Second Coming. This in itself fully supports the Futurist school of interpretation, for clearly Christ has not come a second time as yet.
Wrote Seiss:
"The only Apocalypses of Jesus Christ that we read of in the New Testament, are personal manifestations of Himself. And it is thus against all the laws of speech, and against the whole usus loquendi of the sacred writers, to understand the inspired title of this Book as referring to anything but the revelation, or personal manifestation, of Jesus Christ in the great Day of Judgment, as everywhere foretold in the holy Scriptures."
What a powerful and insightful statement! "The only Apocalypse of Jesus Christ we read of in the NT are personal manifestations of Himself"! If we interpret scripture by scripture (and we should), then by "the apocalypse of Jesus Christ" means his personal appearing, his presence, with his being here. No where in the NT are the words "revelation of Christ" to be interpreted as subjective genitives. Why would we make Rev. 1: 1 an exception?
Wrote Seiss:
"So the Book’s own description of its subject matter pronounces, and to this every succeeding vision accords when taken in the plain straightforward sense of the record. It is thus unmistakably proven that we have here a portrayal, not of a few dim outlines of the fortunes of the Church in its march through this present world, but a scenic account of the actual occurrences of that period “when the Lord Jesus shall be revealed (ἐν τῇ ἀποκαλύψει τοῦ Κυρίου Ἰησοῦ - in the Apocalypse of the Lord Jesus) from heaven with His mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them that believe in that day.” (2 Thessalonians 1:7-10.) This is The Apocalypse of Jesus Christ, expressly so called in the passage; and this it is that John was made to see, and commanded to write, that all might learn exactly how things are then to be ordered."
If indeed "the revelation of Jesus Christ" is synonymous with the coming or appearing of the Lord, then we must view not only the whole of the book in this light, but each section. To fail to connect each vision with something that relates to the coming again of Christ is a mistake. Truly, right in the opening words, in the divinely given title, we are able to say with Seiss that they give "the Book’s own description of its subject matter."
Wrote Seiss:
"A tremendous Revelation is therefore brought before men in this Book. And if any one would fully profit by it, let him bear with him this one vital and all-conditioning thought, that he is here dealing with Christ’s own infallible foreshowings of the style, manner, and succession of events in which the Apocalypse awarded to Him by the Father is to take place."
Truly Christians love the doctrine of the coming again of their Lord. They know what it will mean for them, for the world, and for the Lord Jesus himself. What Christian can fail to be blessed in reading and understanding this book?
Wrote Seiss:
"He who fails in this, misses the kernel of the Book, and must fail of the blessing of those who read, hear, and observe the things which are written in it."
Exactly!
In his "Lecture First" Seiss cites the first three verses of the Book of Revelation and makes powerful comments on the meaning of the passage. He wrote:
Revelation 1:1-3 (Revised Text). — The Revelation of Jesus Christ, which God gave unto him, to show unto his servants that which must come to pass speedily; and he signified [it] sending by his angel to his servant John; who attested the word of God, and the testimony of Jesus Christ, what things soever he saw. Blessed he who readeth, and those who hear the words of the prophecy, and observe the things which are written init: for the time [is] near.
The words which I have announced for our present consideration, give us the Divine Preface or superscription to this book. They are meant to advise the reader as to that with which he is about to deal, and to prepare him to appreciate what is to follow. They relate to three leading points:
I. THE SUBJECT AND CONTENTS OF THE BOOK.
II. ITS DERIVATION AND AUTHORSHIP.
III. ITS VALUE AND PRECIOUSNESS.
Let us look briefly at these several particulars."
This all being true, why is it then that many Christians fail to grasp it?
Wrote Seiss:
"What concerns the subject and contents of this book, I find for the most part in the name which it gives itself. It is the common rule with Scripture names, to express the substance of the things to which they are applied. The name of God expresses what God is; so the names of the Lord Jesus Christ, and all the leading names found in the Bible. Even those which the Church has given, are often wonderfully expressive and significant. Genesis is the generation of things; Exodus, the going forth from bondage; The Gospel, the very heart and substance of all God’s gracious communications — the good news. And when God himself designates this book The Revelation of Jesus Christ, we may rest assured, that it is the very substance and kernel of the book that is expressed in this title."
What a unique book of the NT! A divinely given title! A title that governs how we interpret what follows in the book!
Wrote Albert Barnes in his commentary:
"This is evidently a title or caption of the whole book, and is designed to comprise the substance of the whole."
Wrote Seiss:
"Some accept the words as if they were meant to express the revealment of the Revelation. This I take to be a mistake, and a vital mistake, as regards any right interpretation of this book. It is not the Apocalypse which is the subject of the disclosure. This book is not the Apocalypse of the Apocalypse, but THE APOCALYPSE OF JESUS CHRIST."
Yes, a "vital mistake"!
Wrote Seiss:
"And this is the key to the whole book. It is a book of which Christ is the great subject and centre, particularly in that period of his administrations and glory designated as the day of his uncovering, the day of his appearing. It is not a mere prediction of divine judgments upon the wicked, and of the final triumph of the righteous, made known by Christ; but a the revelation of Christ, in his own person, offices, and future administrations, when he shall be seen coming from heaven, as he was once seen going into heaven."
Yes, "the key to the whole book"!
Wrote Seiss:
"If “The Revelation of Jesus Christ” meant nothing more than certain communications made known by Christ, I can see no significance or propriety in affixing this title to this book, rather than to any other books of holy Scripture. Are they not all alike the revelation of Jesus Christ, in this sense?"
Exactly!
Wrote Seiss:
"With the meaning of this word thus established, what can that book be, of which it is descriptive, but an account of the revelation of Christ in his personal forthcoming from his present invisible estate, to receive his Bride, judge the wicked, and set up his eternal kingdom on the earth."
I believe this will become evident as we go through the book.
NT Usage In Regard To The Words
Gal. 1: 12 "but by the revelation of Jesus Christ"
I Peter 1: 13 "hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ"
I Cor. 1: 7 "waiting for the revelation ('coming' KJV) our our Lord Jesus Christ"
II Thess. 1: 7 "in the apocalypse of the Lord Jesus"
In all these passages "the apocalypse of Christ" denotes his second coming. Therefore, this is what it means in Rev. 1: 1!
Christ has had one apocalypse already. That is, he has been revealed once. His first coming is his first appearing, his first apocalypse, for all signify the same thing.
There are three major Greek words used to speak about the "coming" of the Lord.
1) epiphany (ἐπιφανείᾳ - epiphaneia)
2) parousia (παρουσία)
3) apocalypse (ἀποκάλυψις)
Epiphany is generally translated as "appearing" or "manifestation"
Parousia is generally translated as "coming" or "presence"
Apocalypse is generally translated as "revelation" or "unveiling"
Each of these words is used to refer to both the first and second comings of the Lord. In fact, in II Thess. 2: 8 we have in the KJV "the brightness of his coming" where the word "brightness" (a bad translation) is from the Greek word "epiphaneia" and "coming" is from the Greek word "parousia," both being used together in reference to the return of Christ. A better translation would be "the appearing of his presence."
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