The disciples saw Jesus before his death, resurrection, and ascension, before he had shown them all that he is and all that he had done. In this vision we see Jesus in his complete post-ascension power and glory. Nothing is missing. 

“I wish I could have seen Jesus, just like the disciples did.”
You might crave this, especially in hard times. To be next to Jesus, to listen to him and see him face-to-face. To be comforted by that living presence.
In fact, we have been given something even better than that. Revelation 1:9-17 brings us face-to-face with Jesus. Through John’s eyes and ears we see and hear him. And by the Holy Spirit this vision becomes immediate and alive. Here we do not just read about someone who once came face-to-face with Christ. Instead, the Holy Spirit brings us here and now into his actual presence.
Why is this “better” than what the disciples had two thousand years ago? It is better because the disciples saw Jesus before his death, resurrection, and ascension, before he had shown them all that he is and all that he had done. In this vision we see Jesus in his complete post-ascension power and glory. Nothing is missing. Are you ready?

I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus (Rev. 1:9).

They say that John was the only disciple not to die a violent death. Yet he was forced to “patiently endure” for Jesus. He was exiled by the authorities to Patmos, a rugged little volcanic island in the Dodecanese, two hours by ferry from the coast of Turkey. The Sea is a major character in Revelation, appearing in twenty-one verses. John was certainly in the midst of it on that rocky crag.
The NIV version of Revelation 1:9 describes John as “a companion in the suffering…that are ours in Jesus.” Suffering also means pressure. Jesus said, “‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you” (John 15:20). Persecution and pressure are integral to the Christian life.
Exile was intended to get John “out of the way.” God used John’s exile, however, to record this apocalyptic vision, which would help and strengthen Christians for millennia to come.

I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea” (Rev. 1:10-11).

This is the only “Lord’s Day” reference in the New Testament. Most think that it is Sunday, the first day of the week, the day of Jesus’ resurrection, and of Pentecost. Two other passages describe Christians gathering on “the first day of the week” (Acts 20:7; 1 Cor 16:12), so it is no surprise that from the very beginning the church called Sunday “the Lord’s Day” and gathered that day to worship Christ.
This is what John was doing. He was “in the Spirit,” and the Holy Spirit gave him the extraordinary vision which we are about to read. A “loud voice like a trumpet” seizes John’s attention like the priestly trumpets that called Israel to assemble in God’s presence. That is exactly where John finds himself and where he is commanded to write what he sees on a scroll. Only a select few in the ancient world were trained to write and read, so John’s ability was a rare one. How wonderfully he used that skill.
The seven churches that John writes to are all in Asia Minor and form a roughly clockwise circle. Seven letters were written into one large letter that was to be passed from church to church and read out loud. No doubt it was also copied.

Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man. (Rev. 1:12-13a)

John turned to see the same Son of Man that Daniel 7:13-14 describes, coming “with the clouds of heaven” (Rev 1:7). Note that he is “among” the lampstands. We will come back to that. Look now at how Jesus, the Son of Man, is portrayed to us with eight symbols. Each of them is very important.
1. Jesus’ Priestly Robe and Sash

[He was] clothed with a long robe and with a golden sash around his chest (Rev. 1:13b).

Moses had clothed Aaron with a tunic and sash (Lev. 8:7). It was the basic uniform of an Old Testament priest.
His robe and golden sash identifies Jesus also as a priest and mediator. He speaks to us on God’s behalf and prays to God on our behalf. He stands before God interceding and pleading for the salvation and welfare of his people. Be encouraged, for he is most certainly heard:

For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. (Heb. 4:15)

2. Jesus’ White Hair

The hairs of his head were white, like white wool, like snow (Rev. 1:14a).

As we age the pigment cells in our hair follicles die. With less melanin our hair becomes more transparent, appearing grey, silver, or white. This is not a disaster. In the Bible some “snow on the roof” advertises wisdom, the experience that comes with having travelled around the sun a few more times than one’s contemporaries.
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Neo-Marxists are re-creating history, inventing a new language, targeting the Christian family, and are seeking to eradicate the two sexes that God created in the Garden of Eden. Children are being chemically castrated and physically mutilated in order to change genders. A justice who sits on the Supreme Court who cannot define what a woman is.  This is the tip of the iceberg, and worst of all it is seeping into the church through false guilt and misplaced pity.  Or, perhaps, and just as dangerous, your church may be ignoring this monster altogether claiming that they are being faithful stewards by concentrating on “spiritual” matters.  

The Protestant Reformation was one of the paramount events in the history of the world.  The Westminster Confession of Faith may be one of the greatest man-made documents ever prepared by the church.  The doctrine of justification by faith alone is the crux of our hope in Christ.
Contrary to what I witnessed a number of years ago, Reformed churches today have become uncompromising in teaching and protecting the great truths coming out of the Reformation period. Only a few decades ago, there were just a few of these churches, at least in the South.  I am a witness to that, having been ordained for over fifty years.  Indeed, every generation must be diligent in protecting these truths because every generation produces its own heresies. If the Reformed Faith is not aggressively taught, it will be lost. Reformed churches will die.  I have witnessed this too.
However, if we remain in the culture of the Reformation period without expanding our defense of the faith against modern insurgent movements bent on destroying our beloved church, then we are in great danger.  We are failing the very people over whom we are called to be shepherds.
Sitting through presbytery ordination examinations for these last fifty years, it has become obvious to me that there is a major flaw in the seminary education of our young men preparing for the ministry. They have no knowledge of that which is a real and present danger.  Later as pastors, they don’t read outside the box of what they were given in seminary.  It’s not what you hear from the pulpit that is the problem.  You are probably hearing orthodoxy every Sunday.  It’s what you don’t hear from the pulpit that concerns me.
The greatest threat to our nation and to the modern church today is Neo-Marxism.  If you do not know what that is, then someone has failed you in your Christian walk. With all due respect to my godly brethren in the pulpits, probably your pastor will be hard-pressed to explain it.  Neo-Marxism is the great white elephant in the room.
Neo-Marxism is a religion.  It is the most dangerous modern enemy seeking to destroy Christianity.  It has infiltrated almost every institution in America from modern universities to the civil government. It is capturing our public education system.  It is foundational in courses taught in graduate business schools.  Results based on Environmental, Social, Governance (ESG) scores set the religious direction of our corporations.  It is the religion that undergirds three of the largest investment institutions in the world – Blackrock, Vanguard, and State Street.
Neo-Marxists are re-creating history, inventing a new language, targeting the Christian family, and are seeking to eradicate the two sexes that God created in the Garden of Eden. Children are being chemically castrated and physically mutilated in order to change genders. A justice who sits on the Supreme Court who cannot define what a woman is.  This is the tip of the iceberg, and worst of all it is seeping into the church through false guilt and misplaced pity.  Or, perhaps, and just as dangerous, your church may be ignoring this monster altogether claiming that they are being faithful stewards by concentrating on “spiritual” matters.
Seminary instruction is heavy-weighted on the side of soteriology and missiology.  There are no classes on Neo-Marxism.  The very weapons that seminary students need to fight against the modern tenets of Satan are avoided. It’s the great failure of American Christianity.  The reasons for this failure are numerous, and I cannot go into those here.
This is a diatribe. It’s not an introduction to a book.  It’s really not a short article written for edification. It’s one way to handle my immense frustrations with the modern pulpit. Remember, I have been in the pulpit myself for over fifty years.  Maybe that gives me a right to say what I am saying.  What better way to conclude this short diatribe than by a quote attributed to Martin Luther.
“If I profess, with the loudest voice and the clearest exposition, every portion of the truth of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Christianity. Where the battle rages the loyalty of the soldier is proved; and to be steady on all the battle-field besides is mere flight and disgrace to him if he flinches at that one point.”
Larry E. Ball is a retired minister in the Presbyterian Church in America and is now a CPA. He lives in Kingsport, Tenn.
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McLuhan’s darker pessimistic side gave him reservations about where our great global hookup was taking us. In his mind there were two possible destinations: Christ, or chaos. Toward the end of his life he contemplated how the Apocalypse might reckon with our new lightspeed visual technologies where new tribal chieftains would replace democratic-oriented politicians. 

The doctrine of last things certainly has to reckon with all these things.[1]
The above quote comes from an interesting little paragraph in Herman Bavinck’s Reformed Dogmatics, “the concluding high point” of four centuries of Dutch Reformed reflection.[2] By “these things,” Bavinck means the technological developments in communication up into the early 20th century. He writes,
“The inventions of the past century—for the purpose of mutual contact, the exercise of community, hearing and seeing things at a great distance—have shrunk distances to a minimum; and it is likely that they are a mere beginning and prophecy of what will be discovered in the centuries ahead.”[3]
The new communication technologies during Bavinck’s life time (1854-1921) included telegraphy, the “wireless,” the telephone, the radio, and cinematography. As early as 1900 enthusiasts were even discussing the possibilities of something called “television.” That Bavinck relates the importance of these inventions to the coming apostacy, the Apocalypse, and the Parousia is . . . well, interesting. Humans have harnessed electricity to see and hear from afar; might this play some part in understanding John’s unique descriptions in his vision (e.g. the image of the beast)?
Bavinck contrasts these all-at-once technologies with the glorious appearance of Christ, an occurrence that includes a series of events: the resurrection of the dead, a meeting in the air, the defeat of Christ’s enemies, and the Judgment. Bavinck says all of this cannot possibly take place in one moment, but will probably happen within a 12-hour or 24-hour time span.[4]
Of course, one is hard pressed to believe that television is required to fulfill the prophecy that every eye shall see Him (Rev. 1:7). Yet while Jesus does not need television (despite what some televangelists might believe), the Beast of Revelation might make good use of it. For that matter, the antichrist might even benefit from the kind of surveillance technologies now being used in places like China.
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