By Ronald R. Day, Sr.
(Needs to be edited)
One has claimed that everything in Revelation 1 is about Jesus. While we are not sure what is meant by the statement, we do know that the comment was made evidently to defend the trinitarian -- or perhaps the oneness -- philosophy. However, we present our responses below:
In Revelation 1:1,2 John speaks of (1) God - Jehovah (2) Jesus and (3) himself (4) the angel and (5) the servants of Jesus.
In Revelation 1:4,5 John tells who he is writing to and whose message he is writing: the letter is two the seven churches, from (1) He who is, was and is to come, and (2) the seven spirits and (3) Jesus, who is the firstborn of the dead, the ruler of the kings of the earth. He who is, was and is to come is not Jesus, but the one person who is "God" in Revelation 1:1.
In Revelation 1:6 John speaks of (1)Jesus who has made his followers to a kingdom of priests and (2) the God of Jesus.
In Revelation 1:7 John speaks of (1) the time when Jesus comes in the figurative clouds, speaking of a time after the last day has begun, and when (2) all, including those who pierced him, will have been raised from the dead.
In Revelation 1:8 John quotes Jehovah God, He who is, was and is to come, of verse 4.
In Revelation 1:9,10 John speaks of (1) himself, and (2) the servants of Jesus in the seven churches, and (3) of "God" in the phrase "word of God." He goes on to speak of a voice he hears behind him.
In Revelation 1:11,12 John relates what the voice is speaking to him, instructing him to write what he sees in a book that was to be sent to seven churches. John turns to see the voice and sees seven golden lampstands.
In Revelation 1:13-16, John describes who he sees in the midst or middle of the lampstands.
In Revelation 1:17-18, the one whom John sees speaks, saying, "Don't be afraid. I am the first and last, the Living one. I was dead, and behold, I am alive forevermore. I have the keys of Death and Hades." (World English) Thus, he who saw in these verses was not God, who does not die, but rather Jesus, who is the first and the last of the "firstborn of the dead." -- verse 5.
John sees He who is, was and is to come, the One sitting on the throne, and he also sees the slain lamb, who takes the book from the right hand of He who is, was and is to come, who is sitting on the throne. (Revelation 1:4,8; 4:2,8,9,10; 5:1,6,7) Throughout the Revelation, He who is, was and is to come, the One sitting on the throne, is not Jesus, but Jesus is represented as the slain lamb who is worthy to take the book from Him who sat on the throne.
Regarding the above, the statement was made regarding verse 13 that the one like the son of man is Jesus, and cross referenced to Daniel 7:13
Our reply:
Revelation 1:13 - And in the midst of the lampstands was one like a son of a man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
Yes, this one is Jesus. In the Greek, the expression, like a son of a man, is not the same as the definite designation that Jesus usually gave to himself. More correctly, Jesus usually referred to himself as "Son of the Man," which is obviously a Messianic title referring to the promised son of the man, David. In Revelation 1:23, the Greek for man in "a son of man" is indefinite: a son of a man. This is not saying, as some claim, that Jesus is still with the terrestial, earthly bodily glory of flesh (1 Corinthians 15:39-41). Rather Jesus appears to John in the 'likeness' of a son of a man.
Daniel 7:13 - I saw in the night-visions, and, behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him.
In Daniel 7, Jesus is likewise depicted as "one like a son of man." Jesus was brought before He who is the "Ancient of Days," and therefore, Jesus is not depicted as being the "Ancient of Days," as many have claimed. Jesus as the "one like a son of a man" in Daniel 7:13 does correspond to Revelation 1:13; 14:14.
Revelation 1:13 - And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
Revelation 14:14 - I looked, and behold, a white cloud; and on the cloud one sitting like a son of man, having on his head a golden crown, and in his hand a sharp sickle. -- World English.
In both of these scriptures, as well as Daniel 7:13, Jesus is not presented as the "Son of the Man," that is, the son of the man, David (Matthew 1:1; 9:6,27; 10:23; 11:19; 12:8,23,32,40; 13:37,41; 16:13,27,28; 17:9,12,22; 18:11; 19:28; 20:18; 22:42; 24:27,30,37,39,44; 25:13,31; 26:2,24; 26:45; Luke 1:32,69; 3:31; John 7:42; Acts 13:34; Romans 1:3; 2 Timothy 2:8; Revelation 3:7; 22:16), but as being "like" a son of a man. He is not actually a human being, but he appears "like" a human.
But the real point is that he who is like a son of a man is brought before He who is "Ancient of Days." In some vague manner, some seem to confuse the one "like a son of a man" with the Ancient of Days. Jesus, being the one brought before the Ancient of Days, is not the Ancient of Days before whom he brought.
The Ancient of Days corresponds to He who is on the throne, He who is, was and is to come, of Revelation 1:4,8; 4:8-10; 5:1,7; 6:16; 7:10,15; 19:4; 21:5.
He who is like a son of a man in Daniel 7:13 corresponds to the figurative "lamb" of Revelation 5:6,8,12,13; 6:1,16; 7:9,10,14,17 and he who is like a son of a man in Revelation 1:13; 14:14. In Daniel 7:13, the one like a son of man is brought before the Ancient of Days; in Revelation 5:7, the lamb is pictured as coming before He who is the throne, and takes the book out of the right hand of him who is on the throne. Jesus, therefore is not being pictured in Daniel 7 as the Ancient of Days, but as the one who is brought before the Ancient of Days.
See also our study on the Ancient of Days.
Nevertheless, our trinitarian friend still insisted that Jesus is the Ancient of Days in Daniel 7.
Daniel 7:9 I saw until thrones were placed, and one who was ancient of days sat: his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, [and] the wheels of it burning fire.
This does not describe Jesus, but rather Jehovah, who is the Ancient of Days. Most scholars who believe in the trinity show Ancient of Days to be the Father, not the Son, although they present Jesus as being the eternal God. Jesus is identified later, not as the Ancient of Days, but as the one who was brought to the Ancient of Days. -- Daniel 7:13.
The time period is in after Satan is abyssed. (Revelation 20:3). The Ancient of Days (Jehovah) sits on the throne, and thrones are placed, corresponding to Revelation 20:4. The Ancient of Days (Jehovah) does not judge directly, since the God and Father of Jesus has "given all judgment to the Son." (John 5:22) Not only to the Son is the judgment given, but Paul notes in question form: "Do you not know that the saints (consecrated ones) will judge the world?" (1 Corinthians 6:2) That Daniel 7:22 reiterates that the "judgment was given to the saints of the Most High" and in Revelation 20:4 we read that "judgment was given to" those who were sitting thrones as John saw them.
Daniel 7:13 I saw in the night-visions, and, behold, there came with the clouds of the sky one like a son of a man, and he came even to the ancient of days, and they brought him near before him.
Daniel 7:14 There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
It is the Ancient of Days -- the God and Father of Jesus -- who has made Jesus both Lord and Christ (Ezekiel 34:23,24; Isaiah 61:1,2; Acts 2:36), and has exalted him to the highest position in the universe, far above the angels, next to the only Most High.-- Acts 2:33,36; 5:31; Philippians 2:9; Ephesians 1:3,17-23; 1 Corinthians 15:27; Hebrews 1:4,6; 1 Peter 3:22.
The One who gives this dominion is therefore Jehovah, the Ancient of Days. The dominion is given to Jesus, the one who appears in the likeness of a son of a man. Thus, the one in likeness of a son of a man in Daniel corresponds to the one depicted figuratively a slain lamb in Revelation 5:6,7. The Ancient of Days corresponds to He who is sitting on the throne, He who is, was and is to come. -- Revelation 4:8; 5:1,7.
What we do not find in any of these verses is that Jehovah, the Ancient of Days, is more than one person, or that He is three persons, or that Jesus is a person of Jehovah, etc.
One claims that since Jesus is depicted in Revelation 1:14 with head and hair like white wool, that this means that Jesus is the Ancient of Days spoken of in Daniel 7:9? Actually, we don't have any reason to think so.
Isaiah 1:18 - Come now, and let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. -- American Standard Version.
Jehovah here speaks to Isaiah, and he likens justification from sin as being made "white as snow", as wool. "White" is a symbol of righteousness, justified, straight, not crooked.
Daniel 7:9-10 - I beheld till thrones were placed, and one that was ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was fiery flames, [and] the wheels thereof burning fire.[10] A fiery stream issued and came forth from before him: thousands of thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.
This speaks of Jehovah as the Ancient of Days, not Jesus.
Revelation 1:14-15 - And his head and his hair were white as white wool, [white] as snow; and his eyes were as a flame of fire; [15] and his feet like unto burnished brass, as if it had been refined in a furnace; and his voice as the voice of many waters.
This speaks of Jesus.
Both Jehovah and Jesus are righteous; thus Jehovah is depicted as wearing white raiment in Daniel's vision, while Jesus is depicted as having a white head and hair in John's vision.
The descriptions have similarities although not exactly the same. Do the similarities mean that we must create a lot of trinitarian assumptions beyond what is written, and then add those assumptions to, and read those assumptions into what is written? We certainly do not think so. The Bible is fully at harmony with itself without adding all the trinitarian assumptions to and reading those assumptions into the Bible.
We were told that we should also note Daniel 10:5,6.
Daniel 10:5-6 - I lifted up my eyes, and looked, and, behold, a man clothed in linen, whose loins were girded with pure gold of Uphaz: [6] his body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches, and his arms and his feet like burnished brass, and the voice of his words like the voice of a multitude.
The person Daniel sees here is described as "a man." Obviously, it was not actually a man, but it was an angel. If this is the same one spoken of in Chapter 9, this angel is Gabriel.
The white linen symbolizes purity and righteousness. His “loins [from the waist down to the knees] were girded with fine gold of Uphaz.” Hence the linen garment was a robe, an outer garment, so that if this person moved and his legs were exposed, gold was seen.
In regard to “Uphaz,” Isaiah 13:12 reads, “I will make a man[‘s life] more precious than fine gold; ... than the golden wedge of Ophir.” The Chaldaic Uphaz is another form of the Aramaic word Ophir. This particular fine gold came from a portion of Turkey and must have been a glazed, shiny gold to make it very striking in appearance.
“His body also was like the beryl” means the appearance of his skin was like beryl, and the word “beryl” is usually chrysolite, which is gold in color. This was a glorified being in the sense that the angel was a messenger from beyond our world, with human appearance and attired in a white linen robe and gold-colored clothing similar to his skin. When Daniel looked at the skin of this being, it was like chrysolite, “chryso” being “gold” and “lithos” being “stone.” Thus chrysolite is a golden stone and also a symbol of wisdom.
“His face [was] as the appearance of lightning.” The Greek astrape in the New Testament, sometimes translated “lightning,” means “bright shining.” The word translated “lightning” here in Daniel 10:6 is the Hebrew equivalent. While it can be applied to "lightning", such is not inherent in the word itself. The angel's face shone forth with a bright light. In other words, although the being's appearance had the body of a human, Daniel knew he was no ordinary person.
“And his eyes as lamps of fire.” The eyes were more electric; similarly, in Revelation 1:14, Jesus is spoken of as having a penetrating gaze (“eyes as a flame of fire”); that is, Jesus can see through any sham, hypocrisy, or mere formalism.
“His arms and his feet like in colour to polished brass.” Brass, chrysolite, and lamps of fire, as well as the clothing, produced a basic coloration of white and gold. “Polished brass” has a high shine that is retained for a long time, especially if lacquered.
“The voice of his words like the voice of a multitude [many people].” By this Daniel would know this was a superhuman being who possessed power and intelligence and would be a source of true information.
This being was not the Almighty Jehovah, nor do we have any reason to think the "man" was Jesus.
It is claimed that in Revelation 1 the Father and Son are presented as "one person."
While John did, in the book of Revelation, see both Jesus (the slain lamb) and the "one God" (1 Corinthians 8:6), who is, was and is to come, depicted, and while Jesus and his God are in unity which could be likened to that of one person (trinitarians usually do not say that Father and Son are both one person, but rather one being, essence, etc.), we have no scriptural reason to believe they are actually one person, any more than the oneness of the Father, the Son, and the church, means that they are all actually one person or one being. -- John 10:30; 17:11,21-22.
It was claimed Jesus prayed for to this oneness or unity to happen again in the garden of Gethsemane before he was taken captive in the book of John. I am not sure what the above is meant to say. It appears to be a reference to John 17. It would seem to be saying that Jesus was not one with his Father while he was saying the prayer, but that he was praying that he might again be one with his Father. Jesus did say earlier that he and his God and Father are one. (John 10:30) Later in the prayer of John 17, Jesus prayed that his followers have this same oneness with him and his Father. (John 17:11,21-23) In verse 3, Jesus prayed for a glory that he had before the world of mankind had been made through him. (John 1:10) While he was in the days of his flesh (Hebrews 5:7), Jesus did not have that glory, but he did have the sinless glory that is a little lower than the angels. (Hebrews 2:9) Paul describes that glory as being of the fleshly substance, terrestrial, earthly, of dust, etc., in contrast with the spiritual substance that is the glory of the celestial, heavenly. (1 Corinthians 15:35-40) Jesus, in John 17:5, was praying to again have the celestial bodily glory which he did not have at the time of the prayer.
One of our related studies:
https://jesusnotyhwh.blogspot.com/2016/10/john10-30.html
Start:
https://www.youtube.com/watch?v=Oi300_FvFz0&lc=UgyYOCI0cmwNpGGijsF4AaABAg.8qHJofsYBY28sdBiRpdTql
