The Meaning of Revelation 1:17 Explained

Revelation 1:17

KJV: And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

YLT: And when I saw him, I did fall at his feet as dead, and he placed his right hand upon me, saying to me, 'Be not afraid; I am the First and the Last,

Darby: And when I saw him I fell at his feet as dead; and he laid his right hand upon me, saying, Fear not; I am the first and the last,

ASV: And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not; I am the first and the last,

KJV Reverse Interlinear

And  when  I saw  him,  I fell  at  his  feet  as  dead.  And  he laid  his  right  hand  upon  me,  saying  unto me,  Fear  {5737} not;  I  am  the first  and  the last: 

What does Revelation 1:17 Mean?

Verse Meaning

This revelation of Jesus Christ in His unveiled glory took all the strength out of John. He could not stand in the presence of such a One. Paul had a similar experience on the Damascus road ( Acts 9:4; cf. Job 42:5-6; Isaiah 6:5; Ezekiel 1:28; Daniel 8:17; Daniel 10:5-20). However the glorified Christ laid His comforting, powerful hand on John and encouraged him to stop fearing (cf. Jesus" action following the Transfiguration, Matthew 17:7). He introduced Himself as the self-existent, eternal One. "I am" recalls Jesus" claims in the Gospels (cf. Matthew 14:27; Mark 6:50; John 6:20; John 8:58) and connects Him with Yahweh ( Exodus 3:14; Isaiah 48:12). The title "the first and the last" is essentially the same as "the Alpha and the Omega" ( Revelation 1:8) and "the beginning and the end" ( Revelation 22:13). All three titles stress the eternal sovereignty of God. The consoling words, "Do not be afraid," came from a sovereign being. [1]

Context Summary

Revelation 1:9-20 - From The Living Lord To The Churches
The tribulation and patience of Jesus are essential conditions of His Kingdom. We cannot exert the divine energies of the latter, unless we are willing to take our share of the former. There should be no Lord's Day without our definite claim to be in the Spirit; and if we are in the Spirit, every day is a day of the Lord. The seven churches are distinct in their several characteristics, but one in their blended light.
Here is variety, but unity. Jesus was in the midst on the Cross; He is in the midst where two or three are gathered; He is the Lamb "in the midst of the throne" but He is, also in the midst of the collective life of the Church in her earthly ministry and warfare.
The manifestation of His glory may overwhelm our mortality, but the touch of His pierced hand encourages the soul. His favorite assurance is, Fear not. Here is life in its threefold aspect! In its original source, first and last. In its triumph over death-I became dead. In its eternal reign-I am alive for evermore. The things which John had seen are probably comprehended in this chapter; "the things which are" in Revelation 2:1-29; Revelation 3:1-22; and the things which are to come to pass in the remainder of this book. [source]

Chapter Summary: Revelation 1

1  The preface
4  John's salutation to the seven churches of Asia
7  The coming of Christ
8  His glorious power and majesty

Greek Commentary for Revelation 1:17

I fell [επεσα]
Late form for the old επεσον — epeson (second aorist active indicative of πιπτω — piptō to fall). Under the over-powering influence of the vision as in Revelation 19:10. [source]
He laid [ετηκεν]
First aorist active indicative of τιτημι — tithēmi The act restored John‘s confidence.Fear not (μη ποβου — mē phobou). Cf. Luke 1:13 to Zacharias to give comfort.I am the first and the last Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων — kai ho zōn). Present active articular participle of ζαω — zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Fear not [μη ποβου]
Cf. Luke 1:13 to Zacharias to give comfort. [source]
I am the first and the last [εγω ειμι ο πρωτος και ο εσχατος]
Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων — kai ho zōn). Present active articular participle of ζαω — zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
And the Living One [και ο ζων]
Present active articular participle of ζαω — zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
I fell []
Compare Exodus 23:20; Ezekiel 1:28; Daniel 8:17sqq.; Daniel 10:7sqq.; Luke 5:8; Revelation 19:10. The condition of the seer, in the Spirit, does not supersede existence in the body. Compare Acts 9:3-5. [source]
The first and the last []
This epithet is three times ascribed to Jehovah by Isaiah (Isaiah 41:4; Isaiah 44:6; Isaiah 48:12); three times in this book (here, Revelation 2:8; Revelation 22:13). Richard of St. Victor comments thus: “I am the first and the last. First through creation, last through retribution. First, because before me a God was not formed; last, because after me there shall not be another. First, because all things are from me; last, because all things are to me; from me the beginning, to me the end. First, because I am the cause of origin; last, because I am the judge and the end” (cited by Trench). [source]

Reverse Greek Commentary Search for Revelation 1:17

John 6:51 The living bread [ο αρτος ο ζων]
“The bread the living.” Repetition of the claim in John 6:35, John 6:41, John 6:48, but with a slight change from ζωης — zōēs to ζων — zōn (present active participle of ζαω — zaō). It is alive and can give life. See John 4:10 for living water. In Revelation 1:17 Jesus calls himself the Living One For ever Eternally like αιωνιον — aiōnion with ζωην — zōēn in John 6:47. I shall give Emphasis on εγω — egō (I). Superior so to Moses. Is my flesh See note on John 1:14 for σαρχ — sarx the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ‘s idea of self-sacrifice. For the life of the world Over, in behalf of, υπερ — huper means, and in some connexions instead of as in John 11:50. See John 1:30 for the Baptist‘s picture of Christ as the Lamb of God that taketh away the sin of the world. See also John 3:17; John 4:42; 1 John 3:16; Matthew 20:28; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world. [source]
2 John 1:7 Are gone forth [εχηλταν]
Second aorist active indicative of εχερχομαι — exerchomai perhaps an allusion to the crisis when they left the churches (1 John 2:19, same form).Even they that confess not (οι μη ομολογουντες — hoi mē homologountes). “The ones not confessing” (μη — mē regular negative with the participle). The articular participle describes the deceivers (πλανοι — planoi).That Jesus Christ cometh in the flesh “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι — erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα — elēluthota (perfect active participle) in this same construction with ομολογεω — homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος — houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
2 John 1:7 That Jesus Christ cometh in the flesh [Ιησουν Χριστον ερχομενον εν σαρκι]
“Jesus Christ coming in the flesh.” Present middle participle of ερχομαι — erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα — elēluthota (perfect active participle) in this same construction with ομολογεω — homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος — houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
2 John 1:7 The deceiver and the antichrist [ο πλανος και ο αντιχριστος]
Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
Revelation 1:8 The Alpha and the Omega [το Αλπα και το Ο]
The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in Revelation 21:6 with the added explanation η αρχη και το τελος — hē archē kai to telos (the Beginning and the End) and of Christ in Revelation 22:13 with the still further explanation ο πρωτος και ο εσχατος — ho prōtos kai ho eschatos (the First and the Last). This last phrase appears also in Revelation 1:17; Revelation 2:8 without το Αλπα και το Ο — to Alpha kai to O The change of speaker here is unannounced, as in Revelation 16:15; Revelation 18:20. Only here and Revelation 21:5. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. [source]
Revelation 2:8 The first and the last [ο πρωτος και ο εσχατος]
Repeating the language of Revelation 1:17.Which was dead (ος εγενετο νεκρος — hos egeneto nekros). Rather, “who became dead” (second aorist middle indicative of γινομαι — ginomai) as in Revelation 1:18.And lived again First aorist (ingressive, came to life) active of ζαω — zaō Emphasis on the resurrection of Christ. [source]
Revelation 2:10 Fear not [μη ποβου]
As in Revelation 1:17. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil “is about to cast” (μελλει βαλλειν — mellei ballein), “is going to cast.” [source]
Revelation 22:13 I am the Alpha and the Omega [Εγω το Αλπα και το Ο]
Applied to God in Revelation 1:8; Revelation 21:6, and here alone to Christ, crowning proof in this book of Christ‘s deity. So in Revelation 21:6 God is termed, as Christ is here, η αρχη και το τελος — hē archē kai to telos (the beginning and the end), while ο πρωτος και ο εσχατος — ho prōtos kai ho eschatos (the first and the last) is applied only to Christ (Revelation 1:17; Matt 25:31-46). Solemn assurance is thus given that Christ is qualified to be the Judge of Revelation 22:12 (cf. Revelation 2:8). In Hebrews 12:2 Jesus is the αρχηγος και τελειωτης της πιστεως — archēgos kai teleiōtēs tēs pisteōs (the author and finisher of faith). Christ was the Creator of the universe for the Father. So now he is the Consummation of redemption. [source]
Revelation 6:17 The great day [η ημερα η μεγαλη]
The phrase occurs in the O.T. prophets (Joel 2:11, Joel 2:31; Zephaniah 1:14. Cf. Judges 1:6) and is here combined with “of their wrath” (της οργης αυτων — tēs orgēs autōn) as in Zephaniah 1:15, Zephaniah 1:18; Zephaniah 2:3; Romans 2:5. “Their” (αυτων — autōn) means the wrath of God and of the Lamb put here on an equality as in Revelation 1:17., Revelation 22:3, Revelation 22:13; 1 Thessalonians 3:11; 2 Thessalonians 2:16. Beckwith holds that this language about the great day having come “is the mistaken cry of men in terror caused by the portents which are bursting upon them.” There is something, to be sure, to be said for this view which denies that John commits himself to the position that this is the end of the ages. [source]

What do the individual words in Revelation 1:17 mean?

And when I saw Him I fell at the feet of Him as though dead He placed the right hand upon me saying Not fear I am the First Last
Καὶ ὅτε εἶδον αὐτόν ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός ἔθηκεν τὴν δεξιὰν ἐπ’ ἐμὲ λέγων Μὴ φοβοῦ ἐγώ εἰμι πρῶτος ἔσχατος

εἶδον  I  saw 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.
ἔπεσα  I  fell 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: πίπτω 
Sense: to descend from a higher place to a lower.
πρὸς  at 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
πόδας  feet 
Parse: Noun, Accusative Masculine Plural
Root: πούς  
Sense: a foot, both of men or beast.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ὡς  as  though 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
νεκρός  dead 
Parse: Adjective, Nominative Masculine Singular
Root: νεκρός  
Sense: properly.
ἔθηκεν  He  placed 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: τίθημι  
Sense: to set, put, place.
δεξιὰν  right  hand 
Parse: Adjective, Accusative Feminine Singular
Root: δεξιός  
Sense: the right, the right hand.
ἐπ’  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ἐμὲ  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
φοβοῦ  fear 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular
Root: φοβέομαι 
Sense: to put to flight by terrifying (to scare away).
πρῶτος  First 
Parse: Adjective, Nominative Masculine Singular
Root: πρῶτος  
Sense: first in time or place.
ἔσχατος  Last 
Parse: Adjective, Nominative Masculine Singular
Root: ἔσχατος  
Sense: extreme.