Transcript THE BOOK OF REVELATION - Faulkner University

THE BOOK OF
REVELATION
Introduction
One of most interesting & exciting
books of Bible
Makes its appeal to-Our past knowledge of the Bible
 To our imaginations and minds (regarding
God’s purpose in history)

Since understanding depends so
heavily on proper approach to the book,
discussion of backgrounds is most
important.
Introduction
A. Difficulty
Book has suffered from misuse and
neglect.
Many Xtians shy away from study
because of difficulty.
Because is couched in highly symbolic
language & filled with all kinds of vivid
imagery, is mystifying to average
reader.
Introduction
A. Difficulty
Has been the playground of extremists
and fanatics creating many bizarre
interpretations.
Many Bible students (e.g., Calvin,
Zwingli) have refused to comment on
the book.
Probably the least read of the books of
the NT (some actually afraid of reading
it).
Introduction
A. Difficulty
Because some of its passages have
been the source of speculative theories,
many have almost excluded it from the
NT canon by their fear of study of it.
Nothing to fear: is only book which
contains a specific blessing to the one
who reads and hears and observes the
things therein (1:3)
Introduction
A. Difficulty
Book is relevant to our needs—
Emphasizes lordship of God over his world
and affairs of men
 Emphasizes ultimate triumph of
righteousness over the forces of evil.

Introduction
B. What Is Its Nature?
Unlike any other NT book, it exhibits
more than one type of literature.
Within opening verses, it is called—
An apocalypse (1:1)
 A prophecy (1:3)
 An epistle (1:4-6,11)

Bible contains many types of literature,
but is unusual to find such a
combination in one book.
Introduction
B. What Is Its Nature?
It belongs to a type of literature, strange
to most, known as apocalyptic literature.
Represented in Bible by books of Ezekiel,
Daniel, and parts of Zechariah.
 Gk apokalypsis is trans. “revelation” in the
beginning of the book; literally means “an
unveiling or revealing of something that
has not been known before.”
 Revelation sometimes called “The
Apocalypse”

Introduction
B. What Is Its Nature?
“Apocalyptic literature” also refers to
literature represented by a group of
writings not in OT or NT.
Such books as—
Book of Enoch
 Ascension of Isaiah
 Assumption of Moses
 Psalms of Solomon

Introduction
B. What Is Its Nature?
Are both some common features and
some striking differences between noncanonical apocalyptic and Biblical
apocalyptic literature.
Introduction
B. What Is Its Nature?
Common Features of Apocalyptic lit.
1. Deals with the coming of judgment and
the end of all things (point of view—future).
 2. Predictions are not in plain language but
in highly symbolic visions that draw upon
nature and the life of man on earth.
 3. Angels are guides and interpreters.
 4. Through visions some foreshadowing of
struggle of good and evil and the triumph
of God and his people are set forth.

Introduction
B. What Is Its Nature?
Differences:
1. Biblical books use real names of their
authors; non-canonical use forged names.
 2. Non-canonical falsely claim to be
revelations from God in a time when
prophets of God no longer appeared in
Israel (the period between Malachi at the
end of the OT and the birth of Christ); were
copied imperfectly from OT prophetic
visions, esp. Daniel.

Introduction
B. What Is Its Nature?
Differences:

3. Non-canonical were pessimistic about
the present age and discounted the human
element in the fulfillment of God’s
purposes; neither is true of Biblical books
(Ezekiel, Daniel, Revelation).
B. of Revelation says God is in control,
is at work in history and right and truth
will triumph.
Introduction
B. What Is Its Nature?
Book is also a prophecy.
1. Author claims to be a prophet of God
(one who speaks for God) (22:9), and so
among other powers is able to predict the
future and the outcome of all things (10:11;
19:10).
 2. Book is called a prophecy (1:3; 22:7, 10,
18, 19) and exhibits the same concern for
faithfulness and devotion to God as the OT
prophecies.

Introduction
B. What Is Its Nature?
Book is also a prophecy.

“It is also far closer to the prophetic
message and to the writings of the Hebrew
prophets in both spirit and content than any
other of the apocalypses known to us.
These latter appear, indeed, quite openly
to ignore the prophets, whereas John
quotes them verbatim in almost 150
separate passages!” John Wick Bowman,
The Drama of Revelation, p. 11
Introduction
C. Symbolism
Like apocalyptic lit., Rev. abounds in
rich imagery drawn from all aspects of
nature and human life.
The horse, lion, leopard, bear, lamb, calf,
locusts, scorpion, eagle, vulture, fish, frogs,
trees, harvest, and vintage all appear in the
book’s visions.
 Description of human life, esp. the life and
trade of great cities, is very full.

Introduction
C. Symbolism
While no direct quotations in any
extended way occur, are so many
allusions that can be said that book is
saturated with thought of the OT.
H. B. Swete estimated that of the 404
verses of book, 278 contain references to
OT (The Apocalypse of St. John, p. cxi).
 Many figures occur only in Rev., e.g.,
woman and man child in chap. 12.

Introduction
C. Symbolism
One of most imp. aspects of symbolism
in Rev. is frequent and symbolic use of
numbers.
2, 3, 3½, 4, 5, 6, 7, 10, 12, 24, 42, 144,
666, 1000, 1260, 1600, 7000, 144,000,
100,000,000, 200,000,000
 Predominate # is 7 (54 times); next is 12,
with multiples of 12 common (24, 144,
1260, 144,000.

Introduction
C. Symbolism
One of most imp. aspects of symbolism
in Rev. is frequent and symbolic use of
numbers.
4 fairly often, with 3 less prominent; 4 +
3=7; 4 X 3=12
 3 is associated with the Father, Son and
HS in the Godhead.
 4 is connected with the world, the major
points of the compass, and the forces of
the universe.

Introduction
C. Symbolism
One of most imp. aspects of symbolism
in Rev. is frequent and symbolic use of
numbers.

6 is associated with man and his
endeavors, for he was created on the 6th
day (Gen. 1:27).
Undoubtedly, the use of #s in this
fashion is intended to convey a special
meaning.
Introduction
D. Authorship and Date
Writer identified himself by name, “His
(God’s) servant John,” and used his
name 3 times in 1st chap (1:1,4,9).
Described himself as “your brother and
companion in tribulation” (1:9) and
placed himself among the prophets of
NT period (22:9).
Yet, real author is Jesus Christ (1:1)
who revealed the book to John.
Introduction
D. Authorship and Date
Testimony from 2nd c. A.D. is
overwhelming in identifying John as the
son of Zebedee, one of 12 apostles.
 Justin Martyr (135) ascribed it to
John.
 Irenaeus (185) quotes it as from
John.
 Muratorian Canon (170) notes it.
Introduction
D. Authorship and Date
Those who reject apostolic authorship
have attempted to identify John as the
elder, referred to by Eusebius.
Problem: How could the memory of
John the elder have completely
disappeared from church in 2nd c.?
Introduction
D. Authorship and Date
Are language & style differences
between Rev. & Gospel of John.
Yet, are also striking similarities.
Use of certain titles applied to Christ.
 Certain words common to both.
 Also, major themes in common—conflict
between good and evil, light and darkness.

Introduction
D. Authorship and Date
Two views have been taken toward the
date.
Traditional date, toward end of reign of
Domitian (81-96), is based on statement
of Irenaeus, “For it was seen, not a long
time ago, but almost in our generation,
at the end of the reign of Domitian” (Her.
V, 30:3).
Testimony of others, including Eusebius
Introduction
D. Authorship and Date
In more recent times the Nero theory
has arisen—
Partly to explain the differences in style
between Gospel of John & Revelation.
 Partly because (17:9) is thought to refer to
Nero as the 5th ruler.
 Some have interpreted the number 666
(13:18) as spelling Nero Caesar in Hebrew
numerology & dated it 68-70.

Introduction
D. Authorship and Date
But situation among the churches as
reflected in the book as well as general
circumstances of the time are better
explained in the time of Domitian than
Nero, and the weight of tradition is
overwhelming for the later date.
Introduction
E. Purpose and Message
Primary purpose, in showing churches
the things that must come to pass
hereafter, is to encourage and assure
them, amid persecutions of their
ultimate victory and the victory of the
cause of Christ.
Yet, they are told that they must suffer
and the Lord demands faithfulness in
spite of the suffering.
Introduction
E. Purpose and Message
Book also has purpose of showing
struggles of God’s people against evil
through the ages, dramatized in
symbols of opposition and persecution.
It focuses attention on “last days” when
God’s justice will be evidenced and the
cause of God’s people vindicated.
Introduction
E. Purpose and Message
As its message encouraged churches of
Asia (2nd c. writings demonstrate), so it
has always spoken a special message
to Christians in time of persecution and
hardship.
Reminds that ultimate triumph of
righteousness will not be brought about
through evolution of a perfect society,
but by the return of our Lord Jesus
Christ.
Introduction
E. Purpose and Message
In no other NT book is there such
encouragement for Christians who face
a world order where the odds seem so
greatly against them.
Introduction
F. Major Theories of Interpretation
The approach one follows in interpreting
this book is more crucial than in any
other book of the NT because of the
unity of its material.
The point of view one takes at the
beginning colors one’s interpretation
throughout the book.
Introduction
F. Major Theories of Interpretation
While there are many interpretations, all
tend to group themselves into about
four major categories.
1. Futurist
2. Preterist
3. Continuous historical
4. Symbolic (philosophy of history)
Introduction
F. Major Theories of Interpretation
Futurist
The futurist theory sees this book
dealing with the events at the end of the
world.
Futurists pride themselves on being
literalists in their interpretation, taking its
number as true mathematical values
without symbolic meaning, and taking
other symbols in the book as literal.
Introduction
F. Major Theories of Interpretation
Futurist
This view is generally associated with
premillennialism which looks forward to a
1000 year’s reign of Christ on earth.
Currently, it is most completely expressed in
the form of premillennialism known as
dispensationalism; this system is set forth in
the notes of the Schofield Reference Bible.
Introduction
F. Major Theories of Interpretation
Futurist
Chapters 4-19 are interpreted as a
blueprint for the 7 years of “the rapture”
(the catching up of the saints to meet
Christ in the air) which they think
immediately precedes the beginning of
the millennium on earth (I Thess. 4:1318).
Introduction
F. Major Theories of Interpretation
Futurist
These 7 years are the period described in
Daniel 9:24-27 as the 70th week.
It is separated from the other 69 weeks by
centuries because the Jewish rejection of
Jesus as the Christ automatically stopped the
fulfillment of God’s plan and postponed it,
until the 7-year period just before the coming
of Christ to earth.
Introduction
F. Major Theories of Interpretation
Futurist
The messages addressed to the 7
churches in chapters 2 & 3 are thought
to represent stages of church history,
rather than being genuine letters.
Chap. 20 describes the descent of X to
earth to begin his millennial reign.
Introduction
F. Major Theories of Interpretation
Futurist (weaknesses)
The futurist view completely separates
the book from the 1st c. church to whom
it was addressed and the problems the
early confronted.
The book is entirely concerned with the
end of time; thus would have little
meaning and consolation to offer for
hardships of the 1st c.
Introduction
F. Major Theories of Interpretation
Preterist
Holds that the book is completely past; it was
addressed to the contemporary 1st c. Xtians &
all of its message was fulfilled in the period
before Constantine.
Based on the conditions in the Roman
Empire, with the persecution of the early
church, its message is to be found in the
struggles of the church with the forces of evil
represented by that empire.
Introduction
F. Major Theories of Interpretation
Preterist
It stands as a literary and historical
monument to the church of that time,
but is past history to us rather than
prophecy.
It contains little by way of a message for
the church of the present day.
Introduction
F. Major Theories of Interpretation
Preterist
This approach greatly diminishes the
element of prophecy in the book, but
does have the strong value of making
Revelation very meaningful and
encouraging to the 1st c. Christians.
Introduction
F. Major Theories of Interpretation
Preterist (weaknesses)
If followed without modification, one has
the difficulty of explaining the passages
which seem unmistakably to point to the
future, to the end-time.
To place it entirely in the past seems to
fly in the face of many things in the book
itself.
Introduction
F. Major Theories of Interpretation
Preterist (weaknesses)
Is questionable that the message of
Rev. regards the consummation and
triumph of the book to be related to the
official recognition of Christianity under
Emperor Constantine in the 300s.
Unlikely that Rev. celebrates the victory
of Xtianity over paganism in the union of
church and state under Constantine.
Introduction
F. Major Theories of Interpretation
Preterist (weaknesses)
A rigid preterist approach would, for
e.g., put the stamp of divine approval on
the church-state union which requires
infant baptism for it to be effective.
Introduction
F. Major Theories of Interpretation
Continuous Historical
Popular among Protestants, esp. since
the Reformation.
Views Rev. as a blueprint of the history
of Western Europe from the time of
John to the 2nd coming of Christ.
Understands the visions to follow one
another in chronological fashion.
Introduction
F. Major Theories of Interpretation
Continuous Historical
Focuses primary attention on the
Roman Catholic Church and its
apostasy in the papacy.
Commentators have worked out the
patterns of historical events with great
detail, paralleling them to the visions in
the book.
Introduction
F. Major Theories of Interpretation
Continuous Historical
This view has been popularized by wellknown Protestant commentators like
Albert Barnes, Adam Clarke, B. H.
Carroll and others.
Most of the Protestant Reformers
identified Papal Rome with the beast
and Babylon the Great.
Introduction
F. Major Theories of Interpretation
Continuous Historical
Alexander Campbell used a proposition
based on this interpretation in his
debate with Bishop Purcell.
Introduction
F. Major Theories of Interpretation
Continuous Historical (strengths,
weaknesses)
Has the value of focusing our attention
upon the struggles within history
between good and evil.
Weakness lies in limiting God’s interest
to the events of Western Europe to the
exclusion of the rest of the world.
Introduction
F. Major Theories of Interpretation
Continuous Historical (strengths,
weaknesses)
Also removes the major message of the
book from the time of the 1st c. Xtians so
one wonders how it would have had any
meaning for them at all.
Has often been necessary to reshuffle
interpretations of symbols as additional
historical events have taken place.
Introduction
F. Major Theories of Interpretation
Continuous Historical (strengths,
weaknesses)
This system always places the current
generation of interpreters in the last age
before the 2nd coming of X.
Are primarily forced to this view, despite
fact that NT says no one knows the day
or hour of his coming (MK 13:31).
Introduction
F. Major Theories of Interpretation
Symbolic (philosophy of history)
Holding that the book is concerned to
inspire courage in the church in its
constant struggle with evil throughout
the ages, this theory does not apply its
message to any specific historical age,
but rather sees the symbols as simply a
series of visionary descriptions of God’s
triumph over evil.
Introduction
F. Major Theories of Interpretation
No one theory exhausts the meaning of
the book.
Key may be found in combining
elements from more than one.
Book is firmly rooted in its own time and
spoke its message to its first readers
(note Preterist concern to see it against
background of 1st c.).
Introduction
F. Major Theories of Interpretation
There are several places in the book
where it would appear that we are
brought to view the consummation of all
things and to see the end-time under
different aspects.
While no continuous blueprint of history
is there, the book embodies principles
that are relevant in various ages of the
history of the church.
Introduction
Principles of Interpretation
1. Bible is the best interpreter of itself.
All guidance Rev. gives to its own meaning
should be followed.
 Its interpretation of symbols should be
closely noted.

2. Larger context should always
interpret the immediate context.

To attempt to understand one isolated part
apart from the whole is to misinterpret.
Introduction
Principles of Interpretation
3. The historical background, purpose,
style of writing, and other background
matters should be taken into
consideration.
4. The New Covenant should be
allowed to interpret the Old Covenant.

Rev. used OT terminology with NT
meanings.
Introduction
Principles of Interpretation
5. The prophetic nature of Revelation
should be noted (but John was more
concerned with spiritual principles than
detailed prediction).
6. Because is a book of visions and
pictures, presented in dramatic fashion,
it should be understood to have a
symbolic meaning.
Introduction
Principles of Interpretation
7. One should get the total meaning of
the vision, or series of visions, without
pressing details.
8. Do not make the difficult passages in
the book the key to the meaning of the
entire book.
Introduction
Principles of Interpretation
9. While this book was primarily
addressed to first century Christians, it
contains a specific blessing to everyone
who reads and to everyone who hears
its message (1:3). It address the entire
Christian age and covers it, but not in
continuous succession. The principle of
recapitulation holds that the book looks
at the same period and the same
Introduction
Principles of Interpretation
9. (cont.)
Events under different aspects in its
different parts. For instance, the final
judgment seems to be referred to in
6:12-17; 11:15-18; 14:14-20; 16:17-21;
20:11-15.
Introduction
Principles of Interpretation
10. The principle of prolepsis or anticipation
shows itself in this book. Prolepsis is defined
by Milligan as “the tendency of the writer to
anticipate in earlier sections, by mere
allusion, what he is only to explain at a later
point of his revelation” (Lectures on the
Apocalypse, p. 114). For instance, the
second death mentioned in 2:11 is not
explained until 20:14. This is another way of
saying that the book itself is one of the best
interpreters to its ideas.
Introduction
Outline
I. Title and Salutation (1:1-8)
A. The Title of the Book (1:1-3)
 B. The Salutation and Doxology (1:4-6)
 C. The Second Coming (1:7,8)

II. John’s Vision of Christ (1:9-20)
Introduction
Outline
III. The Letters to the Seven Churches
(2,3)
A. To Ephesus (2:1-7)
 B. To Smyrna (2:8-11)
 C. To Pergamum (2:12-17)
 D. To Thyatira (2:18-29)
 E. To Sardis (3:1-6)
 F. To Philadelphia (3:7-13)
 G. To Laodicea (3:14-22)

Introduction
Outline
IV. The Throne Scene (4:1-5:14)
A. The Open Door (4:1)
 B. The Throne of God (4:2a-8a)
 C. Heavenly Hymns (4:8b-11)
 D. The Sealed Book (5:1-5)
 E. The Lamb Takes the Book (5:6,7)
 F. Hymns in Heaven (5:8-14)

Introduction
Outline
V. The Seven Seals (6:1-8:5)
A. The First Four Seals: The Four
Horsemen (6:1-8)
 B. The Fifth Seal (6:9-11)
 C. The Sixth Seal (6:12-17)
 D. The Sealing of the 144,000 (7:1-8)
 E. The Innumerable Company (7:9-16)
 F. The Seventh Seal (8:1-5)

Introduction
Outline
VI. The Seven Trumpets (8:6-11:19)
A. The First Trumpet (8:6,7)
 B. The Second Trumpet (8:8,9)
 C. The Third Trumpet (8:10,11)
 D. The Fourth Trumpet (8:12)
 E. The Eagle in Mid-Heaven (8:13)
 F. The Fifth Trumpet (9:1-12)
 G. The Sixth Trumpet (9:13-21)

Introduction
Outline
VI. The Seven Trumpets (8:6-11:19)
H. The Strong Angel (10:1-7)
 I. The Little Book and the Prophet (10:8-11)
 J. The Measured Sanctuary and the Two
Witnesses (11:1-14)
 K. The Seventh Trumpet (11:15-19)

Introduction
Outline
VII. The Conflict Between God and
Satan (12:1-13:18)
A. The Woman and Her Child (12:1-6)
 B. The War in Heaven (12:7-9)
 C. The Song of Triumph (12:10-12)
 D. The Dragon Attacks the Woman (12:1317)
 E. The First Beast (13:1-10)
 F. The Second Beast (13:11-18)
 G. Understanding 666 (13:18)

Introduction
Outline
VIII. The Seven Visions of the Son of
Man (14:1-20)
A. The Lamb and the 144,000 (14:1-5)
 B. The First Angel (14:6,7)
 C. The Second Angel (14:8)
 D. The Third Angel (14:9-11)
 E. The Blessed Dead (14:12,13)
 F. The Fourth Angel (14:14-16)
 G. The Fifth Angel (14:17-20)

Introduction
Outline
IX. The Seven Angels of God’s Wrath
(15:1-16:21)
A. The First Vision: The Sea of Glass
(15:2-4)
 B. The Second Vision: The Angels with the
Bowls (Vials) (15:5-8)
 C. The First Bowl (Vial) (16:1,2)
 D. The Second Bowl (16:4-7)
 E. The Third Bowl (16:8,9)

Introduction
Outline
IX. The Seven Angels of God’s Wrath
(15:1-16:21)
F. The Fourth Bowl (16:8,9)
 G. The Fifth Bowl (16:10,11)
 H. The Sixth Bowl (16:12-16)
 I. The Seventh Bowl (16:17-21)

Introduction
Outline
X. The Fall of Babylon the Great, the
Beast, and the False Prophet (17:119:21)
A. The Vision of the Great Harlot (17:1-5)
 B. The Beast Interpreted (17:6-11)
 C. The Horns and Woman Interpreted
(17:12-18)
 D. Babylon’s Fall Announced (18:1-3)
 E. The Call to God’s People (18:4,5)

Introduction
Outline
X. The Fall of Babylon the Great, the
Beast, and the False Prophet (17:119:21)
F. The Threefold Cry Over Her Fall (18:920)
 G. The Completeness of Her Fall (18:2124)
 H. The Hallelujah Chorus After Her Fall
(19:1-10)
 I. The Rider on the White Horse (19:11-21)

Introduction
Outline
XI. The Millennium and the Judgment
(20:1-15)
A. The Binding of Satan (20:1-3)
 B. The Thousand Years’ Reign (20:4-6)
 C. The Loosing of Satan (20:7-10)
 D. The Final Judgment (20:11-15)

Introduction
Outline
XII. The Heavenly City (21:1-22:5)
A. The New Heaven and the New Earth
(21:1-8)
 B. The New Jerusalem (21:9-22:5)

XIII. The Closing Words (22:6-21)
Rev. 1:1-20
Introduction
The book is a combination of a prophecy, a
letter, and a series of apocalyptic visions; in
no place is this more clearly shown than in
the 1st chap.
After telling what the title of book is, and
identifying it as an apocalypse and a book of
prophecy in vv. 1-3, J. also introduces (vv. 47) the salutation of the book in the ordinary
form of salutations in NT letters.
Rev. 1:1-20
Introduction
Following this we come to the opening
vision of the book, a vision in which we
see Christ walking in glory in the midst
of his churches and sending his
messages to the 7 churches of Asia.
Rev. 1:1-20
The Title (1:1-3)
V. 1, the opening line of this book gives the
true title, “the Revelation of Jesus Christ.”
Word “revelation” (Gk apokalypsis) occurs
only here in this book; it was not necessarily a
religious word, but referred to the revealing of
any fact.
However, elsewhere in NT it is used to refer
to the revealing of God’s will through His word
and through Jesus Christ.
Rev. 1:1-20
The Title (1:1-3)
Line through which this revelation is
given is from God to Jesus X to his
angel to his servant J. for his servants.
The angel, however, does not figure
greatly in this revelation from X.
“Servant” (Gk doulos) is the common
word for slave and denotes the
ownership by Christ and the supremacy
of Christ’s will.
Rev. 1:1-20
The Title (1:1-3)
“What must soon take place” tells us what the
revelation concerns; some commentators
think this simply refers to the certainty of the
events.
Does not mean that everything in the book
must soon come to pass.
However, this expression presents strong
evidence against the futurist position, which
locates the book in the remote future.
Rev. 1:1-20
The Title (1:1-3)
V. 2, words “testimony” and “bear witness”
are common words in John’s writings.
This revelation is, likewise, J’s testimony to
that which Jesus X thru his angel has made
known to him.
“The word of God” and “the testimony of
Jesus Christ” are synonymous; this
expression is found elsewhere (1:9; 6:9;
12:17; 20:4).
Rev. 1:1-20
The Title (1:1-3)
V. 3, the 1st of 7 beatitudes in the book
occurs here (1:3; 14:13; 16:15; 19:9;
20:6; 22:7, 14); this is a special blessing
upon the one who reads aloud to the
listening congregation the words of this
prophecy.
The blessing rests upon those who
“hear” and “keep” its message.
Rev. 1:1-20
The Title (1:1-3)
So important was the public reading of
the Scriptures that in later church
history the reader became an official of
the church.
The blessed ness of hearing and
obeying God’s word is a beatitude that
is proved again and again in the lives of
Christians.
Rev. 1:1-20
Salutation (1:4-6)
Salutation here is common to epistles in
NT (e.g., cf. Paul’s epistles); here the
salutation proper is combined with the
traditional Xtain blessing of grace and
peace, with a doxology of praise.
The 7 chs in Asia =chs located in the
Roman province of Asia; in NT Asia
always=the province that included the
western part of Asia Minor.
Rev. 1:1-20
Salutation (1:4-6)
That these 7 not the only chs in Asia
can be seen from NT references—
Colossae (Col. 1:2), Hierapolis (Col.
4:13), Troas (Acts 20:5).
Ignatius (writing ca. 115 A.D.) wrote to
Magnesia and Tralles.
7 cities located in a semi-circle with
Ephesus in center.
Rev. 1:1-20
Salutation (1:4-6)
Special place of number “seven” as
symbol of perfection leads us to
understand that these 7 chs stand for
the entire ch, and the message of the
book is addressed through them to all
God’s people.
Rev. 1:1-20
Salutation (1:4-6)
In unique way salutation comes from the 3
persons of the Godhead, from God who is
here described as “him who is and who was
and who is to come,” the HS described here
as “the seven spirits who are before his
throne.”
Jesus X is given 3 titles: “the faithful witness”
(one who can bear full testimony because of
first-hand knowledge),
Rev. 1:1-20
Salutation (1:4-6)
“the firstborn of the dead” who
guarantees our resurrection, and “the
ruler of kings on earth.”
Through his witnessing leading to the
cross and his resurrection from the
dead he is ruler of the kings of earth, a
position the devil promised him in the
temptation but could never have fulfilled
(Mt. 4:9; Luke 4:6,7).
Rev. 1:1-20
Salutation (1:4-6)
The beautiful doxology that closes this
salutation is the 1st of many which are offered
to X in the book.
Trans. “freed us from our sins” has better
MSS evidence.
Another blessing that flows thru Jesus X is
that we have been made a kingdom of priests
to give God honor and glory (Cf. Ex. 19:6).
Rev. 1:1-20
Salutation (1:4-6)
How important it is for Xtians to realize
that every Xtian is a priest to God in the
New Covenant; there is no special
priesthood set apart from the total group
of followers of X.
While there are different works in the
body, the royal priesthood of all
believers is the priesthood taught in the
NT (I Pet. 2:9); only later centuries
changed this Biblical teaching.
Rev. 1:1-20
Two Announcements (1:7,8)
V. 5 gives X’s characteristics and what he has
done and continues to do; v. 6 describes what
Christ has made of his followers; v. 7 will
describe what X has yet to do.
This v. announces, “he is coming with the
clouds,” and all will see him; for believers this
is unspeakable joy, but those who have
pierced him through the ages in disregard
and open rebellion will “lament in remorse”
(cf. Zech. 12:10).
Rev. 1:1-20
Two Announcements (1:7,8)
V. 8 presents the announcement of the
Lord God himself.
Alpha is the 1st letter of the Gk alphabet
and Omega the last; expression “who is
and who was and who is to come” is the
same terminology used in v. 4
concerning God.
Word trans. “Almighty” (Gk pantokrator)
emphasizes God’s sovereign lordship
over all things.
Rev. 1:1-20
Two Announcements (1:7,8)
Word occurs 9 times in book (1:8; 4:8;
11:17; 15:3; 16:7,14: 19:6,15; 21:22).
To see the eternal God holding sway as
sovereign Lord over his universe and
working out his eternal purpose
becomes the background for all the rest
of the message of this book.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
V. 9, John identified himself once more
and reminded his readers that he was
suffering along with them as a brother
and partaker in the tribulation that
Roman persecution had brought.
Language would indicate he was
banished to the Isle of Patmos,
enduring hardship in its marble quarries.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
V. 10, is the only mention in NT of the
Lord’s day (Gk te kuriake hemera)
referring to the first day of the week as
the day of the Lord’s resurrection.
Different expression, the day of the
Lord, refers to the day of God’s
judgment, often to the last day.
In 2nd c. “Lord’s Day” became the
common term for the day of Xtian
worship, the 1st day of week.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
V. 11, J. commanded to write what he
saw and send it in a book to the 7 chs.
These visions did not come for his
personal benefit, but for the benefit of
the chs.
These were real chs with real problems
in John’s own day.
Is a grotesque interpretation to see
these chs as signifying periods of
church history, as some futurists do.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
Vv. 12-16, in these vss. have the
description of what J. saw when he
turned to see who was speaking.
First thing he saw was 7 golden lamp
stands; the lampstands in Tabernacle
and Solomon’s Temple come to mind.
Remarkable that the first thing he saw
was the lampstands that represent the
churches.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
X is seen in the midst; until he comes in
the clouds, X will be seen amid his
churches; he knows his chs and walks
in their midst.
This “one like unto a son of man” calls
to mind Daniel’s visions (Dan. 7:13ff;
10:5ff); was the Lord’s favorite term to
describe himself during his earthly
ministry and has a Messianic meaning
from the Daniel passages.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
Description turns from his clothing to his
person; his head and hair, “white as
white wool, white as snow,” symbolize
his eternity and purity (cf. Dan. 7:9)
His flaming eyes penetrate and search;
his glowing feet, like freshly heated
brass in a furnace, show not only his
strength but also his consuming
judgment.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
His strong, commanding voice is like the roar
of mighty waters; in the right hand of his
ruling power are the stars.
Out of his mouth came “a sharp, two-edged
sword” showing the power and force of his
message; a Roman short sword, a deadly
weapon, was tongue-shaped and doubleedged.
Was a deadly weapon for close fighting, and
was used by the writer of Hebrews as a
symbol for the power of God’s word (Heb.
4:12).
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
His face shone like the sun shining in
full blazing glory.
The close parallel between the
appearance of X on the mount of
transfiguration and this vision of the
glorious X walking amidst his chs in all
his power and splendor cannot escape
the reader.
John had experienced both
demonstrations of X’s glory.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
Vv. 17,18, several times in Bible men
prostrated themselves before a
demonstration of divine power and glory
“Fear not”; how often does this occur in
the consolation God gives to his people!
Purpose of X’s appearance was not to
strike terror but to bring comfort and
strength.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
Right hand constantly used as the hand
to commission.
As the first and the last, the one who
died and who lives forevermore, having
the keys of Death and Hades, the realm
of the dead, X identifies himself and
expresses the authority with which he
commands the things that are found for
his chs.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
Notice the “I am” statement made in this
passage.
Vv. 19,20, he repeats the command to write
made in v. 11, giving the content of the
writing: what John was seeing, a glorified X,
the things which are, the revealing of the
present state of the church and X’s message
to them, and the things that must take place
hereafter, referring to the future, to the
consummation of God’s purpose.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
“The mystery” refers to that which has
been hidden from human reason, but
disclosed and revealed by God that
men might know his will.
Lampstands and stars are both
interpreted; problem here is to
understand the meaning of “angel” (Gk
aggelos, messenger).
Elsewhere the word refers to spiritual
beings; some have taken it literally.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
But the difficulty is that the letters were
addressed to the angel of each ch and
the angels are rebuked for and warned
about the sins as well as praised for the
good in the churches; why should an
angel receive a message from the Lord
through an earthly messenger?
Others see the angel as simply an
earthly messenger through whom the
chs sent messages to J. on Patmos.
Rev. 1:1-20
John’s Vision of Christ (1:9-20)
The letters addressed to the angels
seem to view a body of people that are
praised and warned and called to
repentance.
Best view seems to be to take the angel
as the symbol of the spiritual life of the
ch, as the lampstand symbolizes its
outward embodiment or its visible
existence.
Rev. 2:1-11
Introduction
Chaps. 2 & 3 give the text of 7 short
letters addressed to 7 chs in the Roman
province of Asia.
Chs are named in 1:11; not the only chs
in the province.

Troas (Ax 20:5), Colossae (Col. 1:2),
Hierapolis (Col. 4:13), Magnesia and
Tralles (writings of Ignatius, ca. 115 A.D.)
Rev. 2:1-11
Introduction
Why these 7?
1) Are on the great road running in a circle
through the interior of the province.
 2) Maybe were the chs where J. had done
missionary work.
 3) Only these 7 bore title “metropolis” and
were the chief cities of the postal districts.
 4) Number 7 (54 times) indicates not just 7
but the whole church throughout the ages
is really addressed.

Rev. 2:1-11
Introduction
Why these 7?
“For John also, though he wrote in the
Revelation to seven churches,
nevertheless speaks to them all.” –
Muratorian Canon (ca. 170 A.D.)
 Evident that the letters did not circulate
separately but are part of an important
whole.
 Message of whole book is addressed to
them and through them the whole church.

Rev. 2:1-11
Common Features in the Letters
 1) Are all dictated by the Lord himself.
 2) Are addressed to the angel of the
specific church.
 3) Except for Laodicea, the titles by
which the Lord describes himself are
all drawn from the vision in chap. 1.
Rev. 2:1-11
Common Structure in the Letters
1) Salutation
 2) Christ’s description of himself
 3) Praise for good qualities and works
 4) Blame for failings
 5) Christ’s appeal and warning
 6) Exhortation: “He who has an ear, let
him hear what the Spirit says to the
churches.”
 7) Promise

Rev. 2:1-11
Common Structure in the Letters
In the last 4 letters the 6th & 7th elements
are reversed in order.
 In the letters to Smyrna and Philadelphia
there are no words of condemnation.
 In the letter to Laodicea there are no words
of commendation.

Rev. 2:1-11
Letter to Ephesus (2:1-7)
E. the most imp. city in province of Asia
E. located at mouth of Cayster River
and an imp. commercial center.
Its harbor was never too good; it has
since silted in and the ruins of E. are
some miles across marshy lowland from
the Aegean Sea.
Pergamum was the capital, but E. was
the seaport and commercial center.
Rev. 2:1-11
Letter to Ephesus (2:1-7)
E. the center of Diana (Artemis) worship
Temple to D. was rebuilt after a fire in 365
B.C. & continued until 262 A.D. as one of
the 7 wonders of ancient world.
 200 ft. wide X 425 ft. long—4 times the size
of Parthenon in Athens.
 120 columns, each 60 ft. high, and each
the gift of a king.
 Image of D. believed to have fallen from
heaven (Ax 19:35).

Rev. 2:1-11
Letter to Ephesus (2:1-7)
E. the center of Diana (Artemis) worship
“Temple keeper of the great Artemis” one
of the proud titles of the city
 Principal business—the making of shrines
sacred to Artemis (Ax 19:24).
 Not only a place of worship, but also a kind
of ancient bank; was also a sanctuary for
criminals—no one might be arrested in
bowshot of its walls.

Rev. 2:1-11
Letter to Ephesus (2:1-7)
E. the center of Diana (Artemis) worship

Worship practiced was a mixture of Greek
and Oriental cultic practices, including
sacred prostitution.
E. also a center of worship to the
emperors, and the officials (Asiarchs) of
the imperial temples are mentioned in
Ax 19:31.
Rev. 2:1-11
Letter to Ephesus (2:1-7)
E. a center for early Christianity.
Paul est. ch on 2nd journey (Ax 18:19-21).
 On 3rd j. P. stayed longer than in any other
city—3 years (Ax 20:31).
 Ch grew so that its negative effect on
paganism & practice of magic brought
open hostility (Ax 19).
 While P. there Xtianity spread through the
province (Ax 19:10; Col. 1:6).

Rev. 2:1-11
Letter to Ephesus (2:1-7)
E. a center for early Christianity.
To this ch P. addressed a letter (one of the
Prison Epistles).
 P. sent Timothy there with special
responsibilities (I Tim. 1:3).
 Ca. the time of fall of Jerusalem, tradition
claims that J. came from Judea to E. and
spent the last years of his life in the area.

Rev. 2:1-11
Letter to Ephesus (2:1-7)
In salutation X describes himself as
holding the 7 stars in his right hand
while walking in midst of the chs.
He holds their spiritual life in his grasp and
is close to all of his chs.
 In this 1st letter he reminds them that he
knows his chs; that knowledge is borne out
in the letters that follow.

Rev. 2:1-11
Letter to Ephesus (2:1-7)
He praises their “toil” and “patient
endurance,” an endurance borne up
under all kinds of difficulties, without
growing weary (v. 3).
Also praised because they tested
“apostles” (term for wandering
missionaries) and found them to be
false.
Rev. 2:1-11
Letter to Ephesus (2:1-7)
P. (Ax 20:29) and J. (I John 4:1-3) had
warned against false teachers; E. had
taken the warnings to heart.
They hated “the works of the Nicolaitans”
(v. 6).
 Who the Nicolaitans were is a question;
they are mentioned again in v. 15 in the
letter to Pergamum and are closely
identified with those who hold the teaching
of Baalam.

Rev. 2:1-11
Letter to Ephesus (2:1-7)
Irenaeus, Hippolytus and Clement of
Alexandria all mentioned them as
following lives of self-indulgence.
Apparently they taught that it was okay
for Xtians to engage in heathen
festivals.
Perhaps they embraced the popular
error that nothing done by the flesh
could have any effect on the spirit.
Rev. 2:1-11
Letter to Ephesus (2:1-7)
Yet, they had “abandoned the love you
had at first.” May mean…
1) had cooled in ardor for Xtianity (would
seem to contradict the earlier praise).
 2) their love for one another, their spirit of
Christian brotherhood had cooled; they had
allowed fault-finding to stifle the true spirit
of love.
 When love of brethren cools, love for God
cannot flourish for long.

Rev. 2:1-11
Letter to Ephesus (2:1-7)
Appeal of X involves 3 things:



Remember—what they once were.
Repent—change of will to do God’s will.
Do—fruits of repentance would be doing “the
works you did at first.”
The threat—unless they repent he would
come quickly and remove their lamp stand.
A specific message for each ch that the other
chs are also to heed as it may apply to them.
Rev. 2:1-11
Letter to Smyrna (2:8-11)
S. ca. 35 mi north of Ephesus with good
harbor at head of a deep gulf on the
Aegean Sea.
Was called the Port of Asia for the
beauty & safety of its harbor.
Was the natural outlet for the trade rout
from the interior that led through the
Hermus Valley.
Rev. 2:1-11
Letter to Smyrna (2:8-11)
City laid out in rectangles with wellpaved streets—most famous was Street
of Gold from Temple of Zeus to the
Temple of Cybele.
Hill that rose behind the city was
crowned with beautiful temples and
public buildings—the “crown of Smyrna”
Had long been noted for its devotion to
Rome.
Rev. 2:1-11
Letter to Smyrna (2:8-11)
Had a temple to goddess Roma; 195
B.C. Cicero called S. “one of our most
faithful and our most ancient allies.”
Became a center for worship of the
emperor in the NT period.
Large Jewish population hostile to
Xtianity as seen in the letter.
Rev. 2:1-11
Letter to Smyrna (2:8-11)
Salutation—X the one who was dead
and lived again (1:18), no doubt to
encourage them in times of testing and
suffering.
S. a church that had undergone real
persecution; from letter would appear
their real enemies were local Jews who
prided themselves on bloodline and
heritage but were not real Jews (Rom.
2:28ff).
Rev. 2:1-11
Letter to Smyrna (2:8-11)
Jews were instead a “synagogue of
Satan” in their blasphemy.
They had endured poverty and
imprisonment.
Though they were poor, yet they were
rich in spiritual things (probably were
poor due to pillaging of their property by
either hostile Jews or pagans).
Rev. 2:1-11
Letter to Smyrna (2:8-11)
Lord does not promise his followers,
though faithful, that they will escape
sufferings or even physical death.
He did not escape suffering and death
on the cross; “a disciple is not above his
teacher (Matt. 10:24).
Instead he calls upon them not to be
afraid, but to be faithful regardless of
what they may face.
Rev. 2:1-11
Letter to Smyrna (2:8-11)
V. 10 reminds them that the devil is the
real source of their persecution, a point
made very clear later in the book.
This is one of the proleptic elements
that is a prominent feature of the book.
The devil makes use of civil authorities
and the ready hearts of those who
blaspheme and persecute in order to
imprison and cause suffering.
Rev. 2:1-11
Letter to Smyrna (2:8-11)
“Ten days” is simply a symbol for the
time of their persecution, limited though
severe, but short in comparison to
eternity.
“Be faithful” (lit. “go on being faithful”) to
the extent (Gk. Achri) of the extreme
penalty of death.
The promise of the Lord is that he will
give them everlasting life as a crown.
Rev. 2:1-11
Letter to Smyrna (2:8-11)
“Crown” is the word used in Gk. for the
wreath of victory which the runners in
the races received when they won.
The promise to the one who overcomes
is that he will not be “hurt by the second
death.”
To understand “the second death,” one
must look to the final chapters of the
book (20:6,14; 21:8).
Rev. 2:1-11
Letter to Smyrna (2:8-11)
In the later references, the second death is
the same as being cast into the lake of fire
and brimstone—another way of saying that
one who shrinks from the sufferings of
persecution and physical death for the sake
of X will be separated eternally from God’s
fellowship and will be under God’s
condemnation.
Elsewhere in NT, the eternal destiny of the
wicked is described as death (Rom. 6:23).
Rev. 2:1-11
Letter to Smyrna (2:8-11)
Obviously, this is not physical death but
spiritual death; the unbeliever who
comes to physical death will also
experience a “second death,” as eternal
separation from the fellowship and
blessings of God (cf. II Thess. 1:9).
Some hold to universalism, some to to
annihilation, but the NT points to the
reality of eternal separation from God.
Rev. 2:1-11
Letter to Smyrna (2:8-11)
NT lays upon Xtians the need to
proclaim to men the gospel of X which
can redeem them in this world for life
everlasting.
Smyrna, the persecuted church, is not
condemned for any fault.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
P. was the administrative capital of the
Roman province of Asia; was the center
of the kingdom of Pergamum which was
bequeathed to the Roman government
in 133 B.C.
Was here that the writing material we
commonly call parchment was
developed and the name was derived
from the name of the city.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
Located 55 mi NE of Smyrna on a rocky
hill in the Caicus Valley; Pliny called it
“by far the most famous city in Asia.”
To commemorate a victory over the
Gauls ca. 240 B.C., a great altar to
Zeus (Jupiter) was built in front of the
temple consecrated to Athena.
Built on a ledge of rock, it looked like a
great throne; sacrifices were made
every day.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
This may explain the expression,
“where Satan’s throne is.”
City was also sacred to Dionysus, the
god of wine, whose cult was widespread
in the ancient world.
Also sacred to Asclepius, the god of
healing, whose symbol was the wand
and coiled serpents, still used as a
symbol of the medical profession.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
R. H. Charles called Pergamum the
Lourdes of the ancient world, due to the
healing that went on there.
Was the 1st city of Asia to establish
emperor worship and the temple
dedicated “to the divine Augustus and
the goddess Roma” became the center
of worship of the emperor.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
During reign of Domitian (A.D. 81-96)
emperor worship became a test of
loyalty to the empire; likely this, even
more than the other pagan worship,
accounts for its description as “where
Satan’s throne is.”
P. the northernmost of the 7 cities, with
the remaining ones located in a
southeast direction.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
Describes himself as the one who has the
sharp, two edged sword (coming from his
mouth); commends this ch for holding fast to
his name and not denying the faith, despite
the place where it lives.
“Throne” occurs 45 times; in NT is used to
signify the seat or chair of state for kings, for
God, Christ, the 12 apostles as judges; here
Satan holds his court and is enthroned.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
Both Zeus and Asclepius bore the title
of savior in contrast to Jesus—indicates
how strong paganism was here.
Also was the center of emperor worship
representing as a god a ruler whose evil
persecuting policy against the ch was
so devastating.
The Lord knows how difficult it is for the
ch to live in such an environment.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
The test was particularly severe when
“Antipas my witness, my faithful one”
was killed.
“Witness” (Gk. martus) has almost
come by this time to have the technical
meaning of one who crowns his
testimony by giving his life for his faith.
Jesus is the faithful witness (1:5);
Antipas is called by the same glorious
title.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
In condemnation, he found those who
were Nicolaitans probably led by a
“prophet” whom he calls Balaam; was
Balaam in OT who taught Balak, King of
Moab, how to entice Israel to engage in
fornication and idolatry through
seductive women (Num. 25:1-5; 31:16).
Are same sins specifically associated
with the teaching of the Nicolaitans.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
By encouraging people to eat at the
table of the gods, they were
compromising with the idolatry of the
time which NT condemns (I Cor. 10:20f)
This is same teaching fostered by
Jezebel and her disciples at Thyatira.
One of the strongest temptations is to
compromise with the world by watering
down Xtianity instead of lifting world up
to Xtian standards.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
This problem for the early Xtians was
particularly acute.
Many worked where pagan gods were
worshipped & to fail to eat & drink in
their honor would bring judgment upon
the group as a whole; the pressure to
feast on the meal offered to idols and
sacrifice to the gods became
tremendous at times.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
Lord’s call to repent carries with it the
threat to come make war against them
with the sharp sword of his word.
X often in this book spoken of as a
warrior; he makes war against his
enemies, in this case, those who are the
false teachers.
Entire ch is called to repentance
because of its spirit of compromise.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
He promises the “hidden manna,” the
food at God’s own heavenly banquet
table, in contrast to the pagan banquets,
and he promises the white stone
inscribed with the name that no one
knows except the one who receives it.
Several interpretations of white stone
have been suggested:

1) Small stone for counting or voting; white
stone=acquittal, black stone=guilt.
Rev. 2:12-29
Letter to Pergamum (2:12-17)
Several interpretations of white stone
have been suggested:
2) A little stone tablet like those given to
victorious athletes or gladiators.
 3) Ticket given victors for food or drink at
public expense.
 4) Stones in breastplate of Jewish high
priest on which names of 12 tribes
inscribed.
 5) Simply a stone with the new name.
 6) Simply a symbol of victory itself.

Rev. 2:12-29
Letter to Pergamum (2:12-17)
It probably refers to the high honor
which the Lord will give to one as one of
his own and a new nature (name) that is
known only to the one who is victorious,
and made pure in heaven.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
The longest of the 7 letters.
T. not a very imp. city, though it had
acted earlier as a frontier city.
After 189 B.C. it declined until the time
of Claudius, when it began to be revived
as a center of trade and manufacture.
Was the center for a number of trade
guilds—dyeing, cloth-making, pottery,
and brass-making.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
More guilds were known (through
inscriptions) to exist here than in any
other city of Asia; Lydia was a seller of
purple from Thyatira (Ax 16:14).
Guilds had common meals, often held in
some temple or in a place where some
sacrifice was offered to a patron god or
goddess.
Drunken revelry often accompanied the
feasts.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
The city seems to have had no specific
religious significance.
X calls himself “the Son of God,” a title
found nowhere else in this book, though
implied; his eyes are “like a flame of
fire,” his feel “like burnished bronze,” (cf.
1:14-15) as he sees and treads upon
those who oppose him in powerful
judgment.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
Many things about this church the Lord
commended: its love, faith, ministry,
patient endurance, and the fact that its
last works were larger than its first
works.
Interesting to note that the “works” here
are the love, faith, ministry, and patient
endurance of this ch; here was a church
that was very active.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
But, there was an evil leader in this ch
corrupting and defiling it; that this
woman “Jezebel” who called herself a
prophetess was a powerful influence is
evident from the letter.
She was seducing and teaching the
same false teaching of the Nicolaitans
and she had many followers; she was
violating the provisions of Ax 15:29.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
Her real name was not Jezebel, but she
in her life and influence, was best
symbolized by the ancient queen
Jezebel who tried to subvert Israel in
the days of Elijah.
The Lord emphasizes that he had given
her warnings before, either through
John or some other inspired man; she
had had time to repent and had refused.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
The time of repentance had past and
now the time for judgment had come.
Her followers will be subjected to
judgment unless they repent.
“Children” probably means spiritual
children; in both OT & NT unfaithfulness
to God is spoken of in terms of spiritual
adultery.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
Israelites are accused of going into
“harlotry after strange gods” (Ex.
34:15,16; Deut. 31:16, Ps. 73:27; Hos.
9:1); NT speaks of unfaithful people as
“an evil and adulterous generation” (Mt.
12:39; Mk. 8:38).
Fornication here may be twofold in
meaning; unfaithfulness to God which
sometimes included physical fornication
in pagan worship.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
One of the imp. principles set forth in
Scripture is that God’s judgment will be
executed in accordance with the deeds
or actions of one’s life.
Yet Jesus has a message of hope to
those who have not defiled themselves
with these false teachings, with these
so-called “deep things” that really
belong to Satan.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
Apparently false teachers had talked
about the deeper “mysteries” of the
referred these to their own particular
teachings.
Christ only calls for the faithful to remain
true; being obedient to the word of God
is the important thing; he assures them
that he is not laying any additional
burden on them.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
In making the promise to the one who
conquers, X equates the one “who
keeps my works until the end” with
“he who conquers,” so that we
understand what is meant by
conquering.
He promises to “give him power over
the nations and he shall rule them with
a rod of iron.”
Rev. 2:12-29
Letter to Thyatira (2:18-29)
This language agrees with Ps. 2:9, a
messianic psalm; “rule”=“act as a
shepherd,” but is also used in a
destructive sense, meaning “to lay
waste and devastate,” and undoubtedly
has that meaning here (cf. 12:5; 19:5).
Idea is that he will destroy as with a rod
of iron and dash in pieces like vessels
of the potter those who fail to follow the
Lord.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
This another way of saying that the
Christian will share in the triumph of the
Lord over his enemies, since they must
be broken up completely and entirely
like the vessels of a potter.
In addition, the one who conquers will
receive the morning star, which 22:16
applies to Jesus.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
The victorious Xtian shares in X’s
glorious triumph and authority, and
possesses Christ as an everlasting
treasure.
Whatever may be his inconveniences,
difficulties and hardships in this life, he
will share in all of the joy and triumph of
the victorious Christ.
Rev. 2:12-29
Letter to Thyatira (2:18-29)
Beginning with this letter, the last 4
place the exhortation, “He who has an
ear, let him hear what the Spirit says to
the churches,” after the promise to the
one who conquers, rather than before
the promise as in the first 3 letters.
Rev. 3:1-22
Letter to Sardis (3:1-6)
The letter to the dead church, with
scarcely anything to commend it.
Sir William Ramsay says Sardis was
itself a city of degeneration; it once had
been a proud city, capital of ancient
kingdom of Lydia.
Name really a plural noun as it was
really the combination of two towns, one
in valley and one on plateau.
Rev. 3:1-22
Letter to Sardis (3:1-6)
Its wealth had been legendary; its
greatest king was Croesus the subject
of the proverb “as rich as Croesus.”
Conquered by Persians and
incorporated by the Romans.
Devastated by an earthquake in A.D. 17
Rebuilt through the generosity of
Tiberius; but it had never achieved its
former glory and importance.
Rev. 3:1-22
Letter to Sardis (3:1-6)
As is often true, a ch becomes very
much like its community; this ch was
dead even while it had “the name of
being alive.”
X calls himself the one “who has the
seven spirits of God”—the HS in all of
his gifts and power.
Also has the 7 stars; he has his chs
spiritually in the palm of his hand.
Rev. 3:1-22
Letter to Sardis (3:1-6)
This church is ready to die (v. 2); the
courtship of the world of Pergamum, the
seduction by the world at Thyatira has
become at Sardis spiritual death.
It is not even interested enough to be
troubled by false teaching nor to be
engaged in the struggle.
Had little or no opposition because it did
not stand for anything.
Rev. 3:1-22
Letter to Sardis (3:1-6)
Where a ch stands for truth, there is
bound to be opposition.
Condemnation of the ch is severe, but
there is a small nucleus of faithful
members to whom the Lord addresses
a word of encouragement.
Even is we are part of a dead ch, if we
are faithful and devoted to him, we can
still be among those who overcome.
Rev. 3:1-22
Letter to Sardis (3:1-6)
The appeal is to “strengthen what
remains” that is about to die, since
nothing has been perfect before God.
Two words important: “remember” and
“repent.”
Nothing is so calculated to bring a dying
church to life as remembering what it
has received from the word of God.
Rev. 3:1-22
Letter to Sardis (3:1-6)
If this word is heeded and obeyed, it brings
life again; it makes men come to see their
own spiritual condition once more, and with
godly grief to repent (2 Cor. 7:10).
Failure to wake up will mean that “I will come
like a thief, and you will not know at what hour
I will come upon you” (Lk. 12:39; Mk. 13:32).
Very often the thief is used as a figure of the
unexpected coming of X (Mt. 24:43; Lk.
12:39; I Thess. 5:2,4; 2 Pet. 3:10; Rev. 16:15.
Rev. 3:1-22
Letter to Sardis (3:1-6)
Are a few names (persons) at Sardis whose
“garments” (character) are not soiled; Swete
thinks that these white garments stand for the
new profession that a person made when he
was baptized, since at that time all baptism
was adult baptism.
They had remained true to X and would share
in X’s fellowship, walking with him in white,
similar to the 12 who walked with him.
“For they are worthy” seems to =“for they
deserve to.”
Rev. 3:1-22
Letter to Sardis (3:1-6)
The one that overcomes will be dressed
in white garments; some have seen
these as the wedding garments in
Jesus’ parable (Mt. 22:11-13); others
see them as robes of victory.
Others have referred them to the purity
of everlasting life and others to the
resurrection bodies which the faithful
will have in the next life.
Rev. 3:1-22
Letter to Sardis (3:1-6)
Perhaps the white garments embrace
all these ideas since they are not
mutually exclusive.
Their names will not be rubbed out of
the book of life.
“Book of life” occurs several times in
scripture (Ex. 32:32,33; Ps. 69:28; Dan.
12:1; Mal. 3:16; Lk. 10:20; Phil. 4:3;
Rev. 13:8; 17:8; 20:15; 21:27).
Rev. 3:1-22
Letter to Sardis (3:1-6)
Term refers to those who are God’s own
people; X will acknowledge them before
the Father (Mt. 10:32,33).
Here a promise made during Jesus’
earthly ministry is repeated.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
P. named after King Attalus II
Philadelphus; was most recent (2nd c.
B.C.) of the 7 cities; was founded to
spread Gk culture and language among
the Lydians; was ca. 28 mi SE of Sardis
Region subject to earthquakes; largely
destroyed in A.D. 17; through the
generosity of the emperor it was rebuilt
like Sardis.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
Was a wine-producing region; is no surprise
that the chief pagan cult was the worship of
Dionysus, the god of wine.
Was probably not a large city, and is evidence
that the ch was small (v. 8).
Apparently its principle opponents were the
Jews, since v. 9 refers to the “synagogue of
Satan,” (cf. letter to Smyrna); is no mention of
persecution from Rome or from pagans.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
X describes himself as the one holy and
true (v. 7); same description applied to
God (6:10), showing that in Rev. God’s
attributes are shared with X.
“True” (Gk alethinos)=lit. “what is
genuine or real”; he was not a false X,
but the true one.
The further description is taken largely
from Isa. 22:22.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
Expression “who has the key of David”
was one of the recognized Messianic
expression.
Only he can open the door and shut it;
only he is able to admit one to the true
house of David, the Messianic kingdom.
Only he can show the opportunities
before the church.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
V. 8 introduces figure of “an open door,”
which in NT denotes—


1) an opportunity for preaching the gospel (I Cor.
16:9; II Cor. 2:12; Col. 4:3).
2) an admission into a state or place (Rev. 3:20;
4:1).
Commentators hold to both points of view; in
keeping with 2nd meaning, X is promising an
open door of reward with entrance into his
everlasting glory to those who are faithful.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
With the 1st view, new opportunities of
service are given to this ch; only X has
the power to shut the door.
Lord also reminds this ch that it has
worked, it has a little power, which may
refer to its small size and influence in
the face of its enemies.
It did not deny his name in time of
persecution, but kept his word.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
V. 9, some of ch’s bitterest foes were Jews;
20 yrs later, Ignatius (Ep. to the
Philadelphians, ch. 6) says one of their great
dangers is from Judaizing Xtians.
But at this time the problem was still from
outside; X says that the day will come when
the Jews will come with all men to
acknowledge him, and to know that the ch,
though hated and despised as a small
persecuted group, is the object of the
victorious Lord’s love (cf. Phil. 2:10-11).
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
X promises that because they have
been faithful in keeping his word (which
encourages them to steadfastness), he
will preserve them “from the hour of trial
that is coming on the whole world.”
“Those who dwell upon the earth” is a
descriptive term for unbelievers in
Rev. (11:10; 13:8-12,14; 17:8).
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
“Hour of trial” difficult; some refer it to
persecutions; other refer it to the time of
judgment which will fall upon the world
at the end.
The protection may be similar to that
pictured in the sealing of the 144,000 in
ch. 7.
Because X is the one that comes, his
encouragement to them is to hold fas
that no one take away their crown.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
“Crown” (Gk stephanos) is the crown of
victory not the king’s diadem.
X’s promise to come quickly is simply
another way of emphasizing that we
must constantly be expectant and
watchful.
As the faithful leaders on earth could be
called “pillars” of the ch (Gal. 2:9), so
faithful ones can become pillars in the
sanctuary of glory.
Rev. 3:1-22
Letter to Philadelphia (3:7-13)
They will be inscribed with the name of God
and God’s city, “the New Jerusalem which
comes down from my God out of heaven,” a
proleptic reference that will be explained later
in the book (21:2).
X’s new name is his name in glory which X
writes on the one who conquers.
The promises made to this ch are striking in
number, as if to reassure them in their difficult
position.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
L. located ca. 40 mi SE of Philadelphia,
where the great road from Sardis
reched the Lycus River valley.
Was founded & named by Antiochus,
king of Syria, for his wife, Laodice; was
ca. 10 mi west of Colossae.
Hierapolis located in the same river
valley (Col. 4:13).
Rev. 3:1-22
Letter to Laodicea (3:14-22)
L. had flourished under Roman rule and
had become a great banking center with
considerable wealth.
Though it perished in the earthquake of
A.D. 61, it arose from its ruins without
having to accept an imperial subsidy.
Was also a famous maker of woolen
goods, a medical center with a
flourishing medical school.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
Expressions “poor, blind, and naked”
refer to the chief commercial and
professional activities of the city.
Ch in L. had been founded by Epaphras
from Colossae (Col. 1:7; 4:12ff) and
Paul had addressed a letter to them
(Col. 4:16) which has been lost, unless
the Ephesian letter, which may have
been a circular letter, is this letter.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
The ch seems to have gained quite a
number of those who were wealthy, and
can be described as a rich church.
No word of commendation is given to it.
X addresses himself to them as the God
of truth, the Amen, a title that is
reserved to God in Isa. 65:16 (RSV);
this guarantees the truth of what he
says.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
This and other titles are drawn from 1:56.
As the faithful & true witness, who
sealed his testimony of truth with the
giving of his life’s blood, he is the
beginning of the creation of God, a term
that reminds us of Col. 1:15,18.
The NEB renders the expression”the
beginning of the creation of God”
Rev. 3:1-22
Letter to Laodicea (3:14-22)
more accurately as “the prime source of
all God’s creation.”
X is the creator, not a part of the
creation.
X describes this ch by the famous term
“lukewarm”; this is neither a totally
indifferent church nor a fervent ch, but is
proud and complacent; it feels that it
needs nothing.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
X expresses the wish, “Would you were
cold or hot!” The Lord does not want
men to be neutral or indifferent.
One of the great difficulties the ch has
always faced is the problem of lack of
concern on the part of many who claim
to wear the name of X; it just does not
matter to them.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
X finds this ch nauseating to him and
his threat is to spew them out; this is an
extremely strong expression.
Vv. 17-18 explain the complacency of
this ch; boastingly it feels secure in its
wealth.
Yet in the sight of X it is a wretched ch,
pitiable and poor and blind and naked.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
In this city in which wealth & fine woolen
cloth and the famous Phrygian powder
for eye salve characterize the life of the
city, it is interesting that their ch should
be described in terms of 3 major
enterprises.
X advises this ch to quit trusting in its
own riches, but to buy from him the true
gold, the true covering, the true
medicine (cf. Isa. 55:1).
Rev. 3:1-22
Letter to Laodicea (3:14-22)
The true riches is the gold tested in the
fire, which means a new understanding
of what true riches involves.
White garments emphasize the
cleansed and perfect character through
being washed in the Lamb’s blood.
To open eyes to see one’s own true
condition and to see clearly God’s way
come about only as eye salve will make
the eyes once more to see.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
This has been a harsh rebuke, yet v. 19
reminds that the Lord expresses his
love in his reproofs and chastenings.
To have faults pointed out, to see one’s
failures in all of their stark reality is not
an expression of the Lord’s authority so
much as of his love.
The call is to be zealous, fervent, on
fire.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
Note the present imperative in Gk expressing
continuing action—“keep on being zealous”).
V. 20, in beautiful imagery, X is pictured as
standing at the door and knocking;
apparently, this refers to each individual at
whose door he calls and knocks, inviting any
man to hear and open the door that X may
come into his life and hold close fellowship at
the table of his heart.
For the Oriental, fellowship in a home meal is
one of the greatest expressions of true love
and confidence.
Rev. 3:1-22
Letter to Laodicea (3:14-22)
X promises this if we will open the door
and allow him to come into our lives.
In making this great promise, he says
that as he has shared in the throne of
God, so those who are faithful to him
will share in the glory and triumph of his
victory.
On this glorious note the letters to the 7
churches come to an end.
Rev. 4:1-11
Clear with beg. of this chap. that we pass into
another part of the book.
Chaps. 2 & 3 concern themselves with the
struggles of the ch on earth; chap. 4 pictures
God on the throne, with spiritual beings
surrounding him, and the adoration of the
heavenly hosts in worship to God.
Exalted expressions of worship, with their
beautiful poetical reminders of OT adorations,
lift one above the struggles, discouragements
and the strife of the ch in the world.
Rev. 4:1-11
An Open Door (4:1)
“After this I looked” occurs in 7:9; 15:5;
18:1 with similar expressions in
5:1,2,6,11.
“And I saw” occurs in each remaining
chapter except 11 and 12.
Prophet sees a door opened in heaven,
a door through which is able to see the
heavenly scene and heavenly court.
Rev. 4:1-11
An Open Door (4:1)
Open door not new in scripture.
Open door at Philadelphia (3:8).
 Called for open door at Laodicea (3:20).
 “Open” here implies that the door has
already been opened and stands ready for
him to come in.
 The trumpet-like voice calls him to see
“what must take place after this.”

Rev. 4:1-11
The Throne of God (4:2,3)
Immediately the prophet is in Spirit’s
power and is caught up to see this view
in heaven.
Apparently he remains here until the
close of ch. 9.
In 5:4,5; 6:9 and 7:13,14—in all the
indication he is still in heaven.
Rev. 4:1-11
The Throne of God (4:2,3)
First thing he saw was a throne; One
who sits on it dominates whole scene.
No attempt to describe the One in terms
that are personal, but simply in terms of
precious gems flashing their brilliance.
One who sits central; “seated on the
throne” refers to reigning power or
dominion over a kingdom.
God rules over the whole universe.
Rev. 4:1-11
The Throne of God (4:2,3)
Emphasis not on resting on throne, but
on reigning.
Chaps. 4 & 5 called “the throne scene.”
“Throne” occurs 19 times (s. & p.).
OT ref. to God’s throne—I Kings 22:19;
Ps. 47:8; Isa. 6:1; Ezek. 1:26; Dan. 7:9).
Throne of God in most of the chaps. of
Revelation.
Rev. 4:1-11
The Throne of God (4:2,3)
3 precious gems used in v. 3 to describe
God rather than human shapes or
forms.
Jasper—diamond? opal? (Gk can refer to a
dull opaque stone or a colored stone)
 Carnelian—red-colored stone
 Emerald—the color of modern emerald? or
colorless rock crystal that can reflect
rainbow hues.

Rev. 4:1-11
The Throne of God (4:2,3)
Rainbow—
God as the covenant-making God (Gen.
9:11-16).
 Or, just a symbol of His splendor.

Whatever the meaning of the bow, it
concealed the glorious person of God
from the eyes of the prophet.
Rev. 4:1-11
Twenty-Four Thrones (4:4)
Circle of 24 thrones, with 24 elders
arrayed in white garments, wearing
golden crowns (Gk stephanoi).
2 words for “crown” in Rev.
 Here, the one referring to the wreath of
victory which athletic victors received.
 Other, the diadem, king’s crown.

Crowns signify a victorious
consummation for the 24 elders.
Rev. 4:1-11
Twenty-Four Thrones (4:4)
These elders cast their crowns before
the throne (4:10) and worship the One
who sits (4:11; 5:11,12,14; 11:16; 19:4).
One encourages the weeping prophet
(5:5) and one interprets the meaning of
one of the visions (7:13;14).
Rev. 4:1-11
Twenty-Four Thrones (4:4)
Interpretations of the elders—
Heavenly court or council, a kind of college
of angels or heavenly creatures over which
God rules.
 Angelic representatives of 24 orders of
priests in I Chron. 24:7-18); stand and offer
to God the prayers of the faithful; stand as
archetypes of the temple and its worship.
 God’s people (12 tribes of OT + 12
apostles of NT).

Rev. 4:1-11
Twenty-Four Thrones (4:4)
Interpretations of the elders—

Variation of the last one—they are
heavenly representatives of all the faithful,
especially as a royal priesthood offering
worship and service to God (1:6).
Rev. 4:1-11
Four Living Creatures (4:5-8a)
Lightenings, voices and thunders
proceed from the throne, expressive of
his majesty and power.
Before throne 7 lamps of fire burning
steadily—the 7 spirits of God; same
expression in 1:4, descriptive of the HS
in his full sanctifying, enlightening and
revealing power.
Rev. 4:1-11
Four Living Creatures (4:5-8a)
God’s presence (Ex. 19:16ff) at Mt.
Sinai expressed in lightnings, thunders
and loud voices.
Streching out before the throne is a
great expanse, a pavement “as it were,”
a sea of crystal clear glass, flashing
back the light that falls upon it, perhaps
like a sea reflecting the sunlight.
Yet is nothing in human experience like
it–“as it were.”
Rev. 4:1-11
Four Living Creatures (4:5-8a)
Perhaps a parallel to the laver in the old
tabernacle, just as the 7 flaming lamps
remind one of the 7-branch lampstand
that stood in the tabernacle.
Brilliant pavement suggests the glory of
God as well as the separation that
existed between John and the glorious
throne of God.
Rev. 4:1-11
Four Living Creatures (4:5-8a)
V. 6, “on each side of the throne” perhaps
means in the middle of each of the 4 sides
and yet between the throne and the larger
circle made by the 24 thrones.
4 living creatures are covered with eyes; a
close parallel here with Ezekiel 1.
Creatures in Ezek. are the bearers of the
throne and each has 4 faces (man, lion, ox,
eagle); here each has his own characteristic
face.
Rev. 4:1-11
Four Living Creatures (4:5-8a)
Order is different in E. and Rev. 4, but
same creatures are mentioned.
Early ch fathers used these symbols as
representative of the 4 gospel writers,
assigning to each one a symbol.
Not all agree on the symbols.
Rev. 4:1-11
Four Living Creatures (4:5-8a)
1) Many—the cherubim that support the
throne of God.
2) Some—personification of attributes of
God.
3) Many—represent the whole animate
creation as it praises God.
4) Others—just the highest order of
angels in the heavenly court.
Rev. 4:1-11
Heavenly Hymns (4:8b-11)
1st hymn reminds of the one in Isa. 6.
Theme is praise and adoration to God.
God is described as the Lord, and as
the Almighty whose sovereignty and
power are over all the universe.
Is also described as the One “who was
and is and is to come” which
emphasizes his eternity.
Rev. 4:1-11
Heavenly Hymns (4:8b-11)
The distinctive character of the OT
revelation of God is that he is a holy
God.
Central meaning of holiness is
otherness or separation from the
limited, finite, creaturely and sinful.
Secondary meaning has to do with
God’s absolute purity.
This hymn also reminds of way the book
opens in its declaration of God (1:8).
Rev. 4:1-11
Heavenly Hymns (4:8b-11)
Elders join the living creatures in their
worship and thanksgiving to the One
who sits on the throne and lives forever.
They are falling down and prostrating
themselves before him and casting their
crowns before the throne.
Some see here that God’s people join
the whole universe in praising God;
others see the whole order of the
heavenly court praising and glorifying.
Rev. 4:1-11
Heavenly Hymns (4:8b-11)
Do not need to think that the elders are
always prostrate, but that there are
occasions where they join in worship
(5:8; 11:16; 19:4).
Their crowns are cast before him
because no crown can stand before
authority of God, and their crowns are
rewards to them from a God whose rule
is supreme.
Rev. 4:1-11
Heavenly Hymns (4:8b-11)
The 2nd hymn is a hymn of praise to
God as worthy to receive the adoration
of men because he is the creator, and
all things come from him and depend on
him.
God’s glory is shown in his mighty
works; his creation makes manifest his
own glory (Ps. 8; 19:1-6; Rom.1:18-20).
Rev. 4:1-11
Heavenly Hymns (4:8b-11)
Is the 24 elders who express their praise of
God because “thou didst create all things.”
How much more is the Lord of all glory worthy
of being called “our Lord and our God” then
the Roman Emperor Domitian who makes the
claim to be “Dominus (Lord) et Deus (God)”?
God’s people, through their heavenly
representatives (24 elders), join the heavenly
host in praising God for his creative work.
Rev. 4:1-11
Heavenly Hymns (4:8b-11)
Scene has moved from the earth with its
troubles, struggles and sin through the
open door to the perfect peace and
purity of heaven.
Emphasis in chap. 4 is on his
creatorship of the world and all that is in
it; for this he is praised.
Next chap will focus on praise for God’s
great provisions for human redemption.
Rev. 5:1-14
After the beautiful worship scene in chap. 4,
the prophet calls once more to look at the
throne.
In this chap. The slain Lamb is introduced
and receives all the worship, adoration and
acclaim that God, who sits on the throne,
received in chap. 4.
Whole heavenly court, all the orders of
spiritual being, and the creatures in all the
universe join in giving to both God and the
slain Lamb (Christ) the same worship.
Rev. 5:1-14
The Closely Sealed Book (5:1-3)
John sees “a scroll” in the right hand of
the One who sits on the throne.
It is written both on inside and outside;
unusual because ancient scrolls were
written on only one side.
Ezekiel also saw a roll opened out
before (written on both sides) with a
message of lamentation, mourning and
woe (Ezek. 2:10).
Rev. 5:1-14
The Closely Sealed Book (5:1-3)
Book J. saw was a kind of book of
destiny for the universe that will be
unfolded by the Lord and given to his
people through J.
It is “sealed with 7 seals”; perfect
participle with compound verb in Gk
emphasizes an intensive force, so that it
is so closely sealed that only divine
power can open and make it known.
Rev. 5:1-14
The Closely Sealed Book (5:1-3)
Does not seem to be a parallel to a will or
testament in sense of OT or NT; this
testament could not be executed until all the
seals were broken, including 7th seal
Further, the seals here are also a part of the
message.
In the breaking of the seals, and the
consequent sounding of the trumpets that
occupy the visions of the remainder of the
first half of the book thru ch 11, there are
aspects of the will being carried out.
Rev. 5:1-14
The Closely Sealed Book (5:1-3)
Therefore, this will is the will of God, not
a particular testament like the OT or NT.
At beginning of this vision (4:1) was
promise of Lord to “show you what must
take place after this.”
Is no mention of anyone actually
reading the book, even after the seals
are broken; each seal broken adds to
the picture.
Rev. 5:1-14
The Closely Sealed Book (5:1-3)
This closely sealed book is not a book
that is read aloud but a book that is
enacted upon the stage of history.
This knowledge can only come through
one who is able to break the seals,
open the book and reveal the things that
are to come.
Rev. 5:1-14
The Closely Sealed Book (5:1-3)
Next the prophet sees a strong angel,
strong because of the loud voice with
which he announces to the whole
universe the challenge.
“Who is worthy to open the scroll and
break its seals?” The book could not be
opened until the seals were broken.
The ability or power to open the scroll is
the important thing here.
Rev. 5:1-14
The Closely Sealed Book (5:1-3)
No one, in heaven, on the earth, or
under the earth, is able to accept this
challenge.
This 3-fold division of the universe
reminds us of the statement made by
Paul concerning the 3 regions that will
acknowledge Christ above all (Phil.
2:10).
Rev. 5:1-14
The Prophet Wept (5:4,5)
Since “no one was found worthy” (had
the rank and position and, therefore the
ability to open the book), the prophet
wept.
So, the whole matter of revelation came
to a halt; this is a dramatic touch, since
God knew who would be able to open
the book and reveal what was to come.
Rev. 5:1-14
The Prophet Wept (5:4,5)
He did not have to search through the
universe to find Christ; the incident
emphasizes the dramatic quality of the
book.
One of the elders stops J’s weeping;
there is One who is able to open the
book, One who has conquered.
“Weep not”—the negative present
imperative means to stop what he has
already started to do.
Rev. 5:1-14
The Prophet Wept (5:4,5)
The “Lion of the tribe of Judah, the Root
of David,” has won the victory that gives
him the right to open the 7 seals.
This title comes from Gen. 49:9 and Isa.
11:1; the noblest son of the tribe was
called “the Lion of the tribe.”
Jesus Christ came of the line of David
(Mt. 1:1-16), of the tribe of Judah; “Root
of David” means that the Messiah would
come from the line of David.
Rev. 5:1-14
The Prophet Wept (5:4,5)
Gen. 49:9 & Isa. 11:1 were interpreted
Messianically by the Jews.
“As the prophet foresaw, the stump of
the old tree of the house of David had
sent forth a new David to rule the
nations” (Swete, The Apocalypse of St.
John, p. 77).
This is repeated in 22:16.
Rev. 5:1-14
The Prophet Wept (5:4,5)
Christ fulfills the Messianic promises of
the OT which is what the apostolic
preaching had affirmed (Acts
2:30,34,35; 3:24 and others).
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
One looks for the Lion, but it is a Lamb that
takes the center of attention in the vision.
Between the throne, with its inner circle of
four living creatures and among its larger
circle of the elders, a Lamb is standing.
29 times in 12 chaps of the book, Christ is
called the Lamb; he is often called the Lamb
elsewhere in the NT (John 1:29,36; Acts
8:32ff (Isa. 53:7); I Pet. 1:19).
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
Twofold designation of X as Lion and
Lamb emphasizes the unique
combination of conqueror and sacrifice.
He is “a Lamb standing, as though it
had been slain,” still bearing the marks
of his wounds upon him; he had been
slain, but was now living.
Remember, the risen X showed his
disciples his wounds (John 20:20,27).
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
Gk word trans. “slain” is used often in
book and reminds of the Gk trans. of
Isa. 53:7; word carries the idea of a
slain sacrifice.
Lamb is intro. here as the great sacrifice
for our sins—the One who by this
sacrifice can be said to have
conquered, and who can claim for
himself all others who will share in his
victory.
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
Term “standing” is interpreted by some
scholars as symbolizing the fact that his
life is restored and his sacrifice is
accepted.
Others interpret this to mean that he is
“ready for action.”
Possibly both ideas are involved, since
they do not exclude one another.
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
He has 7 horns and 7 eyes.
In OT the horn was the symbol of
strength and power (Deut. 33:17); also
symbolized honor and royal dignity (Ps.
89:17); the Lamb with seven horns is
the all-powerful king of righteousness.
He may be contrasted with the 7headed beast with 10 horns who will be
the agent of the dragon described in
chap. 13:1
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
The 7 eyes symbolize the fullness of his
vision, by which he knows all and sees
all things; nothing escapes his vision.
In chap. 1 his eyes are described as
flaming fire, while here they are
identified as the seven spirits of God,
now sent forth into the world.
The victorious Lamb, having triumphed
over death, sent the HS for the into the
world as his own Spirit.
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
This is what was promised in John
14:26 and other passages.
No contradiction should be seen
between the 7 eyes of the Lamb, as the
7 spirits of God sent forth into all the
world, and the 7 spirits of God, as the 7
lamp stands before God’s throne.
Here the eyes are on a mission for the
Lamb.
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
They are sent forth to exhibit the
presence of X with his people in the HS.
Zechariah had spoken of the eyes of the
Lord “which run to and fro through the
whole earth” (Zech. 4:10).
Verb tense imp.; perfect tense used in
Gk “has taken,” since the perfect tense
describes an action in the past that has
permanent results flowing from it.
Rev. 5:1-14
The Lamb Took the Scroll (5:6,7)
X receives this book as an abiding
possession; in taking this book, X is
able to unfold the future and make
known the ultimate consummation of
God’s purposes.
22:1 the throne is called “the throne of
God and of the Lamb” because it is a
throne shared by X with God; God rules
the world through X; this has already
been stated in a different way in 3:21.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Section introduces us to 3 great hymns
or songs which express the praise of
the heavenly court and all of God’s
creatures because God’s great purpose
for redeeming man has been made
known through Jesus Christ.
1st hymn is the hymn of the 4 living
creatures and the 4 & 20 elders offering
to the Lamb the same worship that they
have offered to the One on the throne.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Each one hold a harp and “golden
bowls full of incense, which are the
prayers of the saints”; KJV reads,
“golden vials, full of odours,” since it
uses “vial” for bowl.
Obviously, both the harp, an instrument
of joyful music, and the golden bowls
full of incense are symbolic.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Swete: “The prayers of the church are
symbolized by the incense as its
psalmody, already an important element
in church worship (I Cor. 14:15,26; Eph.
5:19; Col. 3:16), is represented by the
lyres.” (p. 80)
S. goes on to say that the use of literal
incense in a ceremonial way in church
services does not have any support in
the period before Nicea (A.D. 325).
Rev. 5:1-14
Hymns in Heaven (5:8-14)
The later ch made it a necessary
accompaniment of Lord’s Supper; intro.
of incense and instrumental music came
centuries after the NT.
No case can be made for either from
these symbolic passages.
“The prayers of the saints” refer to the
prayers of those who are the Lord’s holy
ones on earth.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Note that “saints” in Bible do not refer to
some special class, but rather to the ch
on earth (Rom. 1:7; 15:25,26; 16:2,15; I
Cor. 1:2; Phil. 1:1 and others).
Saints are simply Christians, persons
set apart for God’s service, offering to
him prayers here symbolized in incense
after the type of the worship of the
tabernacle and temple under Judaism.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
The son is called “a new song” because it has
a new theme, the redemption through X; the
new song is a part of a number of things
described as “new” in the book: the new
name (2:17; 3:12), the new Jerusalem (3:12;
21:2), the new heaven and the new earth
(21:1), all things new (21:5).
Gk word “new” emphasizes that it is
something different from anything that has
ever been, and therefore is new in quality.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Emphasis in this song is upon X’s great
sacrificial death by which men are
redeemed; he is “worthy” not because
of his perfect life on earth, nor of his
unique relationship to God as his Son
(although these are all true), but
because of the greatness of the
sacrifice, “for (Gk hoti, “because”) thou
wast slain.”
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Through being slain on the cross he
purchased with the currency of his
blood men from every tribe, tongue,
people, and nation; he purchased them
for God (I Cor. 6:20; 7:23; 2 Pet. 2:1).
The power of J’s death releases us from
the hostile power of evil and Satan.
Fact that J’s death reached beyond
Judaism to include all men is forcefully
emphasized in this hymn.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Power of his redeeming blood has
made the redeemed people “a kingdom
and priests to our God.”
The universal priesthood of all Xtians is
one of the imp. teachings in NT; under
Mosaic law a priest was the only one
who could enter into the holy place;
every man had to offer his sacrifice and
bring his worship to God through the
priest.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
In NT the priests are Xtians, for priests
are those who have the right to
approach God; as Xtians we may boldly
approach the throne of God to offer
worship, because the redeeming blood
of Christ has made this possible for us.
V. 10, through Jesus X, they were made
“to be unto our God a kingdom and
priests; and they reign on the earth.”
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Because he has triumphed, they also
live triumphantly.
No reference is made here to a political
sovereignty, nor to a millennial reign on
earth, but rather to a spiritual ruling that
they share with Jesus Christ.
V. 12, the 2nd hymn arises from the vast
number of angels around the throne and
the circle of the living creatures and the
circle of the elders.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
With a loud voice they call out their praise.
The 7-fold ascription of praise is given to the
Lamb; the Lamb that was slain deserves “to
receive power and wealth and wisdom and
might and honor and glory and blessing.”
All the honor, glory and blessing of the whole
universe he deserves to receive because of
the redemption he has provided.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
Because he subjected himself to the
shameful death on the cross, he has
been exalted above all and given a
name above every name (Phil. 2:5ff).
Therefore, everything that has been
said concerning God in 4:11 is now said
concerning Christ!!
Rev. 5:1-14
Hymns in Heaven (5:8-14)
V. 13, the 3rd hymn addresses both God
and Christ together and offers blessing,
honor, glory, and might; to each one of
these is added the definite article “the”
for emphasis in Greek.
As chap. 4 concentrated on God and
the creation, chap. 5 concentrates on
Christ and his redemption, climaxing in
the last two verses to join both together
in receiving adoration and worship.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
All creatures of sky, earth, and sea, and
the realm of Hades below join in this
great doxology.
The four living creatures keep on
saying, “amen,” since the imperfect
tense in the Gk used here expresses
the continuing action in past time.
The elders prostrate themselves before
God and Christ and worship.
Rev. 5:1-14
Hymns in Heaven (5:8-14)
This chapter has been a commentary
on the opening verse of the Book, for it
has shown the worthiness and authority
of the slain Lamb of God, Jesus Christ,
to make this revelation of God’s
purposes and their ultimate
consummation in triumphant victory.
Rev. 6:1-17
The Six Seals (6:1-17)
This chap. concerns the breaking of the
1st 6 seals and what happens in
connection with each one.
From this point in the book
commentators have differed widely in
interpretation of the book’s symbols.
Some have connected them entirely to
events in the future, to the 7-year
“rapture” which they believe
immediately precedes the millennium on
earth
Rev. 6:1-17
The Six Seals (6:1-17)
Others make these fit an unfolding,
continuous historical scheme,
identifying each one with some specific
historic event.
For instance, Barnes in his Notes
interprets the 1st seal as beg. with A.D.
96, the close of the reign of Domitian,
and lasting for several years.
Rev. 6:1-17
The Six Seals (6:1-17)
The others he blocks out through the
2nd, 3rd and 4th centuries in succession,
including the 6th seal as the invasion of
the Roman Empire by the barbarians.
He makes the trumpets to continue this
historical pattern of invasion up through
the conquest of Constantinople by the
Turks in A.D. 1453.
Thus the book describes in detail a
continuous historical pattern.
Rev. 6:1-17
The Six Seals (6:1-17)
Other interpreters keep the seals
entirely within the events of John’s time.
Most likely, Rev. is not to be identified
with specific events or persons;
although some correspondences can be
found between events that took place in
the early centuries, this is not its primary
meaning.
Rev. 6:1-17
The Six Seals (6:1-17)
It is much more symbolic of the woes
and frustrations that will characterize
the things “which must come hereafter.”
The 1st 4 seals comprise a series; each
seal is preceded by a call from one of
the 4 living creatures and introduces a
horse and rider; a parallel may be found
in Zechariah 6:1-8 where 4 groups of
horses and chariots bearing similar
colors to these horses are described.
Rev. 6:1-17
The Six Seals (6:1-17)
The 5th seal shows the martyrs who had
given their lives for the faith.
The 6th seal points to the earth-shaking
events before the “great day of their
wrath.”
Rev. 6:1-17
The First Four Seals (6:1-8)
J. looks when the Lamb opens the 1st of
the 7 seals, and he hears the
commanding voice of the 1st of 4 living
creatures saying, “Come!”; this
command is address to each of the 4
horsemen by the living creatures, to to
J. nor to X.
1st horse is white, and the rider has a
bow and is given a crown; as he goes
forth he is “conquering and to conquer.”
Rev. 6:1-17
The First Four Seals (6:1-8)
White horse among the ancients
symbolized victory.
Many interpreters, under the influence
of 19:11ff, refer the white horse to Christ
or the conquering force of the gospel; a
look at the other 3 horsemen shows that
they are associated not with the gospel,
but with the forces of men trying to live
without God.
Rev. 6:1-17
The First Four Seals (6:1-8)
Only similarity between this horse & that
in 19:11ff is the color.
The crown worn by this rider is the
crown of the victor (Gk stephanos); the
many crowns worn by the rider in 19:12
are diadems (Gk diademata), the royal
crowns.
Great many interpreters understand the
conquering horse to symbolize
conquering warfare.
Rev. 6:1-17
The First Four Seals (6:1-8)
This would be the victorious militarism
that has characterized the imperialistic
nations and rulers down through the
centuries.
Bow stands for military power (Jer.
51:56; Ps. 46:9); this could refer not
only to Rome’s imperialism, or the
Parthian empire, Rome’s great rival, but
to any imperialism to the present day.
Rev. 6:1-17
The First Four Seals (6:1-8)
2nd seal opened; “come;” the “bright red
horse” whose rider is given the privilege
of taking “peace from the earth” with his
great sword, rides forth and men slay
one another.
Following upon the heels of conquest
and imperialism is international strife
and civil strife, the latter particularly
stirred up through the jealousies and
animosities of selfish men.
Rev. 6:1-17
The First Four Seals (6:1-8)
Surely the red horse pictures the
slaughter that accompanies war.
With 3rd seal, a black horse comes in
view; rider has a “balance in his hand”
and the voice that describes the
situation coming from the midst of the
four living creatures indicates famine,
scarcity, and want.
Rev. 6:1-17
The First Four Seals (6:1-8)
The prices indicate the difficulty the
poor will experience; barley was the
grain of the poor man from which he
made dark colored bread; wheat was
more expensive.
The measure (Gk choinix) contained ca.
a quart according to Herodotus, the
daily consumption of a man.
Rev. 6:1-17
The First Four Seals (6:1-8)
Roman coin, “denarius,” was the daily
wage of a laborer; so the day laborer by
working all day could buy ca. a quart of
wheat, just enough for himself, or ca. 3
quarts of barley, just enough for himself,
his wife, and family.
Was all the worker could do just to feed
himself with nothing left over for shelter,
clothing or other needs of life.
Rev. 6:1-17
The First Four Seals (6:1-8)
A picture of scarcity and want that rides
in the wake of imperialistic militarism,
warfare and civil strife.
Prices indicate extreme inflation since
ordinarily a denarius would buy from 8
to 12 times this much; in scarcity the
poor suffer more than the rich, the oil
and wine would not be hurt, meaning
the rich would have their oil and wine.
Rev. 6:1-17
The First Four Seals (6:1-8)
One does not need to look for any
specific famine in history here; this
scene is reenacted again and again in
world history.
The 4th seal introduces the “pale horse”
with a deathly color, ridden by Death,
with Hades following him.
Death is here personified; Hades is
simply the realm of the death, also
personified.
Rev. 6:1-17
The First Four Seals (6:1-8)
To these two is give “power over a
fourth of the earth, to kill with sword and
with famine and with pestilence and by
wild beast of the earth.”
4 specific kinds of calamitous death,
reminiscent of judgments of God on
disobedient men in OT, are specified
(Ezek. 14:21).
Rev. 6:1-17
The First Four Seals (6:1-8)
The fraction ¼ indicates that this is not
complete or absolute destruction and thus not
a reference to the final destruction.
Hades always follows death because it
gathers in the souls of those who have their
exit through death.
We are not surprised to see these four
horsemen often riding in history; this is the
story of man trying to make his own way apart
from God; the 4 seals belong together.
Rev. 6:1-17
The Fifth Seal (6:9-11)
Scene changes radically and J. sees
underneath the heavenly altar the souls
of the martyrs, those “slain for the word
of God and for the witness they had
borne.”
Altar calls to mind the brazen altar of
sacrifice in the old tabernacle and the
later temple, at the foot of which the
blood of victims was poured out (Lev.
4:7)
Rev. 6:1-17
The Fifth Seal (6:9-11)
At the base of old brazen altar, the blood, the
life, was sacrificed (Lev. 17:11).
Here the souls of the martyrs are under the
altar because they have been sacrificed, their
lifeblood poured out (II Tim. 4:6); NT
emphasizes that each one of us can be a
living sacrifice (Rom. 12:1), but these had
been called upon to lay down their lives for
the Lord and his way.
Rev. 6:1-17
The Fifth Seal (6:9-11)