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The Revelation Of Jesus Christ
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John Henry
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Feb 17, 2004 04:36 PST
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THE REVELATION OF JESUS CHRIST
A Verse By Verse Commentary
By John Henry
REVELATION CHAPTER ONE
Verse 7 : Behold, He cometh with clouds, and every eye shall see Him, and
they also who pierced Him; and all kindreds of the earth shall wail because
of Him. Even so, Amen.
At Christ’s ascension as the disciples “beheld, He was taken up, and a
cloud received Him out of their sight. And while they looked steadfastly
toward heaven as He went up, behold two men stood by them in white apparel;
who also said, Ye men of Galilee, why stand ye gazing up into heaven? This
same Jesus, who is taken up from you into heaven, shall so come in like
manner as ye see Him go into heaven” (Acts 1:9-11). “[Daniel] saw in the
night vision, and, behold, one like the Son of man came with the clouds of
heaven…” (Dan 7:13). Jesus Himself stated: “Hereafter shall ye see the
Son of man…coming in the clouds of heaven” (Matt 26:64, cf.24:30; Luke
21:27). The same word, "cloud," used here is used for the one that the
children of Israel were protected by and baptized in as they were making
their exodus out of Egypt (1 Cor 10:1-2; cf. Ex 13:21-22; Psalm 105:39).
Believers will be caught up in the clouds at the Rapture as will the two
Tribulation witnesses (1 Thess 4:7; Rev 11:12). A cloud is seen as the Son
of man's vehicle when He comes in judgement (Rev 14:14-16) when Christ
comes to reap those who reject Him (Rev 14:9-11, 19-20).
The statement “every eye shall see Him” will be fulfilled literally. Not
everyone will see Him at the same time, but every eye will see Jesus.
"Everybody on earth, in heaven, and in hell will face Him" [10] "But every
man in his own order: Christ the firstfruits; afterward they that are
Christ's at his coming." (1 Cor 15:23) The first to be raised to see the
Lord are the saved of the Church Age. This will occur at the Rapture (1
Cor 15:51-52; 1 Thess 4:13-16) to "the judgement seat of Christ" (2 Cor
5:10; Rom 14:10-11) The Old Testament saints will see Him at the
beginning of the Millennium (Job 19:25-27; Dan 12:12-13). There seems to
be several rapture / resurrections of Tribulation saints during and at the
end of the Tribulation (Rev 7:9, 11:3, 7-8, 11-12, 14:1, 20:4). Lastly the
lost of all ages will see Jesus at the end of the Millennium just before
they are cast into the lake of fire (Rev 20:5, 11-15). "Wherefore God also
hath highly exalted him, and given him a name which is above every
name: That at the name of Jesus every knee should bow, of things in
heaven, and things in earth, and things under the earth; And that every
tongue should confess that Jesus Christ is Lord, to the glory of God the
Father." (Phil 2:9-11)
The phrase “they also who pierced Him" especially singles out the nation of
Israel (John 19:31-37; Zech 12:10). The Greek word for “pierced” here is
used only here and in John 19:37. It's New Testament use is a partial
fulfillment of Zechariah 12:10. The ultimate fulfillment will be when
Israel is purged and saved during the coming Tribulation period (Rom
11:26-27; Isa 59:20-21; Zech 13:8-9; Ezek 5:2, 12). However, not only is
Israel in focus here, but “all kindreds of the earth.” in a very real way
we all “pierced Him.” In Psalm 22:16 the Lord Jesus prophesied , "... the
assembly of the wicked have inclosed me: they pierced my hands and my
feet." It was my sin and wickedness and yours that cause the Lord to be
pierce. But everyone who is left here on earth when Jesus returns will
“wail because of Him.” Some will wail in repentance for having “pierced
Him” while others will wail in pain and fear (Rev 6:15-17, 16:10,
20:11-15). “Even so, Amen.”
Verse 8 : I am Alpha and Omega, the beginning and the ending, saith the
Lord, who is, and who was, and who is to come, the Almighty.
Christ has many titles and symbols (God, the Word, King, Lamb, etc.), but
here He announces His divine Old Testament names: "I AM" and "Almighty."
God said to Moses in the Book of Exodus :
"And Moses said unto God, Behold, when I come unto the children of Israel,
and shall say unto them, The God of your fathers hath sent me unto you; and
they shall say to me, What is his name? what shall I say unto them? And
God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto
the children of Israel, I AM hath sent me unto you. And God said moreover
unto Moses, Thus shalt thou say unto the children of Israel, The LORD God
of your fathers, the God of Abraham, the God of Isaac, and the God of
Jacob, hath sent me unto you: this is my name for ever, and this is my
memorial unto all generations. ... I appeared unto Abraham, unto Isaac,
and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I
not known to them." (Ex 3:13-15, 6:3; cf. Gen 17:1, 35:10-11, 48:3)
God's name, "JEHOVAH," is most often translated "LORD" (all capitols) in
the Old Testament. The root word of "JEHOVAH" is the Hebrew word
translated "I AM" in Exodus 3:14 above. "I AM," "JEHOVAH" and "LORD" all
mean "to be and remain in existence; they express being, but not becoming.
They are defined as "the eternal self existing one." This is also
expressed in our text: "the beginning and the ending, ... who is, and who
was, and who is to come." Then His name "Almighty" ( Hebrew: Shaddai)
means "omnipotent" or "all powerful" These two names, therefore, express
the being and power of God, "his eternal power and Godhead" (Rom 1:20; John
1:3; Col 1:16; Heb 1:3).
These two names, "I am" and "Almighty," also include the Father and the
Holy Spirit. Together these three constitute the Godhead (the Trinity),
the one true God (1 John 5:7; Deut 6:4; ). Colossians 2:9 says that "in
him [Jesus] dwelleth all the fulness of the Godhead bodily" (cf. Acts
17:29; Rom 1:20). However, the Father and the Spirit temporally forsook
Christ as He was receiving the penalty for our sins in His body on the
cross. This was seen when "Jesus cried with a loud voice, saying, Eloi,
Eloi, lama sabachthani? which is, being interpreted, My God, my God, why
hast thou forsaken me?" (Matt 27:46; cf. Ps 22:1) "For he [the Father]
hath made him [Christ] to be sin for us, who knew no sin; that we might be
made the righteousness of God in him." (2 Cor 5:21) We often call the
Godhead the "holy Trinity." God is not only eternal and all powerful, but
He is also holy. Revelation 6:4, speaking of each member of the Trinity
says, "Holy, holy, holy, Lord God Almighty" (cf. Isa 6:3).
Christ uses His divine name "I am" eight times in Revelation, and the
divine name "Almighty" also appears eight times in Revelation. He is the
great I AM, the Almighty.
"... Holy, holy, holy, Lord God Almighty, which was, and is, and is to
come." (Rev 4:8)
"... Lord God Almighty, which art, and wast, and art to come ..." (Rev 11:17)
"... Lord God Almighty; just and true are thy ways, thou King of saints."
(Rev 15:3)
"... Lord God Almighty, true and righteous are thy judgments." (Rev 16:7)
"...God Almighty." (Rev 16:14)
"... Almighty God." (Rev 19:15)
"... Lord God Almighty and the Lamb ..." (Rev 21:22)
"I am ... Almighty." (Rev 1:8)
"... I am Alpha and Omega, the first and the last ..." (Rev 1:11)
"... I am the first and the last:" (Rev 1:17)
"I am he that liveth, and was dead ..." (Rev 1:18)
"... I am he which searcheth the reins and hearts ..." (Rev 2:23)
"... I am Alpha and Omega, the beginning and the end ..." (Rev 21:6)
"I am Alpha and Omega, the beginning and the end, the first and the last."
(Rev 22:13)
"... I am the root and the offspring of David, and the bright and morning
star." (Rev 22:16)
The Lord Jesus used His name "I am" numerous times in the Gospel of
John. The Jews understood exactly what Jesus was saying when He "said unto
them, Verily, verily, I say unto you, Before Abraham was, I am," because
they "took they up stones to cast at him." The knew that He was claiming
to be God and intended to stone Him for blasphemy, "but Jesus hid himself,
and went out of the temple." (John 8:58-59) So much for the cultist's view
of the deity of Christ. "For many deceivers are entered into the world,
who confess not that Jesus Christ is come in the flesh. This is a deceiver
and an antichrist. Look to yourselves, that we lose not those things which
we have wrought, but that we receive a full reward. Whosoever
transgresseth, and abideth not in the doctrine of Christ, hath not God. He
that abideth in the doctrine of Christ, he hath both the Father and the
Son. If there come any unto you, and bring not this doctrine, receive him
not into your house, neither bid him God speed: For he that biddeth him
God speed is partaker of his evil deeds." (2 John 7-11) The "doctrine of
Christ" teaches His deity.
“Alpha and Omega" (AW) are the first and last letters of the Greek
alphabet. They correspond to our English A and Z. The first and last
letters in the Hebrew alphabet are called aleph and tahv (ta). It is
interesting that in the very first verse of the Hebrew Bible the aleph and
tahv occur together as the word "eth" (see Strong's Hebrew #853) with
"Eloheem" (God). Together the aleph and tahv are pronounced "eight."
[11] In Hebrew Genesis 1:1 has seven words and reads like this, except
from right to left:
Beresheet barah Eloheem eht hashamayim vaeht haeretz
[beginning] [created] [God] [ta] [heavens] [and] [earth]
Rabbinic scholars call aleph and tahv together, "the word of creation."
[12] In Genesis 1:1 "eth" is translated together with "Eloheem" as
"God." Just as the Word is one with God in John 1:1, so it is in Genesis
1:1. John 1:1-3 says:
"In the beginning was the Word, and the Word was with God, and the Word was
God. The same was in the beginning with God. All things were made by him;
and without him was not any thing made that was made."
All this helps us understand Revelation 1:8 a little better too. Jesus
Christ represents Himself as the "Alpha and Omega" in verse 8, and is seen
as "the Word" in John 1:1, and in Genesis 1:1 He is seen with God (Eloheem)
as the first and last letters of the Hebrew alphabet. As the "the
beginning and the ending" the Lord Jesus Christ is the sum of all
things. He is "Alpha and Omega, the beginning and the end, the first and
the last." (Rev 22:13, cf. 1:11, 17, 2:8, 21:6; Isa 41:4, 44:6)
Another interesting fact is that the root word for "eht" or "eight" is
"owth" (see Strong's Hebrew #226) which is most often translated "sign" and
"signs" which is what letters and words are.
"The part which mentions that [the Lord is He] 'who is, and who was, and
who is to come' ... [shows] that Christ is alive, always has been alive,
died for our sins -- which is what 'was' ... and that He is coming back
again ..." [13]
Verse 9 : I John, who also am your brother, and companion in tribulation,
and in the kingdom and patience of Jesus Christ, was in the isle that is
called Patmos, for the word of God, and for the testimony of Jesus Christ.
Here, for the third time, the Apostle John identifies himself as the writer
of the Revelation (Rev 1:1, 4).
John says he is the “brother, and companion” of three groups: 1) believers
in the “tribulation” (Rev 6-19); 2) believers in the Millennial "kingdom"
of Christ (Rev 20:1-9); and 3) believers in the “patience of Jesus Christ”
who are awaiting his return (Rev 2, 3; cf. 2 Thess 3:5). As stated in
reference to the second verse John actually saw the things that he
describes concerning the Tribulation. Therefore, he is their “companion in
tribulation.” In another sense he was the literal “companion in
tribulation” of the believers of his own day who were experiencing
persecution from Caesar Domitian. And in the third sense John is the
“companion in tribulation” of all believers in the Church Age.
Notice that John does not exalt himself, but says he is merely our “brother
and companion.”
John was undergoing persecution “for the Word of God, and for the testimony
of Jesus Christ.” He had been exiled by Domitian to a little island (10
miles long) in the Aegean Sea just off the southwest coast of modern day
Turkey.
The Lord Jesus had prophesied: “Beware of men; for they will deliver you
up to the councils, and they will scourge you in their synagogues, And ye
shall be brought before governors and kings for My sake, for a testimony
against them and the Gentiles.” (Matt 10:17-18). He said, “Remember the
word that I said unto you, the servant is not greater than his Lord. If
they have persecuted me, they will also persecute you; if they have kept my
saying, they will keep yours also.” (John 15:20 cf. Matt 10:24-28). They
called the Lord Jesus demon possessed (Mark 3:22) and insane (John
10:20). He was humiliated (Acts 8:33), reviled (Mark 15:32) and mocked
(Luke 22:63-65, 23:11). He was beaten and spit upon (Isa 50:6; Mark
14:65). After all this, they unjustly crucified him. As Christians we are
to follow the Lord’s example and live godly lives. “Yea, and all that will
live godly in Christ Jesus shall suffer persecutions.” (2 Tim 3:12, cf.
Acts 14:22; 2 Cor 4:8-11; 1 Pet 3:13-17; James 1:12). “For even hereunto
were ye called, because Christ also suffered for us, leaving us an example,
that ye should follow his steps; who did no sin, neither was guile found in
his mouth,” (1 Pet 2:21-22; cf. Matt 11:24; I John 3:5; Heb 4:15).
There are three great periods of determined suffering for God’s people: 1)
the suffering under pagan Rome, under which John and the other apostles and
believers suffered; 2) the persecution under papal Rome during the Dark
Age when thousands of believers were put to death, and 3) the coming
persecution under the power of the two beasts of Revelation 13. This third
Period will be a time of tremendous persecution for Christians, such as
during the Korean War when whole churches were required by the communist to
deny their Lord, and when they wouldn't they were all killed. Today in
Islamic and Communist countries Christians are imprisoned, persecuted and
murdered for their belief in Jesus Christ.
John had been exiled to Patmos “for the Word of God, and for the testimony
of Jesus Christ.” He was there because he proclaimed: “For God so loved
the world that He gave His only begotten Son, that whosoever believeth in
Him should not perish, but have everlasting life. ... He that believeth on
the Son hath everlasting life; and he that believeth not shall not see
life, but the wrath of God abideth on him.” (John 3:16, 36)
Verse 10 & 11 : I was in the Spirit on the Lord's day, and heard behind
me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first
and the last: and, What thou seest, write in a book, and send it unto the
seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto
Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and
unto Laodicea.
He was “in the Spirit” in the sense of being perfectly controlled by the
Holy Spirit to “write in a book” what God showed him. John could say along
with Paul: “Now we have received … the Spirit who is of God; that we might
know the things that are freely given to us of God. Which things also we
speak ... in the words ... which the Holy Spirit teacheth, comparing
spiritual things with spiritual” (1 Cor 2:12 & 13). [14]
John was “in the Spirit on the Lord’s Day.” There are two ideas on what
this phrase means. Most think it means that John received the Revelation
on a Sunday. But many students of the Bible believe it means that John was
projected by the Holy Spirit to the “Day of the Lord.”
It is true that the first day of the week is “the Lord’s Day” in a special
since. It is the day our Lord Jesus was resurrected (John 20:1-19). It is
the day “the Collection for the saints is taken up (1 Cor 16:1-2),
disciples broke bread and heard the Word of God preached (Acts 20:7).
Perhaps John was worshipping “in the Spirit” on the first day of the week
when he received the Revelation. However, the main meaning of the phrase
“the Lord’s Day,” is the oft prophesied “day of the Lord” which is a
designated time of trouble such as has never been seen on Earth (Isa 2:12,
Ezek 30:3; Joel 2:1; Amos 5:18; Obadiah 15; Zeph 1:7; Zech 14:1; Mal 4:5;
Acts 4:20; 1 Thess 5:2; 2 Thess 2:2; 2 Pet 3:10). No less than 12 titles
for this blood-chilling period, including “tribulation,” can be found in
the Bible ( Jer 30:7; Matt 13:40, 24:21; Isa 34:2, 8; Dan 9:27, 12:9; Rev
6:17, 14:7).
It is important not to confuse “the day of the Lord” with “the day of the
Lord Jesus Christ” (1 Cor 1:8, 5:5; 2 Cor 1:14, Phil 1:6, 10, 2:16). They
cover the same period, but from different vantage points. The later is
the vantage point of the believer who is Raptured before the Tribulation
begins; the former is the vantage point of the lost person who enters the 7
year Tribulation.
John heard behind him “a great voice, that sounded like a trumpet.” In
the Old Testament the sounding of a trumpet was used for two things: 1) the
call to worship (Ex 19:10-19; Lev 25:8-10; Psalm 150:3; 2 Samuel 6:14-15),
and 2) the call to battle (Num 10:1-7; Josh 6:5, 20; Neh 4:18-20; 1 Cor
14:8). John was already “in the Spirit,” so this trumpet voice is not a
call to worship. However, there will be a call to worship in Revelation
4:1. But this trumpet voice is a call to battle. Christ is standing “in
the midst of the seven lampstands” (v. 13) “which are the seven churches”
(v. 20). So John had his back to the churches. The voice brings his
attention to Christ and back to His churches. The same trumpet voice, the
voice of “the first and the last,“ will soon give John messages (Chapters 2
and 3) with which to do spiritual battle “against principalities, against
powers, against rulers of the darkness of this world, against spiritual
wickedness in high places” (Eph 6:12) which had already crept into the
church even at that early date (Acts 20:28-30, 1 Tim 4:1-4, 2 Tim 3:1-5).
At this point let us turn our attention to the seven churches. These were
seven literal local churches that were in existence in John’s
day. However, the churches are also symbolic of “the things which are” (v.
19) now in this Church Age. There were other churches in this area of Asia
Minor at the time, but God chose these seven "because they were dealing
with situations that were used to [symbolize] the Church [in] seven periods
of time. The Church would pass from the Apostolic time to the Lukewarm
period." [15] Furthermore, the conditions that existed in these seven
local churches also signify conditions that have existed to varying degrees
in New Testament churches throughout this Church Age. However, the
dominant conditions described in chapters two and three are represented in
history as indicated by the time periods. Now let us briefly look at the
meaning of the name of each of these church, and the period of the Church
Age that each represents.
Ephesus (Acts 18:18-19, 19:23-41; 1 Cor 15:32) means literally “permission”
and covers the Apostolic Church period (AD 30-100). The Apostles had
Christ’s permission to act in His behalf. They were His proxies (Eph 2:20,
Acts 2:42, Heb 2:3, Luke 9:1, Mark 16:20).
Smyrna means “myrrh” which must be crushed before it will give its
fragrance. It is symbolic for the period AD 100-313 during which the
church suffered greatly under pagan Rome.
Pergamos comes from the same root word as we get our English words bigamy
and polygamy. It means "thoroughly married" (cf. Strong's Greek Dictionary
#4007 and #1062). The name signifies a marriage of the Christendom with the
World. Constantine merged paganism and Christendom and made it the state
religion of Rome. This was a period of great compromise. It extends from
the reign of the Emperor Constantine (AD 313) to AD 590.
Thyatira (Acts 16:14) means "odor of affliction.” This is the period when
Roman Catholicism greatly persecuted the Church. It covers the period AD
590 to the 1517.
Sardis means "an escaped few." [16] This church signifies the Reformation
Period from about 1517 to the 1730. The phrase "thou hast a name that thou
livest, and art dead" (Rev 3:1) has no little significance for the
reformers. It was during this period that many Anabaptist compromised the
their faith.
Philadelphia means “brotherly love” and signifies the Revival and
Missionary Period (1730 to 1900).
Laodicea (Col 2:1, 4:16) means “people’s rights.” It stands for the end
time Worldly and Apostate Period (1900 till the Tribulation).
Verses 12 & 13 : And I turned to see the voice that spake with me. And
being turned, I saw seven golden candlesticks; And in the midst of the
seven candlesticks one like unto the Son of man, clothed with a garment
down to the foot, and girt about the paps with a golden girdle.
John’s attention is directed toward the “great voice, as of a trumpet” that
he heard in verse 10. Being turned he sees Christ "in the midst of the
seven golden candlesticks." These seven candelabrum with seven branches
each symbolize the seven churches and thereby the whole Church Age. The
Lord Jesus said to His first church, “Ye are the light of the world" (Matt
5:14-16). These candlesticks are "golden" which signify the purity of the
blood bought church (Zech 13:9; Mal 3:3; 1 Cor 3:11-15; 1 Pet 1:7,
18-19). These seven candlesticks are like the one used in the Old
Testament Tabernacle and later in the Temple (Ex 37:17-24). In Hebrew this
Old Testament candlestick is called the "Menorah." The Jewish Menorah has
seven branches three on each side of the center shaft. The fact that the
candlesticks of Revelation (1:12, 13, 20, 2:1, 5) are the same as the Old
Testament Menorah is established by comparing the word used for the Menorah
in Hebrews 9:2 where it says: "For there was a tabernacle made; the first,
wherein was the candlestick, and the table, and the shewbread; which is
called the sanctuary." The word both in English and Greek here is the same
as in Revelation. The Levitical priest also had a snuffer with which to
put out the lamps (Ex 37:23). In similar fashion, our great High priest
has power to “remove thy candlestick out of his place, except thou repent”
(Rev 2:5).
Amazingly there are numerous Menorah designs embedded in the Bible. For
example in Genesis 1, God created the Sun, Moon and stars on the "fourth
day" "for signs" and "for lights" (Gen 1:14-19). The forth day is the
center day of seven. Likewise, as we have already seen the Hebrew
equivalent of the "Alpha and Omega," the Aleph and Tahv symbolizing "the
Word" (John 1:1, 14) is seen in the center position of the very first verse
of the Bible forming a Menorah of sorts.
1 2 3 4 5
6 7
Beresheet barah Eloheem eight hashamayim vaeht haeretz
[beginning] [created] [God] [ta] [heavens] [and] [earth]
In the first chapter of John it says, "In the beginning was the Word, and
the Word was with God, and the Word was God. The same was in the beginning
with God. All things were made by him; and without him was not any thing
made that was made. In him was life; and the life was the light of
men. And the light shineth in darkness; and the darkness comprehended it
not. ... And the Word was made flesh, and dwelt among us, (and we beheld
his glory, the glory as of the only begotten of the Father,) full of grace
and truth." (John 1:1-5, 14)
Can there be any question as to who the “Son of Man” is? This title is
found 88 times in the New Testament. “Son of Man” was the Lord’s favorite
title for himself when he walked on Earth. Before "the Word was made
flesh" God was not our kin, but since His virgin birth He is now our
kinsman redeemer (Lev 25:23-48). Even though the Lord loved to identify
with fallen mankind, He Himself never fell, never sinned and never failed
as all other flesh has (1 John 3:5; 2 Cor 5:21; Heb 1:3, 7:25-26; Jude 24;
2 Tim 1:12). Christ was only "in the likeness of sinful flesh," but He
was not "sinful flesh" (Rom 8:3; cf. Phil 2:7-8). He "was in all points
tempted like as we are, yet without sin" (Heb 4:15). He was only "like
unto his brethren" (Heb 2:17). This is the reason our text says that the
Lord is "one like unto the Son of man" (cf. Rom 5:15-17). It had to be a
perfect man, "the last Adam," to defeat Satan (1 John 3:8; 1 Cor 15:45-49;
Gen 3:15, Isa 7:14, Luke 10:18, 22:31-32, Rev 20:10).
In our passage we see "the Son of man, clothed with a garment down to the
foot, and girt about the paps with a golden girdle." This is Christ' high
priestly attire similar to that of the Levitical that of the priesthood
(Exodus 28; cf. Heb 3:1, 4:14-15).
Verses 14 & 15 : His head and his hairs were white like wool, as white as
snow; and his eyes were as a flame of fire; And his feet like unto fine
brass, as if they burned in a furnace; and his voice as the sound of many
waters.
John and Daniel both saw the Lord and describe Him in similar
words. Daniel said: “His face [was] as the appearance of lightning, and
his eyes as lamps of fire, and his arms and his feet like in colour to
polished brass, and the voice of his words like the voice of a multitude”
(Dan 10:6).
This is how Jesus looks now. His description here is similar to that of
the Father, Ancient of days (Dan 7:9, 13). It is the way the Jesus
appeared on the Mount of transfiguration (Matt 17:1-8). His white hair
signifies His coequality and relationship with the Ancient of days (Lev
19:32; Prov 16:31)
“His eyes … like a flame of fire; and his feet like fine bronze, as … in a
furnace; and His voice like … many waters” all signify judgement which He
is about to commence. "The Greek emphasizes the fact that His eyes 'shot
out fire.' Christ is righteously angry concerning the sin of the churches
depicted in chapters 2 and 3. ... [His] feet picture judgement and relate
to the events that take place when He returns to the earth in Revelation 19
and 20." [17] "[Verse 15] also describes His voice: It was as the sounds
of many waters. ... The grandeur of His mighty voice exceeds the noise of
Niagara Falls with all of its thunderous roar. 'The Lord on high is
mightier than the noise of many waters, yea, than the mighty waves of the
sea' (Ps 93:4, cf. Ezek 43:2)." [18]
Verse 16 : And he had in his right hand seven stars: and out of his mouth
went a sharp twoedged sword: and his countenance was as the sun shineth in
his strength.
It is plainly stated in verse 20 that “the seven stars are the angels of
the seven churches." These are the angels of the churches of Ephesus,
Smyrna, Pergamos,Thyatira, Sardis, Philadelphia, and Laodicea. We will
discuss them when we get to verse 20.
The sharp two-edged sword coming out of the Lord’s mouth is His
Word. Ephesians 6:17 says, "the sword of the Spirit, which is the word of
God." "For the word of God is quick, and powerful, and sharper than any
twoedged sword, piercing even to the dividing asunder of soul and spirit,
and of the joints and marrow, and is a discerner of the thoughts and
intents of the heart." (Heb 4:12).
Similarly to Daniel John said, "His countenance was as the sun shineth in
his strength." Daniel said, “His face [was] as the appearance of
lightning” (Dan 10:6). In the Old Testament Jesus is called "the Sun of
righteousness” (Mal 4:2). What a sight the glorified Lord must be!!
Verses 17 & 18 : And when I saw him, I fell at his feet as dead. And he
laid his right hand upon me, saying unto me, Fear not; I am the first and
the last: I am he that liveth, and was dead; and, behold, I am alive for
evermore, Amen; and have the keys of hell and of death.
Both John and Daniel had similar reactions when they saw the glorified
Christ. Daniel said when he saw Christ “there remained no strength in me;
for my comeliness was turned in me into corruption, and I retained no
strength. Yet I heard the voice of His words; and when I heard the voice
of His words, then was I in a deep sleep on my face, and my face was toward
the ground” (Dan 10:8-9). Can you imagine what it will be like when we
come face to face with the Lord of Glory? If this was the reaction of two
of the most godly men that ever lived what will our reaction be in the
presence of total holiness? But praise God, as with Daniel and John, Jesus
will lay a hand on us and sit us up and say: “Fear not.” (Dan 10:12).
Jesus says: “I am He that liveth, and was dead; and behold, I am alive for
evermore.” “For if the dead raise not, then is not Christ raised; and if
Christ be not raised your faith is vain, ye are yet in your sins” (1 Cor
15:16-17).
Jesus has “the keys of hell and of death.” “Forasmuch then as the children
are partakers of flesh and blood, He also Himself took part of the same,
that through death He might destroy Him that hath the power of death, that
is the devil, and deliver them who, through fear of death, were all their
lifetime subject to bondage.” (Heb 2:14-15; cf. Job 38:17; John 10:1-4).
Verse 19 : Write the things which thou hast seen, and the things which
are, and the things which shall be hereafter.
This is a key verse in the Book of the Revelation of Jesus Christ. It is
the Lord's divine command to "write," and write in chronological order. It
gives the outline of the Book on this wise: John was told to write :
1. The thing which thou hast seen (Rev 1).
2. The things which are (Rev 2 - 3).
3. The things which shall be hereafter (Rev 4 - 22).
"The things which thou hast seen" are the things that John saw were the
glorified Lord, the seven churches, stars and seven angels (Rev 1) and
"perhaps including the events of the Apostolic [era] in which John himself
had been a participant." [19] The Gospel and one or more the epistles of
John may also have been written as a result of this command of Christ.
"The things which are" consist of the conditions in 7 local churches
existing in John's day which also symbolized the history of the Church Age
from John’s day till the Rapture (Rev 2 - 3).
"The things which shall be hereafter” are the things yet future that begin
at the Rapture. These "things" include: 1) the events that take place in
Heaven directly after the Rapture (Rev 4 - 5); 2) the "things" of the
Tribulation (Rev 6 - 19); 3) the "things" of the Millennium (Rev
20:1-9); 4) the "things" of eternity after the Millennium (Rev 20:10 - 22:21).
Verse 20 : The mystery of the seven stars which thou sawest in my right
hand, and the seven golden lampstands. The seven stars are the angels of
the seven churches; and the seven lampstands which thou sawest are the
seven churches.
There are numerous "mysteries" spoken of in the Bible. For example, there
is "the mystery of the gospel" (Eph 6:19), "the mystery of the faith" (1
Tim 3:9), "the mystery of godliness" (1 Tim 3:16), "the mystery of
iniquity" (2 Thess 2:7), "the mystery of the woman, and of the beast that
carrieth her" (Rev 17:7), but "the mystery of the seven stars" and "the
seven golden lampstands" is here revealed. For the most part this verse is
self explanatory. The stars are the angels of the churches. The
lampstands are the seven churches.
The church was truly a "mystery" in Old Testament times. They could not
see it as we clearly do now. However, it is found in Old Testament
types. It was represented in Genesis 24 by Abraham (a type of the Father)
sending his servant (a type of the Holy Spirit) to Mesopotamia (a type of
the world) to fetch a bride (a type of the future church in heaven) for his
son, Isaac (a type of Christ). We also see the church typified by Ruth and
Boaz, the lovers of the Song of Solomon, and by the Temple Manorah which is
a type of the church .
In verse 16 it said that Jesus "had in His right hand seven stars." Both
men and angels are sometimes symbolized by "stars" in the Bible (Gen
37:9-10; Rev 12:1, 4, 9; Dan 12:3; Job 38:7).
The Greek word, "angelos," translated "angels" here is used for both men
and the spirit beings that we commonly call angels. And at least one time
in the New Testament God Himself is called an "angelos" (Acts 7:38). James
Strong defines "angelos" as "a messenger; especially an 'angel'; by
implication, a pastor (Strong's #32). This Greek word is translated
"messenger" 7 times (Matt 11:10; Mark 1:2; Luke 7:24, 27, 9:52; 2 Cor 8:23;
James 2:25). From the usage and definition of the the word, and from
reading the individual letters to the seven angels in chapters 2 and 3,
there can be no question that the "stars" were the human pastors of the
churches in Ephesus, Smyrna, Pergamos,Thyatira, Sardis, Philadelphia, and
Laodicea.
The Revelation is written "unto the seven churches" (Rev 1:10), but there
are special notes from the Lord "unto the angel of [each] church" (Rev 2:1,
8, 12, 18, 3:1, 7, 14). And because these seven pastors and churches
symbolize all church history, the seven letters are to all pastors of all
New Testament church.
Endnotes:
10. Rice, John R, Behold He Cometh, Murfreeboro, TN: Sword Of The Lord
Publishers, 1977, p. 33
11. Church, J. R. and Stearman, Gary, The Mystery of the Menorah,
Oklahoma City: Prophecy Publications, 1993, p. 29.
12. Church, J. R. and Stearman, Gary, The Mystery of the Menorah,
Oklahoma City: Prophecy Publications, 1993, p. 30.
13. Willson, Lloyd V., The Triumph And Glory, Bedford, TX: Bedford Baptist
Temple, 1993, p. 18.
14. Rice, John R, Behold He Cometh, Murfreeboro, TN: Sword Of The Lord
Publishers, 1977, p. 42.
15. Willson, Lloyd V., The Triumph And Glory, Bedford, TX: Bedford Baptist
Temple, 1993, p. 22.
16. Seiss, J. A., The Apocalypse, Grand Rapids: Zondervan, 1900, p. 71.
17. Van Impe, Jack, Revelation Revealed, Royal Oaks, MI: Jack Van Impe
Ministries, 1982, p. 25, 26.
18. Green, Oliver, B, The Revelation, Greenville, SC: The Gospel Hour,
Inc., 1963, p. 44.
19. Morris, Henry M., The Revelation Record, Wheaton: Tyndale, 1983, p. 44.
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<font size=1>2-2<br>
</font><div align="center"><font size=6 color="#FF0000"><b>THE REVELATION
OF JESUS CHRIST<br>
</font><font size=5>A Verse By Verse Commentary<br><br>
</b></font>By John Henry<br><br>
<br><br>
<font size=4><b>REVELATION CHAPTER ONE<br><br>
<br>
</font></div>
Verse 7 : </b> Behold, He cometh with clouds, and every eye shall
see Him, and they also who pierced Him; and all kindreds of the earth
shall wail because of Him. Even so, Amen.<br><br>
At Christ’s ascension as the disciples “beheld, He was taken up, and a
<b>cloud</b> received Him out of their sight. And while they looked
steadfastly toward heaven as He went up, behold two men stood by them in
white apparel; who also said, Ye men of Galilee, why stand ye gazing up
into heaven? This same Jesus, who is taken up from you into heaven,
shall so come in like manner as ye see Him go into heaven” (Acts 1:9-11).
“[Daniel] saw in the night vision, and, behold, one like the Son of man
came with the <b>clouds</b> of heaven…” (Dan 7:13). Jesus Himself
stated: “Hereafter shall ye see the Son of man…coming in the
<b>clouds</b> of heaven” (Matt 26:64, cf.24:30; Luke 21:27). The
same word, "<b>cloud</b>," used here is used for the one that
the children of Israel were protected by and baptized in as they were
making their exodus out of Egypt (1 Cor 10:1-2; cf. Ex 13:21-22; Psalm
105:39). Believers will be caught up in the clouds at the Rapture as will
the two Tribulation witnesses (1 Thess 4:7; Rev 11:12). A cloud is
seen as the Son of man's vehicle when He comes in judgement (Rev
14:14-16) when Christ comes to reap those who reject Him (Rev
14:9-11, 19-20).<br><br>
The statement “<b>every eye shall see Him</b>” will be fulfilled
literally. Not everyone will see Him at the same time, but every
eye will see Jesus. "Everybody on earth, in heaven, and in hell will
face Him" [10] "But every man in his own order: Christ
the firstfruits; afterward they that are Christ's at his coming." (1
Cor 15:23) The first to be raised to see the Lord are the
saved of the Church Age. This will occur at the Rapture (1 Cor
15:51-52; 1 Thess 4:13-16) to "the judgement seat of Christ" (2
Cor 5:10; Rom 14:10-11) The Old Testament saints will see Him
at the beginning of the Millennium (Job 19:25-27; Dan 12:12-13).
There seems to be several rapture / resurrections of Tribulation saints
during and at the end of the Tribulation (Rev 7:9, 11:3, 7-8, 11-12,
14:1, 20:4). Lastly the lost of all ages will see Jesus at the end
of the Millennium just before they are cast into the lake of fire (Rev
20:5, 11-15). "Wherefore God also hath highly exalted him, and given
him a name which is above every name: That at the name of Jesus
every knee should bow, of things in heaven, and things in earth, and
things under the earth; And that every tongue should confess that
Jesus Christ is Lord, to the glory of God the Father." (Phil 2:9-11)
<br><br>
The phrase “<b>they also who pierced Him</b>" especially singles out
the nation of Israel (John 19:31-37; Zech 12:10). The Greek word
for “<b>pierced</b>” here is used only here and in John 19:37. It's
New Testament use is a partial fulfillment of Zechariah 12:10. The
ultimate fulfillment will be when Israel is purged and saved during the
coming Tribulation period (Rom 11:26-27; Isa 59:20-21; Zech 13:8-9; Ezek
5:2, 12). However, not only is Israel in focus here, but “<b>all
kindreds of the earth</b>.” in a very real way we all “<b>pierced
Him</b>.” In Psalm 22:16 the Lord Jesus prophesied ,
"... the assembly of the wicked have inclosed me: <b>they pierced my
hands and my feet</b>." It was my sin and wickedness and yours
that cause the Lord to be pierce. But everyone who is left here on
earth when Jesus returns will “<b>wail because of Him</b>.” Some
will wail in repentance for having “<b>pierced Him</b>” while others will
wail in pain and fear (Rev 6:15-17, 16:10, 20:11-15). “Even so,
Amen.”<br><br>
<b>Verse 8 </b>: I am Alpha and Omega, the beginning and the
ending, saith the Lord, who is, and who was, and who is to come, the
Almighty.<br><br>
Christ has many titles and symbols (God, the Word, King, Lamb, etc.), but
here He announces His divine Old Testament names: "I AM"
and "Almighty." God said to Moses in the Book of Exodus
:<br><br>
"And Moses said unto God, Behold, when I come unto the children of
Israel, and shall say unto them, The God of your fathers hath sent me
unto you; and they shall say to me, What is his name? what shall I say
unto them? And God said unto Moses, I AM THAT I AM: and he
said, Thus shalt thou say unto the children of Israel, I AM hath sent me
unto you. And God said moreover unto Moses, Thus shalt thou
say unto the children of Israel, The LORD God of your fathers, the God of
Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you:
this is my name for ever, and this is my memorial unto all generations.
... I appeared unto Abraham, unto Isaac, and unto Jacob, by the
name of God Almighty, but by my name JEHOVAH was I not known to
them." (Ex 3:13-15, 6:3; cf. Gen 17:1, 35:10-11, 48:3)<br><br>
God's name, "JEHOVAH," is most often translated
"LORD" (all capitols) in the Old Testament. The root word
of "JEHOVAH" is the Hebrew word translated "I AM" in
Exodus 3:14 above. "I AM," "JEHOVAH" and
"LORD" all mean "to be and remain in existence; they
express being, but not becoming. They are defined as "the eternal
self existing one." This is also expressed in our text:
"<b>the beginning and the ending</b>, ... <b>who is</b>,<b> and who
was</b>,<b> and who is to come</b>." Then His name
"Almighty" ( Hebrew: Shaddai) means "omnipotent" or
"all powerful" These two names, therefore, express the
being and power of God, "his eternal power and Godhead" (Rom
1:20; John 1:3; Col 1:16; Heb 1:3). <br><br>
These two names, "I am" and "Almighty," also include
the Father and the Holy Spirit. Together these three constitute the
Godhead (the Trinity), the one true God (1 John 5:7; Deut 6:4; ).
Colossians 2:9 says that "in him [Jesus] dwelleth all the fulness of
the Godhead bodily" (cf. Acts 17:29; Rom 1:20). However, the
Father and the Spirit temporally forsook Christ as He was receiving the
penalty for our sins in His body on the cross. This was seen
when "Jesus cried with a loud voice, saying, Eloi, Eloi, lama
sabachthani? which is, being interpreted, My God, my God, why hast thou
forsaken me?" (Matt 27:46; cf. Ps 22:1) "For he [the
Father] hath made him [Christ] to be sin for us, who knew no sin; that we
might be made the righteousness of God in him." (2 Cor 5:21)
We often call the Godhead the "holy Trinity." God is not only
eternal and all powerful, but He is also holy. Revelation 6:4,
speaking of each member of the Trinity says, "Holy, holy, holy, Lord
God Almighty" (cf. Isa 6:3). <br><br>
Christ uses His divine name "<b>I am</b>" eight times in
Revelation, and the divine name "<b>Almighty</b>" also appears
eight times in Revelation. He is the great I AM, the
Almighty.<br><br>
"... <b>Holy</b>,<b> holy</b>,<b> holy</b>,<b> Lord God Almighty,
which was, and is, and is to come</b>." (Rev 4:8) <br>
"... <b>Lord God Almighty</b>,<b> which art, and wast, and art to
come </b>..." (Rev 11:17) <br>
"... <b>Lord God Almighty</b>;<b> just and true are thy ways, thou
King of saints</b>." (Rev 15:3) <br>
"... <b>Lord God Almighty, true and righteous are thy
judgments</b>." (Rev 16:7) <br>
"...<b>God Almighty</b>." (Rev 16:14) <br>
"... <b>Almighty God</b>." (Rev 19:15) <br>
"... <b>Lord God Almighty and the Lamb</b> ..." (Rev 21:22)
<br><br>
"<b>I am</b> ...<b> Almighty</b>." (Rev 1:8)<br>
"... <b>I am Alpha and Omega</b>, <b>the first and the last</b>
..." (Rev 1:11)<br>
"... <b>I am the first and the las</b>t:" (Rev 1:17)<br>
"<b>I am he that liveth</b>, <b>and was dead</b> ..." (Rev
1:18)<br>
"... <b>I am he which searcheth the reins and hearts</b> ..."
(Rev 2:23)<br>
"... <b>I am Alpha and Omega</b>, <b>the beginning and the end</b>
..." (Rev 21:6)<br>
"<b>I am Alpha and Omega</b>, <b>the beginning and the end, the
first and the last</b>." (Rev 22:13)<br>
"... <b>I am the root and the offspring of David</b>, <b>and the
bright and morning star</b>." (Rev 22:16)<br><br>
The Lord Jesus used His name "<b>I am</b>" numerous times in
the Gospel of John. The Jews understood exactly what Jesus was
saying when He "said unto them, Verily, verily, I say unto you,
<b>Before Abraham was</b>,<b> I am</b>," because they "took
they up stones to cast at him." The knew that He was claiming
to be God and intended to stone Him for blasphemy, "but Jesus hid
himself, and went out of the temple." (John 8:58-59) So much
for the cultist's view of the deity of Christ. "For many
deceivers are entered into the world, who confess not that Jesus Christ
is come in the flesh. This is a deceiver and an antichrist. Look to
yourselves, that we lose not those things which we have wrought, but that
we receive a full reward. Whosoever transgresseth, and abideth not
in the doctrine of Christ, hath not God. He that abideth in the doctrine
of Christ, he hath both the Father and the Son. If there come any unto
you, and bring not this doctrine, receive him not into your house,
neither bid him God speed: For he that biddeth him God speed is
partaker of his evil deeds." (2 John 7-11) The "doctrine
of Christ" teaches His deity.<br>
<br>
“<b>Alpha and Omega</b>" (<font face="Bwgrkl" size=5>AW</font>) are
the first and last letters of the Greek alphabet. They correspond
to our English A and Z. The first and last letters in the Hebrew
alphabet are called aleph and tahv
(<font face="Bwhebl" size=5>ta</font>). It is interesting that in
the very first verse of the Hebrew Bible the aleph and tahv occur
together as the word "eth" (see Strong's Hebrew #853) with
"Eloheem" (God). Together the aleph and tahv are
pronounced "eight." [11] In Hebrew Genesis 1:1 has seven
words and reads like this, except from right to left:<br><br>
<div align="center"><b> Beresheet
barah Eloheem eht hashamayim
vaeht haeretz<br>
[beginning] [created] [God]
[<font face="Bwhebl" size=5>ta</font>]
[heavens] [and] [earth]<br><br>
</b></div>
Rabbinic scholars call aleph and tahv together, "the word of
creation." [12] In Genesis 1:1 "eth" is translated
together with "Eloheem" as "God." Just as the
Word is one with God in John 1:1, so it is in Genesis 1:1. John
1:1-3 says: <br><br>
"In the beginning was the Word, and the Word was with God, and the
Word was God. The same was in the beginning with God. All things were
made by him; and without him was not any thing made that was
made."<br><br>
All this helps us understand Revelation 1:8 a little better too.
Jesus Christ represents Himself as the "<b>Alpha and Omega</b>"
in verse 8, and is seen as "the Word" in John 1:1, and in
Genesis 1:1 He is seen with God (Eloheem) as the first and last
letters of the Hebrew alphabet. As the "<b>the beginning and
the ending</b>" the Lord Jesus Christ is the sum of all
things. He is "Alpha and Omega, the beginning and the end, the
first and the last." (Rev 22:13, cf. 1:11, 17, 2:8, 21:6; Isa 41:4,
44:6) <br><br>
Another interesting fact is that the root word for "eht" or
"eight" is "owth" (see Strong's Hebrew #226) which is
most often translated "sign" and "signs" which is
what letters and words are. <br><br>
"The part which mentions that [the Lord is He] '<b>who is, and who
was, and who is to come</b>' ... [shows] that Christ is alive, always has
been alive, died for our sins -- which is what 'was' ... and that He is
coming back again ..." [13]<br><br>
<b>Verse 9 :</b> I John, who also am your brother, and
companion in tribulation, and in the kingdom and patience of Jesus
Christ, was in the isle that is called Patmos, for the word of God, and
for the testimony of Jesus Christ. <br><br>
Here, for the third time, the Apostle John identifies himself as the
writer of the Revelation (Rev 1:1, 4). <br><br>
John says he is the “<b>brother, and companion”</b> of three groups: 1)
believers in the “<b>tribulation</b>” (Rev 6-19); 2) believers in
the Millennial "<b>kingdom</b>" of Christ (Rev 20:1-9); and 3)
believers in the “<b>patience of Jesus Christ</b>” who are awaiting his
return (Rev 2, 3; cf. 2 Thess 3:5). As stated in reference to the second
verse John actually saw the things that he describes concerning the
Tribulation. Therefore, he is their “companion in
tribulation.” In another sense he was the literal “companion in
tribulation” of the believers of his own day who were experiencing
persecution from Caesar Domitian. And in the third sense John is
the “companion in tribulation” of all believers in the Church Age.
<br><br>
Notice that John does not exalt himself, but says he is merely our
“<b>brother and companion</b>.”<br><br>
John was undergoing persecution “<b>for the Word of God</b>,<b> and for
the testimony of Jesus Christ</b>.” He had been exiled by Domitian
to a little island (10 miles long) in the Aegean Sea just off the
southwest coast of modern day Turkey.<br><br>
The Lord Jesus had prophesied: “Beware of men; for they will
deliver you up to the councils, and they will scourge you in their
synagogues, And ye shall be brought before governors and kings for My
sake, for a testimony against them and the Gentiles.” (Matt 10:17-18). He
said, “Remember the word that I said unto you, the servant is not greater
than his Lord. <b>If they have persecuted me</b>, <b>they will also
persecute you</b>; if they have kept my saying, they will keep yours
also.” (John 15:20 cf. Matt 10:24-28). They called the Lord Jesus
demon possessed (Mark 3:22) and insane (John 10:20). He was
humiliated (Acts 8:33), reviled (Mark 15:32) and mocked (Luke 22:63-65,
23:11). He was beaten and spit upon (Isa 50:6; Mark 14:65).
After all this, they unjustly crucified him. As Christians we are
to follow the Lord’s example and live godly lives. “Yea, and <b>all
that will live godly in Christ Jesus shall suffer
persecutions</b>.” (2 Tim 3:12, cf. Acts 14:22; 2 Cor 4:8-11; 1 Pet
3:13-17; James 1:12). “For even hereunto were ye called, because
Christ also suffered for us, leaving us an example, that ye should follow
his steps; who did no sin, neither was guile found in his mouth,”
(1 Pet 2:21-22; cf. Matt 11:24; I John 3:5; Heb 4:15).<br><br>
There are three great periods of determined suffering for God’s
people: 1) the suffering under pagan Rome, under which John and the
other apostles and believers suffered; 2) the persecution under
papal Rome during the Dark Age when thousands of believers were put to
death, and 3) the coming persecution under the power of the two beasts of
Revelation 13. This third Period will be a time of tremendous
persecution for Christians, such as during the Korean War when whole
churches were required by the communist to deny their Lord, and
when they wouldn't they were all killed. Today in Islamic and
Communist countries Christians are imprisoned, persecuted and murdered
for their belief in Jesus Christ. <br><br>
John had been exiled to Patmos “<b>for the Word of God</b>,<b> and for
the testimony of Jesus Christ</b>.” He was there because he
proclaimed: “For God so loved the world that He gave His only begotten
Son, that whosoever believeth in Him should not perish, but have
everlasting life. ... He that believeth on the Son hath everlasting life;
and he that believeth not shall not see life, but the wrath of God
abideth on him.” (John 3:16, 36)<br><br>
<b>Verse 10 & 11 : </b>I was in the Spirit on the Lord's
day, and heard behind me a great voice, as of a trumpet, Saying, I am
Alpha and Omega, the first and the last: and, What thou seest, write in a
book, and send it unto the seven churches which are in Asia; unto
Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto
Sardis, and unto Philadelphia, and unto Laodicea. <br><br>
He was “<b>in the Spirit”</b> in the sense of being perfectly controlled
by the Holy Spirit to “<b>write in a book</b>” what God showed him.
John could say along with Paul: “Now we have received … the Spirit
who is of God; that we might know the things that are freely given to us
of God. Which things also we speak ... in the words ... which the
Holy Spirit teacheth, comparing spiritual things with spiritual” (1 Cor
2:12 & 13). [14]<br><br>
John was “<b>in the Spirit on the Lord’s Day</b>.” There are two
ideas on what this phrase means. Most think it means that John
received the Revelation on a Sunday. But many students of the Bible
believe it means that John was projected by the Holy Spirit to the “Day
of the Lord.” <br><br>
It is true that the first day of the week is “<b>the Lord’s Day</b>” in a
special since. It is the day our Lord Jesus was<b> </b>resurrected
(John 20:1-19). It is the day “the Collection for the saints is
taken up (1 Cor 16:1-2), disciples broke bread and heard the Word of God
preached (Acts 20:7). <br><br>
Perhaps John was worshipping “in the Spirit” on the first day of the week
when he received the Revelation. However, the main meaning of the
phrase “<b>the Lord’s Day</b>,” is the oft prophesied “<b>day of the
Lord</b>” which is a designated time of trouble such as has never been
seen on Earth (Isa 2:12, Ezek 30:3; Joel 2:1; Amos 5:18; Obadiah 15; Zeph
1:7; Zech 14:1; Mal 4:5; Acts 4:20; 1 Thess 5:2; 2 Thess 2:2; 2 Pet
3:10). No less than 12 titles for this blood-chilling period, including
“<b>tribulation</b>,” can be found in the Bible ( Jer 30:7; Matt 13:40,
24:21; Isa 34:2, 8; Dan 9:27, 12:9; Rev 6:17, 14:7).<br>
<x-tab> </x-tab><br>
It is important not to confuse “<b>the day of the Lord</b>” with “<b>the
day of the Lord Jesus Christ</b>” (1 Cor 1:8, 5:5; 2 Cor 1:14, Phil 1:6,
10, 2:16). They cover the same period, but from different
vantage points. The later is the vantage point of the believer who
is Raptured before the Tribulation begins; the former is the vantage
point of the lost person who enters the 7 year Tribulation.<br>
<x-tab> </x-tab><br>
John heard behind him “<b>a great voice</b>,<b> that sounded like a
trumpet</b>.” In the Old Testament the sounding of a trumpet was
used for two things: 1)<b> the call to worship</b> (Ex 19:10-19; Lev
25:8-10; Psalm 150:3; 2 Samuel 6:14-15), and 2) <b>the call to battle
</b>(Num 10:1-7; Josh 6:5, 20; Neh 4:18-20; 1 Cor
14:8). John was already “in the Spirit,” so this trumpet
voice is not a call to worship. However, there will be a call to
worship in Revelation 4:1. But this trumpet voice is a call to
battle. Christ is standing “in the midst of the seven lampstands”
(v. 13) “which are the seven churches” (v. 20). So John had his
back to the churches. The voice brings his attention to Christ and
back to His churches. The same trumpet voice, the voice of “the
first and the last,“ will soon give John messages (Chapters 2 and 3) with
which to do spiritual battle “against principalities, against powers,
against rulers of the darkness of this world, against spiritual
wickedness in high places” (Eph 6:12) which had already crept into the
church even at that early date (Acts 20:28-30, 1 Tim 4:1-4, 2 Tim
3:1-5).<br><br>
At this point let us turn our attention to the seven churches.
These were seven literal local churches that were in existence in John’s
day. However, the churches are also symbolic of “<b>the things
which are</b>” (v. 19) now in this Church Age. There were other
churches in this area of Asia Minor at the time, but God chose these
seven "because they were dealing with situations that were used to
[symbolize] the Church [in] seven periods of time. The Church would
pass from the Apostolic time to the Lukewarm period." [15]
Furthermore, the conditions that existed in these seven local churches
also signify conditions that have existed to varying degrees in New
Testament churches throughout this Church Age. However, the
dominant conditions described in chapters two and three are represented
in history as indicated by the time periods. Now let us briefly
look at the meaning of the name of each of these church, and the period
of the Church Age that each represents. <br><br>
<b>Ephesus</b> (Acts 18:18-19, 19:23-41; 1 Cor 15:32) means literally
“<b>permission</b>” and covers the Apostolic Church period (AD
30-100). The Apostles had Christ’s permission to act in His
behalf. They were His proxies (Eph 2:20, Acts 2:42, Heb 2:3, Luke
9:1, Mark 16:20).<br><br>
<b>Smyrna</b> means “<b>myrrh</b>” which must be crushed before it will
give its fragrance. It is symbolic for the period AD 100-313 during
which the church suffered greatly under pagan Rome.<br><br>
<b>Pergamos</b> comes from the same root word as we get our English words
bigamy and polygamy. It means "<b>thoroughly married</b>"
(cf. Strong's Greek Dictionary #4007 and #1062). The name signifies a
marriage of the Christendom with the World. Constantine merged
paganism and Christendom and made it the state religion of Rome.
This was a period of great compromise. It extends from the reign of the
Emperor Constantine (AD 313) to AD 590. <br><br>
<b>Thyatira</b> (Acts 16:14) means "<b>odor of
affliction</b>.” This is the period when Roman Catholicism greatly
persecuted the Church. It covers the period AD 590 to the
1517.<br><br>
<b>Sardis</b> means "<b>an escaped few</b>." [16] This
church signifies the Reformation Period from about 1517 to the
1730. The phrase "thou hast a name that thou livest, and art
dead" (Rev 3:1) has no little significance for the reformers.
It was during this period that many Anabaptist compromised the their
faith.<br><br>
<b>Philadelphia</b> means “<b>brotherly love</b>” and signifies the
Revival and Missionary Period (1730 to 1900).<br><br>
<b>Laodicea </b>(Col 2:1, 4:16) means “<b>people’s rights</b>.” It
stands for the end time Worldly and Apostate Period (1900 till the
Tribulation).<br><br>
<b>Verses 12 & 13 : </b> And I turned to see the voice that
spake with me. And being turned, I saw seven golden candlesticks;
And in the midst of the seven candlesticks one like unto the Son of man,
clothed with a garment down to the foot, and girt about the paps with a
golden girdle. <br>
<br>
John’s attention is directed toward the “<b>great voice</b>, <b>as of a
trumpet</b>” that he heard in verse 10. Being turned he sees Christ
"<b>in the midst of the seven golden candlesticks</b>." These
seven candelabrum with seven branches each symbolize the seven churches
and thereby the whole Church Age. The Lord Jesus said to His first
church, “Ye are the light of the world" (Matt 5:14-16). These
candlesticks are "<b>golden</b>" which signify the <b>purity
</b>of the blood bought church (Zech 13:9; Mal 3:3; 1 Cor 3:11-15; 1 Pet
1:7, 18-19). These seven candlesticks are like the one used in the
Old Testament Tabernacle and later in the Temple (Ex 37:17-24). In
Hebrew this Old Testament <b>candlestick</b> is called the
"<b>Menorah</b>." The Jewish Menorah has seven branches
three on each side of the center shaft. The fact that the
<b>candlesticks </b>of Revelation (1:12, 13, 20, 2:1, 5) are the same as
the Old Testament Menorah is established by comparing the word used for
the <b>Menorah </b>in Hebrews 9:2 where it says: "For there
was a <b>tabernacle</b> made; the first, wherein was the
<b>candlestick</b>, and the table, and the shewbread; which is called the
sanctuary." The word both in English and Greek here is the
same as in Revelation. The Levitical priest also had a snuffer with
which to put out the lamps (Ex 37:23). In similar fashion, our
great High priest has power to “remove thy candlestick out of his place,
except thou repent” (Rev 2:5).<br><br>
Amazingly there are numerous <b>Menorah</b> designs embedded in the
Bible. For example in Genesis 1, God created the Sun, Moon and
stars on the "<b>fourth day</b>" "<b>for signs</b>"
and "<b>for lights</b>" (Gen 1:14-19). The forth day is
the center day of seven. Likewise, as we have already seen the
Hebrew equivalent of the "<b>Alpha and Omega</b>," the <b>Aleph
and Tahv</b> symbolizing "<b>the Word</b>" (John 1:1, 14) is
seen in the center position of the very first verse of the Bible forming
a <b>Menorah</b> of sorts.<br><br>
<div align="center">
1
2
3
<b>4</b>
5
6 7<br>
Beresheet barah Eloheem
<b>eight</b> hashamayim vaeht haeretz<br>
[beginning] [created]
[God]
<b>[<font face="Bwhebl" size=5>ta</font>]</b>
[heavens] [and]
[earth]<br><br>
</div>
In the first chapter of John it says, "<b>In the beginning was the
Word</b>, and the Word was with God, and the Word was God. <b>The
same was in the beginning with God.</b> All things were made by
him; and without him was not any thing made that was made. In him
was life; and the life was the<b> light</b> of men. And the<b>
light </b>shineth in darkness; and the darkness comprehended it not. ...
And<b> the Word was made flesh</b>, and dwelt among us, (and we beheld
his <b>glory</b>, the <b>glory </b>as of the only begotten of the
Father,) full of grace and truth." (John 1:1-5, 14)<br><br>
Can there be any question as to who the “<b>Son of Man</b>” is?
This title is found 88 times in the New Testament. “<b>Son of
Man</b>” was the Lord’s favorite title for himself when he walked on
Earth. Before "<b>the Word was made flesh</b>" God was
not our kin, but since His virgin birth He is now our <b>kinsman
redeemer</b> (Lev 25:23-48). Even though the Lord loved to identify with
fallen mankind, He Himself never fell, never sinned and never failed as
all other flesh has (1 John 3:5; 2 Cor 5:21; Heb 1:3, 7:25-26; Jude
24; 2 Tim 1:12). Christ was only "in the <b>likeness of
sinful flesh,</b>" but He was not "<b>sinful flesh</b>"
(Rom 8:3; cf. Phil 2:7-8). He "was in all points <b>tempted
like as we are</b>, yet without sin" (Heb 4:15). He was only
"<b>like unto</b> his brethren" (Heb 2:17). This is the
reason our text says that the Lord is "one <b>like </b>unto the Son
of<b> man</b>" (cf. Rom 5:15-17). It had to be a perfect man,
"<b>the last Adam</b>," to defeat Satan (1 John 3:8; 1 Cor
15:45-49; Gen 3:15, Isa 7:14, Luke 10:18, 22:31-32, Rev 20:10).
<br><br>
In our passage we see "the Son of man, <b>clothed with a garment
down to the foot</b>,<b> and girt about the paps with a golden
girdle</b>." This is Christ' high priestly attire similar to
that of the Levitical that of the priesthood (Exodus 28; cf. Heb 3:1,
4:14-15).<br><br>
<b>Verses 14 & 15 :</b> His head and his hairs were white
like wool, as white as snow; and his eyes were as a flame of fire;
And his feet like unto fine brass, as if they burned in a furnace; and
his voice as the sound of many waters. <br><br>
John and Daniel both saw the Lord and describe Him in similar
words. Daniel said: “His face [was] as the appearance of
lightning, and his eyes as lamps of fire, and his arms and his feet like
in colour to polished brass, and the voice of his words like the voice of
a multitude” (Dan 10:6). <br><br>
This is how Jesus looks now. His description here is similar to
that of the Father, Ancient of days (Dan 7:9, 13). It is the way
the Jesus appeared on the Mount of transfiguration (Matt 17:1-8).
His white hair signifies His coequality and relationship with the Ancient
of days (Lev 19:32; Prov 16:31)<br><br>
“His<b> eyes</b> … like a flame of fire; and his <b>feet </b>like fine
bronze, as … in a furnace; and His <b>voice</b> like … many waters” all
signify judgement which He is about to commence. "The Greek
emphasizes the fact that His eyes 'shot out fire.' Christ is
righteously angry concerning the sin of the churches depicted in chapters
2 and 3. ... [His] feet picture judgement and relate to the events that
take place when He returns to the earth in Revelation 19 and 20."
[17] "[Verse 15] also describes His voice: It was as the
sounds of many waters. ... The grandeur of His mighty voice exceeds the
noise of Niagara Falls with all of its thunderous roar. 'The Lord on high
is mightier than the noise of many waters, yea, than the mighty waves of
the sea' (Ps 93:4, cf. Ezek 43:2)." [18] <br><br>
<b>Verse 16 :</b> And he had in his right hand seven stars: and out
of his mouth went a sharp twoedged sword: and his countenance was as the
sun shineth in his strength. <br><br>
It is plainly stated in verse 20 that “<b>the seven stars are the angels
of the seven churches</b>." These are the angels of the
churches of Ephesus, Smyrna, Pergamos,Thyatira, Sardis, Philadelphia, and
Laodicea. We will discuss them when we get to verse 20.<br><br>
The sharp two-edged sword coming out of the Lord’s mouth is His
Word. Ephesians 6:17 says, "<b>the sword of the Spirit, which
is the word of God</b>." "For<b> the word of God is</b>
quick, and powerful, and <b>sharper than any twoedged sword</b>, piercing
even to the dividing asunder of soul and spirit, and of the joints and
marrow, and is a discerner of the thoughts and intents of the
heart." (Heb 4:12).<br><br>
Similarly to Daniel John said, "<b>His countenance was as the sun
shineth in his strength</b>." Daniel said, “His face [was] as
the appearance of lightning” (Dan 10:6). In the Old Testament Jesus
is called "the Sun of righteousness” (Mal 4:2). What a sight
the glorified Lord must be!!<br><br>
<b>Verses 17 & 18 :</b> And when I saw him, I fell at his
feet as dead. And he laid his right hand upon me, saying unto me, Fear
not; I am the first and the last: I am he that liveth, and was
dead; and, behold, I am alive for evermore, Amen; and have the keys of
hell and of death. <br><br>
Both John and Daniel had similar reactions when they saw the glorified
Christ. Daniel said when he saw Christ “there remained no strength
in me; for my comeliness was turned in me into corruption, and I retained
no strength. Yet I heard the voice of His words; and when I heard
the voice of His words, then was I in a deep sleep on my face, and my
face was toward the ground” (Dan 10:8-9). Can you imagine what it
will be like when we come face to face with the Lord of Glory? If
this was the reaction of two of the most godly men that ever lived what
will our reaction be in the presence of total holiness? But praise
God, as with Daniel and John, Jesus will lay a hand on us and sit us up
and say: “Fear not.” (Dan 10:12).<br><br>
Jesus says: “I am He that liveth, and was dead; and behold, I am
alive for evermore.” “For if the dead raise not, then is not Christ
raised; and if Christ be not raised your faith is vain, ye are yet in
your sins” (1 Cor 15:16-17).<br><br>
Jesus has “the keys of hell and of death.” “Forasmuch then as the
children are partakers of flesh and blood, He also Himself took part of
the same, that through death He might destroy Him that hath the power of
death, that is the devil, and deliver them who, through fear of death,
were all their lifetime subject to bondage.” (Heb 2:14-15; cf. Job
38:17; John 10:1-4).<br><br>
<b>Verse 19 :</b> Write the things which thou hast seen, and
the things which are, and the things which shall be hereafter.<br><br>
This is a key verse in the Book of the Revelation of Jesus Christ.
It is the Lord's divine command to "<b>write</b>," and write in
chronological order. It gives the outline of the Book on this
wise: John was told to write :<br><br>
1. The thing <b>which thou hast seen</b> (Rev 1). <br><br>
2. The things <b>which are</b> (Rev 2 - 3).<br><br>
3. The things <b>which shall be hereafter </b>(Rev 4 -
22).<br><br>
"<b>The things which thou hast seen</b>" are the things that
John saw were the glorified Lord, the seven churches, stars and seven
angels (Rev 1) and "perhaps including the events of the
Apostolic [era] in which John himself had been a participant."
[19] The Gospel and one or more the epistles of John may also have
been written as a result of this command of Christ. <br><br>
"<b>The things which are</b>" consist of the conditions in 7
local churches existing in John's day which also symbolized the history
of the Church Age from John’s day till the Rapture (Rev 2 - 3).
<br><br>
"<b>The things which shall be hereafter</b>” are the things yet
future that begin at the Rapture. These "things"
include: 1) the events that take place in Heaven directly after the
Rapture (Rev 4 - 5); 2) the "things" of the Tribulation
(Rev 6 - 19); 3) the "things" of the Millennium (Rev
20:1-9); 4) the "things" of eternity after the Millennium
(Rev 20:10 - 22:21).<br><br>
<b>Verse 20 : </b>The mystery of the seven stars which thou
sawest in my right hand, and the seven golden lampstands. The seven
stars are the angels of the seven churches; and the seven lampstands
which thou sawest are the seven churches.<br><br>
There are numerous "mysteries" spoken of in the Bible.
For example, there is "the mystery of the gospel" (Eph 6:19),
"the mystery of the faith" (1 Tim 3:9), "the mystery of
godliness" (1 Tim 3:16), "the mystery of iniquity" (2
Thess 2:7), "the mystery of the woman, and of the beast that
carrieth her" (Rev 17:7), but "the <b>mystery</b> of the seven
stars" and "the seven golden lampstands" is here
revealed. For the most part this verse is self explanatory.
The stars are the angels of the churches. The lampstands are the
seven churches.<br><br>
The church was truly a "<b>mystery</b>" in Old Testament
times. They could not see it as we clearly do now. However,
it is found in Old Testament types. It was represented in Genesis
24 by Abraham (a type of the Father) sending his servant (a type of the
Holy Spirit) to Mesopotamia (a type of the world) to fetch a bride (a
type of the future church in heaven) for his son, Isaac (a type of
Christ). We also see the church typified by Ruth and Boaz, the
lovers of the Song of Solomon, and by the Temple Manorah which is a type
of the church . <br><br>
In verse 16 it said that Jesus "<b>had in His right hand seven
stars</b>." Both men and angels are sometimes symbolized by
"<b>stars</b>" in the Bible (Gen 37:9-10; Rev 12:1, 4, 9; Dan
12:3; Job 38:7).<br><br>
The Greek word, "angelos," translated "<b>angels</b>"
here is used for both men and the spirit beings that we commonly call
angels. And at least one time in the New Testament God Himself is
called an "angelos" (Acts 7:38). James Strong defines
"angelos" as "a messenger; especially an 'angel'; by
implication, a pastor (Strong's #32). This Greek word is translated
"<b>messenger</b>" 7 times (Matt 11:10; Mark 1:2; Luke 7:24,
27, 9:52; 2 Cor 8:23; James 2:25). From the usage and definition of
the the word, and from reading the individual letters to the seven angels
in chapters 2 and 3, there can be no question that the
"<b>stars</b>" were the human pastors of the churches in
Ephesus, Smyrna, Pergamos,Thyatira, Sardis, Philadelphia, and
Laodicea. <br><br>
The Revelation is written "unto the seven churches" (Rev 1:10),
but there are special notes from the Lord "unto the
<b>angel</b> of [each] church" (Rev 2:1, 8, 12, 18, 3:1, 7,
14). And because these seven pastors and churches symbolize all
church history, the seven letters are to all pastors of all New Testament
church. <br><br>
<br>
<b>Endnotes:<br><br>
</b>10. Rice, John R, Behold He Cometh, Murfreeboro, TN: Sword Of
The Lord Publishers, 1977, p. 33<br>
11. Church, J. R. and Stearman, Gary, The Mystery of the
Menorah, Oklahoma City: Prophecy Publications, 1993, p. 29.<br>
12. Church, J. R. and Stearman, Gary, The Mystery of the
Menorah, Oklahoma City: Prophecy Publications, 1993, p. 30.<br>
13. Willson, Lloyd V., The Triumph And Glory, Bedford, TX: Bedford
Baptist Temple, 1993, p. 18.<br>
14. Rice, John R, Behold He Cometh, Murfreeboro, TN: Sword Of The Lord
Publishers, 1977, p. 42.<br>
15. Willson, Lloyd V., The Triumph And Glory, Bedford, TX: Bedford
Baptist Temple, 1993, p. 22.<br>
16. Seiss, J. A., The Apocalypse, Grand Rapids: Zondervan, 1900, p.
71.<br>
17. Van Impe, Jack, Revelation Revealed, Royal Oaks, MI: Jack Van Impe
Ministries, 1982, p. 25, 26.<br>
18. Green, Oliver, B, The Revelation, Greenville, SC: The Gospel Hour,
Inc., 1963, p. 44.<br>
19. <font size=4>Morris, Henry M., The Revelation Record, Wheaton:
Tyndale, 1983, p.</font> 44.<br>
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