Revelation 1

Revelation 1:1-3

PART FIRST

 

OF THE CHURCH

 

Revelation 1:1 to 3:22

 

SECTION ONE

 

GENERAL

 

Revelation 1:1-20

 

1. PURPOSE STATED AND

Revelation 1:1-3

 

1 The Revelation of Jesus Christ,–This expression evidently is a title for the entire book, being comprehensive enough to include all its contents. The Greek word Apocalypse –here rendered “Revelation”–properly means the uncovering of anything; an unveiling, so that what is hid may be known. Spiritually it denotes the making known of divine truth that had not before been understood, as the following passages indicate: Romans 16:25; Galatians 1:12 Ephesians 3:3. If it had not been intended that the contents of this book should in some measure be understood, it would not have been called a Revelation. It does not mean a revealing of things concerning Christ, but a revelation which Christ himself made of things involving his church. The book is often referred to by its Greek name–Apocalypse. As its contents clearly show, the revealing is done through words, signs, and symbols, and includes things both present and future at the time John wrote.

 

which God gave him to show unto his servants,–These words clearly indicate that God is the original source or fountain of truth. Notwithstanding the unexplained unity between God and Christ (John 17:20-21), as mediator between God and man, Jesus recognizes his dependence upon the Pathen He said: “My teaching is not mine, but his that sent me.” (John 7:16.) Again he said: “For I spake not from myself; but the Father that sent me, he bath given me a commandment, what I should say, and what I should speak.” (John 12:49.) In John 5:20 he said the Father “showeth” all things to the Son. Paul shows that a dependence upon the Father still exists by saying that when all things were put under Christ it is evident that God was excepted. (1 Corinthians 15:27.) Hence, though at God’s right hand, he is represented as receiving from the Father the revelation he was to communicate to man. All Christians are “servants” of God in some sense (1 Peter 2:16), and the revealing here promised was intended, doubtless, for all God’s children. All would need the encouragement which such a disclosing of events would produce. It would also serve as a protection against being overcome by the disasters that were certain to come upon the church.

 

even the things which must shortly come to pass:–The words “must shortly come to pass” indicate that the things to be revealed to John in vision would most certainly take place. It does not mean that all the things would “shortly” come to pass, but that they would begin to transpire soon after the time John wrote. This must be the correct view since the seals, trumpets, and vials necessarily imply a series of events. To imagine all the things depicted as occurring at exactly the same time is out of the question. The thousand-year period (chapter 20) would prevent any such theory. Since there was to be a succession of events, they began to transpire when the first one commenced.

The period covered by the word “shortly” varies according to the nature of the subject in question. A short time could be a few hours, a few days, a few years, or even many years if compared with several centuries.

 

and he sent and signified it by his angel unto his servant John;–He (Christ) signified the things shortly to come to pass, sending them to John by his angel. The term “signify” comes from the word “sign” and indicates that the things to be revealed to John would be presented through signs and symbols. This word is used in the same sense by John in the following passages: John 12:33; John 21:18-19. It is an appropriate word to express a revelation which was to be made largely through symbols. The symbolic nature of much of the book is evident from even a casual reading of it. The word “angel” means messenger, and this shows that the visions were conveyed to John through the medium of some heavenly messenger.

How this was done is a matter that must be left to the secret things known only to divine wisdom. (Deuteronomy 29:29.) It is a matter of first importance in the study of God’s word to stop where Revelation ends. In no part of the sacred record is this more important than in the study of the Apocalypse.

 

2 who bare witness of the word of God, and of the testimony of Jesus Christ, even of all things that he saw.–This language shows that John regarded himself simply as a witness of God’s revelation. In general God’s word means any declaration or truth coming from him. But here he means that John was giving a true record of the things recorded in this book. This is evident from the explanatory clause “even of all things that he saw.” Of course, John was a witness of the things he had seen in the personal ministry of Christ. (John 19:35; John 21:24.) The “testimony of Jesus Christ,” as indicated in verse 1, was the witness that he bore to the word of God; or, that this revelation came through Christ and was delivered by John.

 

3 Blessed is he that readeth, and they that hear–In that early time copies of the sacred writings were scarce and doubtless much truth was imparted through public readings. Many think the language here refers to that custom, because he that readeth and they that hear imply that one read while many listened. This did not exclude individual and private reading ; but, since the other was probably more common, the blessing was pronounced on both reader and hearers. No special blessing is mentioned, but there are always benefits to come to those who are obedient. Nothing is more conducive to hearty obedience than a faithful hearing of God’s word.

 

the words of the prophecy,–The word “prophecy” here is synonymous with “Revelation” in verse 1 and the “things saw” in verse 2. It is ‘used in its narrow sense of disclosing future events, for the main part of the book is devoted to such matters. John did not say that all who read the book would understand it, for that is not true of any part of the Bible written in literal language. But there would be no point in saying a blessing would come to those who heard it unless some degree of understanding were possible; at least enough to make the study profitable.

 

and keep the things that are written therein: for the time is at hand.–To keep things written meant that they should not forget what related to the future as a matter of encouragement and warning, and they should obey any duty that the book required. Present-day Christians should maintain the same attitude toward the teachings of this divine volume. It came from God through Christ and was delivered through an inspired apostle. No book of the Bible has stronger claims for its authority. Disobedience is inexcusable when God speaks.

 

Since the visions presented to John unquestionably cover a long period of time, the expression “at hand” cannot mean that the completion of all the events was near. The thought must be then that the things that were to come to pass would begin to transpire in a relatively short time. “At hand” should be understood in the same sense as “shortly,” verse 1.

Revelation 1:4-8

2. ADDRESS TO THE SEVEN

Revelation 1:4-8

4 John to the seven churches that are in Asia:–As the writer does not call himself an apostle, or use any other descriptive term, it is safe to presume that he was well known to the churches addressed. The fact that he was chosen as the one to write these letters is presumptive proof. To those churches the name John was sufficient identification. The territory here called “Asia” was the Roman province embracing the western part of Asia Minor, of which Ephesus was the capital city. The seven churches addressed were in this territory. There were other churches besides those mentioned, for Colossae and Troas are referred to (Colossians 1:2; Acts 20 5-7), but there was evidently some divine reason why letters were sent to the seven named.

As seven is supposed to be a sacred number indicating perfection, it has been suggested that seven were addressed to signify the perfection of the instruction given; or, that the seven would represent the whole church and the combined instruction be complete and applicable to all congregations for all time. It is unquestionably true that the instruction given the Asiatic churches was for any and all churches in like conditions.

 

Grace to you and peace, from him who is and who was and who is to come;–Asking for God’s favor and peace to rest upon them is the same form of salutation used by Paul in all his epistles. God is here referred to as one who was, who is, and who is to come. That means an everlasting duration, including time past, present, and future. In speaking to Moses God called himself “I AM.” (Exodus 3:14.) The existence of God is, of course, incomprehensible by man, but these expressions include not only his existence, but his unchangeableness. We may therefore depend implicitly upon his power and promises.

 

and from the seven Spirits that are before his throne;–The most satisfactory explanation of the expression “seven Spirits” is that it means the Holy Spirit. The decisive reason for that is that it is used in the salutation in direct association with God and Christ, and that a blessing is invoked from the three. Though Paul usually leaves the Spirit out of his salutations, he includes it in 2 Corinthians 13:14. It would appear out of place to invoke a blessing from any but a divine being. To ask such benedictions from angels or other creatures would necessarily imply the worshiping of angels, yet we know that angels are required to worship Christ. (Hebrews 1:6.) Worshiping creatures instead of God is clearly wrong. (Rom. 1 25.) It is true that the Holy Spirit as a person is one (Ephesians 4:4), but symbolically may be referred to as “seven Spirits” to indicate the fullness of his work; the one personality but diverse manifestations of power. (1 Corinthians 12:4.) The word “seven” is used too often in Revelation not to recognize this significance of the term. The Spirit “before his throne” probably represents readiness to carry out God’s will just as Christ is presented as a Lamb “in the midst of the throne” ready to open the seals. (5:5, 6.)

 

5 and from Jesus Christ, who is the faithful witness,–Since this revelation of fiiture events was to be made through Jesus, John here declares that he is “the faithful witness.” That means that what he said would be the exact truth and in strict accord with the will of his Father. Of course his testimony on any phase of the plan of salvation was faithfully told, but here John evidently refers to the fact that his witness regarding the future history of the church would be a true portrayal of the facts. Jesus is mentioned after the Spirit here because what follows in this paragraph has direct reference to him, not because the Spirit is in any sense superior to him.

 

the firstborn of the dead, and the ruler of the kings of the earth.–Paul uses a similar expression in Colossians 1:18, and in 1 Corinthians 15:20 he refers to Jesus after his resurrection as “the firstfruits of them that are asleep.” There had been resurrections before Christ (Lazarus and the widow’s son), but Jesus was the first to rise to die no more, to become the “firstfruits” and guarantee the resurrection of all at the last day. (John 5 28, 29; 11:23, 24.) Paul further states that Jesus was “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” (Romans 1:4.) He assures us that the promise God made to the fathers and the prediction that he was the begotten Son of God were fulfilled in Christ’s resurrection. (Acts 13:33.)

 

At the time John wrote Jesus had not only been raised from the dead, but he was the “ruler of the kings of the earth.” The word “ruler” means that he was above all kings; occupied a position far more exalted than any earthly ruler. Paul tells us that because of his humility in submitting to death God “exalted him, and gave unto him the name which is above every name.” (Philippians 2:9.) Paul also states plainly when he was given this exalted name and position. It was after his resurrection and ascension to heaven that God made him to sit at his own right hand “far above all rule, and authority, and power, and dominion, and every name that is named.” (Ephesians 1:19-21.) This. position and power, which had been in existence since Pentecost, could not be less than a reigning King. Whatever interpretations may be placed upon the visions of future events, as we proceed in this book, nothing must set aside this basic truth in John’s introductory statements.

 

Unto him that loveth us, and loosed us from our sins by his blood;–The revised text reads “loveth,” present tense, instead of “loved,” past tense, in the King James. This is doubtless correct as the love of Jesus did not end with his death. His love not only led him to die for us, but also to provide all else for our salvation here and hereafter. This text has “loosed” from our sins while the King James has “washed.” The two Greek words are so nearly alike that only a slight change would turn either one into the other. This could easily have happened in making copies by hand. It is immaterial which is the true reading since both words state true facts.

That Christ “washes”–cleanses–us through the merits of his shed blood is unquestionably true.. In fact, that is what occurs, for it is so stated in substance in Revelation 7:14, a text about which there is no question regarding the translation. But by Christ’s blood we are “loosed” from our sins also. The Greek word for “loosed” is in the aorist tense, and expresses a completed past action. Christ had already died, the price had been paid, and the means for securing individual pardon had been provided. That was all past when John wrote this text.

The fountain “for sin and for uncleanness” had already been opened “to the house of David” by his descendant, Jesus Christ, making the everlasting atonement in heaven. (Zechariah 13:1; Hebrews 10:12.)

 

6 and he made us to be a kingdom, to be priests unto his God and Father;–The words “to be” are in italics to indicate there is nothing in the original for them. They are unnecessary to the thought here. Christ made his disciples “a kingdom, priests unto his God.” The word kingdom describes them collectively; the word priests individually. In 1 Peter 2:5 Peter makes the same distinction, calling them individually and a collectively. In verse 9 he combines both kings and priests in the name “royal priesthood.” Similar language was used in reference to ancient Israel. God said to them: “And ye shall be unto me a kingdom of priests, and a holy nation.” (Exodus 19:6.) In the expression “he made us” John again uses the past tense, showing that they had been made a kingdom and therefore were one at that time.

This is doubly certain when we consider the fact that they had also been made priests. That the priesthood of Christ, which justifies calling Christians priests, began on Pentecost does not admit of denial; in fact, it is universally admitted. No one can logically deny the existence of Christ’s kingdom without rejecting John’s words; their meaning does not admit of doubt.

 

to him be the glory and the dominion for ever and ever. Amen.–“To him” refers to Christ, as reading verses 5 and 6 will show. In this expression John ascribes both glory and dominion to Christ forever. That means that Christ had both then and will continue to have both until he delivers the kingdom back to the Father after the judgment. (1 Corinthians 15:24-28.

 

7 Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him;–John had just said that Christ’s glory and dominion would be “for ever and ever”; that is, throughout the age. This probably suggested the thought of his return to judgment after which the dominion would be returned to God. He wished to assure the readers that there would be no doubt about Christ’s return. This led to his mentioning the fact that he would come “on the clouds,” a fact referred to in Matthew 26:64; Acts 1:9; Acts 1:11. That the coming here means his appearance to judge is seen in the words “every eye shall see him.” That will only be when all the nations are gathered before him as indicated by Matthew 25:31-46. They that pierced him refer to all those who, directly or indirectly, had anything to do with his crucifixion, and means that even his enemies must face him at the judgment.

 

and all the tribes of the earth shall mourn over him. Even so, Amen.–All the tribes–peoples–will mourn when lie comes because of their sins and the knowledge that their condemnation is a certainty. The redeemed will rejoice, of course, but the lost will bewail their undone condition. In the words “Even so, Amen” the thought probably is that John wished the things to transpire just as they would he revealed, and thus his words would he verified.

 

8 I am the Alpha and the Omega, saith the Lord God, who is and whc was and who is to come, the Almighty.–Alpha and Omega are the first and last letters of the Greek alphabet ; hence, mean the first and last, the beginning and the end. (22:13.) The Revised makes this language refer to God rather than Christ, though elsewhere the same language refers to Christ. (Verses 17, 18.) God is called the Almighty to indicate his power to fulfill his promises and grant the blessing mentioned in verse 3. Being eternal in existence guarantees his promises, however long the fulfillment may be in coming.

Revelation 1:9-11

3. JOHN’S TO WRITE

Revelation 1:9-11

 

9 I John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus,–This is the third time that John has named himself in this book. The words “your brother” mean that he belonged to the same divine family as those to whom he was to write—God’s house or family in the church. (1 Timothy 3:15.) By “partaker” he meant that he was sharing in common with them both the joys and sorrows incident to being a member of God’s family. Jesus had taught that persecutions and tribulations would come. (Matthew 13:21.) John’s banishment on Patmos was evidence that he was then enduring tribulation. The persecution that sent him there was no doubt felt by the churches in Asia, and the main reason for writing them was to encourage them to faithfulness in spite of their persecutions. And, incidentally, also to encourage the saints of all time to overcome trials. As he was then in tribulation, he was also in the kingdom.

The words “tribulation” and “kingdom” are in the same grammatical relation. If in one, then in both. No doubt about his being in the tribulation; then none about being in the kingdom.

 

This again fixes the existence of the kingdom then as beyond question. It was the joy of being in the kingdom that made them endure the tribulation with patience. All these were “in Jesus”–were successful through the means he had provided to meet tribulation. The word kingdom in some passages means the final state or heaven. (Acts 14:22; Ephesians 5:5; 2 Timothy 4:18; 2 Peter 1:11.) But here John means the present kingdom, for in verse 6 he declared that Christ “made us to be a kingdom.”

 

was in the isle that is called Patmos, for the word of God and the testimony of Jesus.–Patmos is a rocky island in the Aegean Sea not far from the west coast of Asia Minor. It is about ten miles long by five or six wide. The only explanation of his being on that island is that it was “for the word of God and the testimony of Jesus.” The commonly accepted view is that he was there in exile because of his fidelity in preaching Christ. It is also supposed that he was banished to this lonely place by Domitian who reigned A.D. 81-96.

 

10 I was in the Spirit on the Lord’s day, and I heard behind me a great voice, as of a trumpet–“Was in the Spirit” means he came to be in the Spirit; was in a kind of spiritual ecstasy and exalted under the Spirit’s influence till he could understand the visions presented and accurately repeat them. The word translated “Lord’s” occurs only one other time in the New Testament-1 Corinthians 11:20 –where it describes the supper of the Lord. Evidently it refers to something about Jesus. As he arose on the first day of the week, and the Lord’s Supper is observed on that day (Acts 20:7), it is most natural to say John meant the first day of the week by the expression “Lord’s day.” Several writers in the centuries following the apostolic day say it was the first day of the week. Evidently it was so well understood then that no explanation was needed. The voice he heard is called “a great voice, as of a trumpet.” This means that it rang loud and clear like the sounding of a trumpet. Such a voice would command instant attention and impress the necessity of obedience to what it said.

 

11 saying, What thou seest, write in a book and send it unto the seven churches:–In these words John received his commission to record what he saw. The verb “seest” is present tense, which often means a continuous action. The meaning then would be what you see now and what will con-tinue to be revealed to you. This view is required by the nine-teenth verse; the things to be recorded are extended to the future. In the remainder of verse 11 the churches are named. Any necessary description will he given in the comments on the letters sent to them.

Revelation 1:12-18

4. THE INITIAL VISION

Revelation 1:12-18

 

12 And I turned to see the voice that spake with me.– Turning to see who was speaking was the natural thing to do. The text says to “see the voice.” By a common figure of speech the voice is put for the one speaking.

 

And having turned I saw seven golden candlesticks; –Here the vision proper begins. In the tabernacle and temple there were golden candlesticks. Each had seven prongs with a lamp on each prong. But in this vision there appeared seven distinct lampstands. This is evident from the following verse where Christ is represented as being “in the midst of” them. Neither is there anything said about these candlesticks having more than one lamp. Being made of gold probably represents their great value as well as their enduring qualities. In this book there are a number of things described as golden or made of pure gold. Each will he noted in its proper place.

 

13 and in the midst of the candlesticks one like unto a son of man,–There is no question but that the one John saw in this vision represented the Lord. The King James Version translates “the” Son of man. Christ often applied this title to himself. (Matthew 8:20; Matthew 9:6.) A like expression is found in Daniel 7:13, also referring to Christ. Commentators have disagreed as to whether John saw Jesus himself or the appearance of a human to represent him. Such controversy is useless. Both would lead to the same truth. This part of the vision clearly was intended to represent Christ’s relationship to churches. Whether he really appeared or a form of man to represent him affects not the case. The fact that John was looking at a picture favors the Revised Version and the latter view.

 

clothed with a garment down to the foot, and girt about at the breasts with a golden girdle.–The robe reaching to the feet and the girdle around the breasts are supposed to represent the dignity that belonged to both priesthood and kingship. Girdles were then worn around the body to fasten down the flowing robes, but one richly ornamented with gold, placed about the breasts, indicates royal dignity. This is what should naturally be expected, as the vision was intended to show Jesus as one having both the power and authority to open the seals–reveal the things that the church should know. As the great Prophet, he would know exactly what was to transpire that should be told; as Priest and King, he would have full authority to make such revelations as were needed to give any commands necessary to the doing of his will.

 

14 And his head and his hair were white as white wool, white as snow; and his eyes were as a flame of fire; –It is perfectly evident that the language here used is not intended as a natural description of the Lord as he lived on the earth ; for being in his thirty-fourth year when he ascended he was a young man, and probably in physical appearance not greatly different from others. Neither is it necessary to conclude that the description here correctly represents his glorious appearance in heaven. It seems more probable that the appearance of the one John saw was assumed to impress the apostle with a sense of Christ’s majesty and glory. White as a color indicates purity and victory; the expression white as wool and snow means that it was perfectly white. The intention here is not to indicate age, but to show that Jesus was perfectly sinless and fully able to do what was proposed. The eyes appearing as a flame of fire indicates their penetrating power, probably meaning that the Lord was able to look into the future as well as into men’s hearts and reveal both the true and false.

 

15 and his feet like unto burnished brass, as if it had been refined in a furnace; and his voice as the voice of many waters. –The feet of the one speaking to John looked like burnished brass that had been fully refined. Perhaps there is no special significance in this more than that it harmonizes with the majestic splendor of Christ as able to do the work proposed. The voice John heard was like the sound of many waters, the roar of the ocean or a great cataract. God himself is referred to in a similar way. “And, behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory.” (Ezekiel 43:2.) See also Ezekiel 1:24; Daniel 10:6. Representing the sound of the voice as the roar of many waters is another sublime way of expressing divine majesty and power.

 

16 And he had in his right hand seven stars: and out of his mouth proceeded a sharp two-edged sword:–In verse 20 these seven stars are said to be the angels of the seven churches. Here we have in this book the first direct explanation of the symbol used, being definitely told what the stars represent. When the book itself explains a symbol, there is an end of controversy on that point whether we understand it or not.

 

Being held in the right hand probably indicates that the angels were to be sustained and protected by the Lord–would receive their support and instruction from him. The appearance of a sword proceeding from his mouth must in some way refer to his words. This is perfectly natural when we note that the word of God is said to be “living, and active, and sharper than any two-edged sword.” (Hebrews 4:12.) Isaiah said that Jehovah had made his “mouth like a sharp sword.” (Isa. 49 2.) The words proceeding from the Lord’s mouth would not only comfort and instruct the saints, but would also terrify and destroy the ungodly. Through a prophet Jehovah said “I have slain them by the words of my mouth.” (Hosea 6:5.) Paul said that Jesus at his coming would slay the lawless one “with the breath of his mouth.” (2 Thessalonians 2:8.) The word “sharp” indicates the penetrating power of Christ’s words, while the two-edged nature represents the thoroughness of its work.

and his countenance was as the sun shineth in his strength.–The hair, eyes, mouth, and voice have already been described. This expression is evidently intended as a general description of his appearance; it was as the sun in its full strength and not obscured by any clouds. It was probably like his appearance on the mount of transfiguration. (Matthew 17:2.) The entire description most appropriately presents the majesty, power, and authority of Jesus to make the revelation intended, and most solemnly to impress John with the necessity of giving heed to what was revealed to him.

 

17 And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not; –John was overwhelmed by the divine majesty and the suddenness with which the vision came. Losing consciousness, he fell as one would who was really dead. The overpowering influence of supernatural events was not an uncommon thing. (Daniel 8:18; Daniel 8:27; Daniel 10:9; Ezekiel 1:28; Acts 26:13-14.) John, remembering Jesus as he saw him here on earth, probably did not recognize the being in the vision as representing the Lord. The explanation that follows immediately is further proof that he did not at first know who was represented by the vision. Laying his right hand upon John was doubtless for the purpose of raising him up.

Compare Daniel 8:18. The command to “Fear not” was intended to give John assurance to hear what would be revealed to him. Once Jesus gave a similar command to his apostles, saying, “It is I; be not afraid.” (Matthew 14:27.) In the midst of manifestations of divine power man needs assurance from God to calm his fears:. Jesus gave it when he was here in person (Luke 9 34, 35); his words supply the same assurance now (Hebrews 6:18-20).

 

I am the first and the last, 18 and the Living one and I was dead, and behold, I am alive for evermore,–Alpha and Omega, which mean the first and the last, probably refer to God in verse 8; here the words first and last clearly refer to Christ. They declare his existence from eternity which is also asserted by both John and Paul. (John 1:1-2; Col. 1 16, 17.) If of eternal existence, John could well afford to depend implicitly upon his word and power; hence no reason why he should fear. Referring to Christ as the “Living one” means he was in his very nature the source and fountain of life. Jesus said: “For as the Father hath life in himself, even so gave he to the Son also to have life in himself.” (John 5:26.) Saying that he had been dead, but was now alive effectively identified the one represented in the vision as the Lord. This was evidence that John’s faith in the Lord’s resurrection had been no delusion. Jesus had died once, hut never could die again. This should remove all fear and give perfect assurance that he is able to fulfill all his promises.

 

and I have the keys of death and of Hades.–Hades is a Greek word and means the “unseen.” It refers to the state between death and the resurrection, the place of abode of disembodied spirits of both bad and good. This is evident from the Savior’s use of the word in Luke 16:23. The expression “keys of death and of Hades” is closely related to the preceding statements in reference to Christ once being dead, but now being alive. That Christ’s spirit went to Hades while his body was in the tomb is certain from Peter’s words in Acts 2:27. Keys mean authority or power. Since Christ’s body was raised and his spirit returned from Hades, he has power to abolish death and bring the waiting spirits from the Hadean world. This he will do when he comes again and the judgment takes place. (Revelation 20:11-14.)

Revelation 1:19-20

AND SYMBOLS

Revelation 1:19-20

 

19 Write therefore the things which thou sawest, and the things which are, and the things which shall come to pass hereafter;–In verse 11 is the general command to write what he saw; in this verse the command is repeated with more definite instruction about what was to be written. He was to record what he had seen–the initial vision described in verses 12-18. This would show by what power and authority he wrote. The things “which are” would include the state of the seven churches then, which necessitated the instructions and rebukes found in the second and third chapters. Of this fact the contents of these chapters is sufficient proof. The things which were to come to pass “hereafter” must mean the future events from the time that John wrote.

They are presented in the symbols found in chapters 4 to 22. The contents of these chapters furnish proof of this fact. That the things recorded in this third division extended into the future is evident because the last two chapters of the book unquestionably describe the final judgment and the heavenly state. Of course the symbols used to portray the future events were given to John in visions that came after he received the command to record them.

 

20 the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks.–The word mystery does not mean something that cannot be understood, but something that is secret, hidden, or will not be understood, till its meaning is revealed. To find the hidden thing or make known the secret means that the symbols were to be explained. When the explanation was given the symbols were understood and the mystery known.

 

The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches.–John was told that the seven candlesticks “are seven churches.” This language means that they represent or denote seven churches. Without this explanation the candlesticks would have been an unrevealed mystery, for it is evident that the word is used symbolically. A candlestick is intended to give light. Nothing is more certain than that God’s people, individually and as congregations, are to be light bearers. Jesus told his disciples that they were “the light of the world (Matthew 5:14); Paul told the Philippians that they were “seen as lights in the world” (Philippians 2:15). Since Jesus is the light of the world (John 8:12), and is represented in this vision as being in the midst of these seven churches, the light shed abroad by the churches came from him. He alone supplies the true light; faithful congregations reflect it to those about them.

 

The seven stars are called the “angels of the seven churches.” There is much difference of opinion regarding the proper application of the word “angels” in this instance. As a word it means “messenger” and would appropriately apply to any kind of messenger, heavenly or human. In the Old Testament it referred to either priest or prophet. (Malachi 2:7; Haggai 1:13.) It also referred to John the Baptist who announced the coming Messiah. (Malachi 3:1; Matthew 11:7-10.) In the cases being considered it must refer to beings to whom these short letters were addressed and by whom they would be delivered to the churches, not to heavenly angels. Addressing “the angel” (singular number) of each individual congregation is the reason for such divergence of views among commentators. The angel could not refer to the modern denominational “Bishop,” exercising authority over a diocese, for “the angel” of each congregation is addressed. Elders, bishops, and pastors are words referring to the same class and each congregation had a plurality. (Acts 14:23.) There is no scriptural authority for any elder or bishop having preeminence over his fellow elders.

Without reference to the various views in detail, the following seems most probable as well as in harmony with known Bible teaching. Seven candlesticks represent the seven congregations; each candlestick (singular) must therefore represent one congregation.

But the congregation is made up of a plurality of individuals. In like manlier, as the eldership is made up of a plurality of persons, the star–angel–of each congregation may mean the whole eldership, the word being used collectively to describe the medium through which the messages would be delivered to the congregation. The position of the elders collectively as teachers and shepherds of the congregation lends much plausibility to this view. It can do no violence to any true scriptural teaching. The value of the seven letters, however, will not be affected by any failure on our part to determine with certainty the proper application of the word “angel” here. No plain facts regarding the apostolic churches must be set aside by any fanciful interpretations.

 

 

LESSON 1.

Read Revelation 1:1-8

1. What does the word “Revelation” mean? Ans. When applied to the Scriptures it means a making known or manifest, an uncovering of divine truth.

2. Give instances where Paul used the word in this same sense. Ans. Romans 16:25-26; Galatians 1:12; Ephesians 3:3.

3. By whom was The Revelation written? Ans. Revelation 1:1; Revelation 1:4; Revelation 1:9; Revelation 22:8.

4. By what other name may the words of the book of Revelation be called? Ans. Revelation 1:3.

5. What did Peter say about the interpretation of prophecy? Ans. 2 Peter 1:20.

6. Why is prophecy not of “private interpretation?” Ans. 2 Peter 1:21.

7. What other books of the Bible did John write? Ans. Search the New Testament. 8. Unto what office had Jesus appointed John? Ans. Matthew 10:2-4.

8. Where was John when these things were revealed to him? Ans. Revelation 1:9.

9. To whom is the book of Revelation addressed? Ans. Revelation 1:4; Revelation 1:11; Revelation 22:16.

10. From whom did John receive the Revelation? Ans. Revelation 1:1; Revelation 1:17-19.

11. Of what three things does John bear witness? Ans. Revelation 1:2.

I3. What does Christ “show unto his servants” in this book? Ans. Revelation 1:1.

14. Were these things signified, shown by signs and symbols unto John, or were they revealed without symbolic language? Ans. Revelation 1:1.

15. Give two other instances where John uses the term “signify” in the same sense. Ans. Jno. 12: 33; 21: 18, 19.

16. Name three things man must do to receive the blessedness of this book. Ans. Revelation 1:3.

17. What assurance do we have of the truth and trustworthiness of this book? Ans. Revelation 19:9; Revelation 21:5; Revelation 22:6.

18. Name thre e titles which were applied to Christ. Ans. Revelation 1:5.

19. What has he done for us? Ans. Revelation 1:5.

20. What did he make us to be? Ans. Revelation 1:6.

21. How will Jesus come? Ans. Revelation 1:7; Acts 1:9-11; Luke 21:27.

22. Who shall see him at his coming? Ans. Revelation 1:7; Matthew 24:30.

23. What will all the tribes of the earth do? Ans. Revelation 1:7.

24. Who are “they that pierced him?” Ans. Psalms 22:16; Jno. 19: 33-37.

25. Can you show that “they who pierced him” will be alive and able to see him at his coming? Ans. Revelation 1:7; Jno. 5: 28, 29.

26. What is the meaning of Alpha and Omega? Ans. Revelation 1:8; Revelation 21:6; Revelation 22:13.

FOR CLASS

1. Has it ever been possible for man to discover the fulfillment of a prophecy without the aid of inspiration? That is, did Peter, or John, or the two on the road to Emmaus , or the eunuch ( Acts 8:26-35), or any one else know that Jesus had fulfilled prophecy before the fulfillment was divinely revealed unto them?

2. Discuss the difference between a prophecy and a mere warning of an impending calamity as a consequence of man’s disobedience.

 

LESSON 2.

THE FIRST VISION

Read Revelation 1:9-20

1. In what three things did John say he was a partaker with other brethren? Ans. Revelation 1:9.

2. What kingdom were John and others in at that time? Ans. Colossians 1:13; Matthew 16:18-19.

3. How do we know that John in Revelation 1:9 refers to the present kingdom or church? Ans. Revelation 1:6 (American Standard Version).

4. Give passages where the word “kingdom” means the final state or heaven. Ans. Acts 14:22; 2 Peter 1:11.

5. Why was John in the isle of Patmos? Ans. Revelation 1:9.

6. On what day of the week was John “in the Spirit?” Ans. Revelation 1:10.

7. Give the only other passage in which the Greek word translated “Lord’s” in Revelation 1:10 occurs in the New Testament. Ans. 1 Corinthians 11:20.

8. On what day of the week did Jesus arise from the dead? Ans. Matthew 28:1-6; Luke 24:1-3.

9. Why did the early Christians meet on the first day of the week? Ans. Acts 20: 7. 10. What did “a great voice” tell John to do? Ans. Revelation 1:10-11.

10. Name the seven churches of Asia. Ans. Revelation 1:11.

11. How many golden candlesticks did John see? Ans. Revelation 1:12.

12. What do the candlesticks represent? Ans. Revelation 1:20.

13. What was in the midst of the candlesticks? Ans. Revelation 1:13.

14. Describe the person John saw in the midst of the candlesticks. Ans. Revelation 1:13-15.

15. What did he have in his right hand? Ans. Revelation 1:16.

16. What do the seven stars represent? Ans. Revelation 1:20.

17. Who are the “angels of the seven churches”? Ans. No one knows; it has not been revealed.

18. What proceeded out of the mouth of the majestic person of this vision? Ans. Revelation 1:16.

19. What is the “sword of the spirit”? Ans. Ephesians 6:17; Hebrews 4:12.

20. What effect did this vision have on John? Ans. Revelation 1:17.

21. How was John given assurance to hear the things which would be revealed? Ans. Revelation 1:17-18.

22. What three classes of things was John told to write? Ans. Revelation 1:19.

23. Discuss the expression, “Keys of death and Hades.” (See Luke 16:23; Acts 2:27; Revelation 20:13; Matthew 16:18-19.)