Notes by Bill Thornhill from the Book:

AVENGING HIS HOLY SAINTS, APOSTLES AND PROPHETS

A Commentary on the Book of Revelation

By D. Gene West – 2003

Introduction

The Author of the Book of Revelation

The author of the Book of Revelation merely calls himself His servant John (1:1). This indicates there was no compelling reason for him to identify himself further since he was surely known to all the people to whom this book was written. We have every confidence that it is John the Apostle and can produce ample evidence if needed.

The Genre of the Book of Revelation

The “genre” of a book speaks of the kind of literature it is such as prose, poetry, etc. In the Bible we find both figurative and literal language, especially in the works of the Old Testament prophets. Another genre of biblical language is called symbolic. Symbolic language is figurative. The book bearing the Greek name “Apocalypse,” meaning a “making known” of some truth, is not “apocalyptic literature;” (Premillennialists and others who literalize the symbols and make them mean whatever they want by calling them “apocalyptic”). It is a revelation, a making known of the will of God in symbolic language. Its symbols were intended to be interpreted, understood, and bring a blessing on those who read the book.

The word translated “signified,” means to “make known by a sign.” For example, armies are spoken of as clouds and/or insects resembling horses. Important persons, nations, or institutions are regarded as mountains and messengers as angels. John spoke as the Spirit moved him to do so, on the language of the Old Testament prophets, and though he did not directly quote even one full Old Testament verse, he made allusions about three hundred fifty times. Some are repeated, but still there are references to two hundred fifty separate Old Testament passages. Of the four hundred four verses in the Revelation, two hundred seventy-eight contain allusions to the Old Testament prophets. Since the language of the book is symbolic, and the symbols are drawn from the Old Testament, they cannot refer just to anything to which we wish to apply them. They must be used legitimately, in harmony with their original meaning, and the prophecies from which they are drawn.

The Date of the Book of Revelation

He sets the date as sometime just preceding the death of Nero Caesar, June 9. 68. Reasons are from external evidence, history, testimony of uninspired writers, and internal evidence. Daniel 12:9, God told the prophet, Go your way, Daniel, for the words are closed up and sealed till the time of the end. The words were “closed up and sealed” until it was time for their fulfillment. They were not understood at that time. Revelation 22:10, John was told, Do not seal the words of the prophecy of this book, for the time is at hand. The events prophesied in Revelation, unlike those of Daniel were near, so the book was not to be kept hidden or secret. The events set forth were about to happen. Since some of the events of Revelation are the same as those in Daniel 12:10-13, one must conclude the Apocalypse was written before the fall of Jerusalem. The reason the events of Revelation were not sealed is that they fulfilled the events of Daniel. The dating of the book will determine our understanding of it. If the date is late (c.95-100 AD) the symbols must speak of something other than those to which they refer if the date is early (c.63-68 AD). Many scholars of earlier centuries set the time of the writing of the book before the fall of Jerusalem and include such men as Alfred Edersheim, Adam Clark, and Albert Barnes.

The strongest external evidence for the late dating of the book is based on a quote from Irenaeus, who wrote about 180 AD in his famous work, Against Heresies,

“We will not, however, incur the risk of pronouncing as to the name of the Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long since, but almost in our day, toward the end of Domitian’s reign.”

Those who assign a late date to this book have traditionally understood this statement to mean the book was written “towards the end of Domitians’s reign,” which would be about 95 AD. The interpretation of Irenaeus depends on the meaning of the word “that.” Was Irenaeus saying the document was written during the reign of Domitian? (And could “Domitian,” really be “Domitius,” one of the names of Nero Caesar?) But to this writer and others, it seems he made reference to what was “seen” in the reign of Domitian, namely a copy of the Revelation was seen during the reign of Domitian. He was, therefore making no reference to when the document was written, but to when it was seen. Also, Irenaeus referred to “approved and ancient copies of the Apocalypse” for the same period of time. If they were ancient and approved, they had to have been around long enough to be become “ancient and approved!” Other references made by other Church Fathers to Revelation’s being written in the time of Domitian quoted Irenaeus, if he was wrong, then they would be wrong. Therefore, the strongest external evidence for the dating of the revelation in the reign of Domitian is simply not that strong!

Another might ask “What about the persecution of the Christians during the reign of Domitian?” Again, history has been distorted. There was nothing more than sporadic persecution under Domitian; there was nothing approaching the scope of the symbols used in Revelation. Tacitus and other historians who covered the reign of Nero found persecution of the magnitude described by John. Not only was Nero’s the first “state” persecution by the Romans, it was also extremely intense spreading from Rome to the area of Asia to which Revelation was written, and it lasted some four years; until the suicidal death of Nero in 68 AD, and was never equaled in intensity.

Most who criticize the early dating of the book insist that John was not exiled to Patmos until the time of the reign of Domitian, and since Revelation plainly states John wrote from Patmos, (1:9) it could not have written during the reign of Nero. The question then to be considered is, When? The tradition John was banished during the reign of Domitian comes from the testimony on a single early Church Father named Origen. However, Origen merely points out John was removed from Patmos following the death of the tyrant, without identifying the tyrant. If we can identify which one of the emperors was commonly called “a tyrant” or “the tyrant,” we will be able to determine the time of the banishment of John. Historians such as Appollonius of Tyana, born in 4 BC, said Nero was “commonly called the tyrant.” The renowned historians Tacitus, Suetonius, and Juvenal, all of whom were contemporaries of Nero, spoke of him, not Domitian, as a cruel and bloody tyrant. Furthermore, Tertullian, a great historian and apologist for Christianity, is quoted by Jerome as saying Paul was beheaded, Peter crucified, and John banished during the same time. The Syriac version of the History of John, the Son of Zebedee, which bluntly says John was exiled to Patmos by Nero. The weight of the evidence comes down on an early exile for John and an early date for the Book of Revelation.

The Destination of the Book

John said he was writing to the seven churches which are in Asia. (1:4) These seven churches were: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. These were all situated in western Asia Minor in the province called Asia. The cities were connected by a semicircular road running through the interior of the province. It was a postal road and these cities were postal stations for the districts. The book was addressed to these churches for several reasons. Among these would be, after the fall of Jerusalem the province of Asia became one of the most influential centers of Christianity. A second reason was this part of the world was the very epicenter for emperor worship outside the city of Rome.

If the Caesar cult prospered in the province of Asia Minor, one would expect persecution to come on the Christians is this area, especially if the persecution was legalized, or even approved by Nero. We must inquire about two matters regarding the persecution of the church during the reign of Nero. (1) Did he legalize the persecution of Christians during his reign? (2) Did persecution spread from Rome to the provinces to which these letters were written? It is obvious from the letters in chapters 2 -3, persecution did occur among Christians there. In answering the first question, the Roman government had a system by which they declared certain religions practiced within the Empire as legal or illegal. Judaism was a legal religion. For several years Christianity spread throughout the Empire without direct opposition from the Roman Government because it was considered a sect of Judaism. However, during the reign of Domitius Nero Caesar, Christianity came to be looked on as an illegitimate religion. The fact that the Way was oppressed without any objection on the part of the Roman Senate is strong evidence it had come to be looked on as illegal. The suppression of the saints in Rome was so intense it is doubted it ever reached such horrific heights again. The abuse lasted about four years, during which time it spread to the “provinces.”

Christian apologist Paulus Orosius (c. AD 385-418) writes in this regard: ‘For {Nero} was the first at Rome to torture and inflict the penalty of death upon Christians, and he ordered them throughout all the provinces to be afflicted with like persecutions; and in his attempt to wipe out the very name, he killed the most blessed apostles of Christ, Peter and Paul.’

The molestation of Christianity under Nero Caesar was of sufficient intensity to warrant the descriptions found in the Revelation written to the seven churches of Asia to prepare them for what would soon happen.

The Purpose of the Book of Revelation

Apocalypses were usually written in times of crises and/or great danger. One purpose of such writing was to strengthen the believers, encouraging them to stand firm in the faith. The faithful were encouraged by the promise of divine intervention in the future end to the intolerable situation in which they found themselves, giving them a promise of a bright and glorious future.

The purpose of the Book of Revelation can be summed up in the word “encouragement.” Through the faithful of yesteryear suffered in ways unthinkable to us, God brought them safely through to victory because they were citizens of the Kingdom he planned and prepared from the foundation of the world. The purpose of the Revelation is essentially the same as the Book of Hebrews. Both were written to encourage the people of God to press on in their service to the Lord Jesus Christ is spite of everything, because God would alleviate their suffering and sustain his Kingdom. It would never be destroyed in time or eternity.

Common Views of the Book of Revelation

There are four fundamental interpretative approaches to the Revelation. The first is called The Idealist View. They affirm the Revelation is a symbolic portrayal of the conflict between good and evil, between the forces of God and Satan, taking place down through the annuals of time, past, present, and future. The most radical form of this view holds the book speaks of a timeless struggle between the forces already mentioned and should not be set in any time period. One problem with this concept is the Book of Revelation is a very “time bound” book saying a great deal about time. Another problem is the view makes the symbols of the book meaningless because they are really not connected with any substantial or historical nature. The Idealist View does not depict any final consummation of anything, as far as the victory of good over evil is concerned. There is a modified Idealist theory called Eclecticism, holding the symbols point to no specific historical events except the final coming of Christ when he will rescue good from evil, and judge evil. Then he will finally establish the Kingdom in which men will live under his sovereignty. The major problem with this view is there is not a passage of Scripture in the Bible, teaching anything remotely akin to it.

A second approach is The Historical View. Historical interpreters generally see Revelation as predicting the major movements of Christian history, most of which have been fulfilled up to the time of the commentator. The majority of these commentators have understood the seals, trumpets, and bowls as unfolding successive events of history in general chronological order. Christ’s final coming is usually seen as imminent. One weakness of this interpretation is that it projects the events of the Apocalypse so far into the future of its first Century readers that it would have made no sense to them at all. Therefore, it would have no relevance so far as their reading, hearing, and keeping the things written in the book. Another weakness is that the continuous historical view demands the gift of prophecy to still exist in the church. This view also changes from one generation to another.

A third interpretative maneuver to the Apocalypse is commonly called The Futurist View. There are two forms of this view, and both understand the visions in the book from chapter four through chapter twenty-two verse five, to refer exclusively to some future time immediately preceding the end of earthly history. The most popular form of futurism is Dispensational Premillennialism, which interprets literally the symbols of the book as representing events occurring in the future of the then-living generation rather than the one to which the book was written. Usually, these futurists insist the events of Revelation will take place in the generation in which the particular commentator is (was) living.

In general, the teaching of the futurists can be summed up as follows: (1) The ethnic nation of Israel would be restored to its land in Palestine, and they believe that happened in 1948. (2) The Kingdom of Christ could not be established in the 1^st Century because Christ was rejected by the Jews and crucified. God, as an afterthought, instituted the “church age,” designed to continue until a time just preceding a seven-year period of tribulation when the church will be secretly raptured into heaven. (3) Then a period of extreme tribulation, seven years in duration, will come. (4) This will be followed by the reign of the antichrist on the earth. (5) An assembly of evil nations will fight over Jerusalem. (6) Christ will return a second tome and defeat these evil nations. (7) He will reign upon his throne in peace and prosperity over his earthly Kingdom for a period of one thousand years, or a millennium. (8) At the end of that period, Satan will make a final battle with Christ and his saints, not the ones raptured, but the ones made during the tribulation, and he will lose. (9) Christ will then begin an eternal reign together with all his saints in a new heaven and a new earth.

A second version of this interpretation, actually much older than this view, is sometimes called the modified futurist view. They do not interpret the symbols of the Revelation quite as literally as do the Dispensationalists. These are sometime called “the old Premillennialists,” or “Scofieldites.” Those holding this view do not accept the “secret rapture’ theory of the Dispensationalists. These views encounter great difficulty concerning future comings of Christ, the Kingdom, etc., which would have had no relevance to the 1^st Century readers. A second objection to this view is it leads to someone’s constantly trying to calculate, one way or another, when the rapture will occur, or when Christ will return. This interpretation of the symbols on Revelation causes people to view the book in a way out of harmony with the rest of the Bible from which the symbols are drawn. The teaching allows for all sorts of wild speculation, and “left behind” nonsense, rendering if nearly impossible for the sober-minded student to come to a rational understanding of Revelation.

The fourth view of Revelation is called the Preterist View. Generally speaking, it takes two forms the first of which sees Revelation as a prophecy of the fall of Jerusalem in AD 70, fulfilling the Lord’s prophecies in the Olivet Discourse. The Preterist interpretation holds the prophecies of Revelation were fulfilled in the first two thirds of the 1^st Century. They view “Babylon the Great” as a symbol of Jerusalem, the capital of the apostate Judaism, which rejected and crucified the Christ. The Jews also were aided by Rome in the oppression of Christians, as well as persecuting the church herself prior to Rome’s entering this enterprise. The purpose of the book was to encourage the Christians of Asia Minor, who had suffered oppression from the Jews, (Synagogue of Satan) and would undergo, perhaps, greater persecution from the Romans under Nero. The Jewish rejection of the Son of God and the subsequent persecution of the church would end when the Jews received the judgment of God resulting in the destruction of their nation, holy city, Temple, and religion. They would never again be a force attempting to eradicate Christianity. All this would be accomplished by the armies of Rome, who would destroy what had once been God’s spiritual world-order, Judaism. This not only would fulfill the prophecies of Revelation, but that of Joel 2:28-32, which began to be fulfilled on the Day of Pentecost and was completed in the fall of Judaism.

The preterist view is significant for several reasons. (1) It is in harmony with the proper interpretation of the Book of Daniel and the events following the seventy weeks in chapters nine and twelve. It is also in harmony with the entire book of Ezekiel. The latter part of Revelation is the fulfillment of chapters forty through forty-eight of Ezekiel. (2) It is sensible for it to have been revealed to the seven churches of Asia Minor, at that time. (3) This view also allows for the Apocalypse to be interpreted in harmony with its more than three hundred allusions to the Old Testament. Allowing the Bible to interpret the Bible brings one to a truer understanding than any other system of interpretation.

A second Preterist View of this book holds that the Revelation prophesies the fall of the Roman Empire in the 5^th Century after Christ. This view holds the book was written during the reign of Domitian, and the persecutions mentioned in the book are those occurring during his reign. The view is Christianity would ultimately triumph over the Empire. We do not accept the later preterist view because it involves the arbitrary assigning of events in history to the symbols of the Apocalypse. (1) This is the more popular of the two preterist positions and one that the author recently held, but is not viable because it cannot be harmonized with the books of Daniel and Ezekiel. (2) It does not harmonize with Olivet Discourse found in Matthew 24, Mark 13, and Luke 17, 19, and 21. (3) It does not explain why the book was written to seven churches in Asia Minor four hundred years before the judgments came to pass. Some of the churches, as well as some of the cities, did not exist when Rome fell. The book was addressed to these churches because something significant was going to happen to them; perhaps had already begun to happen, and was going to cause them great tribulation. Many of the saints of Asia would see the tribulation end, though others would not.

While some cannot accept the scenes of “final judgment’ in this book as relating to the fall of Jerusalem, such scenes are found in the Old Testament describing both the fall of Israel and Judah, and there is no problem in understanding them. The only difference between the judgment scenes of the Olivet Discourse, those of the Old Testament and those of the Apocalypse are that these are called “eternal.” Judaism has not existed in more than two thousand years, nor will it ever!

There is a more radical Preterist View to which we cannot subscribe. The radical preterists, in essence, theorize the fall of Jerusalem fulfilled every end-time passage, or prophecy, found in the New Testament. This view teaches Christ has already made his second advent, and we are living beyond the second coming, beyond the judgment, beyond the resurrection, thus beyond the millennium. This means, essentially, there is no portion of the New Testament applicable to us today, which leaves us with no meaningful revelation of any kind. The doctrine, in reality teaches the destruction of Jerusalem was hell!

The Early Church and Persecution Recorded in the New Testament

It will be profitable to discuss the Jewish persecution of the fledgling church, and the turbulence in which she lived for approximately forty years. One can find some thirty-odd references to the suffering and persecution of the early church. All these references are outside the Book of Revelation. Furthermore, there is the record of the suffering and martyrdom of the saints of God in the letters to the seven churches in chapters two and three of Revelation, to say nothing of the souls of the martyrs under the altar in chapter six. The passages confirm from the time of Acts four to the fall of Jerusalem, Christians all over the world suffered at the hands of both the Palestinian and Hellenistic Jews, as well as at the hands of Roman civil authorities at the behest of the Jews.

Note from the author – We do not ask people to read our work uncritically but that if be given a fair and unprejudiced reading. You are not asked to like, believe, or accept what is found in these pages, just be kind enough not to criticize until you have read them.

(D. Gene West, March 8, 2002)

THE REVELATION OF JESUS CHRIST

Chapter One

The author makes it clear from the outset this is a work of unveiling and disclosure, a revelation of the will and purpose of God with regard to what is about to befall his own special people. The fact that it is a revelation emphasizes the book is not an enigmatic, incomprehensible mystery, but a revelation, a “making known,” of a message the readers needed. John received this revelation from the messenger (angel) of Christ. This messenger was the Holy Spirit, since he was to bring revelation to the Apostles as Jesus promised in John 14:26 and 16:13.

John said events of Revelation were to shortly come to pass. Consequently, we can affirm the book in not concerned with the scope of world history, nor with the end of the physical universe. The word soon indicates that John intended his message for his own generation. We observe then, the visions revealed in the Apocalypse were not of events taking place somewhere at sometime, but were of phenomena necessarily occurring without delay in the days when they were written.

This revelation was something He (Jesus Christ) sent and signified … by His angel to His servant John. There are three important matters worthy of attention here. First, it was Jesus Christ who sent this message to John. Secondly, the message was signified, sent to the churches in symbolic language. The use of the word “signified” tells us the book is one of signs and symbols representing people, nations, and events in the immediate future of the ancient readers. The readers and hearers of the book would have easily understood the symbols. Though they are not to be understood as literal, and though we must turn to other portions of the Scriptures where they are used to gain understanding of them, they are intelligible, and can be correctly interpreted. Revelation is written in symbols previously used in the Bible itself regarding historical events of the Jewish nation. So, by allowing the Bible to interpret its own symbols, we can know what it meant to the original recipients. Thirdly, these were sent and signified to John. This John by conservative scholarship has come down on the side of John the Apostle, brother to the Apostle James and son of Zebedee. In Revelation 1:2, we read the person writing this letter was one who had borne witness of the Word of God, the testimony of Christ, and to the things which he saw.

In verse three, we read, Blessed … The persons to whom John wrote could expect happiness from God if they did three things. First, if they read this book! Secondly, on those who hear the book. (public reading) The word “hear” means to capture the words with one’s mind, understanding the words heard, giving heed to what was read. It means to comprehend what is read. Thirdly, the blessing is extended to those who “keep” the things written in the book.

Finally, John said, for the time is near. The word “time” comes from kairos, meaning, a marked season, a destined time, a limited period of time marked by a suitableness of circumstances, a fitting season, or a point in time. See 1 Thess. 5:1, Matt. 8:29, 16:13, 26:18, Mark 1:15, Luke 12:56, 21:24, Acts 24:25. I Cor. 4:5, Gal. 6:10, 1 Tim. 2:6, 6:15, Titus 1:3, Heb. 11:15, for other instances of the use of the word. The reference is obviously to a definite time, a time said to be near. The word “near” comes from eggus, indicating close at hand. It is used in Matthew 24:32-33 to refer to a rapidly approaching time; it is used in Romans 10:8 referring to the fact the Word of God being “near” the Jews. The same word is used in Matthew 3:2 when John the Immerser came preaching the Kingdom of Heaven was at hand.

In the next paragraph we find the apostolic greeting in verses 4-8. From verse four we learn the destination of this wondrous work. It is addressed to the seven churches of Asia. It is obvious from the epistles in chapters two and three these were literal churches, not seven phases of the spiritual history of the church. Though the number seven is often used in biblical numerology to represent what is whole, complete, entire, or perfect, it nevertheless remains true the seven churches existed. We wish to interject there is a great number of “sevens” in the Revelation which we will study as we come to them.

The word translated “to come” or “who is coming,” in this verse is erchomenos and can refer to the eternal nature of Yahweh. However, it can also refer to a “coming” of the One mentioned. Therefore, we must allow for the possibility of its referring to One coming in judgment. The prophet may be saying God is the One who is, and was, the eternal One, coming in judgment on those condemned in this book. Secondly, John said his benediction came from the seven Spirits who are before His throne. This is a symbolic description of the divine Holy Spirit. Inasmuch as the number seven in biblical numerology represents completeness of perfection, and since the Holy Spirit is God (Acts 5:1-5); he would be in every sense of the word, perfect. He is standing before the throne of God indicating his ability and willingness to accomplish the will of the Godhead. One of the ways he served was by revealing and inspiring the Word of God. The word “throne” is found some forth-six times in this book. Thrones bespeak someone sitting in authority, exercising dominion.

Thirdly, in the 5^th verse, John said the benediction of grace and peace was from Jesus Christ, the faithful witness, the firstborn from the dead, and ruler over the kings of the earth. John identified Jesus as the faithful witness. The word “witness” is from martus, the root of our word “martyr,” meaning one who testifies in such a way as to resist death. Jesus, whom the Jews rejected, was the martyred spokes-person for God (John 1:11). Next John described Jesus as the firstborn from the dead. The word “firstborn” is from protokos, referring to a prototype, or the first of anything. Jesus was the prototype from the dead; he was the first to be resurrected never to die again. Next, John said Jesus is the ruler over the kings of the earth. The original word is archon, meaning, a lord, a chief, a ruler, one who is first in power, in authority, and in dominion. John represents Jesus as the Ruler of the rulers.

In the latter part of verse five and in verse six, John uttered a doxology to the Lord when he said, To Him who loved us and washed us from our sins in His own blood, and has made us a Kingdom of priests to His God and Father, to Him be glory and dominion forever and ever, Amen. Among the important things said in this little doxology is Jesus Christ loved us. This sort of love brings only good to the people of God, but at the same time, it allows God to pour out his fury on those who willfully turn against him in wanton rebellion. When we reject his pure, holy, and absolute love, we should expect to receive the retribution coming as a result of rejecting the best Heaven has to offer. God loved Israel and time and again he attempted through pleading, reasoning, and punishment to get them to return to him, but each time they rebelled even more until they passed the failsafe point when they rejected Christ and crucified him. Following this, they martyred his people trying to remove every memory of him from the earth. Now it was time for them to receive the retribution God promised as far back as the writing of Deuteronomy. In his Olivet Discourse, (Luke 21:28) Jesus spoke of a “redemption” drawing near when they saw the armies of Rome surrounding the city of Jerusalem and the Son of Man coming in a cloud, an army, with power and great glory.

The Kingdom was inaugurated on the first Pentecost after the resurrection of our Lord. (See: Acts 2; Eph. 1:20-23; 2:4-7; Col. 1:9-14.) When John wrote these words Christ had made them a Kingdom of priest. If the Kingdom is yet future, so is the priesthood. This being the case, there are no Christians on the earth, for Christians are a Kingdom of priest. But Christians have been translated into the Kingdom of God’s dear Son, impossibility if the Kingdom is yet future. We are priests in the Kingdom of God, the Kingdom cannot be future. Christians were, and are, to proclaim the praises of him who called us out of darkness into his marvelous light (1 Peter 2:9). Because Christ has accomplished all these things for those in the Kingdom of priests, John exclaimed, to Him be glory and dominion forever and ever. Amen. These words complete the doxology in which we are told why Christ is worthy to receive the glory, praise, honor, and adoration.

Following the doxology we come to verses seven and eight, in which we find what, seems to us a major theme statement of the book. It was the coming of Christ in judgment on the nation of Israel. Although she will still suffer persecution at the hands of the wicked Romans, and the especially brutal persecution of Nero, never again will those who once were the people of God attempt to destroy those who had become the people of God, Christians.

In the third paragraph, John has something to say regarding a coming of Christ, Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen. I am the Alpha and the Omega, the Beginning and the End, says the Lord, who is and who was and who is to come, the Almighty. (v 7-9-8) Those who project this event into the future must assume a previous resurrection of the dead so those who pierced the Lord might see him. The coming One is Christ. However, what did John mean by his “coming?” The word “coming” is from ercetai, arising from the verb ercomai, meaning, “to come, to go, or to pass.” This definition lets us know the word has its ordinary meaning. It is not the same word usually used with reference to the coming of Jesus Christ in other places in the New Testament. That word is parousia, the word used in this text does not refer to a “personal,” or “literal” coming as does the word parousia, but bespeaks a “representative” coming, a coming in which he will not personally participate. Revelation 1:7 is composed of allusions to the Old Testament passages of Daniel 7:13-14 and Zechariah 12:10-11. The language of Daniel seven and Zechariah twelve is combined with that of Matthew 24:30, which says, Then the sign of the Son of Man will appear in heaven, and then all the tribes of the land will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. The combination of the allusions to these passages shows clearly John intended to portray Christ as coming in judgment, but his coming was not to be considered literal or personal. This “coming with clouds” is one of the most familiar biblical images used with reference to divine judgment. Based on this evidence, we conclude the “coming” in this verse is to bring judgment upon the wicked who rejected the Lord, and attempted to destroy his people. Paul, in 2 Thessalonians 1:3-12 spoke of the destruction Jesus predicted in the Olivet Discourse.

Next, we come to the statement, every eye will see Him. This expression is usually interpreted to mean every eye of every person who ever lived on the earth will see Jesus coming “in the clouds,” and is therefore applied to the final judgment of the world after the resurrection of the dead ones. This expression should not confuse our interpretation because according to 1 Thessalonians 4:13-18, his coming will precede their resurrection. So, this expression simply means every eye of those living in the generation in which he was coming in judgment would see him. Jesus, in Matthew 24:34 promised the generation then living would by no means pass away until the judgment promised in the Olivet Discourse would come about. Consequently, when Jesus came in judgment on Jerusalem, using the Roman armies to accomplish his judgment, every eye saw him. John added, and they also who pierced Him. While the Gentiles (Romans) literally pierced the hands, feet, and side of Jesus, it was the Jews who demanded it telling Pilate they had no king but Caesar and he (Pilate) was not a friend of Caesar if he refused to crucify Jesus. The generation who pierced him was still very active in persecuting his people, martyring his saints, and would still be alive when this judgment came.

Finally, in verse seven, John said, And all the tribes of the land (earth) will mourn because of Him, Even so, Amen. Tribes of the earth, or more properly of “the land,” refer to the Jews. The word “earth” is from the Greek word ges meaning dirt, or land, also used with reference to a particular “land” such as the land of Palestine. The people of the land would come to mourn because their country, capital city, and Temple would be destroyed forever. Tribes of the land speak of the tribes making up the nation of Israel. The mourning came from experiencing the pain and hardship of the siege of Jerusalem when Jesus came in the clouds of the Roman armies. They knew of the horrible fate before them, and realizing they were trapped in the city to die or be taken captive as slaves, they had cause to mourn.

We come to the end of this paragraph by studying the language of verse 8, in which John quoted Jesus as saying, I am the Alpha and the Omega, the Beginning and the End, says the Lord, who is and who was and who is to come, the Almighty. There can be little doubt these words were spoken to John by our Lord and Savior Jesus Christ. The words are reminiscent of those of the Hebrews author in 12:1-2, where he referred to Jesus as the author and finisher of our faith, thus identifying him as the very essence of all connected with the salvation found in Christianity. He covers salvation from beginning to end.

Now to John’s explanation of his work and his commission from Christ in verses 9-11. Frequently, in the Scriptures when the prophets were commissioned they were given a vision of heaven’s throne room depicting the power, the majesty, and the glory of God. Examples like Isaiah 6 and Ezekiel 1. In the 1^st chapter of Revelation, John was about to receive his commission from Christ. When receiving the charge he was given a divine, awe-inspiring vision of the Lord to impress him, and those who would afterward read this book, that he was dealing with the unique Son of God. The purpose of this vision was to let John know who was charging him to write.

In verses nine and ten John told his readers three important things: (1) the relationship he had with them; (2) where he was when he received his commission, and (3) what his response was when he saw the vision. He said, I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice, as of a trumpet … One of the things in which John and the Christians of the seven churches were joint participants was “tribulation.” This word comes from thlipsei meaning to be put under pressure, afflicted, distressed of mind, to be in a distressing circumstance, and to suffer trial and affliction. At the time John spoke of this tribulation, the suffering at the hands of the tyrant Nero had begun, and tribulation was a constant companion to the people in the seven churches.

In verse 10, John speaks of being “in the Spirit.” This expression has nothing to do with his personal, subjective attitude or frame of mind, but it does refer to a definite experience. This is technical prophetic language (Matt. 22:43; cf. Num. 22:25; 2 Sam. 23:2; Ezekiel 2:2; 3:24; 2 Peter 1:21), and refers to the fact that the author is an inspired apostle, receiving revelation, as he is admitted to the heavenly council-chamber. Another question is, what did John mean when he said he was speaking on the “Lord’s Day?” The phrase in the original language is transliterated, “in the day belonging to the Lord.” Kuriakh is an adjective derived from kurios, denoting “belonging to the Lord.” Consequently, the phrase cannot refer to any day other than one belonging to the Lord Jesus Christ. These matters may be summarized in this way: John came under the influence of the Holy Spirit on the first day of the week.

John continued saying, and I heard behind me a loud voice, as of a trumpet. John heard a voice, not a trumpet. The voice is that of the Lord Jesus Christ. John received the command to write in a scroll and send it to the seven churches in Asia. This was his initial commission, to be enlarged later in verse nineteen. Much writing has been done involving why the letters were sent to these cities, and why they are listed in the order they are in this book. One writer (Metzger) commented, The reason for the present order is much more than simple: it is the order in which, starting from Ephesus (the city closest to Patmos), a messenger carrying the book would travel, somewhat in a semicircle, going successively to each of the churches. The average distance between each locality is between twenty-five and fifty miles. A glance at a map… will show that the seven cities are so situated as to be centers from which the book could be circulated through a very wide expanse of country.

The simple and logical explanation of the Lord’s beginning with the city closest to Patmos and going in a semicircular pattern on the ancient Roman postal road seems to answer the question.

In verses 12 through 16, John described the glorified Christ. This is a glorious vision of the Messiah having elements of the descriptions of Deity from Isaiah 6:1-10; Daniel 7:13-14; 10:5-11; and Ezekiel 1:4-28. The candlesticks were like the lamp stands in the Tabernacle and Temple which held bowls of oil equipped with wicks, giving fine, pure light to those sacred structures. John saw One clothed with a garment down to the feet and girded about the chest with a golden band. His garment was like that of the Old Testament High Priest worn on the Day of Atonement. He wore royal-priestly garments very much like those worn by monarchs of Israel and Judah. Since, according to Zechariah 6:12-13, Christ is both High Priest and Monarch he wore a garment representing both. The golden band about his chest was also like the one worn by the High Priest. The band was golden symbolizing the great wealth of the High Priest and Monarch. In verse 14, John continued his portrait of the “One like the Son of Man,” saying, His head and His hair were white like wool, as white as snow, and His eyes like a flame of fire… The whiteness suggests purity of the thought, life and character of the Messiah. It reminds us of the description of the Ancient of Days in Daniel 7:9. In Daniel’s vision the Ancient of Days wore a garment of white, and his hair was white like pure wool. In John’s vision the One like the Son of man was clothed in white; his head and his hair were white as snow. The whiteness in both visions represents the pure righteousness of the Beings of the Godhead. Next, John said his eyes were like a flame of fire. In the vision of Daniel 10:6, the person he saw had eyes like “torches of fire.” The idea in both instances is the eyes were piercing and glowing in color. It is safe to say the eyes represent the ability of the Messiah to see and know everything pertaining to the spiritual. At the same time the eyes symbolize fiery judgment.

In verse 15, John used two more figures in his description of the Messiah when he said, His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters… The feet of the Messiah were pictured as members of great beauty. The Bible places great emphasis on the beauty of the feet of those bringing salvation to the world. (See: Isaiah 40:9; 52:7; 61:1; Nahum 1:15; Romans 10:15; Ephesians 6:15.) The feet of the Messiah are of great beauty having the appearance of high grade gold. In Daniel 6:10 the portrayal of the feet of the Glorious Man is virtually the same as this one. The metal refined in a furnace might suggest a molten metal extremely hot and very destructive. When the Lord came in judgment on the Jews, he came with feet glowing hot like metal. This would signify his ability to tread under foot all the enemies of God and the church. The second symbol in the verse described his voice as the sound of many waters. This reflects the thoughts of Ezekiel 1:24.This reflects the thoughts of Ezekiel 1:24; 43:2 and Daniel 10:6. The voice was powerful, strong, and resolute. None could stand against the mighty voice, for it had the sound of a marching army.

In verse 16 John said, He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. The description continued, He had in His right hand seven stars. The symbol of the stars we will discuss later. We notice the significance of the right hand, which indicates a place of power and dignity. The stars being held in the right hand suggests honor and respect. Whatever these stars were, they were in a place of honor so far as the Messiah was concerned. In the 1^st Century there appeared upon the imperial coins not only a profile likeness of the Caesar, but seven stars as well. These stars symbolized the supreme power of the Caesar in all matters religious, political, and economic. The symbol is, perhaps, used to show all power, authority, might, and dominion are held in the right hand of the Messiah, not in the hands of the Caesars.

The description continued with the sword. This two-edged Thracian sword was the symbol of the Word of God (Hebrews 4:12; Ephesians 6:17). The picture is drawn from Isaiah 11:4 and 49:2, describing the Christ coming in judgment on the nations. The sword of the mouth of Jesus either brings men to righteousness or condemnation.

Next John said the One like the Son of Man had a countenance… like the sun shining in its strength. This is reminiscent of the vision Saul of Tarsus had of the Lord on the road to Damascus. Malachi 4:2 is a prophecy of Jesus as The Sun of Righteousness arising with healing in His wings. In Daniel 10:6, the Glorious Man was described as having a face like the appearance of lightning. In Hebrew 1:3, Jesus was said to e in the brightness of God’s glory and the express image of His person. This symbol gives two important concepts regarding the Messiah. First, he is the light of the world. Secondly, he is a judge bringing righteous judgment on his enemies as he sun brings suffering on those unable to escape its awful heat.

In the 17^th and 18^th verses we have a picture of John’s reaction to seeing the source of the Voice, with a further explanation from Christ himself of who he was. When Daniel saw the vision of the Glorious Man in 10:1-9, he testified he fell on his face in a deep sleep. John was so awe-stricken at the sight of the Son of Man he fell over as if dead. This response is like that of Ezekiel (1:28; 3:23; 43:3) and Daniel (8:17; 10:7-10). No mere human being can stand in the presence of Deity. However, the Lord touched John with his right hand signifying the Lord approved of him and what he was doing. The Son of Man spoke to John saying, Do not be afraid; I am the First and the Last. The command not to fear meant Jesus did not want him to stand in terror. This picture is drawn from Daniel 10:10-12 when he arose trembling in the presence of the Glorious Man and was commissioned o prophesy to the Persian Emperor.

The Lord continued, I am He who lives, and was dead, and behold I am alive forever more, Amen. And I have the keys of Hades and Death. First, he identified himself as the crucified and resurrected Christ. Then the Lord vowed he was the possessor of the keys of Hades and Death. The word “key” or “keys” is often used in the Scriptures as a symbol for power or authority over something. On the Day of Pentecost, Peter and the other apostles used the “keys” given them by Christ to open the Kingdom of Heaven allowing men to stream into it. By his death and resurrection, Jesus acquired the keys of Death and Hades. He gained authority over the realm to which man had up to this time been subjected. When Christ conquered physical death, a picture of spiritual death, he demonstrated he had conquered spiritual death. He was able to free mankind from the consequences of spiritual death.

In the 19^th and 20^th verses, we read John’s commission and the beginning of the Lord’s explanation of what he had seen: Write the things which you have seen, and the things which are, and the things which will take place after this. The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and seven lampstands which you saw are the seven churches. He was to write the things “about” to happen “after these things.” To what “things” does he refer in this second clause? He referred to the visions he had just observed. The word “mystery” (musterion) comes from the very same word used by the Apostle Paul to refer to the scheme of redemption announced by the prophets which included the salvation of the Gentiles as well as the remnant of the Jews. The word musterion is used in the Bible to designate truth which up to the time of that particular revelation had not been fully known or understood.

Jesus said, The seven stars are the angels of the seven churches. This is one of the most difficult matters in the Book of Revelation. Angels and stars are often linked in the Bible. Both are associated with government and rulers of various sorts. The term “angels” is plural and may refer to a plurality of angels in each church, or a total of seven angels, one for each church. Another explanation is the “angels” and the “stars” are the same, and stars represent some type of ruler or leader in the Bible. We favor the idea the “angels” were simply messengers, perhaps of the nature of those discussed above with regard to the synagogue, who visited John on the Isle of Patmos. They received from him the written message to the seven churches and delivered those to the presbyters of the church who, having the gift of discernment, could test the messages and pass them on to the churches. Their being in the right hand of Christ suggests they were authorized to do what the Lord intended.

Finally, in this chapter, Jesus told John, the seven lampstands which you saw are the seven churches. In Jewish writing, such as Zechariah 4:2, lampstands symbolize the radiation of righteous wisdom, or truth of God. The churches are symbolized by lampstands because it is the privilege of the churches to be light bearers or the distributors of the Gospel of Christ in a benighted world. The light they allow to shine in the world was/is not their own, but God’s. The churches are not the light but they support the light – the Word of God.

Chapter Two

Some introductory material about the churches. A pattern is found in these letters. Caird in his commentary wrote:

The seven letters are written according to a common fourfold plan. First comes a recitation of the qualities of Christ, drawn for the most part from the description in the first chapter, and we can see that in many cases these qualities are chosen because of their peculiar relevance to the local situation. Next comes praise for the church’s good record, then censure for its deficiencies (except that in Laodicea there is nothing to praise, and in Smyrna and Philadelphia nothing to blame). Finally there are promises: four churches receive a general promise, but all the letters end with a promise to the Conqueror. Together the letters constitute a visitation of the churches to see whether they are in a fit state to face the coming crisis.

Some observations pertaining to the part of the world known to John as “Asia Minor” are appropriate. Today Asia Minor is the country of Turkey, an Islamic dominated nation with its capitol in Istanbul. The seven churches were located in the extreme western end, on or near the Aegean Sea.

The letter to Ephesus 2:1-7.

In the mid-sixties of the 1^st Century, Ephesus was a large city, founded about 1100 BC, with a population of approximately 300,000. Situated at the mouth of the Cayster River, she was a favored seaport city. As such she was a center of trade and culture in Asia Minor. She boasted an amphitheater seating more than 25,000 people, which still exists. She was known for beauty, broad streets, monumental buildings, and many heathen temples. The greatest of these temples was dedicated to the goddess Artemis, or Diana as the Romans called her. This temple was one of the seven wonders of the ancient world.

Ephesus had a large Jewish element, with special and guaranteed privileges and it is believed that it also included citizenship. There was also a particular bitterness between Jew and Gentile, a factor of importance in understanding the environment of the future church. We do not know when Christianity arrived in Ephesus but it probably came around 50 AD as a result of the efforts of Aquila and Priscilla. We believe Paul first visited the city in 52 AD and established residence there, beginning a ministry lasting for some three years.

First Century historians insist the John lived in Ephesus, and the church flourished during his tenure. This may have been after Timothy moved to other works. The church there, despite all her advantages, did become troubled in leaving her first love. This epistle was dictated to compliment, encourage, and warn the Christians in Ephesus to prepare for events coming in the near future.

Christ identified himself by drawing on the description found in chapter one, when he said, To the angel of the church of Ephesus write, These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands… Everything stated in the salutation has been discussed, so we will not belabor the matter.

Next, Jesus said, I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary. Christ began each letter by reassuring the churches he had full and perfect knowledge of their works. The word “works” is erga, meaning “any deed or action, or the product or process of a deed or action.” One of the “works” Christ knew was their “labor.” The word “labor” comes from kopon, referring to a strenuous work which makes one weary, toil. Not only had the labored for Christ, but they had done so under circumstances which called for patience or endurance.

The Lord’s commendation continued when he said they could not bear those who are evil. They had no toleration for evil in their midst. The word “evil” is from kakous, referring to those who are morally or ethically base, corrupt, or depraved. That this evil may have been of a spiritual nature, rather than just moral, is suggested by the language, And you have tested those who say they are apostles and are not, and have found them liars… This church was troubled with false teachers claiming to be apostles. This fit the profile of the Judaizing teachers. The saints in Ephesus had obviously withstood such work among them by “testing” those who claimed to be apostles.

The endurance and patience of these brethren is worthy of emulation (Phil. 3:17). On the words of praise, then Jesus rebuked them for having left their first love. Jesus had said in his Olivet Discourse (Matt. 24:9-13) that the love of many would grow cold. The result of cooling love among them would be their abandoning Christ to “save their necks,” to use a cliché. The Lord gave an admonition so strong it borders on upbraiding. The word “fallen” often means “to come to a worse state.” Many have come to a worse state of life, morally, I n faith, and love for God. The very coming to such a state, along with the realization of where they had been, coupled with Godly sorrow, would cause them to repent, rethink their relationship to God, change their minds, and be restored to a fuller state of grace. He wanted them to do the first works.

The complementary nature of the letter resumed as Jesus said, But this you have, that you hate the deeds of the Nicolaitans which I also hate. Despite the fact these saints had their problems with a cooling love; they were still dedicated to doctrinal purity. Who were the Nicolaitans? Schaff wrote the following:

The Nicolaitans are mentioned as a licentious sect in the Apocalypse (2:6, 15). They claimed as their founder Nicolas, a proselyte of Antioch and one of the seven deacons of the congregation of Jerusalem (Acts 6:5). He is supposed to have apostatized from the true faith, and taught the dangerous principle that the flesh must be abused, that is at least as understood by his disciples, one must make the whole round of sensuality, to become its perfect master… They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, where they are represented as teaching that it is a matter of indifference to practice adultery, and to eat things sacrificed to idols.

Based on the Lord’s description of their “deed” the Nicolaitans were evidently Christians who believed it was acceptable to eat meat offered to idols, which would be an act of worship to the idols, in opposition to the teaching of Paul in 1 Corinthians 6:13-20; 8:9-10; 10:28.

Christ, in his complimentary close, gave an admonition and a promise, He who has an ear, let him hear what the Spirit says to the churches. When Jesus admonished those who had ears to hear, he simply said, in figuratively language, of course, that those who had the ability to perceive and understand what had been said to them should take heed and respond appropriately. The word “churches” appears in the plural. This possibly suggests two things, first, there may have been a plurality of churches in each city, and secondly, all the churches listed, and others besides, were to read these messages. There would be advice and counsel in each letter applicable to the hearts of saints in other assemblies as well.

Lastly, Christ, through the Spirit said, To him who overcomes I will give to eat from the tree of live, which is in the midst of the Paradise of God. Essentially, three things of importance arise from these words. They are: (1) overcoming, (2) the Tree of Life, and (3) the Paradise of God.

The word “overcomes” is from the dative of the present active articular participle of the Greek word nikonti. It refers to a continuous overcoming, a continuous gaining of victory. It is not a onetime action. Io get some idea of just what these Christians overcame, one need only read the history of the incredible pain and death inflicted during the first Roman persecution under Nero. If these saints dept on overcoming, they would receive certain gifts from Jesus.

The first reward promised by the Lord is described; I will give him to eat from the tree of Life… A reference to what Adam and Eve lost when they sinned and were expelled from the Garden of Eden. God intended man to have eternal life. Finally, Jesus gave the location of the tree of life from which those who kept on overcoming would eat. He said it is in the midst of the Paradise of God. “Paradise” is a Persian word found only three times in the Bible, in Luke 23:43; 2 Corinthians 12:4; and Revelation 2:7. According to Paul in 2 Corinthians 12:1-4, it is the abiding place of God, and home of those redeemed by Jesus. It also refers to the home of the Old Testament saints taken “captive” by Christ when he ascended (Ephesians 4:7-10). Jesus promised those who continually overcame, restoration of the original fellowship with God.

The Letter to the Church at Smyrna 2:8-11

The letter to the church in Smyrna is somewhat shorter than the one sent to Ephesus. Some historical facts regarding Smyrna. The first city of Smyrna was situated on a steep hill overhanging on the north, an extreme recess of a gulf on the Aegean Sea. The original city built on the side of a mountain was established about 1000 BC. The city was thought to be militarily impregnable but King Alyattes of Lydia captured and destroyed the city about 600 BC. It was greatly reduced in importance for 300 years until Alexander the Great reestablished the city in his early reign. The city was relocated about 2 miles to the Aegean Sea and became an important seaport like Ephesus some twenty-five miles to the south. Smyrna was fiercely loyal to the Romans. She became a center of fanatical emperor worship and one of the cities where the emperor cult, along with many Jews, sought to eradicate the Christians. In Smyrna, Polycarp suffered martyrdom at the hands of the Roman emperor cult. Persecutions were very severe during the latter part of the reign of Nero Caesar. From the tone of the letter about to be discussed, this persecution had already begun. We know nothing of the establishment of the church in this city but likely during Paul’s stay in Ephesus as per Acts 19. This would indicate the church to be established between 52 – 55 AD, if not earlier.

There was a close relationship between the Jews, both in and out of Palestine, and the Romans that is often overlooked in our study of the New Testament. Because this relationship was so close, politically and economically, great favors were granted to the Jews, and when direct favors were not granted, the government would turn its head, allowing the Jews to persecute the Christians severely.

The city of Smyrna, now called Izmir, exists in Turkey today. It is considered one of the finest cities in that country.

Christ opened the letter commanding John to write to the angel of the church in Smyrna. He continued his dictation saying this letter was spoken by the First and the Last, who was dead, and come to life. Since Smyrna prided herself as the “first City” of Asia, first in beauty, literature, loyalty to Rome, the Lord’s words seem to take on additional meaning when he referred to himself as the First and the Last, who was dead, and came to life. Jesus seemed to be saying whatever greatness Smyrna may have in her own sight, his greatness is above all. In every area of life the Savior was greater than Smyrna.

Jesus continued by telling the suffering church in Smyrna, I know your works … As has been noted, this expression is used in all seven letters. The word “know” is oida, and means “full and perfect knowledge.” Hence, Jesus knew these churches to the fullest extent. Christ also knew other things about her. He said, I know your works, tribulation, and poverty (but you are rich) … In addition to her works, Christ knew the “tribulation” suffered by this church. The word “tribulation” is from thlipsin, meaning to suffer severely, or with great hardship. If this suffering was not from the Romans, then it must refer to the long course of suffering which they endured from the Jews.

Our Lord said he knew their “poverty.” These Christians, unlike those in Laodicea, were extremely poor in material wealth. The word “poverty” comes from ptoceian, referring to such a state of poverty one is reduced to begging. It is possible one of the reasons these believers experienced so much physical poverty was their good were confiscated by those who persecuted them. Yet Jesus added, somewhat parenthetically, but you are rich. They were rich in spiritual blessings because of their works and the tribulation they suffered. The word “rich,” plousios, means to be very wealthy, to live in opulence, to abound in wealth, being distinguished due to wealth. What a contrast between the physical and the spiritual conditions of these Christians.

In the compliments paid to this community of believers, Jesus said, and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. Smyrna had a large settlement of Hellenistic Jews. The word “blasphemy” (blasphemian) denotes speaking evil (slanderously) of someone, but here we believe it is used as metonymy. The Jews were doing a great deal more than just slandering Christians. In 1 Peter 3:13-17, and 4:4, Cephas said the dispersed Christians to whom he wrote had great evil spoken against them. In Smyrna, there was open persecution of God’s people in every way possible. Jesus said the people doing the persecuting claimed to be Jews, the chosen people of God. They were Jews physically but they were no longer the chosen people of God. The true Jews, he spiritual Jews, in Smyrna were the ones of the New Jerusalem, or as Paul put it, …the Jerusalem above is free, which is the mother of us all (Galatians 4:26). That Christians were, and are, the true Jews in God’s sight is easily seen by consulting 1 Peter 2:9 and Romans 2:28. The Jews thought they were doing the will of God in persecuting the church; however, they were in reality doing the work of Satan who was attempting to stop the development of the Kingdom of Christ.

The Lord said, Do not fear any of those things which you are about to suffer. There was yet future suffering for these saints. The coming persecution was not from the Jews only, but also the Romans at the behest of Nero. The Lord continued, Indeed, the devil is about to throw some of you into prison… Our Lord twice mentioned the persecution suffered, and to be suffered as the work of Satan – the devil. We are inclined to the notion the “devil” of whom he spoke was Nero.

While in prison the saints would have tribulation ten days. Jesus said it would last ten days. There are a great many views on the meaning of the tribulation destined to last only ten days. Foy Wallace, Jr. believed the ten days represented ten persecuting Roman emperors from Nero to Diocletian, who vowed he would eradicate the very name Christian from the Roman Empire. Some have suggested the saints would be imprisoned, suffer for a brief period and be set free. Others insist the “ten days” should be understood in terms of a brief stay in prison, since “ten” is a factor of a “thousand,” which is considered an indefinite period of time in this book. However, another view which I believe is the correct view is that the periods of imprisonment would be short; they would not languish in prison indefinitely. Notwithstanding, their imprisonment would end in martyrdom. This can be seen from the encouragement the Lord gave when he said, Be faithful until death, and I will give you the crown of life. Jesus told them to be faithful, even if they were put to death, and he would give them the crown of life. They would be sorely tested, tempted to renounce Christ, when thrown into prison to await martyrdom. The Romans had many horrific ways to martyr the saints. Imagine being impaled, dipped in oil, or tar, and then made a human torch. Such things were done while they were alive.

The “crown of life” promised by our Lord is mentioned several times in the New Testament. James in 1:12 and Paul in 1 Corinthians 9:25, as well as 2 Timothy 4:8, referred to this crown. The crown was not a diadem, the crown worn by a monarch, but the stefanos; the crown of victory given to a winning athlete. It is used in the New Testament as a metaphor for everlasting life. “Be faithful until death” is in the present middle imperative, meaning the Lord wanted them to “keep on proving to be faithful to him even as they approached and experienced death.”

The Lord concluded his letter with an admonition and a promise. His admonition was, He who has an ear, let him hear what the Spirit says to the churches. This divine advice will be read seven times in these letters. The promise of the Lord was, He who overcomes shall not be hurt by the second death. The word “overcome” is from Nikon the verb form of which is nikaw, meaning to “conquer, vanquish, or subdue.” The saints of Smyrna who overcame, subjugating persecution, imprisonment, tribulation and death through faith were true conquerors, and more than conquerors, through the One whom they had so deep loved. (Romans 8:35-37). Jesus said they would not be hurt by the second death. This sentence in the original contains a strong double negative, which is the language of the New Testament suggests an absolute impossibility. If they overcame it was not possible for them to be harmed by the second death. In addition to its being mentioned here, the “second death” is found in three other places in the Revelation. In 20:6 It is said those who have part in the first resurrection cannot come under the power of the second death. In 20:14 it is said, Death and Hades will be cast into the lake of fire, and this is the second death. In 21:8, it is said the “second death” is a lake burning with fire and brimstone in which the wicked will have their part. The Lord was saying those in Smyrna, and by implication everywhere else, would not be harmed by the punishment to come upon the wicked. The wicked, spoken of in these verses, are those persons who rejected Christ and persecuted his people; those persecuting Christians without pretense were the Romans and the Jews. Foy Wallace, Jr. had an observation and his conclusion was … (1) Overcoming the persecutions equaled exemption from the second death; (2) Part in the first resurrection equaled exemption from the second death; (3) These two things being equal to the same thing were equal to each other. Therefore, the result of overcoming the persecution was pictured as the first resurrection of the apocalypse, and was prerequisite to the living and reigning with Christ in the triumphant state of victory that is described,

The letter to the Church at Pergamos 2:12-17

If one were to travel almost directly north from Smyrna to the province called Mysia, he would arrive at a huge granite hill on the top of which would be found the citadel of Pergamum, later called Pergamos. This chivalric city was located some fifteen miles inland from the Aegean Sea. The citadel rose about a thousand feet above the plain of the Caicus River. We have no written history of this city before about the 5^th Century BC; it is claimed dates back to the time when men first began to gather into villages and towns. At the time of its first recorded history, the city was under Persian rule. The Persians introduced the Pergamene people to the Asklepios cult, a religion from Epidaurus known for its practice of medicine. Doctors still use the symbol of this ancient cult of medicine, two serpents entwined around a winged staff. The temple in which the god Aesculapius was worshipped was called “hospital.” The city came eventually to be ruled by Alexander the Great, and for about twenty years after his death it ruler was Heracles, the reputed son of Alexander the Great by a Persian princess named Barsine. Eventually, it came under the Seleucid kings, and then it came back under Greek control until it became a Roman city. When it became a Roman city, it was made a “royal city” and served as capitol of Mysia for about two hundred years.

Like Ephesus and Smyrna, Pergamos was a city of great riches, opulence, and beauty with wide streets and beautiful buildings. In 29 BC a temple was erected and dedicated to the Roman Emperor Augustus (Octavian) recognizing him as a god. This led to the development of a strong emperor cult in Pergamos. Pergamos also had a large Jewish population. The emperor cult and the Jews persecuted Christianity severely. Hence, in the Revelation, Pergamos is the epicenter of emperor worship, the place where Satan’s throne is.

Christianity probably came to Pergamos during the time Paul was in Ephesus. The Lord directed John to write to the angel of the church at Pergamos. He identified himself in the following words: These things says He who has the sharp two-edged sword. This message came from Christ. The Lord continued, I know your works, and where you dwell, where Satan’s throne is. They worked and Christ had full knowledge of what they had done and where they were dwelling. The saints knew the hardships inflicted by their enemies both pagan and Jewish on them. Some of Foy Wallace, Jr’s comments:

The stronghold of Satan consisted in the pagan and Jewish oppositions, which were combined in Pergamos into deadly threats against the church. The Pergamos church had been weakened by the heathen surroundings of Mysia, Apollos, Venus, Bacchus, and Aesculapius. The figure Satan’s seat, denotes the wickedness of these idolatrous temples and the nuptials of these gods. The name Pergamos meant the “place of nuptials.” It was a fitting figure for Satan’s seat.

There is a sense in which Satan is a god. Paul called him the god of this age in 2 Corinthians 4:4. As the God of our universe has a throne room from which he rules, so Satan the god of this age had a place from which he ruled in the affairs of men. This place was Pergamos!

In our discussion of the church at Smyrna, we observed the complicity between Jews and Romans in the persecutions of the early Christians. Saints in Smyrna and Pergamos had similar experiences. Those who hold the late date for the book usually overlook this very important element in the formula for persecution. They need to remember Satan was not a part of the demonology of the Gentiles, either Greek or Roman. On the other hand, he is very much a part of Hebrew demonology.

Chilton commented, …The foremost enemy of the Church, throughout the New Testament, is apostate Judaism, whose representatives were continually haling Christians before the Roman magistrate… As St. John will reveal in Chapters 12-13, Satan is the moving force behind the Jewish/Roman attempt to destroy the Church.

The Lord proceeded saying, And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. When the Lord said these brethren held fast to his name, he meant they clung with tenacity to the Person the name represented. He used the word “hold” (krateis) in the present tense, meaning they kept on holding, were still holding to the faith of Christ. Even in times of extreme stress, as when Antipas was martyred for his faith, they clung to their Savior. Regarding Antipas, we know nothing more than what is revealed here.

After these beautiful words of commendation, Jesus, in verse 14 said, But I have a few things against you… Jesus had only a few things against these saints, but they were important. The first of these was she tolerated some in her midst who held the doctrine of Balaam. The primary thing to be observed is, the name of this doctrine was Jewish in its origin. It involved certain kinds of immorality as did the activities of the Israelites with the Moabites. The doctrine of Balaam held by some Pergamene brethren allowed them to eat food sacrificed to idols. We understand this to man they did more than merely eat food sold in the shambles previously sacrificed to idols to satisfy hunger, but they ate those foods as acts of devotion to idols worshiped in Pergamos. Peter mentioned the false teachers who held this view in 2 Peter 2:1-22 and Jude in verses 3-19 of his book. These saints were evidently taught by the Judaizers they could go into the temples and eat in honor of the gods with impunity. Jesus did not agree!

In the latter part of verse 14, Jesus said this doctrine of Balaam urged Christians to commit sexual immorality. The Greek word porneusai is usually translated “fornication.” Its original meaning was much broader than what we today mean by fornication. It meant to engage in any kind of “filthy” or immoral sexual behavior, including any sexual act outside of marriage. Christians were told by those deceiving them since the gods into whose temples they were going were not gods at all, they were not sinning when they went in to eat or to commit fornication. This seems to have been a part of the doctrine of Balaam, an evil Christ wanted expunged from his church.

In verse 15, Jesus said, Thus you also have those who hold the doctrine of the Nicolaitans which thing I hate. The word “thus” in this sentence is very interesting because it introduces a logical conclusion. It seems that Jesus was saying those who observed the doctrine of the Balaam held the doctrine of the Nicolaitans. In other words, Jesus was not listing two different doctrines held by some Pergamene Christians but one doctrine known by two names. One thing keeping us from adopting this view without reservation is the use of the word “also” in this sentence. It is translated from kai, often used as a conjunction. If kai is being used as an explanatory conjunction, indicating additional information is being given, there is no problem with the interpretation we have given above. Hence, Jesus was speaking of one group of heretics among the Pergamene brethren, first described with regard to what they were teaching, and then as who they were.

Not only were they reprimanded for tolerating this doctrine, but in verse 16, they were commanded in no uncertain terms to, Repent, or else I will come to you quickly and will fight them with the sword of My mouth. This command is simple, short, and to the point. The weapon to be used against them was the sword of his mouth. They would be reproved and rebuked by the preaching of the Gospel. The implication of this language is, with the sword of the mouth the sinful ones would be cut off from the salvation in Christ Jesus.

Jesus concluded in verse 17 urging the disciples to hear and heed what the Spirit said to them. Then he made two promises to those who overcame, those who would obey the teachings of the Spirit, overcoming their faults as well as overcoming the uncertainties of the future. The first promise was, To him who overcomes I will give some of the hidden manna to eat. Obviously, a reference to the manna by which God sustained Israel in their forty years of wandering in the wilderness. Thus, the giving of manna must symbolize the care and providence of God for his people. Jesus said, “you overcome and I will take very good care of you. Jesus called this hidden manna. This is possibly a reference to the pot of manna hidden in the Ark of the Covenant under the Mercy Seat. If these disciples would subdue the evil in their midst and overcome whatever else they needed to conquer in the future, he would care for them providentially as God cared for Israel in the wilderness.

The second promise is: And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it. We notice the color of the “stone,” is white. White is the color called the “livery of heaven” as far as the Apocalypse is concerned. In this great book, we find associated with “heaven,” white robes, white clouds, white horses, and white thrones. It is a color that symbolizes purity and righteousness. On the stone a “new” name was written. “New” is used almost as frequently in Revelation as white. The book deals with a new heaven and a new earth, in which is found the new Jerusalem; where the inhabitants wear a new name, and sing a new song where all things are made new. There are vast amounts of discussion regarding this “stone” in the dozens of commentaries. The word “stone” is from psephon, a small smooth pebble. Several commentators seem to regard this stone as the sign of acquittal which was cast down by a judge at the end of a trial. We do not see how that symbol of vindication could be used in this instance since those who received the white stone were Disciples of Christ and already cleansed of all sin. The reference in the first promise to the hidden manna is of Jewish origin. It appears the second of receiving the white stone with the mysterious name would hearken to a Jewish background rather than to a Gentile one. A white stone figuring prominently in Judaism was what we would call a “white onyx” or the sardonyx stone. The white stone mentioned in this text, perhaps represents the white sardonyx stones worn on the shoulders and breastplate of the ancient High Priest. These were engraved with the names of the twelve patriarchs of Israel in the order of their birth. The receiving of this stone from the Savior meant the recipient was accepted by Christ as one of his honored priests, known for his righteousness and purity.

The Lord continued, and on the stone a new name written which no one knows except him who receives it. Arguments go on almost interminably about what the new name was and in what sense it was known only to the ones receiving it. We present what we believe to be the best explanation. The first is to look at the word “new.” It comes form kainon which most emphatically does not mean “new” in the sense of something known for the first time. It means new to ones who possess it; better, or of higher excellence. This “new” name is not difficult to understand; it is an excellent one!

Secondly, let us look at the word “knows.” It comes from the Greek oiden, meaning to know, or to know how. We also find this word means “to regard with favor.” In 1 Thessalonians 5:12, where the word is translated “recognize,” (“know,’ KJV) Paul used the word to mean “to regard with favor those who labor among you,” which is exactly the way it is being used here in Revelation 2:17. This new name is the one promised through Isaiah (56:1-6; 62:1-2). It was given in Antioch of Syria and is the name Christian. Some would object to interpreting the new name as being “Christian” because they believe Jesus used the future tense in the promise. The original language “I will give,” comes from the Greek word doso which is first person, singular, and future, active, indicative. This does not indicate an action beginning at some time in the future, but speaks of an action continuing in the future. A decent paraphrase of the promise would be, “And I will keep on giving him a white stone, and on the stone a name of superior excellence which no one regards with favor except him who keeps on receiving it.”

The white stone represents eternal purity of character and life. The name received, and for which the saint shows the highest regard, is Christian. Jesus promised the Pergamene Christians his loving, constant, and providential care and recognition. Neither Jews nor Romans had any regard whatsoever for the name Christian, but those who willingly laid down their lives for that name did, and they would wear it forever!

The Letter to the Church at Thyatira 2:18-29

In this the fourth of the seven letters Jesus addressed to Thyatira. The longest, and in the eyes of many students, the most difficult of the seven letters was written to the least remarkable of all the cities. This fact brings the conclusion the letters were not written to the churches because of the importance of the cities where they were located, but to churches having particular needs demanding our Lord’s attention.

Of the founding of this city we know nothing, but it is known as a Seleucid colony after the death of Alexander the Great. Historically, this is the most obscure of the seven cities. Thyatira, located some forty miles southeast of Pergamos, seems to have been ruled by the Pergamenes from about 260 BC. Thyatira was, from a military standpoint, the least defensible of the cities. It was situated on almost level ground near the center of a broad valley bordered by gentle rolling hills. It was in the valley of the Lycus, a northern tributary of the Hermus River. Thyatira was important in two or three area. Archaeologists have uncovered strong evidence that there existed in this ancient city strong trade guilds or what we call labor unions. A membership in these trade guilds was necessary to conduct business in the city. We have no record as how the Jews in the city handled this problem, since each of the trade guilds was dedicated to a different heathen deity. There were Hellenistic Jews who did not mind compromising their faith to conduct business. The Christians who attempted to conduct business would find themselves having to defend against the worship of heathen deities, but they would also find it necessary to defend themselves against the Jews who hated the followers of Jesus Christ.

One of the major trade items of Thyatira was “purple.” Purple was a dye extracted from the madder root which flourished in great abundance around the city. There were several pagan deities worshiped in Thyatira. Tyrimnos, god of the sun, known to the Greeks as Apollo, was one of the main deities. They also worshipped the goddess Sambethe a supposed prophetess.

Regarding the time of the arrival of Christianity in Thyatira we know nothing. We know Lydia who was converted by Paul in the city of Philippi was a native of this city. Whether she brought the faith to the city, we do not know. The city still exists and bears the name Akhisar, with Islam being the dominant religion.

In verse 18 John received the command to write to the angel of the church at Thyatira. The person sending the letter is identified but the identification is different from the others. He identified himself as the “Son of God.” This is the only time this title is applied to Jesus in the Revelation. It was a name given to the Messiah by Yahweh in such prophetic passages as Psalm 2:7. God is called the Father of Christ five times in the Apocalypse (1:6; 2:27; 3:5, 21; 14:1). The description of Christ as One who has eyes like a flame of fire, and His feet like fine brass is taken from 1:14-15. These figures were discussed earlier so we will not repeat that here.

In verse 19, Jesus began his comments to the church at Thyatira with his very familiar, I know your works. Jesus said their works consisted of love, service, faith and …patience. The love of which the Lord spoke was agapen, the same pure, unselfish, benevolent, caring love God has for man. This love caused these brethren to render service, as it always does. Next Christ complimented their faith. The “faith” Christ admired was that which caused them to be faithful in their service to, and endurance for him.

His praise for the church at Thyatira became even greater when he said, as for your works, the last are more than the first. Unlike Ephesus, the love of this church had not grown cold, but had continued to grow in fervor. However, there is a “nevertheless” to be dealt with in this letter. The high praise given by the Lord is followed by severe censure. Jesus said in verse 29, Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. There was a woman in the congregation who was causing trouble. They allowed this woman to overthrow their goodness with her evil influence. There is no doubt the woman was a real person claiming to have the gift of prophecy. What she claimed to be and what she was were two different things. Next, we must consider Jesus called “that woman” “Jezebel.” The name is used to symbolize her wickedness. The symbolic name used here, like Balaam is Jewish indicating this supposed prophetess probably belonged to the group of Christians known as Judaizers. We can think of no good reason why this woman would be called by a Jewish name unless she was in some way connected to a Jewish faction in the church at Thyatira. The Jezebel of Thyatira, no doubt, taught the Christians they could belong to the guilds dedicated to the various heathen gods. The woman was as dishonest as anyone could be and she convinced fellow Christians to enter into a sinful lifestyle while claiming to be faithful followers of the Messiah.

The woman obviously had been warned about her teaching and activities previously, because Jesus said, And I gave her time to repent of her sexual immorality, and she did not repent. We cannot be sure who gave the warning, but she had been warned. It is hard to tell here if the Lord is referring to her teaching as “sexual immorality,” or if he is referring to her lifestyle. We believe she probably practiced what she preached. The woman willingly lay in the bed of adultery, and now Christ will cast her into a bed of sickness and death. He said, Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. The bed of adultery often becomes the sickbed, or the bed of death. The sickbed into which Jezebel and her followers would be cast is described as “great tribulation.” The tense on the verb “cast” here is literally, “I am casting.” The punishment had already begun in that the forces who would do the punishing were already on the move. The punishment was not something off in the dim future, but the process had already begun. Death here refers to both physical and spiritual death.

In the 23^rd verse the Lord continued the description of this woman’s punishment saying, I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. We are presented with still another problem, and this one deals with the “children” of Jezebel. Many take the position “children” refers to those who were her followers. The renowned Beckwith took the position that “children” was to be taken literally and that the woman’s children were to be smitten with death to add to her punishment. Part of the punishment of this evil woman would be to see her children, literally female offspring, destroyed before she suffered the terrible fate coming on her during her horrible tribulation. When the punishment came on the church at Thyatira these things would not be hidden under a bushel, and all the churches would know of the evil and punishment suffered by Jezebel and her disciples. Furthermore, Christ affirmed, in verse 23, And I will give to each one of you according to your works. The judgment of God is always just because it is based on man’s lifestyles. As man lives so is he rewarded or punished as the case might be.

In the 24^th verse we come to an encouraging promise. The Lord said, Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine who not known the depths of Satan, as they say, I will put on you no other burden. The expressions seem to form a parallelism. Those who had not been deluded by Jezebel were the ones who had not known the depths of Satan. The word “burden” (baros) refers to further admonition or teaching on these matters. Since the faithful in Thyatira were complying by resisting the teaching of Jezebel, Christ would make no greater demands on them. They were doing what was right in the sight of God. This view is in harmony with the ending of the letter.

In the 25^th verse, however, Jesus did remind them to continue in their faithfulness to him when he said, But hold fast what you have till I come. There are three words to catch our attention in this verse. The first two are “hold fast.” These English words come from a single Greek word kratesate. This verb is in the second person, plural, aorist, active, and imperative, meaning they were to be observant and keep on holding fast to the will of Christ. They were to do in the future what they had done in the past; render faithful service to Christ. The word “come” is from exo. According to Perschbacher it comes from the verb exos and means to roar, to sound, to make a great noise. Hence, Jesus was not referring to a final coming and the end of the universe as we know it, but he was telling them to be faithful until they heard the sound, the great roar of his coming. We take this to refer to the roar of armies surrounding a military objective. Jesus urged the faithful disciples to remain faithful until they heard his lion’s roar of victory. This they would hear when the destruction of Jerusalem was accomplished. It would mean Christ was victorious and the persecution they had endured would soon end.

In verses 26 and 27, the Lord said, And he who overcomes, and keeps My works until the end, to him I will give power over the nations – He shall rule them with a rod of iron; as the potter’s vessels shall be broken to pieces – as I also have received from My father. The earlier part of the verse is very easily understood when one renders it literally as in the text. The overcoming was a process in which they found themselves at the time the Lord spoke these words. The word “end” is from telous, meaning they were to be faithful until something was brought to its completion, was accomplished, or fully developed. The possibility exists the Lord was referring to their martyrdom. That certainly would be a completion or a full accomplishment as far as their lives on earth were concerned. However, it is much more likely the Lord is referring to the complete accomplishment of the goals and plans of God in destroying the nation that rejected his Son, and spent the better part of forty years in an attempt to destroy the spiritual body of Christ. When the plan of God had been brought to full fruition, Jesus would give to the overcoming ones “power over nations.”

The word “power” in this context might best be rendered “authority” since it comes from the word exousian. It is the some word used in Matthew 28:18-20, when Jesus said, All authority in heaven and earth is given to me… In addition to “power” the word also means, liberty, authority, ability, license, (permission) dominion, right, and privilege. This means that the gospel would be preached to the Gentiles and they would be submissive to it. The result would be that the Gospel would rule in the hearts of men. The word ethnon, here rendered “nations,” refers to Gentiles, but should not be limited to them. The Lord then quoted Psalm 2:9, which referred to the power God gave the Messiah to rule in the hearts of men. The “rod of iron” suggests no cruelty, but merely refers to the fact the rod by which the stubborn and rebellious wills of men would be broken was itself unbreakable.

It is also evident the rod cited in this passage is the shepherd’s rod, a staff used for protection and well being of the sheep. In fact, in verse 27, the word “rule” in our version comes from poimanei, bespeaking the act of “shepherding.” The Master continued with a figure of speech by which the old nature of rebellious man is utterly destroyed by the Gospel as a clay pot is destroyed when dropped or thrown on the pavement. One who is truly converted renders himself a slave to Christ and gives his body a living sacrifice (Romans 12:1-2). It is the complete change taking place in the hearts of men through the persuasive power of the Gospel.

The Lord said he himself was commissioned as the Messiah to deliver the souls of men to be reconciled to God, so his overcoming servant at Thyatira would participate in the Messianic mission. Wallace wrote … In Revelation 2:26 it refers to the impact of the gospel on the pagan world through the victory of the church emerging from persecution.

In verse 28, Jesus concluded his sentence by saying, and I will give him the morning star. This promise is based on the Old Testament’s saying that in the Messianic Kingdom the righteous would shine as the stars (Daniel 12:3). This being the case, it must refer to the glory given to the ones victorious over the persecutions and tribulations to be suffered in their near future. The morning star, which is our sun, is the brightest of all the stars in our heavens. In chapter 22:16, Jesus is referred to as the “morning star.” In Malachi 4:2, Jesus is called the sun of righteousness…with healing in his wings. We lean toward the idea Jesus meant he would give them the glory he himself enjoyed with the Father of lights.

The Lord concluded this letter with the same word used to conclude all; He who has an ear, let him hear what the Spirit says to the churches. These words admonish the recipients to give attention to, to heed, and obey the things found in the letter.

The Revelation of Jesus Christ

Chapter Three

The Letter To The Church In Sardis 3:1-6

Sardis was a city whose origin is buried in antiquity so that we do not know for sure when she first came into existence. The name of the city is found in ancient Greek history spelled in the plural, indicating originally there may have been two cities in very close proximity wearing the name. one of these may have been situated on the acropolis of Sardis, a mountain called Tmolus rising some 1500 feet above sea level. At the foot of the acropolis there was another city, probably a royal refuge, also called Sardis. They had grown together most likely by the time John wrote this letter and was situated on the banks of the Pactolus River on a rocky spur of roughly triangular shape known as the plain of Hermus. The Pactolus River was a tributary of the great Hermus River.

Two kings of ancient Greek mythology figure prominently in the history of Sardis. Midas, of golden touch fame, King of Phrygia, was supposed to have been divested of his ability to turn everything he touched to gold by washing in the springs of Pactolus. This myth says this resulted in the sands of the springs turning to gold. The second king is Croesus, whose legendary wealth was of such a nature his name still pops up in the cliché “as rich as Croesus.” Croesus and his city were conquered by Cyrus of Persia who sent the Jews back to their homeland. The city came into possession of Alexander the Great and then later she was ruled by Antiochus the Great (III) who lost her to the Romans.

Sardis was known for her wealth, decadence, internal political corruption, softness, luxury, apathy, and immorality. In 17 AD she was destroyed, along with eleven other important cities, by a great earthquake, but was rebuilt by the Roman Emperor Tiberius Caesar. After Caesar rebuilt the city a Temple was erected to honor him and the imperial mother Livia. In 1402 AD, during the conquest of the Ottoman Empire, the city was destroyed and never rebuilt. The Muslims destroyed all vestiges of Christianity in the ancient city.

History indicates strongly that Judaism existed in this city from the time of the prophet Obadiah who speaks of Sardis, calling her Sepharad (Obadiah 20). She was one of the places to which the Persians moved the Jews exiled during the Babylonian conquest of Jerusalem in 586 BC. Since Sardis served as the great western capital of the Persian Empire and was called Cparda by the Persians, which would be Sepharad in Aramaic, it is likely Obadiah was speaking of this very city.

As in the case of the other cities, we cannot say just when Christianity first arrived in Sardis. Acts 19:10 gives an explanation for the possibility of the faith coming to Sardis while Paul was in Ephesus.

John quoted Christ as saying, These things says He who has the seven Spirits of God and the seven stars. This language comes from 1:20 and the description was discussed then. Jesus also said, I know your works. The Lord had perfect knowledge of this church. Of their works Jesus said, You have a name that you are alive, but you are dead. One church had the reputation of being rich, but was poverty stricken, another had the name of being poor, but was rich, and this one had the name of being alive, but was dead. Things in life are not always as reputation would indicate. She enjoyed a reputation of being a living, vibrant, and working church but the Lord can look at the inward condition as well as the outward appearance. Her spiritual condition was dead for all intents and purposes. There were no conflicts within this church such as was found among others. This church was completely satisfied with her self-congratulatory condition.

However, the spark of spiritual life was not completely gone, for the Lord gave the following command: Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God. Perhaps a more literal rendering of this verse will help us to understand this imperative from Christ. He said, Be vigilant and keep the remaining things which you are about to throw away, for I have not found your works having been completed before My God. The Lord, sensing life had not completely gone from the body, sounds the alarm with the imperative warning they should be vigilant regarding their condition. We find Christ trying to shake this dying church awake so whatever spark of life is still there might be rekindled. It is important to notice the words translated “ready to die” are literally “about to throw away.” A person may die through no effort of his own but throwing away is a voluntary act. Their works was not completed in the eyes of God; they had quit too soon.

Jesus then gave a second imperative accompanied by an admonition. He said, Remember therefore how you have received and heard; hold fast and repent. The word “remember” (mnemoneue) is the same as was used in the letter to the church at Ephesus, and it means to b mindful or fix the thoughts upon. Jesus is urging them to recall and fix their thoughts upon something from the past. Jesus commanded them to remember the manner and spirit in which they had received and heard his instructions. The context demands they had received and heard zealously and joyously the Gospel of Christ. They had to repent and turn to what they had formerly held with zeal, enthusiasm, and tenacity.

In the admonition of verse three, the Lord returns to the idea of watchfulness in verse two when he said, Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you. If they ignored the divine counsel of Christ to be awake, attentive, vigilant, circumspect, they would suffer dire consequences. He referred to destruction through persecution coming on them stealthily, suddenly, and swiftly at a time when they were least prepared to endure it. When dying we become less and less aware of the things around us, as was the case with the assembly in Sardis.

Though this church received no compliments from our Lord, she did receive encouragement. There were a few who constituted the spark of life in this church. In verse four Jesus said, You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. The word “few’ means a very small number. The remnant may have been small, but it must have been strong to have prevailed as the spark of life in this church. No particular sin is associated with this church. Consequently, the not defiling of garments must indicate the few had not become polluted in their Christian life-style as had the others. Jesus promised these would walk with him in white. It is possible the Lord here refers to their eternal condition when, in Paradise, they would live in his gracious presence. The word “worthy” excites attention because it means these saints were deserving or suitable for such a walk.

The Lord had a promise to those who heeded his advice not to throw away what they had, to hold fast and repent, and to set their minds on how they had heard and received the Gospel. As further incentive, the Lord said, He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels. Those who overcame by following the instructions of Christ would be arrayed in garments of righteousness replacing those defiled. His promise to those who refused to repent was to blot out their name from the “Book of Life.” The words, “Book of Life,” are found seven times in the New Testament. In Philippians 4:3 Paul spoke of his co-workers in Christ as those whose names were written in the Book of Life. Six times these words are found in the Revelation; in 3:5; 13:8; 17:8; 20:12 and 15; and 21:27. This concept may have been borrowed from the Jewish register of living citizens, a kind of scroll of vital statistics from which, when a person passed from this life, his name was removed. Literally, it is the Book of the Living. The practice of keeping such a book is found in Isaiah 4:3; Ezekiel 13:9 and in Nehemiah 12:22-26. We are also told in Psalm 69:28 it contained the names of the righteous. The Lord’s promise appears to be that he would allow to remain in the register of the spiritually living the names of those who repented. Jesus said rather than blotting, erasing, or wiping out, the names of the penitents from the Book of Life, he would confess his name before My Father and before His angels. Does the word “angels” in this passage refer to those messengers who had originally brought the message of salvation to the citizens of Sardis? Perhaps. However, it can refer to those heavenly messengers of God who surround his throne and give him praise day and night (Revelation 7:11-12). Christ would confess ownership of those who overcame, for they were his.

In verse 6, the Lord said, He who has an ear, let him hear what the Spirit says to the churches. The meaning of these words has been discussed earlier.

The Letter To The Church In Philadelphia 3:7-13

John was commanded to write to the angel of the church in Philadelphia. The city of brotherly love was located some twenty-eight miles southeast of Sardis in the Asian province of Lydia. It was located on the Cogamus River, a tributary of the Hermus. Like Sardis and Laodicea, Philadelphia stood at the southern edge of a large river basin. Today her ruins are covered by the modern Turkish town of Alsehir. It is believed the city was founded by Attalus II, a.k.a. Attalus Philadelphia, some 150 years BC. The name of the city, it is held by some, was to commemorate the loyalty between Attalus II and his brother Eumenes. Attalus and Eumenes were said to have been orphaned and suckled by a she-wolf. This is virtually the same legend surrounding Romulus and Remus who supposedly founded Rome.

The soil surrounding this city was remarkably fertile. It was volcanic soil particularly suitable for the raising of grape vines. The city was located only a short distance from an active volcano and susceptible to earthquakes. It is likely the final destruction of the city resulted from an earthquake.

Emperor worship was common in Philadelphia until after 92 AD when it seemed to have waned appreciably. It may have been due to the fact that the emperors of Rome showed little interest in Philadelphia after that year. In addition to the worship of the Roman emperors, the people of Philadelphia worshiped the goddess Artemis (Diana), the Sun god, and Asklepios the god of healing.

That there was a great Jewish influence in the city is demonstrated by the allusion to the synagogue of Satan made up of those who said they were Jews, but were not. This statement is almost identical to the one regarding Smyrna in 2:9. Ignatius of Antioch, who is said to have been a student of the Apostle Peter, found it necessary to do battle with the Judaizing schismatics in the city of Philadelphia.

The Fountainhead of letter introduced himself in language very different from that used in the previous five letters. The letter to the church of the Philadelphians is from He who is holy, He who is true, He who has the key of David, He who opens and no one shuts, and shuts and no one opens. This language is distinctly Messianic in nature, indicating there was some persecution of this church revolving around whether or not Jesus of Nazareth is the Messiah. Jesus is her described as the One who is “holy and true,” a description of God himself in Revelation 6:10. One does not search far to see the assertion of the Messiahship of Jesus against the truculent Jews of the synagogue of Satan who never accepted the Godhead of the Messiah.

The clause, He who has the key of David deserves attention. It is used to identify the Lord as the genuine Messiah. It is meant to convey the idea Christ descended from David and had the key to David’s house; the messianic Kingdom prophesied in the Old Testament. Having the key to the Davidic Kingdom gave the Messiah the right and ability to open the Kingdom to whom he would, and no person, or group of persons could interfere. When the Kingdom was opened to those who accepted Jesus as Messiah, the gates were closed to those who would not accept him. Once shut, they would not again be open to the Jews as a nation because they had rejected Christ as their King. In Isaiah 22:15-25, we have the messianic prophecy from which this language is taken. We notice in particular, verse 22, The key of the house of David I will lay on his shoulder, so he shall open and no one shall shut; and he shall shut and no one shall open. The language of this prophecy was used to identify the One from whom the letter came. The words “shut up” come from kleiete, defined as preventing entrance into something, according to Perschbacher. The Jews were attempting to “lock down” the Kingdom of heaven so even those who desired to enter could not (Matthew 23:13). Jesus assured the church at Philadelphia no one, save the Son of God, had this right or authority.

In the 8^th verse, the Lord said to the saints at Philadelphia, I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name. There is not the slightest hint of censure in the letter. Of the seven churches, only two received no reprimand. Both of these churches, Smyrna and Philadelphia, suffered greatly to follow the Lord. We feel the exhilaration of the compliments spoken to the brethren here but is puzzled by the words, I have set before you an open door, and no one shuts it. On first reading one might think the Lord was presenting the saints in this city with a great opportunity of some kind, because this is the usual meaning of the expression “an open door” in the New Testament. However, literally the words of the Lord are: I have granted before you a door having been opened, which no one is able to shut it. Notice the tenses of the verbs. The door had already been opened. Jesus said, in effect, “I have presented to you the privilege of being the open door for those seeking entrance into my Kingdom, and no one can be successful in stopping you from doing that.” In a very real sense this church was the door by which citizens of Philadelphia, whether Jew or Gentile, would enter into the Messiah’s Kingdom. The Jews and the Judaizers would not be successful in shutting up the Kingdom of Heaven against men in Philadelphia. When destruction came on Jerusalem, the motivation for persecution from the Jews and Judaizers was gone.

The implications of divine protection for the saints in Philadelphia were as follows: (1) because you have little strength. (2) have kept my word. (3) and have not denied My name.

In verse 9 the Lord continued, Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie-indeed I will make them come and worship before your feet, and to know that I have loved you. The word twice translated “indeed” us idou, the imperfect form of the verb eidomen, usually translated “lo,” and “behold” in the New Testament. It is used to call attention to something very important about to be said. The first “indeed” called the attention of the Philadelphian Christians to the ones of whom the Lord was speaking; the physical Jews who were not spiritual descendants of Abraham, whose synagogue really belonged to Satan, and who lied when they claimed to be the true followers of God. The expression synagogue of Satan was used to identify the same people in the city of Smyrna. Paul spoke of these same Jews in Romans 2:28-29. The second “indeed” involved what God would do to the Jews of Satan’s synagogue in the not-too-distant future. This is the Lord’s way of saying the Messiah-rejecting, Christian-persecuting Jews to acknowledge the Christians were the true children of God. This would be done by destroying their ability to practice their religion with the destruction of the city of Jerusalem, the Temple, and the books of genealogy by which they determined who was qualified to serve God in his Temple. The picture set forth is drawn from Isaiah 60:14, in which Isaiah promised the Jews their heathen conquerors would one day bow at their feet. Their obeisance was to be done before these disciples. The word “before” is from enopion, defined as, in front of, in sight of, or in the presence of. Hence, the Jews could worship “before” the saints of Philadelphia without directing their worship to them. Once the city of Jerusalem was destroyed many Jews would realize they had been wrong in persecuting Christians. Like Saul of Tarsus they would know the pain of kicking against the goads.

Coming to verse 10 we read, Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth. Jesus did not say he would secretly rapture these saints so they circumvent the hour of trial. Jesus told them because they had been obedient to his command to persevere, he would do something for them. He intended to do so by preserving them from the hour of trial, the great tribulation coming on Christians in the whole world referring to the Roman Empire. This has in view the persecution coming from Nero Caesar spreading over most, if not all the Empire. Jesus did not say no Christians would suffer, but that he would guard them in the hour of trial. When one reads of the turmoil, suffering and death resulting from the persecution of the mad playwright Nero Caesar, and of the suffering endured during the Roman civil wars following Domitius Nero’s suicide, he understands why the Lord called it the hour of trial. It was a time of terrible turmoil beginning in June of AD 68, and continuing without abatement until the fall of Jerusalem in AD 70. The Jewish wars continued until the fall of Masada in AD 73, but after Jerusalem’s fall it was just a mopping up operation.

It is more than passing interest that twelve times in the Book of Revelation reference is made to apostate Israel (3;10; 6:10; 8:13; 11:10 {twice}; 13:8, 12 & 14 {twice}; 14:6; 17:2 & 8). In the Old Testament, in numerous place the prophets spoke of rebellious, idolatrous Israel being driven from the land (Jeremiah 1:14; 10:18; Ezekiel 7:7; 36:17; Hosea 4:1-3; Joel 1:2 & 14; 2:1; Zephaniah 1:18). The testing refers to the overthrow of Israel. Since the Jews rejected the Messiah and made every effort to destroy his Kingdom they had become, in the sight of God, as pagans. God would drive them out of the land, not only physically, but religiously as will, so they could be replaced by his new and holy nation (2 Peter 2:9).

In the 11^th verse the Lord admonished, Behold, I am coming quickly! Hold fast what you have, that no one may take your crown. The word “quickly” (tachu) means “shortly,” as is the case in 1 Corinthians 4:19 when Paul said he would come and visit them “shortly.” If he were to come “quickly” in two or three thousand years, as the Dispensationalists insist, there would be no point in his giving them the admonition to “hold fast” because they would not be here to do so. Some may object that this was in view of the possibility of death but one cannot get death out of this text without reading it into it. Since the crown mentioned here was a crown of victory, they were to cling to the victory they had already attained as indicated in verse 9. The crown of victory is a metaphor for spiritual victory which was already in the possession of these Christians, but they needed to remain faithful.

This admonition corresponds perfectly with the promise the Lord made in verse 12 when he said, He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. And I will write on him the name of My God and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God. And I will write on him My new name. The longest series of promises made to the overcoming ones in the seven letters is found here. The Temple of God in the Christian dispensation is the church for which Jesus died (Acts 20:28; 1 Peter 2:4-10; 1 Corinthians 3:16-17). To be a pillar in the Temple would be to occupy a place of honor and strength in the church. According to 1 Kings 7:21, there were two pillars in Solomon’s Temple named Jachin (“He shall establish”), and Boaz (“In Him is strength”). This statement suggests the idea of permanence. In the second promise, the language reminds us the people of God wore his name prominently, as in their foreheads, and had thus been marked by God himself (7:4; 22:4). By wearing the name of God the overcoming ones were identified as belonging to him. They are also named as citizens in the city of God, the New Jerusalem. This is a heavenly citizenship, as Paul pointed out in Philippians 3:20-21; Galatians 4:26. The present tense of the verb “comes” is very interesting. The Kingdom of Christ had her beginning on the Day of Pentecost in Acts 2. But the present indicative uses of “comes” in this passage suggests a continual coming.

The third promise was the new name. As in the case with the saints at Pergamos, the “new” name was not new in the sense it had never been known before, but it was new in the sense it was a name of superior excellence.

The Lord closed this letter; as he did all the others, with the admonition, He who has an ear, let him hear what the Spirit says to the churches. This is timely cautionary advice even for a church as remarkably pure and devoted as this one.

The Letter to the Church in Laodicea 3:14-22

The lord concluded this series with the letter to Laodicea. She was located approximately forty miles almost directly east of Ephesus on the Lycus River on the border of Phrygia near the cities of Colossae and Hierapolis. She was situated on the great trade route from Ephesus on the west to the inland of Asia. She was a center for manufacturing and banking, one of the richest and most productive cities of her time. She was known for the manufacture of woolen carpets and clothing. At the time of this letter, she was also a Roman administrative and judicial city for the area. The city was established by the Seleucid King Antiochus II (261-246 BC) and named for Queen Laodice, his wife. Laodicea was destroyed by a great earthquake in AD 60, and was completely rebuilt by her own citizens with no help from the Roman government. At the time of the writing of Revelation she would have been either a brand new city, or under construction. Laodicea had a very large Jewish population which controlled a great deal of her wealth.

The native religious cult was of the god Zeus. Laodicea was also a center for emperor worship, and received recognition of the temple-wardenship. There was, just outside the city, a famous school of medicine that strongly influenced the religion of the people. This school had developed an eye medicine called “Phrygian powder,” widely used in the treatment of eye diseases. The chief agriculture venture was the raising of a type of sheep known for their soft glossy wool, usually black in color.

When Christianity came to Laodicea we do not know. Certainly it could have been during the time Paul worked in Ephesus. Christianity continued for a long time in Laodicea. In the 4^th Century after Christ (344-363) a great church council convened there. Nothing of what they discussed or decided had been preserved and handed down to us except those statements quoted in other councils of later years. Trench reports it was the Council of Laodicea that finally settled the canon of Scripture for the church at that time.

The letter to the church at Laodicea is somewhat different from the other six letters in that there seems to be fewer allusions to the Old Testament Scriptures. However, the letter begins with one of the strongest Hebraic passages found in the Revelation. There seems to be several allusions to the Book of Colossians. The reference to Christ as the uncreated creator in both Colossians 1:15-16 and Revelation 3:14 indicated the saints in Laodicea were troubled by a heresy very much like the one taught by modern Jehovah’s Witnesses. The teaching that Christ was not God, but only “a god.” appears to be a very old heresy. John fought it both in the prologue to his Gospel and 1^st John while Paul certainly fought such an idea in Colossians 1:15-18. Obviously, the “Colossian heresy” has spread to nearby Laodicea.

Jesus identified himself as the Amen, the faithful and True Witness, the Beginning of the creation of God. In this introduction Christ is identified as the Amen. The Greek word amen descends from a Hebrew word meaning to be firm and steadfast. The verb form in the Hebrew means to “prop up.” It is very close in meaning to the Hebrew word for truth. In Isaiah 65:16 the Hebrew word for amen is translated by the word “truth.” The things about to be said to the church are from the One who speaks only the truth. Secondly, the Lord identified himself as the Beginning of the creation of God. It seems the wording of this phrase allows for only one of two possible interpretations. The first of these is Christ was the first created by God, the idea propounded by the Jehovah’s Witnesses, and others such as the Unitarians. However, this interpretation cannot be correct because John had already presented Christ as being eternal, 1:18; 2:8; 5:13. Revelation 5:13 reveals the Lamb is worshipped along with the Father, and God permits the worship of no one except Elohim. The second and correct interpretation is Jesus Christ is the Source, or Origin of all things; he was the active agent of the Father in the creation of the universe. This is correct interpretation as seen from such passages as John 1:1-3 and Colossians 1:15-18. Also, a different thought, here it is said that Christ is the Beginning of the spiritual creation of God.

In Mark 13:19 the Lord discussed with his disciples the destruction of Jerusalem. This word “creation” is used in the context of the destruction of Judaism. It is said there would be a tribulation such as has not been from the beginning of creation which God created until this time, nor ever shall be. In light of what happened to Israel and Judah in ancient time at the hands of the Assyrians and Babylonians, our Lord must have been saying there would be a tribulation such as had not been seen from the begging of the nation of Israel until that time. Mark records Jesus speaking not of a material creation, but of suffering never before known by Israel, the creation of God. God created Israel is found in Isaiah 44:21

In verse 15, Jesus told this church that he had complete and perfect knowledge of their works. He characterizes their works as being neither cold nor hot. He went on to say that he could wish you were cold or hot. Their works were not of a nature to be helpful to him in any way. Jesus simply said their works had no positive value.

Therefore in the 16^th verse he said, So then, because you are lukewarm and neither cold or hot, I will vomit you out of My mouth. A more literal translation of the Lord’s words, Thus because you are lukewarm, and not hot nor cold, I am about to vomit you out of my mouth. The words “I am about to” give a greater sense of immediacy than the word “will,” which suggests the strong possibility of something happening some time, while “about to” implies something can take place at any moment. These words intensify the concept of close judgment.

The word “lukewarm” is chliaros, “tepid,” and carries with it the idea of being stagnant. They were satisfied with themselves and their low plane of Christian attainment. The next word is “spew” in some translations, “vomit” in others. It comes from emesai and is found only here in the New Testament. It means to “vomit out or reject with extreme disgust.” This judgment was very close if they did not repent. The idea expressed here harkens back to Leviticus 24-28 in which God warned his people not to defile themselves with the gods of the nations around them.

How did their lukewarmness manifest itself? First, it demonstrated itself in the things about which they boasted, and secondly, in the matters of which they were ignorant. The boast of this assembly was, I am rich, and have become wealthy, and have need of nothing. They were like the rich farmer in the parable of Luke 12:16-21. When one trusts in the riches of this world he is very likely o become complacent, even indifferent, in all matters including those which are spiritual. Their second problem was ignorance, as indicated by the words of the Lord, and do not know that you are wretched, miserable, poor, blind, and naked. Rather than being truly rich, wealthy, and in need of nothing, they were in a horrible spiritual state and did not even realize it.

In verse 18, Christ gave this church the divine advice they so desperately needed, I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. Jesus advised this church to purchase gold refined in fire, spiritual gold. In order to get the right thing they had to go to the right Source. The word “buy” comes from agorasai, denoting to redeem, or to acquire by paying a ransom price. They were to buy back from the Lord what they had lost. Since they were spiritually naked, the Lord urged them to buy from him white garments. There is no indication these people were especially wicked. There was no doctrine of Balaam, Jezebel, or the Nicolaitans. There is no indication they were eating things offered to idols, or committing any kind of sexual immorality. Yet they were not a righteous people! What they really needed were robes of righteousness.

Finally, the Lord proposed they should anoint their eyes with eye salve, that you may see. They were to treat their spiritual eyes so they could see clearly. The Lord used something which these people were fully conversant, the Phrygian eye powder, often made into a salve, used to treat the physical eyes. This was a call to the saints of Laodicea to repent and readjust their sight so they could see their spiritual condition.

In verse 19, Jesus, knowing they would realize they were being severely chastised, said, As many as I love, I rebuke and chasten. Therefore be zealous and repent. Two important matters are emphasized. (1) Jesus verbally rebuked, or chastised, these Christians because he loved them. (2) The Lord admonished and corrected them because he wanted them to do two things. He wanted their tepidity to turn to zeal, and he wanted them to feel remorse, be contrite about their condition, turning from it to zealously serve him.

Coming to the 20^th verse we see the true picture of what their apathy had done to Christ. It had put him on the outside looking in. In this poignant picture we hear the Lord’s plaintive cry, Behold; I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. This verse contains an almost heart-breaking appeal from our Lord begging the brethren at Laodicea to open the door and allow him to come back into their fellowship. Though Jesus is the Amen, the Faithful and True Witness of God, he did not force entry into their hearts, not even those who were once in full fellowship with him. In ancient times dining suggested close and intimate friendship. The Laodiceans had to open the door since they were the ones who had slammed it in the Lord’s face with their worldly pride and spiritual indifference. The latch to this door was on the inside!

Jesus made a promise to the overcoming ones among the Laodiceans. He said, To him that overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne. There is a tendency on the part of many to apply this language to a reward coming at the end of the physical universe. However certain facts make this language meaningful to those who first heard or read it. Jesus had already established his Kingdom on the earth, and both Jews and Gentiles had been translated into it (Colossians 1:13; Acts 2:29-36). He had disarmed Satan and destroyed his principalities (Colossians 2:11-15). He had established his people as a Kingdom of Priest (Revelation 1:6). He had given all things pertaining to life and godliness (2 Peter 1:2-4). He had begun granting spiritual blessings in heavenly places (Ephesians 1:3-6). Therefore, sitting on his throne with him means those Christians who were continually victorious over the persecutions they had suffered, and would suffer, would be given an everlasting reward as he was given the imperishable reward of sitting on his throne with his Father.

This letter concludes with the admonition to heed what they had been taught by our Lord. He declared, He who has an ear, let him hear what the Spirit says to the Churches (v22).