THE BOOK OF REVELATION

IntroductionOne of most interesting & exciting books of BibleMakes its appeal to--Our past knowledge of the BibleTo our imaginations and minds (regarding

God’s purpose in history)

Since understanding depends so heavily on proper approach to the book, discussion of backgrounds is most important.

IntroductionA. Difficulty

Book has suffered from misuse and neglect.

Many Xtians shy away from study because of difficulty.

Because is couched in highly symbolic language & filled with all kinds of vivid imagery, is mystifying to average reader.

IntroductionA. DifficultyHas been the playground of extremists and fanatics creating many bizarre interpretations.Many Bible students (e.g., Calvin, Zwingli) have refused to comment on the book.Probably the least read of the books of the NT (some actually afraid of reading it).


Because some of its passages have been the source of speculative theories, many have almost excluded it from the NT canon by their fear of study of it.

Nothing to fear: is only book which contains a specific blessing to the one who reads and hears and observes the things therein (1:3)


Book is relevant to our needs—Emphasizes lordship of God over his world

and affairs of menEmphasizes ultimate triumph of

righteousness over the forces of evil.

IntroductionB. What Is Its Nature?Unlike any other NT book, it exhibits more than one type of literature.Within opening verses, it is called—An apocalypse (1:1)A prophecy (1:3)An epistle (1:4-6,11)

Bible contains many types of literature, but is unusual to find such a combination in one book.

IntroductionB. What Is Its Nature?It belongs to a type of literature, strange to most, known as apocalyptic literature.Represented in Bible by books of Ezekiel,

Daniel, and parts of Zechariah.Gk apokalypsis is trans. “revelation” in the

beginning of the book; literally means “an unveiling or revealing of something that has not been known before.”

Revelation sometimes called “The Apocalypse”

IntroductionB. What Is Its Nature?

“Apocalyptic literature” also refers to literature represented by a group of writings not in OT or NT.

Such books as—Book of EnochAscension of IsaiahAssumption of MosesPsalms of Solomon


Are both some common features and some striking differences between non-canonical apocalyptic and Biblical apocalyptic literature.

IntroductionB. What Is Its Nature?Common Features of Apocalyptic lit.1. Deals with the coming of judgment and

the end of all things (point of view—future).2. Predictions are not in plain language but

in highly symbolic visions that draw upon nature and the life of man on earth.

3. Angels are guides and interpreters.4. Through visions some foreshadowing of

struggle of good and evil and the triumph of God and his people are set forth.

IntroductionB. What Is Its Nature?Differences:1. Biblical books use real names of their

authors; non-canonical use forged names.2. Non-canonical falsely claim to be

revelations from God in a time when prophets of God no longer appeared in Israel (the period between Malachi at the end of the OT and the birth of Christ); were copied imperfectly from OT prophetic visions, esp. Daniel.


Differences:3. Non-canonical were pessimistic about

the present age and discounted the human element in the fulfillment of God’s purposes; neither is true of Biblical books (Ezekiel, Daniel, Revelation).

B. of Revelation says God is in control, is at work in history and right and truth will triumph.

IntroductionB. What Is Its Nature?Book is also a prophecy.1. Author claims to be a prophet of God

(one who speaks for God) (22:9), and so among other powers is able to predict the future and the outcome of all things (10:11; 19:10).

2. Book is called a prophecy (1:3; 22:7, 10, 18, 19) and exhibits the same concern for faithfulness and devotion to God as the OT prophecies.


Book is also a prophecy. “It is also far closer to the prophetic

message and to the writings of the Hebrew prophets in both spirit and content than any other of the apocalypses known to us. These latter appear, indeed, quite openly to ignore the prophets, whereas John quotes them verbatim in almost 150 separate passages!” John Wick Bowman, The Drama of Revelation, p. 11

IntroductionC. Symbolism

Like apocalyptic lit., Rev. abounds in rich imagery drawn from all aspects of nature and human life.The horse, lion, leopard, bear, lamb, calf,

locusts, scorpion, eagle, vulture, fish, frogs, trees, harvest, and vintage all appear in the book’s visions.

Description of human life, esp. the life and trade of great cities, is very full.


While no direct quotations in any extended way occur, are so many allusions that can be said that book is saturated with thought of the OT.H. B. Swete estimated that of the 404

verses of book, 278 contain references to OT (The Apocalypse of St. John, p. cxi).

Many figures occur only in Rev., e.g., woman and man child in chap. 12.


One of most imp. aspects of symbolism in Rev. is frequent and symbolic use of numbers.2, 3, 3½, 4, 5, 6, 7, 10, 12, 24, 42, 144,

666, 1000, 1260, 1600, 7000, 144,000, 100,000,000, 200,000,000

Predominate # is 7 (54 times); next is 12, with multiples of 12 common (24, 144, 1260, 144,000.

IntroductionC. SymbolismOne of most imp. aspects of symbolism in Rev. is frequent and symbolic use of numbers.4 fairly often, with 3 less prominent; 4 +

3=7; 4 X 3=123 is associated with the Father, Son and

HS in the Godhead. 4 is connected with the world, the major

points of the compass, and the forces of the universe.


One of most imp. aspects of symbolism in Rev. is frequent and symbolic use of numbers.6 is associated with man and his

endeavors, for he was created on the 6th day (Gen. 1:27).

Undoubtedly, the use of #s in this fashion is intended to convey a special meaning.

IntroductionD. Authorship and DateWriter identified himself by name, “His (God’s) servant John,” and used his name 3 times in 1st chap (1:1,4,9).Described himself as “your brother and companion in tribulation” (1:9) and placed himself among the prophets of NT period (22:9).Yet, real author is Jesus Christ (1:1) who revealed the book to John.

IntroductionD. Authorship and Date

Testimony from 2nd c. A.D. is overwhelming in identifying John as the son of Zebedee, one of 12 apostles.Justin Martyr (135) ascribed it to

John.Irenaeus (185) quotes it as from

John.Muratorian Canon (170) notes it.


Those who reject apostolic authorship have attempted to identify John as the elder, referred to by Eusebius.

Problem: How could the memory of John the elder have completely disappeared from church in 2nd c.?


Are language & style differences between Rev. & Gospel of John.

Yet, are also striking similarities.Use of certain titles applied to Christ.Certain words common to both.Also, major themes in common—conflict

between good and evil, light and darkness.

IntroductionD. Authorship and DateTwo views have been taken toward the date.Traditional date, toward end of reign of Domitian (81-96), is based on statement of Irenaeus, “For it was seen, not a long time ago, but almost in our generation, at the end of the reign of Domitian” (Her. V, 30:3).Testimony of others, including Eusebius


In more recent times the Nero theory has arisen—Partly to explain the differences in style

between Gospel of John & Revelation.Partly because (17:9) is thought to refer to

Nero as the 5th ruler.Some have interpreted the number 666

(13:18) as spelling Nero Caesar in Hebrew numerology & dated it 68-70.


But situation among the churches as reflected in the book as well as general circumstances of the time are better explained in the time of Domitian than Nero, and the weight of tradition is overwhelming for the later date.

IntroductionE. Purpose and MessagePrimary purpose, in showing churches the things that must come to pass hereafter, is to encourage and assure them, amid persecutions of their ultimate victory and the victory of the cause of Christ.Yet, they are told that they must suffer and the Lord demands faithfulness in spite of the suffering.

IntroductionE. Purpose and Message

Book also has purpose of showing struggles of God’s people against evil through the ages, dramatized in symbols of opposition and persecution.

It focuses attention on “last days” when God’s justice will be evidenced and the cause of God’s people vindicated.

IntroductionE. Purpose and MessageAs its message encouraged churches of Asia (2nd c. writings demonstrate), so it has always spoken a special message to Christians in time of persecution and hardship.Reminds that ultimate triumph of righteousness will not be brought about through evolution of a perfect society, but by the return of our Lord Jesus Christ.

IntroductionE. Purpose and Message

In no other NT book is there such encouragement for Christians who face a world order where the odds seem so greatly against them.

IntroductionF. Major Theories of Interpretation

The approach one follows in interpreting this book is more crucial than in any other book of the NT because of the unity of its material.

The point of view one takes at the beginning colors one’s interpretation throughout the book.


While there are many interpretations, all tend to group themselves into about four major categories.

1. Futurist

2. Preterist

3. Continuous historical

4. Symbolic (philosophy of history)

IntroductionF. Major Theories of InterpretationFuturistThe futurist theory sees this book dealing with the events at the end of the world.Futurists pride themselves on being literalists in their interpretation, taking its number as true mathematical values without symbolic meaning, and taking other symbols in the book as literal.


Futurist

This view is generally associated with premillennialism which looks forward to a 1000 year’s reign of Christ on earth.

Currently, it is most completely expressed in the form of premillennialism known as dispensationalism; this system is set forth in the notes of the Schofield Reference Bible.


Futurist

Chapters 4-19 are interpreted as a blueprint for the 7 years of “the rapture” (the catching up of the saints to meet Christ in the air) which they think immediately precedes the beginning of the millennium on earth (I Thess. 4:13-18).


Futurist

These 7 years are the period described in Daniel 9:24-27 as the 70th week.

It is separated from the other 69 weeks by centuries because the Jewish rejection of Jesus as the Christ automatically stopped the fulfillment of God’s plan and postponed it, until the 7-year period just before the coming of Christ to earth.


Futurist

The messages addressed to the 7 churches in chapters 2 & 3 are thought to represent stages of church history, rather than being genuine letters.

Chap. 20 describes the descent of X to earth to begin his millennial reign.

IntroductionF. Major Theories of InterpretationFuturist (weaknesses)The futurist view completely separates the book from the 1st c. church to whom it was addressed and the problems the early confronted.The book is entirely concerned with the end of time; thus would have little meaning and consolation to offer for hardships of the 1st c.


Preterist

Holds that the book is completely past; it was addressed to the contemporary 1st c. Xtians & all of its message was fulfilled in the period before Constantine.

Based on the conditions in the Roman Empire, with the persecution of the early church, its message is to be found in the struggles of the church with the forces of evil represented by that empire.


Preterist

It stands as a literary and historical monument to the church of that time, but is past history to us rather than prophecy.

It contains little by way of a message for the church of the present day.


Preterist

This approach greatly diminishes the element of prophecy in the book, but does have the strong value of making Revelation very meaningful and encouraging to the 1st c. Christians.


Preterist (weaknesses)

If followed without modification, one has the difficulty of explaining the passages which seem unmistakably to point to the future, to the end-time.

To place it entirely in the past seems to fly in the face of many things in the book itself.

IntroductionF. Major Theories of InterpretationPreterist (weaknesses)Is questionable that the message of Rev. regards the consummation and triumph of the book to be related to the official recognition of Christianity under Emperor Constantine in the 300s.Unlikely that Rev. celebrates the victory of Xtianity over paganism in the union of church and state under Constantine.


Preterist (weaknesses)

A rigid preterist approach would, for e.g., put the stamp of divine approval on the church-state union which requires infant baptism for it to be effective.


Continuous Historical

Popular among Protestants, esp. since the Reformation.

Views Rev. as a blueprint of the history of Western Europe from the time of John to the 2nd coming of Christ.

Understands the visions to follow one another in chronological fashion.



Focuses primary attention on the Roman Catholic Church and its apostasy in the papacy.

Commentators have worked out the patterns of historical events with great detail, paralleling them to the visions in the book.



This view has been popularized by well-known Protestant commentators like Albert Barnes, Adam Clarke, B. H. Carroll and others.

Most of the Protestant Reformers identified Papal Rome with the beast and Babylon the Great.



Alexander Campbell used a proposition based on this interpretation in his debate with Bishop Purcell.


Continuous Historical (strengths, weaknesses)

Has the value of focusing our attention upon the struggles within history between good and evil.

Weakness lies in limiting God’s interest to the events of Western Europe to the exclusion of the rest of the world.

IntroductionF. Major Theories of InterpretationContinuous Historical (strengths, weaknesses)Also removes the major message of the book from the time of the 1st c. Xtians so one wonders how it would have had any meaning for them at all.Has often been necessary to reshuffle interpretations of symbols as additional historical events have taken place.


Continuous Historical (strengths, weaknesses)

This system always places the current generation of interpreters in the last age before the 2nd coming of X.

Are primarily forced to this view, despite fact that NT says no one knows the day or hour of his coming (MK 13:31).

IntroductionF. Major Theories of InterpretationSymbolic (philosophy of history)Holding that the book is concerned to inspire courage in the church in its constant struggle with evil throughout the ages, this theory does not apply its message to any specific historical age, but rather sees the symbols as simply a series of visionary descriptions of God’s triumph over evil.


No one theory exhausts the meaning of the book.

Key may be found in combining elements from more than one.

Book is firmly rooted in its own time and spoke its message to its first readers (note Preterist concern to see it against background of 1st c.).

IntroductionF. Major Theories of InterpretationThere are several places in the book where it would appear that we are brought to view the consummation of all things and to see the end-time under different aspects.While no continuous blueprint of history is there, the book embodies principles that are relevant in various ages of the history of the church.

IntroductionPrinciples of Interpretation

1. Bible is the best interpreter of itself. All guidance Rev. gives to its own meaning

should be followed. Its interpretation of symbols should be

closely noted.

2. Larger context should always interpret the immediate context.To attempt to understand one isolated part

apart from the whole is to misinterpret.


3. The historical background, purpose, style of writing, and other background matters should be taken into consideration.

4. The New Covenant should be allowed to interpret the Old Covenant.Rev. used OT terminology with NT

meanings.


5. The prophetic nature of Revelation should be noted (but John was more concerned with spiritual principles than detailed prediction).

6. Because is a book of visions and pictures, presented in dramatic fashion, it should be understood to have a symbolic meaning.


7. One should get the total meaning of the vision, or series of visions, without pressing details.

8. Do not make the difficult passages in the book the key to the meaning of the entire book.


9. While this book was primarily addressed to first century Christians, it contains a specific blessing to everyone who reads and to everyone who hears its message (1:3). It address the entire Christian age and covers it, but not in continuous succession. The principle of recapitulation holds that the book looks at the same period and the same


9. (cont.)

Events under different aspects in its different parts. For instance, the final judgment seems to be referred to in 6:12-17; 11:15-18; 14:14-20; 16:17-21; 20:11-15.

IntroductionPrinciples of Interpretation10. The principle of prolepsis or anticipation shows itself in this book. Prolepsis is defined by Milligan as “the tendency of the writer to anticipate in earlier sections, by mere allusion, what he is only to explain at a later point of his revelation” (Lectures on the Apocalypse, p. 114). For instance, the second death mentioned in 2:11 is not explained until 20:14. This is another way of saying that the book itself is one of the best interpreters to its ideas.

IntroductionOutline

I. Title and Salutation (1:1-8)A. The Title of the Book (1:1-3)B. The Salutation and Doxology (1:4-6)C. The Second Coming (1:7,8)

II. John’s Vision of Christ (1:9-20)

IntroductionOutlineIII. The Letters to the Seven Churches (2,3)A. To Ephesus (2:1-7)B. To Smyrna (2:8-11)C. To Pergamum (2:12-17)D. To Thyatira (2:18-29)E. To Sardis (3:1-6)F. To Philadelphia (3:7-13)G. To Laodicea (3:14-22)

IntroductionOutline

IV. The Throne Scene (4:1-5:14)A. The Open Door (4:1)B. The Throne of God (4:2a-8a)C. Heavenly Hymns (4:8b-11)D. The Sealed Book (5:1-5)E. The Lamb Takes the Book (5:6,7)F. Hymns in Heaven (5:8-14)

IntroductionOutline

V. The Seven Seals (6:1-8:5)A. The First Four Seals: The Four

Horsemen (6:1-8)B. The Fifth Seal (6:9-11)C. The Sixth Seal (6:12-17)D. The Sealing of the 144,000 (7:1-8)E. The Innumerable Company (7:9-16)F. The Seventh Seal (8:1-5)

IntroductionOutline

VI. The Seven Trumpets (8:6-11:19)A. The First Trumpet (8:6,7)B. The Second Trumpet (8:8,9)C. The Third Trumpet (8:10,11)D. The Fourth Trumpet (8:12)E. The Eagle in Mid-Heaven (8:13)F. The Fifth Trumpet (9:1-12)G. The Sixth Trumpet (9:13-21)

IntroductionOutline

VI. The Seven Trumpets (8:6-11:19)H. The Strong Angel (10:1-7) I. The Little Book and the Prophet (10:8-

11)J. The Measured Sanctuary and the Two

Witnesses (11:1-14)K. The Seventh Trumpet (11:15-19)

IntroductionOutlineVII. The Conflict Between God and Satan (12:1-13:18)A. The Woman and Her Child (12:1-6)B. The War in Heaven (12:7-9)C. The Song of Triumph (12:10-12)D. The Dragon Attacks the Woman (12:13-

17)E. The First Beast (13:1-10)F. The Second Beast (13:11-18)G. Understanding 666 (13:18)

IntroductionOutline

VIII. The Seven Visions of the Son of Man (14:1-20)A. The Lamb and the 144,000 (14:1-5)B. The First Angel (14:6,7)C. The Second Angel (14:8)D. The Third Angel (14:9-11)E. The Blessed Dead (14:12,13)F. The Fourth Angel (14:14-16)G. The Fifth Angel (14:17-20)

IntroductionOutline

IX. The Seven Angels of God’s Wrath (15:1-16:21)A. The First Vision: The Sea of Glass

(15:2-4)B. The Second Vision: The Angels with the

Bowls (Vials) (15:5-8)C. The First Bowl (Vial) (16:1,2)D. The Second Bowl (16:4-7)E. The Third Bowl (16:8,9)

IntroductionOutline

IX. The Seven Angels of God’s Wrath (15:1-16:21)F. The Fourth Bowl (16:8,9)G. The Fifth Bowl (16:10,11)H. The Sixth Bowl (16:12-16) I. The Seventh Bowl (16:17-21)

IntroductionOutline

X. The Fall of Babylon the Great, the Beast, and the False Prophet (17:1-19:21)A. The Vision of the Great Harlot (17:1-5)B. The Beast Interpreted (17:6-11)C. The Horns and Woman Interpreted

(17:12-18)D. Babylon’s Fall Announced (18:1-3)E. The Call to God’s People (18:4,5)

IntroductionOutline

X. The Fall of Babylon the Great, the Beast, and the False Prophet (17:1-19:21)F. The Threefold Cry Over Her Fall (18:9-

20)G. The Completeness of Her Fall (18:21-

24)H. The Hallelujah Chorus After Her Fall

(19:1-10) I. The Rider on the White Horse (19:11-21)

IntroductionOutline

XI. The Millennium and the Judgment (20:1-15)A. The Binding of Satan (20:1-3)B. The Thousand Years’ Reign (20:4-6)C. The Loosing of Satan (20:7-10)D. The Final Judgment (20:11-15)

IntroductionOutline

XII. The Heavenly City (21:1-22:5)A. The New Heaven and the New Earth

(21:1-8)B. The New Jerusalem (21:9-22:5)

XIII. The Closing Words (22:6-21)

Rev. 1:1-20Introduction

The book is a combination of a prophecy, a letter, and a series of apocalyptic visions; in no place is this more clearly shown than in the 1st chap.

After telling what the title of book is, and identifying it as an apocalypse and a book of prophecy in vv. 1-3, J. also introduces (vv. 4-7) the salutation of the book in the ordinary form of salutations in NT letters.


Following this we come to the opening vision of the book, a vision in which we see Christ walking in glory in the midst of his churches and sending his messages to the 7 churches of Asia.

Rev. 1:1-20The Title (1:1-3)

V. 1, the opening line of this book gives the true title, “the Revelation of Jesus Christ.”

Word “revelation” (Gk apokalypsis) occurs only here in this book; it was not necessarily a religious word, but referred to the revealing of any fact.

However, elsewhere in NT it is used to refer to the revealing of God’s will through His word and through Jesus Christ.

Rev. 1:1-20The Title (1:1-3)Line through which this revelation is given is from God to Jesus X to his angel to his servant J. for his servants.The angel, however, does not figure greatly in this revelation from X.“Servant” (Gk doulos) is the common word for slave and denotes the ownership by Christ and the supremacy of Christ’s will.

Rev. 1:1-20The Title (1:1-3)

“What must soon take place” tells us what the revelation concerns; some commentators think this simply refers to the certainty of the events.

Does not mean that everything in the book must soon come to pass.

However, this expression presents strong evidence against the futurist position, which locates the book in the remote future.

Rev. 1:1-20The Title (1:1-3)

V. 2, words “testimony” and “bear witness” are common words in John’s writings.

This revelation is, likewise, J’s testimony to that which Jesus X thru his angel has made known to him.

“The word of God” and “the testimony of Jesus Christ” are synonymous; this expression is found elsewhere (1:9; 6:9; 12:17; 20:4).

Rev. 1:1-20The Title (1:1-3)

V. 3, the 1st of 7 beatitudes in the book occurs here (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14); this is a special blessing upon the one who reads aloud to the listening congregation the words of this prophecy.

The blessing rests upon those who “hear” and “keep” its message.

Rev. 1:1-20The Title (1:1-3)

So important was the public reading of the Scriptures that in later church history the reader became an official of the church.

The blessed ness of hearing and obeying God’s word is a beatitude that is proved again and again in the lives of Christians.

Rev. 1:1-20Salutation (1:4-6)Salutation here is common to epistles in NT (e.g., cf. Paul’s epistles); here the salutation proper is combined with the traditional Xtain blessing of grace and peace, with a doxology of praise.The 7 chs in Asia =chs located in the Roman province of Asia; in NT Asia always=the province that included the western part of Asia Minor.

Rev. 1:1-20Salutation (1:4-6)

That these 7 not the only chs in Asia can be seen from NT references—Colossae (Col. 1:2), Hierapolis (Col. 4:13), Troas (Acts 20:5).

Ignatius (writing ca. 115 A.D.) wrote to Magnesia and Tralles.

7 cities located in a semi-circle with Ephesus in center.


Special place of number “seven” as symbol of perfection leads us to understand that these 7 chs stand for the entire ch, and the message of the book is addressed through them to all God’s people.


In unique way salutation comes from the 3 persons of the Godhead, from God who is here described as “him who is and who was and who is to come,” the HS described here as “the seven spirits who are before his throne.”

Jesus X is given 3 titles: “the faithful witness” (one who can bear full testimony because of first-hand knowledge),

Rev. 1:1-20Salutation (1:4-6)“the firstborn of the dead” who guarantees our resurrection, and “the ruler of kings on earth.”Through his witnessing leading to the cross and his resurrection from the dead he is ruler of the kings of earth, a position the devil promised him in the temptation but could never have fulfilled (Mt. 4:9; Luke 4:6,7).


The beautiful doxology that closes this salutation is the 1st of many which are offered to X in the book.

Trans. “freed us from our sins” has better MSS evidence.

Another blessing that flows thru Jesus X is that we have been made a kingdom of priests to give God honor and glory (Cf. Ex. 19:6).

Rev. 1:1-20Salutation (1:4-6)How important it is for Xtians to realize that every Xtian is a priest to God in the New Covenant; there is no special priesthood set apart from the total group of followers of X.While there are different works in the body, the royal priesthood of all believers is the priesthood taught in the NT (I Pet. 2:9); only later centuries changed this Biblical teaching.

Rev. 1:1-20Two Announcements (1:7,8)

V. 5 gives X’s characteristics and what he has done and continues to do; v. 6 describes what Christ has made of his followers; v. 7 will describe what X has yet to do.

This v. announces, “he is coming with the clouds,” and all will see him; for believers this is unspeakable joy, but those who have pierced him through the ages in disregard and open rebellion will “lament in remorse” (cf. Zech. 12:10).

Rev. 1:1-20Two Announcements (1:7,8)V. 8 presents the announcement of the Lord God himself.Alpha is the 1st letter of the Gk alphabet and Omega the last; expression “who is and who was and who is to come” is the same terminology used in v. 4 concerning God.Word trans. “Almighty” (Gk pantokrator) emphasizes God’s sovereign lordship over all things.

Rev. 1:1-20Two Announcements (1:7,8)

Word occurs 9 times in book (1:8; 4:8; 11:17; 15:3; 16:7,14: 19:6,15; 21:22).

To see the eternal God holding sway as sovereign Lord over his universe and working out his eternal purpose becomes the background for all the rest of the message of this book.

Rev. 1:1-20John’s Vision of Christ (1:9-20)

V. 9, John identified himself once more and reminded his readers that he was suffering along with them as a brother and partaker in the tribulation that Roman persecution had brought.

Language would indicate he was banished to the Isle of Patmos, enduring hardship in its marble quarries.

Rev. 1:1-20John’s Vision of Christ (1:9-20)V. 10, is the only mention in NT of the Lord’s day (Gk te kuriake hemera) referring to the first day of the week as the day of the Lord’s resurrection.Different expression, the day of the Lord, refers to the day of God’s judgment, often to the last day.In 2nd c. “Lord’s Day” became the common term for the day of Xtian worship, the 1st day of week.

Rev. 1:1-20John’s Vision of Christ (1:9-20)V. 11, J. commanded to write what he saw and send it in a book to the 7 chs.These visions did not come for his personal benefit, but for the benefit of the chs.These were real chs with real problems in John’s own day.Is a grotesque interpretation to see these chs as signifying periods of church history, as some futurists do.


Vv. 12-16, in these vss. have the description of what J. saw when he turned to see who was speaking.

First thing he saw was 7 golden lamp stands; the lampstands in Tabernacle and Solomon’s Temple come to mind.

Remarkable that the first thing he saw was the lampstands that represent the churches.

Rev. 1:1-20John’s Vision of Christ (1:9-20)X is seen in the midst; until he comes in the clouds, X will be seen amid his churches; he knows his chs and walks in their midst.This “one like unto a son of man” calls to mind Daniel’s visions (Dan. 7:13ff; 10:5ff); was the Lord’s favorite term to describe himself during his earthly ministry and has a Messianic meaning from the Daniel passages.


Description turns from his clothing to his person; his head and hair, “white as white wool, white as snow,” symbolize his eternity and purity (cf. Dan. 7:9)

His flaming eyes penetrate and search; his glowing feet, like freshly heated brass in a furnace, show not only his strength but also his consuming judgment.

Rev. 1:1-20John’s Vision of Christ (1:9-20)His strong, commanding voice is like the roar of mighty waters; in the right hand of his ruling power are the stars.Out of his mouth came “a sharp, two-edged sword” showing the power and force of his message; a Roman short sword, a deadly weapon, was tongue-shaped and double-edged.Was a deadly weapon for close fighting, and was used by the writer of Hebrews as a symbol for the power of God’s word (Heb. 4:12).

Rev. 1:1-20John’s Vision of Christ (1:9-20)His face shone like the sun shining in full blazing glory.The close parallel between the appearance of X on the mount of transfiguration and this vision of the glorious X walking amidst his chs in all his power and splendor cannot escape the reader.John had experienced both demonstrations of X’s glory.


Vv. 17,18, several times in Bible men prostrated themselves before a demonstration of divine power and glory

“Fear not”; how often does this occur in the consolation God gives to his people!

Purpose of X’s appearance was not to strike terror but to bring comfort and strength.


Right hand constantly used as the hand to commission.

As the first and the last, the one who died and who lives forevermore, having the keys of Death and Hades, the realm of the dead, X identifies himself and expresses the authority with which he commands the things that are found for his chs.


Notice the “I am” statement made in this passage.

Vv. 19,20, he repeats the command to write made in v. 11, giving the content of the writing: what John was seeing, a glorified X, the things which are, the revealing of the present state of the church and X’s message to them, and the things that must take place hereafter, referring to the future, to the consummation of God’s purpose.

Rev. 1:1-20John’s Vision of Christ (1:9-20)“The mystery” refers to that which has been hidden from human reason, but disclosed and revealed by God that men might know his will.Lampstands and stars are both interpreted; problem here is to understand the meaning of “angel” (Gk aggelos, messenger).Elsewhere the word refers to spiritual beings; some have taken it literally.

Rev. 1:1-20John’s Vision of Christ (1:9-20)But the difficulty is that the letters were addressed to the angel of each ch and the angels are rebuked for and warned about the sins as well as praised for the good in the churches; why should an angel receive a message from the Lord through an earthly messenger?Others see the angel as simply an earthly messenger through whom the chs sent messages to J. on Patmos.


The letters addressed to the angels seem to view a body of people that are praised and warned and called to repentance.

Best view seems to be to take the angel as the symbol of the spiritual life of the ch, as the lampstand symbolizes its outward embodiment or its visible existence.


Chaps. 2 & 3 give the text of 7 short letters addressed to 7 chs in the Roman province of Asia.

Chs are named in 1:11; not the only chs in the province.Troas (Ax 20:5), Colossae (Col. 1:2),

Hierapolis (Col. 4:13), Magnesia and Tralles (writings of Ignatius, ca. 115 A.D.)

Rev. 2:1-11IntroductionWhy these 7?1) Are on the great road running in a circle

through the interior of the province.2) Maybe were the chs where J. had done

missionary work.3) Only these 7 bore title “metropolis” and

were the chief cities of the postal districts.4) Number 7 (54 times) indicates not just 7

but the whole church throughout the ages is really addressed.

Rev. 2:1-11IntroductionWhy these 7? “For John also, though he wrote in the

Revelation to seven churches, nevertheless speaks to them all.” –Muratorian Canon (ca. 170 A.D.)

Evident that the letters did not circulate separately but are part of an important whole.

Message of whole book is addressed to them and through them the whole church.

Rev. 2:1-11Common Features in the Letters1) Are all dictated by the Lord himself.2) Are addressed to the angel of the

specific church.3) Except for Laodicea, the titles by

which the Lord describes himself are all drawn from the vision in chap. 1.

Rev. 2:1-11Common Structure in the Letters1) Salutation2) Christ’s description of himself3) Praise for good qualities and works4) Blame for failings5) Christ’s appeal and warning6) Exhortation: “He who has an ear, let

him hear what the Spirit says to the churches.”

7) Promise

Rev. 2:1-11Common Structure in the Letters In the last 4 letters the 6th & 7th elements

are reversed in order. In the letters to Smyrna and Philadelphia

there are no words of condemnation. In the letter to Laodicea there are no words

of commendation.

Rev. 2:1-11Letter to Ephesus (2:1-7)E. the most imp. city in province of AsiaE. located at mouth of Cayster River and an imp. commercial center.Its harbor was never too good; it has since silted in and the ruins of E. are some miles across marshy lowland from the Aegean Sea.Pergamum was the capital, but E. was the seaport and commercial center.

Rev. 2:1-11Letter to Ephesus (2:1-7)E. the center of Diana (Artemis) worshipTemple to D. was rebuilt after a fire in 365

B.C. & continued until 262 A.D. as one of the 7 wonders of ancient world.

200 ft. wide X 425 ft. long—4 times the size of Parthenon in Athens.

120 columns, each 60 ft. high, and each the gift of a king.

Image of D. believed to have fallen from heaven (Ax 19:35).

Rev. 2:1-11Letter to Ephesus (2:1-7)

E. the center of Diana (Artemis) worship “Temple keeper of the great Artemis” one

of the proud titles of the cityPrincipal business—the making of shrines

sacred to Artemis (Ax 19:24).Not only a place of worship, but also a kind

of ancient bank; was also a sanctuary for criminals—no one might be arrested in bowshot of its walls.


E. the center of Diana (Artemis) worshipWorship practiced was a mixture of Greek

and Oriental cultic practices, including sacred prostitution.

E. also a center of worship to the emperors, and the officials (Asiarchs) of the imperial temples are mentioned in Ax 19:31.


E. a center for early Christianity.Paul est. ch on 2nd journey (Ax 18:19-21).On 3rd j. P. stayed longer than in any other

city—3 years (Ax 20:31).Ch grew so that its negative effect on

paganism & practice of magic brought open hostility (Ax 19).

While P. there Xtianity spread through the province (Ax 19:10; Col. 1:6).


E. a center for early Christianity.To this ch P. addressed a letter (one of the

Prison Epistles).P. sent Timothy there with special

responsibilities (I Tim. 1:3).Ca. the time of fall of Jerusalem, tradition

claims that J. came from Judea to E. and spent the last years of his life in the area.


In salutation X describes himself as holding the 7 stars in his right hand while walking in midst of the chs.He holds their spiritual life in his grasp and

is close to all of his chs. In this 1st letter he reminds them that he

knows his chs; that knowledge is borne out in the letters that follow.


He praises their “toil” and “patient endurance,” an endurance borne up under all kinds of difficulties, without growing weary (v. 3).

Also praised because they tested “apostles” (term for wandering missionaries) and found them to be false.

Rev. 2:1-11Letter to Ephesus (2:1-7)P. (Ax 20:29) and J. (I John 4:1-3) had warned against false teachers; E. had taken the warnings to heart.They hated “the works of the Nicolaitans”

(v. 6).Who the Nicolaitans were is a question;

they are mentioned again in v. 15 in the letter to Pergamum and are closely identified with those who hold the teaching of Baalam.

Rev. 2:1-11Letter to Ephesus (2:1-7)Irenaeus, Hippolytus and Clement of Alexandria all mentioned them as following lives of self-indulgence.Apparently they taught that it was okay for Xtians to engage in heathen festivals.Perhaps they embraced the popular error that nothing done by the flesh could have any effect on the spirit.

Rev. 2:1-11Letter to Ephesus (2:1-7)Yet, they had “abandoned the love you had at first.” May mean…1) had cooled in ardor for Xtianity (would

seem to contradict the earlier praise).2) their love for one another, their spirit of

Christian brotherhood had cooled; they had allowed fault-finding to stifle the true spirit of love.

When love of brethren cools, love for God cannot flourish for long.


Appeal of X involves 3 things: Remember—what they once were. Repent—change of will to do God’s will. Do—fruits of repentance would be doing “the

works you did at first.”

The threat—unless they repent he would come quickly and remove their lamp stand.

A specific message for each ch that the other chs are also to heed as it may apply to them.

Rev. 2:1-11Letter to Smyrna (2:8-11)

S. ca. 35 mi north of Ephesus with good harbor at head of a deep gulf on the Aegean Sea.

Was called the Port of Asia for the beauty & safety of its harbor.

Was the natural outlet for the trade rout from the interior that led through the Hermus Valley.


City laid out in rectangles with well-paved streets—most famous was Street of Gold from Temple of Zeus to the Temple of Cybele.

Hill that rose behind the city was crowned with beautiful temples and public buildings—the “crown of Smyrna”

Had long been noted for its devotion to Rome.


Had a temple to goddess Roma; 195 B.C. Cicero called S. “one of our most faithful and our most ancient allies.”

Became a center for worship of the emperor in the NT period.

Large Jewish population hostile to Xtianity as seen in the letter.

Rev. 2:1-11Letter to Smyrna (2:8-11)Salutation—X the one who was dead and lived again (1:18), no doubt to encourage them in times of testing and suffering.S. a church that had undergone real persecution; from letter would appear their real enemies were local Jews who prided themselves on bloodline and heritage but were not real Jews (Rom. 2:28ff).


Jews were instead a “synagogue of Satan” in their blasphemy.

They had endured poverty and imprisonment.

Though they were poor, yet they were rich in spiritual things (probably were poor due to pillaging of their property by either hostile Jews or pagans).


Lord does not promise his followers, though faithful, that they will escape sufferings or even physical death.

He did not escape suffering and death on the cross; “a disciple is not above his teacher (Matt. 10:24).

Instead he calls upon them not to be afraid, but to be faithful regardless of what they may face.


V. 10 reminds them that the devil is the real source of their persecution, a point made very clear later in the book.

This is one of the proleptic elements that is a prominent feature of the book.

The devil makes use of civil authorities and the ready hearts of those who blaspheme and persecute in order to imprison and cause suffering.


“Ten days” is simply a symbol for the time of their persecution, limited though severe, but short in comparison to eternity.

“Be faithful” (lit. “go on being faithful”) to the extent (Gk. Achri) of the extreme penalty of death.

The promise of the Lord is that he will give them everlasting life as a crown.


“Crown” is the word used in Gk. for the wreath of victory which the runners in the races received when they won.

The promise to the one who overcomes is that he will not be “hurt by the second death.”

To understand “the second death,” one must look to the final chapters of the book (20:6,14; 21:8).


In the later references, the second death is the same as being cast into the lake of fire and brimstone—another way of saying that one who shrinks from the sufferings of persecution and physical death for the sake of X will be separated eternally from God’s fellowship and will be under God’s condemnation.

Elsewhere in NT, the eternal destiny of the wicked is described as death (Rom. 6:23).


Obviously, this is not physical death but spiritual death; the unbeliever who comes to physical death will also experience a “second death,” as eternal separation from the fellowship and blessings of God (cf. II Thess. 1:9).

Some hold to universalism, some to to annihilation, but the NT points to the reality of eternal separation from God.


NT lays upon Xtians the need to proclaim to men the gospel of X which can redeem them in this world for life everlasting.

Smyrna, the persecuted church, is not condemned for any fault.

Rev. 2:12-29Letter to Pergamum (2:12-17)

P. was the administrative capital of the Roman province of Asia; was the center of the kingdom of Pergamum which was bequeathed to the Roman government in 133 B.C.

Was here that the writing material we commonly call parchment was developed and the name was derived from the name of the city.

Rev. 2:12-29Letter to Pergamum (2:12-17)Located 55 mi NE of Smyrna on a rocky hill in the Caicus Valley; Pliny called it “by far the most famous city in Asia.”To commemorate a victory over the Gauls ca. 240 B.C., a great altar to Zeus (Jupiter) was built in front of the temple consecrated to Athena.Built on a ledge of rock, it looked like a great throne; sacrifices were made every day.


This may explain the expression, “where Satan’s throne is.”

City was also sacred to Dionysus, the god of wine, whose cult was widespread in the ancient world.

Also sacred to Asclepius, the god of healing, whose symbol was the wand and coiled serpents, still used as a symbol of the medical profession.


R. H. Charles called Pergamum the Lourdes of the ancient world, due to the healing that went on there.

Was the 1st city of Asia to establish emperor worship and the temple dedicated “to the divine Augustus and the goddess Roma” became the center of worship of the emperor.


During reign of Domitian (A.D. 81-96) emperor worship became a test of loyalty to the empire; likely this, even more than the other pagan worship, accounts for its description as “where Satan’s throne is.”

P. the northernmost of the 7 cities, with the remaining ones located in a southeast direction.


Describes himself as the one who has the sharp, two edged sword (coming from his mouth); commends this ch for holding fast to his name and not denying the faith, despite the place where it lives.

“Throne” occurs 45 times; in NT is used to signify the seat or chair of state for kings, for God, Christ, the 12 apostles as judges; here Satan holds his court and is enthroned.


Both Zeus and Asclepius bore the title of savior in contrast to Jesus—indicates how strong paganism was here.

Also was the center of emperor worship representing as a god a ruler whose evil persecuting policy against the ch was so devastating.

The Lord knows how difficult it is for the ch to live in such an environment.

Rev. 2:12-29Letter to Pergamum (2:12-17)The test was particularly severe when “Antipas my witness, my faithful one” was killed.“Witness” (Gk. martus) has almost come by this time to have the technical meaning of one who crowns his testimony by giving his life for his faith.Jesus is the faithful witness (1:5); Antipas is called by the same glorious title.


In condemnation, he found those who were Nicolaitans probably led by a “prophet” whom he calls Balaam; was Balaam in OT who taught Balak, King of Moab, how to entice Israel to engage in fornication and idolatry through seductive women (Num. 25:1-5; 31:16).

Are same sins specifically associated with the teaching of the Nicolaitans.

Rev. 2:12-29Letter to Pergamum (2:12-17)By encouraging people to eat at the table of the gods, they were compromising with the idolatry of the time which NT condemns (I Cor. 10:20f)This is same teaching fostered by Jezebel and her disciples at Thyatira.One of the strongest temptations is to compromise with the world by watering down Xtianity instead of lifting world up to Xtian standards.


This problem for the early Xtians was particularly acute.

Many worked where pagan gods were worshipped & to fail to eat & drink in their honor would bring judgment upon the group as a whole; the pressure to feast on the meal offered to idols and sacrifice to the gods became tremendous at times.


Lord’s call to repent carries with it the threat to come make war against them with the sharp sword of his word.

X often in this book spoken of as a warrior; he makes war against his enemies, in this case, those who are the false teachers.

Entire ch is called to repentance because of its spirit of compromise.

Rev. 2:12-29Letter to Pergamum (2:12-17)He promises the “hidden manna,” the food at God’s own heavenly banquet table, in contrast to the pagan banquets, and he promises the white stone inscribed with the name that no one knows except the one who receives it.Several interpretations of white stone have been suggested:1) Small stone for counting or voting; white

stone=acquittal, black stone=guilt.

Rev. 2:12-29Letter to Pergamum (2:12-17)Several interpretations of white stone have been suggested:2) A little stone tablet like those given to

victorious athletes or gladiators.3) Ticket given victors for food or drink at

public expense.4) Stones in breastplate of Jewish high

priest on which names of 12 tribes inscribed.

5) Simply a stone with the new name.6) Simply a symbol of victory itself.


It probably refers to the high honor which the Lord will give to one as one of his own and a new nature (name) that is known only to the one who is victorious, and made pure in heaven.

Rev. 2:12-29Letter to Thyatira (2:18-29)

The longest of the 7 letters.

T. not a very imp. city, though it had acted earlier as a frontier city.

After 189 B.C. it declined until the time of Claudius, when it began to be revived as a center of trade and manufacture.

Was the center for a number of trade guilds—dyeing, cloth-making, pottery, and brass-making.

Rev. 2:12-29Letter to Thyatira (2:18-29)More guilds were known (through inscriptions) to exist here than in any other city of Asia; Lydia was a seller of purple from Thyatira (Ax 16:14).Guilds had common meals, often held in some temple or in a place where some sacrifice was offered to a patron god or goddess.Drunken revelry often accompanied the feasts.


The city seems to have had no specific religious significance.

X calls himself “the Son of God,” a title found nowhere else in this book, though implied; his eyes are “like a flame of fire,” his feel “like burnished bronze,” (cf. 1:14-15) as he sees and treads upon those who oppose him in powerful judgment.


Many things about this church the Lord commended: its love, faith, ministry, patient endurance, and the fact that its last works were larger than its first works.

Interesting to note that the “works” here are the love, faith, ministry, and patient endurance of this ch; here was a church that was very active.


But, there was an evil leader in this ch corrupting and defiling it; that this woman “Jezebel” who called herself a prophetess was a powerful influence is evident from the letter.

She was seducing and teaching the same false teaching of the Nicolaitans and she had many followers; she was violating the provisions of Ax 15:29.


Her real name was not Jezebel, but she in her life and influence, was best symbolized by the ancient queen Jezebel who tried to subvert Israel in the days of Elijah.

The Lord emphasizes that he had given her warnings before, either through John or some other inspired man; she had had time to repent and had refused.


The time of repentance had past and now the time for judgment had come.

Her followers will be subjected to judgment unless they repent.

“Children” probably means spiritual children; in both OT & NT unfaithfulness to God is spoken of in terms of spiritual adultery.

Rev. 2:12-29Letter to Thyatira (2:18-29)Israelites are accused of going into “harlotry after strange gods” (Ex. 34:15,16; Deut. 31:16, Ps. 73:27; Hos. 9:1); NT speaks of unfaithful people as “an evil and adulterous generation” (Mt. 12:39; Mk. 8:38).Fornication here may be twofold in meaning; unfaithfulness to God which sometimes included physical fornication in pagan worship.


One of the imp. principles set forth in Scripture is that God’s judgment will be executed in accordance with the deeds or actions of one’s life.

Yet Jesus has a message of hope to those who have not defiled themselves with these false teachings, with these so-called “deep things” that really belong to Satan.


Apparently false teachers had talked about the deeper “mysteries” of the referred these to their own particular teachings.

Christ only calls for the faithful to remain true; being obedient to the word of God is the important thing; he assures them that he is not laying any additional burden on them.


In making the promise to the one who conquers, X equates the one “who keeps my works until the end” with “he who conquers,” so that we understand what is meant by conquering.

He promises to “give him power over the nations and he shall rule them with a rod of iron.”

Rev. 2:12-29Letter to Thyatira (2:18-29)This language agrees with Ps. 2:9, a messianic psalm; “rule”=“act as a shepherd,” but is also used in a destructive sense, meaning “to lay waste and devastate,” and undoubtedly has that meaning here (cf. 12:5; 19:5).Idea is that he will destroy as with a rod of iron and dash in pieces like vessels of the potter those who fail to follow the Lord.


This another way of saying that the Christian will share in the triumph of the Lord over his enemies, since they must be broken up completely and entirely like the vessels of a potter.

In addition, the one who conquers will receive the morning star, which 22:16 applies to Jesus.


The victorious Xtian shares in X’s glorious triumph and authority, and possesses Christ as an everlasting treasure.

Whatever may be his inconveniences, difficulties and hardships in this life, he will share in all of the joy and triumph of the victorious Christ.


Beginning with this letter, the last 4 place the exhortation, “He who has an ear, let him hear what the Spirit says to the churches,” after the promise to the one who conquers, rather than before the promise as in the first 3 letters.

Rev. 3:1-22Letter to Sardis (3:1-6)

The letter to the dead church, with scarcely anything to commend it.

Sir William Ramsay says Sardis was itself a city of degeneration; it once had been a proud city, capital of ancient kingdom of Lydia.

Name really a plural noun as it was really the combination of two towns, one in valley and one on plateau.


Its wealth had been legendary; its greatest king was Croesus the subject of the proverb “as rich as Croesus.”

Conquered by Persians and incorporated by the Romans.

Devastated by an earthquake in A.D. 17

Rebuilt through the generosity of Tiberius; but it had never achieved its former glory and importance.


As is often true, a ch becomes very much like its community; this ch was dead even while it had “the name of being alive.”

X calls himself the one “who has the seven spirits of God”—the HS in all of his gifts and power.

Also has the 7 stars; he has his chs spiritually in the palm of his hand.


This church is ready to die (v. 2); the courtship of the world of Pergamum, the seduction by the world at Thyatira has become at Sardis spiritual death.

It is not even interested enough to be troubled by false teaching nor to be engaged in the struggle.

Had little or no opposition because it did not stand for anything.


Where a ch stands for truth, there is bound to be opposition.

Condemnation of the ch is severe, but there is a small nucleus of faithful members to whom the Lord addresses a word of encouragement.

Even is we are part of a dead ch, if we are faithful and devoted to him, we can still be among those who overcome.


The appeal is to “strengthen what remains” that is about to die, since nothing has been perfect before God.

Two words important: “remember” and “repent.”

Nothing is so calculated to bring a dying church to life as remembering what it has received from the word of God.


If this word is heeded and obeyed, it brings life again; it makes men come to see their own spiritual condition once more, and with godly grief to repent (2 Cor. 7:10).

Failure to wake up will mean that “I will come like a thief, and you will not know at what hour I will come upon you” (Lk. 12:39; Mk. 13:32).

Very often the thief is used as a figure of the unexpected coming of X (Mt. 24:43; Lk. 12:39; I Thess. 5:2,4; 2 Pet. 3:10; Rev. 16:15.


Are a few names (persons) at Sardis whose “garments” (character) are not soiled; Swete thinks that these white garments stand for the new profession that a person made when he was baptized, since at that time all baptism was adult baptism.

They had remained true to X and would share in X’s fellowship, walking with him in white, similar to the 12 who walked with him.

“For they are worthy” seems to =“for they deserve to.”


The one that overcomes will be dressed in white garments; some have seen these as the wedding garments in Jesus’ parable (Mt. 22:11-13); others see them as robes of victory.

Others have referred them to the purity of everlasting life and others to the resurrection bodies which the faithful will have in the next life.


Perhaps the white garments embrace all these ideas since they are not mutually exclusive.

Their names will not be rubbed out of the book of life.

“Book of life” occurs several times in scripture (Ex. 32:32,33; Ps. 69:28; Dan. 12:1; Mal. 3:16; Lk. 10:20; Phil. 4:3; Rev. 13:8; 17:8; 20:15; 21:27).


Term refers to those who are God’s own people; X will acknowledge them before the Father (Mt. 10:32,33).

Here a promise made during Jesus’ earthly ministry is repeated.

Rev. 3:1-22Letter to Philadelphia (3:7-13)

P. named after King Attalus II Philadelphus; was most recent (2nd c. B.C.) of the 7 cities; was founded to spread Gk culture and language among the Lydians; was ca. 28 mi SE of Sardis

Region subject to earthquakes; largely destroyed in A.D. 17; through the generosity of the emperor it was rebuilt like Sardis.


Was a wine-producing region; is no surprise that the chief pagan cult was the worship of Dionysus, the god of wine.

Was probably not a large city, and is evidence that the ch was small (v. 8).

Apparently its principle opponents were the Jews, since v. 9 refers to the “synagogue of Satan,” (cf. letter to Smyrna); is no mention of persecution from Rome or from pagans.


X describes himself as the one holy and true (v. 7); same description applied to God (6:10), showing that in Rev. God’s attributes are shared with X.

“True” (Gk alethinos)=lit. “what is genuine or real”; he was not a false X, but the true one.

The further description is taken largely from Isa. 22:22.


Expression “who has the key of David” was one of the recognized Messianic expression.

Only he can open the door and shut it; only he is able to admit one to the true house of David, the Messianic kingdom.

Only he can show the opportunities before the church.


V. 8 introduces figure of “an open door,” which in NT denotes— 1) an opportunity for preaching the gospel (I Cor.

16:9; II Cor. 2:12; Col. 4:3). 2) an admission into a state or place (Rev. 3:20;

4:1).

Commentators hold to both points of view; in keeping with 2nd meaning, X is promising an open door of reward with entrance into his everlasting glory to those who are faithful.


With the 1st view, new opportunities of service are given to this ch; only X has the power to shut the door.

Lord also reminds this ch that it has worked, it has a little power, which may refer to its small size and influence in the face of its enemies.

It did not deny his name in time of persecution, but kept his word.


V. 9, some of ch’s bitterest foes were Jews; 20 yrs later, Ignatius (Ep. to the Philadelphians, ch. 6) says one of their great dangers is from Judaizing Xtians.

But at this time the problem was still from outside; X says that the day will come when the Jews will come with all men to acknowledge him, and to know that the ch, though hated and despised as a small persecuted group, is the object of the victorious Lord’s love (cf. Phil. 2:10-11).


X promises that because they have been faithful in keeping his word (which encourages them to steadfastness), he will preserve them “from the hour of trial that is coming on the whole world.”

“Those who dwell upon the earth” is a descriptive term for unbelievers in Rev. (11:10; 13:8-12,14; 17:8).

Rev. 3:1-22Letter to Philadelphia (3:7-13)“Hour of trial” difficult; some refer it to persecutions; other refer it to the time of judgment which will fall upon the world at the end.The protection may be similar to that pictured in the sealing of the 144,000 in ch. 7.Because X is the one that comes, his encouragement to them is to hold fas that no one take away their crown.

Rev. 3:1-22Letter to Philadelphia (3:7-13)“Crown” (Gk stephanos) is the crown of victory not the king’s diadem.X’s promise to come quickly is simply another way of emphasizing that we must constantly be expectant and watchful.As the faithful leaders on earth could be called “pillars” of the ch (Gal. 2:9), so faithful ones can become pillars in the sanctuary of glory.


They will be inscribed with the name of God and God’s city, “the New Jerusalem which comes down from my God out of heaven,” a proleptic reference that will be explained later in the book (21:2).

X’s new name is his name in glory which X writes on the one who conquers.

The promises made to this ch are striking in number, as if to reassure them in their difficult position.

Rev. 3:1-22Letter to Laodicea (3:14-22)

L. located ca. 40 mi SE of Philadelphia, where the great road from Sardis reched the Lycus River valley.

Was founded & named by Antiochus, king of Syria, for his wife, Laodice; was ca. 10 mi west of Colossae.

Hierapolis located in the same river valley (Col. 4:13).


L. had flourished under Roman rule and had become a great banking center with considerable wealth.

Though it perished in the earthquake of A.D. 61, it arose from its ruins without having to accept an imperial subsidy.

Was also a famous maker of woolen goods, a medical center with a flourishing medical school.


Expressions “poor, blind, and naked” refer to the chief commercial and professional activities of the city.

Ch in L. had been founded by Epaphras from Colossae (Col. 1:7; 4:12ff) and Paul had addressed a letter to them (Col. 4:16) which has been lost, unless the Ephesian letter, which may have been a circular letter, is this letter.


The ch seems to have gained quite a number of those who were wealthy, and can be described as a rich church.

No word of commendation is given to it.

X addresses himself to them as the God of truth, the Amen, a title that is reserved to God in Isa. 65:16 (RSV); this guarantees the truth of what he says.


This and other titles are drawn from 1:5-6.

As the faithful & true witness, who sealed his testimony of truth with the giving of his life’s blood, he is the beginning of the creation of God, a term that reminds us of Col. 1:15,18.

The NEB renders the expression”the beginning of the creation of God”


more accurately as “the prime source of all God’s creation.”

X is the creator, not a part of the creation.

X describes this ch by the famous term “lukewarm”; this is neither a totally indifferent church nor a fervent ch, but is proud and complacent; it feels that it needs nothing.


X expresses the wish, “Would you were cold or hot!” The Lord does not want men to be neutral or indifferent.

One of the great difficulties the ch has always faced is the problem of lack of concern on the part of many who claim to wear the name of X; it just does not matter to them.


X finds this ch nauseating to him and his threat is to spew them out; this is an extremely strong expression.

Vv. 17-18 explain the complacency of this ch; boastingly it feels secure in its wealth.

Yet in the sight of X it is a wretched ch, pitiable and poor and blind and naked.

Rev. 3:1-22Letter to Laodicea (3:14-22)In this city in which wealth & fine woolen cloth and the famous Phrygian powder for eye salve characterize the life of the city, it is interesting that their ch should be described in terms of 3 major enterprises.X advises this ch to quit trusting in its own riches, but to buy from him the true gold, the true covering, the true medicine (cf. Isa. 55:1).

Rev. 3:1-22Letter to Laodicea (3:14-22)The true riches is the gold tested in the fire, which means a new understanding of what true riches involves.White garments emphasize the cleansed and perfect character through being washed in the Lamb’s blood.To open eyes to see one’s own true condition and to see clearly God’s way come about only as eye salve will make the eyes once more to see.


This has been a harsh rebuke, yet v. 19 reminds that the Lord expresses his love in his reproofs and chastenings.

To have faults pointed out, to see one’s failures in all of their stark reality is not an expression of the Lord’s authority so much as of his love.

The call is to be zealous, fervent, on fire.

Rev. 3:1-22Letter to Laodicea (3:14-22)Note the present imperative in Gk expressing continuing action—“keep on being zealous”).V. 20, in beautiful imagery, X is pictured as standing at the door and knocking; apparently, this refers to each individual at whose door he calls and knocks, inviting any man to hear and open the door that X may come into his life and hold close fellowship at the table of his heart.For the Oriental, fellowship in a home meal is one of the greatest expressions of true love and confidence.


X promises this if we will open the door and allow him to come into our lives.

In making this great promise, he says that as he has shared in the throne of God, so those who are faithful to him will share in the glory and triumph of his victory.

On this glorious note the letters to the 7 churches come to an end.

Rev. 4:1-11Clear with beg. of this chap. that we pass into another part of the book.

Chaps. 2 & 3 concern themselves with the struggles of the ch on earth; chap. 4 pictures God on the throne, with spiritual beings surrounding him, and the adoration of the heavenly hosts in worship to God.

Exalted expressions of worship, with their beautiful poetical reminders of OT adorations, lift one above the struggles, discouragements and the strife of the ch in the world.

Rev. 4:1-11An Open Door (4:1)

“After this I looked” occurs in 7:9; 15:5; 18:1 with similar expressions in 5:1,2,6,11.

“And I saw” occurs in each remaining chapter except 11 and 12.

Prophet sees a door opened in heaven, a door through which is able to see the heavenly scene and heavenly court.

Rev. 4:1-11An Open Door (4:1)

Open door not new in scripture.Open door at Philadelphia (3:8).Called for open door at Laodicea (3:20). “Open” here implies that the door has

already been opened and stands ready for him to come in.

The trumpet-like voice calls him to see “what must take place after this.”

Rev. 4:1-11The Throne of God (4:2,3)

Immediately the prophet is in Spirit’s power and is caught up to see this view in heaven.

Apparently he remains here until the close of ch. 9.

In 5:4,5; 6:9 and 7:13,14—in all the indication he is still in heaven.


First thing he saw was a throne; One who sits on it dominates whole scene.

No attempt to describe the One in terms that are personal, but simply in terms of precious gems flashing their brilliance.

One who sits central; “seated on the throne” refers to reigning power or dominion over a kingdom.

God rules over the whole universe.


Emphasis not on resting on throne, but on reigning.

Chaps. 4 & 5 called “the throne scene.”

“Throne” occurs 19 times (s. & p.).

OT ref. to God’s throne—I Kings 22:19; Ps. 47:8; Isa. 6:1; Ezek. 1:26; Dan. 7:9).

Throne of God in most of the chaps. of Revelation.


3 precious gems used in v. 3 to describe God rather than human shapes or forms.Jasper—diamond? opal? (Gk can refer to a

dull opaque stone or a colored stone)Carnelian—red-colored stoneEmerald—the color of modern emerald? or

colorless rock crystal that can reflect rainbow hues.


Rainbow—God as the covenant-making God (Gen.

9:11-16).Or, just a symbol of His splendor.

Whatever the meaning of the bow, it concealed the glorious person of God from the eyes of the prophet.

Rev. 4:1-11Twenty-Four Thrones (4:4)

Circle of 24 thrones, with 24 elders arrayed in white garments, wearing golden crowns (Gk stephanoi).2 words for “crown” in Rev.Here, the one referring to the wreath of

victory which athletic victors received.Other, the diadem, king’s crown.

Crowns signify a victorious consummation for the 24 elders.


These elders cast their crowns before the throne (4:10) and worship the One who sits (4:11; 5:11,12,14; 11:16; 19:4).

One encourages the weeping prophet (5:5) and one interprets the meaning of one of the visions (7:13;14).


Interpretations of the elders—Heavenly court or council, a kind of college

of angels or heavenly creatures over which God rules.

Angelic representatives of 24 orders of priests in I Chron. 24:7-18); stand and offer to God the prayers of the faithful; stand as archetypes of the temple and its worship.

God’s people (12 tribes of OT + 12 apostles of NT).


Interpretations of the elders—Variation of the last one—they are

heavenly representatives of all the faithful, especially as a royal priesthood offering worship and service to God (1:6).

Rev. 4:1-11Four Living Creatures (4:5-8a)

Lightenings, voices and thunders proceed from the throne, expressive of his majesty and power.

Before throne 7 lamps of fire burning steadily—the 7 spirits of God; same expression in 1:4, descriptive of the HS in his full sanctifying, enlightening and revealing power.

Rev. 4:1-11Four Living Creatures (4:5-8a)God’s presence (Ex. 19:16ff) at Mt. Sinai expressed in lightnings, thunders and loud voices.Streching out before the throne is a great expanse, a pavement “as it were,” a sea of crystal clear glass, flashing back the light that falls upon it, perhaps like a sea reflecting the sunlight.Yet is nothing in human experience like it–“as it were.”


Perhaps a parallel to the laver in the old tabernacle, just as the 7 flaming lamps remind one of the 7-branch lampstand that stood in the tabernacle.

Brilliant pavement suggests the glory of God as well as the separation that existed between John and the glorious throne of God.


V. 6, “on each side of the throne” perhaps means in the middle of each of the 4 sides and yet between the throne and the larger circle made by the 24 thrones.

4 living creatures are covered with eyes; a close parallel here with Ezekiel 1.

Creatures in Ezek. are the bearers of the throne and each has 4 faces (man, lion, ox, eagle); here each has his own characteristic face.


Order is different in E. and Rev. 4, but same creatures are mentioned.

Early ch fathers used these symbols as representative of the 4 gospel writers, assigning to each one a symbol.

Not all agree on the symbols.


1) Many—the cherubim that support the throne of God.

2) Some—personification of attributes of God.

3) Many—represent the whole animate creation as it praises God.

4) Others—just the highest order of angels in the heavenly court.

Rev. 4:1-11Heavenly Hymns (4:8b-11)

1st hymn reminds of the one in Isa. 6.

Theme is praise and adoration to God.

God is described as the Lord, and as the Almighty whose sovereignty and power are over all the universe.

Is also described as the One “who was and is and is to come” which emphasizes his eternity.

Rev. 4:1-11Heavenly Hymns (4:8b-11)The distinctive character of the OT revelation of God is that he is a holy God.Central meaning of holiness is otherness or separation from the limited, finite, creaturely and sinful.Secondary meaning has to do with God’s absolute purity.This hymn also reminds of way the book opens in its declaration of God (1:8).

Rev. 4:1-11Heavenly Hymns (4:8b-11)Elders join the living creatures in their worship and thanksgiving to the One who sits on the throne and lives forever.They are falling down and prostrating themselves before him and casting their crowns before the throne.Some see here that God’s people join the whole universe in praising God; others see the whole order of the heavenly court praising and glorifying.


Do not need to think that the elders are always prostrate, but that there are occasions where they join in worship (5:8; 11:16; 19:4).

Their crowns are cast before him because no crown can stand before authority of God, and their crowns are rewards to them from a God whose rule is supreme.


The 2nd hymn is a hymn of praise to God as worthy to receive the adoration of men because he is the creator, and all things come from him and depend on him.

God’s glory is shown in his mighty works; his creation makes manifest his own glory (Ps. 8; 19:1-6; Rom.1:18-20).


Is the 24 elders who express their praise of God because “thou didst create all things.”

How much more is the Lord of all glory worthy of being called “our Lord and our God” then the Roman Emperor Domitian who makes the claim to be “Dominus (Lord) et Deus (God)”?

God’s people, through their heavenly representatives (24 elders), join the heavenly host in praising God for his creative work.


Scene has moved from the earth with its troubles, struggles and sin through the open door to the perfect peace and purity of heaven.

Emphasis in chap. 4 is on his creatorship of the world and all that is in it; for this he is praised.

Next chap will focus on praise for God’s great provisions for human redemption.

Rev. 5:1-14After the beautiful worship scene in chap. 4, the prophet calls once more to look at the throne.

In this chap. The slain Lamb is introduced and receives all the worship, adoration and acclaim that God, who sits on the throne, received in chap. 4.

Whole heavenly court, all the orders of spiritual being, and the creatures in all the universe join in giving to both God and the slain Lamb (Christ) the same worship.

Rev. 5:1-14The Closely Sealed Book (5:1-3)

John sees “a scroll” in the right hand of the One who sits on the throne.

It is written both on inside and outside; unusual because ancient scrolls were written on only one side.

Ezekiel also saw a roll opened out before (written on both sides) with a message of lamentation, mourning and woe (Ezek. 2:10).


Book J. saw was a kind of book of destiny for the universe that will be unfolded by the Lord and given to his people through J.

It is “sealed with 7 seals”; perfect participle with compound verb in Gk emphasizes an intensive force, so that it is so closely sealed that only divine power can open and make it known.


Does not seem to be a parallel to a will or testament in sense of OT or NT; this testament could not be executed until all the seals were broken, including 7th seal

Further, the seals here are also a part of the message.

In the breaking of the seals, and the consequent sounding of the trumpets that occupy the visions of the remainder of the first half of the book thru ch 11, there are aspects of the will being carried out.


Therefore, this will is the will of God, not a particular testament like the OT or NT.

At beginning of this vision (4:1) was promise of Lord to “show you what must take place after this.”

Is no mention of anyone actually reading the book, even after the seals are broken; each seal broken adds to the picture.


This closely sealed book is not a book that is read aloud but a book that is enacted upon the stage of history.

This knowledge can only come through one who is able to break the seals, open the book and reveal the things that are to come.


Next the prophet sees a strong angel, strong because of the loud voice with which he announces to the whole universe the challenge.

“Who is worthy to open the scroll and break its seals?” The book could not be opened until the seals were broken.

The ability or power to open the scroll is the important thing here.


No one, in heaven, on the earth, or under the earth, is able to accept this challenge.

This 3-fold division of the universe reminds us of the statement made by Paul concerning the 3 regions that will acknowledge Christ above all (Phil. 2:10).

Rev. 5:1-14The Prophet Wept (5:4,5)

Since “no one was found worthy” (had the rank and position and, therefore the ability to open the book), the prophet wept.

So, the whole matter of revelation came to a halt; this is a dramatic touch, since God knew who would be able to open the book and reveal what was to come.

Rev. 5:1-14The Prophet Wept (5:4,5)He did not have to search through the universe to find Christ; the incident emphasizes the dramatic quality of the book.One of the elders stops J’s weeping; there is One who is able to open the book, One who has conquered.“Weep not”—the negative present imperative means to stop what he has already started to do.

Rev. 5:1-14The Prophet Wept (5:4,5)The “Lion of the tribe of Judah, the Root of David,” has won the victory that gives him the right to open the 7 seals.This title comes from Gen. 49:9 and Isa. 11:1; the noblest son of the tribe was called “the Lion of the tribe.”Jesus Christ came of the line of David (Mt. 1:1-16), of the tribe of Judah; “Root of David” means that the Messiah would come from the line of David.


Gen. 49:9 & Isa. 11:1 were interpreted Messianically by the Jews.

“As the prophet foresaw, the stump of the old tree of the house of David had sent forth a new David to rule the nations” (Swete, The Apocalypse of St. John, p. 77).

This is repeated in 22:16.


Christ fulfills the Messianic promises of the OT which is what the apostolic preaching had affirmed (Acts 2:30,34,35; 3:24 and others).

Rev. 5:1-14The Lamb Took the Scroll (5:6,7)

One looks for the Lion, but it is a Lamb that takes the center of attention in the vision.

Between the throne, with its inner circle of four living creatures and among its larger circle of the elders, a Lamb is standing.

29 times in 12 chaps of the book, Christ is called the Lamb; he is often called the Lamb elsewhere in the NT (John 1:29,36; Acts 8:32ff (Isa. 53:7); I Pet. 1:19).


Twofold designation of X as Lion and Lamb emphasizes the unique combination of conqueror and sacrifice.

He is “a Lamb standing, as though it had been slain,” still bearing the marks of his wounds upon him; he had been slain, but was now living.

Remember, the risen X showed his disciples his wounds (John 20:20,27).

Rev. 5:1-14The Lamb Took the Scroll (5:6,7)Gk word trans. “slain” is used often in book and reminds of the Gk trans. of Isa. 53:7; word carries the idea of a slain sacrifice.Lamb is intro. here as the great sacrifice for our sins—the One who by this sacrifice can be said to have conquered, and who can claim for himself all others who will share in his victory.


Term “standing” is interpreted by some scholars as symbolizing the fact that his life is restored and his sacrifice is accepted.

Others interpret this to mean that he is “ready for action.”

Possibly both ideas are involved, since they do not exclude one another.

Rev. 5:1-14The Lamb Took the Scroll (5:6,7)He has 7 horns and 7 eyes.In OT the horn was the symbol of strength and power (Deut. 33:17); also symbolized honor and royal dignity (Ps. 89:17); the Lamb with seven horns is the all-powerful king of righteousness.He may be contrasted with the 7-headed beast with 10 horns who will be the agent of the dragon described in chap. 13:1

Rev. 5:1-14The Lamb Took the Scroll (5:6,7)The 7 eyes symbolize the fullness of his vision, by which he knows all and sees all things; nothing escapes his vision.In chap. 1 his eyes are described as flaming fire, while here they are identified as the seven spirits of God, now sent forth into the world.The victorious Lamb, having triumphed over death, sent the HS for the into the world as his own Spirit.


This is what was promised in John 14:26 and other passages.

No contradiction should be seen between the 7 eyes of the Lamb, as the 7 spirits of God sent forth into all the world, and the 7 spirits of God, as the 7 lamp stands before God’s throne.

Here the eyes are on a mission for the Lamb.


They are sent forth to exhibit the presence of X with his people in the HS.

Zechariah had spoken of the eyes of the Lord “which run to and fro through the whole earth” (Zech. 4:10).

Verb tense imp.; perfect tense used in Gk “has taken,” since the perfect tense describes an action in the past that has permanent results flowing from it.

Rev. 5:1-14The Lamb Took the Scroll (5:6,7)X receives this book as an abiding possession; in taking this book, X is able to unfold the future and make known the ultimate consummation of God’s purposes.22:1 the throne is called “the throne of God and of the Lamb” because it is a throne shared by X with God; God rules the world through X; this has already been stated in a different way in 3:21.

Rev. 5:1-14Hymns in Heaven (5:8-14)Section introduces us to 3 great hymns or songs which express the praise of the heavenly court and all of God’s creatures because God’s great purpose for redeeming man has been made known through Jesus Christ.1st hymn is the hymn of the 4 living creatures and the 4 & 20 elders offering to the Lamb the same worship that they have offered to the One on the throne.

Rev. 5:1-14Hymns in Heaven (5:8-14)

Each one hold a harp and “golden bowls full of incense, which are the prayers of the saints”; KJV reads, “golden vials, full of odours,” since it uses “vial” for bowl.

Obviously, both the harp, an instrument of joyful music, and the golden bowls full of incense are symbolic.

Rev. 5:1-14Hymns in Heaven (5:8-14)Swete: “The prayers of the church are symbolized by the incense as its psalmody, already an important element in church worship (I Cor. 14:15,26; Eph. 5:19; Col. 3:16), is represented by the lyres.” (p. 80)S. goes on to say that the use of literal incense in a ceremonial way in church services does not have any support in the period before Nicea (A.D. 325).


The later ch made it a necessary accompaniment of Lord’s Supper; intro. of incense and instrumental music came centuries after the NT.

No case can be made for either from these symbolic passages.

“The prayers of the saints” refer to the prayers of those who are the Lord’s holy ones on earth.


Note that “saints” in Bible do not refer to some special class, but rather to the ch on earth (Rom. 1:7; 15:25,26; 16:2,15; I Cor. 1:2; Phil. 1:1 and others).

Saints are simply Christians, persons set apart for God’s service, offering to him prayers here symbolized in incense after the type of the worship of the tabernacle and temple under Judaism.


The son is called “a new song” because it has a new theme, the redemption through X; the new song is a part of a number of things described as “new” in the book: the new name (2:17; 3:12), the new Jerusalem (3:12; 21:2), the new heaven and the new earth (21:1), all things new (21:5).

Gk word “new” emphasizes that it is something different from anything that has ever been, and therefore is new in quality.


Emphasis in this song is upon X’s great sacrificial death by which men are redeemed; he is “worthy” not because of his perfect life on earth, nor of his unique relationship to God as his Son (although these are all true), but because of the greatness of the sacrifice, “for (Gk hoti, “because”) thou wast slain.”

Rev. 5:1-14Hymns in Heaven (5:8-14)Through being slain on the cross he purchased with the currency of his blood men from every tribe, tongue, people, and nation; he purchased them for God (I Cor. 6:20; 7:23; 2 Pet. 2:1).The power of J’s death releases us from the hostile power of evil and Satan.Fact that J’s death reached beyond Judaism to include all men is forcefully emphasized in this hymn.

Rev. 5:1-14Hymns in Heaven (5:8-14)Power of his redeeming blood has made the redeemed people “a kingdom and priests to our God.”The universal priesthood of all Xtians is one of the imp. teachings in NT; under Mosaic law a priest was the only one who could enter into the holy place; every man had to offer his sacrifice and bring his worship to God through the priest.


In NT the priests are Xtians, for priests are those who have the right to approach God; as Xtians we may boldly approach the throne of God to offer worship, because the redeeming blood of Christ has made this possible for us.

V. 10, through Jesus X, they were made “to be unto our God a kingdom and priests; and they reign on the earth.”

Rev. 5:1-14Hymns in Heaven (5:8-14)Because he has triumphed, they also live triumphantly.No reference is made here to a political sovereignty, nor to a millennial reign on earth, but rather to a spiritual ruling that they share with Jesus Christ.V. 12, the 2nd hymn arises from the vast number of angels around the throne and the circle of the living creatures and the circle of the elders.


With a loud voice they call out their praise.

The 7-fold ascription of praise is given to the Lamb; the Lamb that was slain deserves “to receive power and wealth and wisdom and might and honor and glory and blessing.”

All the honor, glory and blessing of the whole universe he deserves to receive because of the redemption he has provided.


Because he subjected himself to the shameful death on the cross, he has been exalted above all and given a name above every name (Phil. 2:5ff).

Therefore, everything that has been said concerning God in 4:11 is now said concerning Christ!!

Rev. 5:1-14Hymns in Heaven (5:8-14)V. 13, the 3rd hymn addresses both God and Christ together and offers blessing, honor, glory, and might; to each one of these is added the definite article “the” for emphasis in Greek.As chap. 4 concentrated on God and the creation, chap. 5 concentrates on Christ and his redemption, climaxing in the last two verses to join both together in receiving adoration and worship.


All creatures of sky, earth, and sea, and the realm of Hades below join in this great doxology.

The four living creatures keep on saying, “amen,” since the imperfect tense in the Gk used here expresses the continuing action in past time.

The elders prostrate themselves before God and Christ and worship.


This chapter has been a commentary on the opening verse of the Book, for it has shown the worthiness and authority of the slain Lamb of God, Jesus Christ, to make this revelation of God’s purposes and their ultimate consummation in triumphant victory.

Rev. 6:1-17The Six Seals (6:1-17)This chap. concerns the breaking of the 1st 6 seals and what happens in connection with each one.From this point in the book commentators have differed widely in interpretation of the book’s symbols.Some have connected them entirely to events in the future, to the 7-year “rapture” which they believe immediately precedes the millennium on earth

Rev. 6:1-17The Six Seals (6:1-17)

Others make these fit an unfolding, continuous historical scheme, identifying each one with some specific historic event.

For instance, Barnes in his Notes interprets the 1st seal as beg. with A.D. 96, the close of the reign of Domitian, and lasting for several years.


The others he blocks out through the 2nd, 3rd and 4th centuries in succession, including the 6th seal as the invasion of the Roman Empire by the barbarians.

He makes the trumpets to continue this historical pattern of invasion up through the conquest of Constantinople by the Turks in A.D. 1453.

Thus the book describes in detail a continuous historical pattern.


Other interpreters keep the seals entirely within the events of John’s time.

Most likely, Rev. is not to be identified with specific events or persons; although some correspondences can be found between events that took place in the early centuries, this is not its primary meaning.


It is much more symbolic of the woes and frustrations that will characterize the things “which must come hereafter.”

The 1st 4 seals comprise a series; each seal is preceded by a call from one of the 4 living creatures and introduces a horse and rider; a parallel may be found in Zechariah 6:1-8 where 4 groups of horses and chariots bearing similar colors to these horses are described.


The 5th seal shows the martyrs who had given their lives for the faith.

The 6th seal points to the earth-shaking events before the “great day of their wrath.”

Rev. 6:1-17The First Four Seals (6:1-8)J. looks when the Lamb opens the 1st of the 7 seals, and he hears the commanding voice of the 1st of 4 living creatures saying, “Come!”; this command is address to each of the 4 horsemen by the living creatures, to to J. nor to X.1st horse is white, and the rider has a bow and is given a crown; as he goes forth he is “conquering and to conquer.”

Rev. 6:1-17The First Four Seals (6:1-8)

White horse among the ancients symbolized victory.

Many interpreters, under the influence of 19:11ff, refer the white horse to Christ or the conquering force of the gospel; a look at the other 3 horsemen shows that they are associated not with the gospel, but with the forces of men trying to live without God.

Rev. 6:1-17The First Four Seals (6:1-8)Only similarity between this horse & that in 19:11ff is the color.The crown worn by this rider is the crown of the victor (Gk stephanos); the many crowns worn by the rider in 19:12 are diadems (Gk diademata), the royal crowns.Great many interpreters understand the conquering horse to symbolize conquering warfare.


This would be the victorious militarism that has characterized the imperialistic nations and rulers down through the centuries.

Bow stands for military power (Jer. 51:56; Ps. 46:9); this could refer not only to Rome’s imperialism, or the Parthian empire, Rome’s great rival, but to any imperialism to the present day.

Rev. 6:1-17The First Four Seals (6:1-8)2nd seal opened; “come;” the “bright red horse” whose rider is given the privilege of taking “peace from the earth” with his great sword, rides forth and men slay one another.Following upon the heels of conquest and imperialism is international strife and civil strife, the latter particularly stirred up through the jealousies and animosities of selfish men.


Surely the red horse pictures the slaughter that accompanies war.

With 3rd seal, a black horse comes in view; rider has a “balance in his hand” and the voice that describes the situation coming from the midst of the four living creatures indicates famine, scarcity, and want.


The prices indicate the difficulty the poor will experience; barley was the grain of the poor man from which he made dark colored bread; wheat was more expensive.

The measure (Gk choinix) contained ca. a quart according to Herodotus, the daily consumption of a man.


Roman coin, “denarius,” was the daily wage of a laborer; so the day laborer by working all day could buy ca. a quart of wheat, just enough for himself, or ca. 3 quarts of barley, just enough for himself, his wife, and family.

Was all the worker could do just to feed himself with nothing left over for shelter, clothing or other needs of life.


A picture of scarcity and want that rides in the wake of imperialistic militarism, warfare and civil strife.

Prices indicate extreme inflation since ordinarily a denarius would buy from 8 to 12 times this much; in scarcity the poor suffer more than the rich, the oil and wine would not be hurt, meaning the rich would have their oil and wine.

Rev. 6:1-17The First Four Seals (6:1-8)One does not need to look for any specific famine in history here; this scene is reenacted again and again in world history.The 4th seal introduces the “pale horse” with a deathly color, ridden by Death, with Hades following him.Death is here personified; Hades is simply the realm of the death, also personified.


To these two is give “power over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beast of the earth.”

4 specific kinds of calamitous death, reminiscent of judgments of God on disobedient men in OT, are specified (Ezek. 14:21).


The fraction ¼ indicates that this is not complete or absolute destruction and thus not a reference to the final destruction.

Hades always follows death because it gathers in the souls of those who have their exit through death.

We are not surprised to see these four horsemen often riding in history; this is the story of man trying to make his own way apart from God; the 4 seals belong together.

Rev. 6:1-17The Fifth Seal (6:9-11)Scene changes radically and J. sees underneath the heavenly altar the souls of the martyrs, those “slain for the word of God and for the witness they had borne.”Altar calls to mind the brazen altar of sacrifice in the old tabernacle and the later temple, at the foot of which the blood of victims was poured out (Lev. 4:7)

Rev. 6:1-17The Fifth Seal (6:9-11)

At the base of old brazen altar, the blood, the life, was sacrificed (Lev. 17:11).

Here the souls of the martyrs are under the altar because they have been sacrificed, their lifeblood poured out (II Tim. 4:6); NT emphasizes that each one of us can be a living sacrifice (Rom. 12:1), but these had been called upon to lay down their lives for the Lord and his way.

Rev. 6:1-17The Fifth Seal (6:9-11)

THE BOOK OF REVELATION

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