The Book Is Open, Revelation 1: 12-18

The concept of a verse by verse study of the Book of Revelation or even the Bible does not bode well with many, aside from the slow pace of study,  it restricts the ability to shape or twist the Word of God.  The confusion of Christianity is based upon the lack of understanding that is caused by this anomaly.  Any interpretation of the scripture must follow the rule of who is talking, who is being spoken to and what is the subject matter.   What will soon begin to appear most troubling in this study is the order of the events that will or is occurring and where we are in the timeline of events. 

In our study of Revelation, we will attempt to learn much about the event portrayed in the book, while we struggle to unlearn much of what we have been told.  Lets began.

Revelation 1:12  And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

And I turned to see the voice that spake with me. He naturally turned round to see who it was that spoke to him in this solitary and desolate place, where he thought himself to be alone.  There is nothing profound in this verse unless it is to see the vision required an action on John's part.  To see the voice here means to see the person who spake. And being turned, I saw seven golden candlesticks. These were the first things that met his eye. This must have been in vision, of course; and the meaning is, that there seemed to be there seven such lamps or candelabras. The word rendered candlesticks --lucnia--means properly a light-stand; lamp-stand;--something to bear up a light. It would be applied to anything that was used for this purpose; and nothing is intimated, in the use of the word, in regard to the form or dimensions of the light-bearers. Lamps were more commonly used at that time than candles, and it is rather to be supposed that these were designed to be lamp-bearers, or lamp-sustainers, than candlesticks. They were seven in number; not one branching into seven, but seven standing "separate" apart, and so far from each other that he who would appear to John could stand among them.

Revelation 1:13  And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

John is not describing the Son of Man in the natural state, he is describing Jesus in the supernatural state.  To do this he must use significations.  What he saw he used the words 'like unto' the Son of Man, he did not say he saw the Son of Man.  

Revelation 1:14   His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

This verse is often used in error to prove the ethnic make of the Son of Man. The structure of the verse indicates John in is again using a type of language to describe the indescribable.  John is merely trying to describe the purity of a supernatural being. 

His head and his hairs were white like wool, as white as snow. Exceedingly or perfectly white--the first suggestion to the mind of the apostle is that of wool, and then the thought occurring of its extreme whiteness resembling snow--the purest white of which the mind conceives. The comparison with wool and snow to denote anything peculiarly white is not uncommon. See Isaiah 1:18. it is supposes that this means, not that his hairs were literally white, as if with age, which would be incongruous to one just risen from the dead, clothed with immortal youth and rigour, but that it means radiant, bright, resplendent--similar to what occurred on the transfiguration of the Saviour, Matthew 17:2. 

The usual meaning of the word is more obvious here, and not at all inappropriate. The representation was fitted to signify majesty and authority, and this would be best accomplished by the image of one who was venerable in years. Thus in the vision that appeared to Daniel, (Danial 7:9), it is said of him who is there called the "Ancient of Days," that his "garment was white as snow, and the hair of his head like the pure wool." It is not improbable that John had that representation in his eye, and that therefore he would be impressed with the conviction that this was a manifestation of a Divine person. We are not necessarily to suppose that this is the form in which the Saviour always appears now in heaven, any more than we are to suppose that God appears always in the form in which he was manifested to Isaiah, (Isaiah 6:1) to Daniel, (Daniel 7:9) or to Moses and Aaron, Nadab and Abihu in the mount, Exodus 24:10-11. The representation is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of his majesty and glory.

And his eyes were as a flame of fire. Bright, sharp, penetrating; as if everything was light before them, or they would penetrate into the thoughts of men. Such a representation is not uncommon. We speak of a lightning glance, a fiery look, etc. In Daniel 10:6, it is said of the man who appeared to the prophet on the banks of the river Hiddekel, that his eyes were "as lamps of fire." 

Revelation 1:15  And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.

As if they burned in a furnace. That is, his feet were so bright that they seemed to be like a beautiful metal glowing intensely in the midst of a furnace. Anyone who has looked upon the dazzling and almost insupportable brilliancy of metal in a furnace can visualize the image here presented.

And his voice as the sound of many waters. As the roar of the ocean, or of a cataract. Nothing could be a more sublime description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures. See Eze 43:2, "And behold the glory of the God of Israel came from the east: and his voice was like the sound of many waters: and the earth shined with his glory.

 Revelation 1:16  And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.

He had in his right hand seven stars. Emblematic of the angels of the seven churches, not angels of God but leaders of the seven churches.  How he held them is not said. It may be that they seemed to rest on his open palm, or it may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment so that they could be grasped. It is not improbable that as in the case of the seven lamp-bearers, they were so arranged as to represent the relative position of the seven churches.

And out of his mouth went a sharp two-edged sword.  Remember the language is symbolic, not literal.  On the form of the ancient two-edged sword, the two edges were designed to cut both ways; and such a sword is a striking emblem of the penetrating power of truth, or of words that proceed from the mouth; and this is designed undoubtedly to be the representation here-that there was some symbol which showed that his words, or his truth, had the power of cutting deep, or penetrating the soul. In Isaiah 49:2 it is said of the same personage, "And he hath made my mouth like a sharp sword." In Heb 4:12, "The word of God is quick and powerful, sharper than any two-edged sword".

Revelation 1:17  And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 

To see the Glory of God was a profound experience for John, one of the season disciples.   And when I saw him, I fell at his feet as dead. As if I were dead; deprived of sense and consciousness. He was overwhelmed with the suddenness of the vision; he saw that this was a Divine being, but he did not as yet know that it was the Saviour. It is not probable that in this vision he would immediately recognize any of the familiar features of the Lord Jesus as he had been accustomed to seeing him some sixty years before; and if he did, the effect would have been quite as overpowering as is here described. But the subsequent revelations of this Divine personage would rather seem to imply that John did not at once recognize him as the Lord Jesus.  Now that is a point to ponder as we proceed.

And he laid his right hand upon me. For the purpose of raising him up. Compare Da 8:18, "He touched me, and set me upright." We usually stretch out the right hand to raise up one who is fallen.

Saying unto me, Fear not. "It is I; be not afraid." The fact that it was the Saviour, though he appeared in this form of overpowering majesty, was a reason why John should not be afraid. Why that was a reason, he immediately adds--that he was the first and the last; that though he had been dead he was now alive, and would continue ever to live, and that he had the keys of hell and of death. It is evident that John was overpowered by that awful emotion which the human mind must feel at the evidence of the presence of God. Thus men feel when God seems to come near them by the impressive symbols of his majesty--as in the thunder, the earthquake, and the tempest.  Yet, amidst the most awful manifestations of Divine power, the simple assurance that our Redeemer is near us is enough to allay our fears and diffuse calmness through the soul.

I am the first and the last. This is stated to be one of the reasons why he should not fear--that he was eternal: "I always live--have lived through all the past, and will live through all which is to come--and therefore I can accomplish all my promises, and execute all my purposes."

Revelation 1:18   I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

I am he that liveth, and was dead. I was once dead, but now I live and shall continue to live forever. This would at once identify him who thus appeared as the Lord Jesus Christ, for to no one else could this make this statement. He had been put to death, but he had risen from the grave. This also is given as a reason why John should not fear, and nothing would allay his fears more than this. He now saw that he was in the presence of that Saviour whom more than half a century before he had so tenderly loved when in the flesh, and whom, though now long absent, he had faithfully served, and for whose cause he was now in this lonely island. His faith in his resurrection had not been a delusion; he saw the very Redeemer before him who had once been laid in the tomb.

 Behold, I am alive for evermore. I am to live forever. Death is no more to cut me down, and I am never again to slumber in the grave. As he was always to live, he could accomplish all his promises, and fulfill all his purposes. The Saviour is never to die again. He can, therefore, always sustain us in our troubles; he can be with us in our death. Whoever of our friends die, he will not die; when we die, he will still be on the throne.

Amen. A word here of strong affirmation--as if he had said, it is true, or certainly so. This expression is one that the Saviour often used when he wished to give emphasis or to express anything strongly. 

 And have the keys of hell and of death. The word rendered hell refers properly to the underworld; the abode of departed spirits; the region of the dead. This was represented as dull and gloomy; as enclosed with walls; as entered through gates which were fastened with bolts and bars. For a description of the views which prevailed among the ancients on this subject, read Luke 16:23, Job 10:21-22. To hold the key of this, was to hold the power over the invisible or supernatural world. It was the more appropriate that the Saviour should represent himself as having this authority, as he had himself been raised from the dead by his own power, thus showing that the dominion over this dark world was entrusted to him.

And of death. A personification. Death reigns in the natural world, the same as day and night.  But to Christ wide-extended realms of control over the natural and spiritual world, he holds the key, and can have access when he pleases, releasing all whom he chooses, and confining there still such as he shall please.  As Christ always lives; as he always retains this power over the regions of the dead, and the whole world of spirits, it may be further remarked that we have nothing to dread if we put our trust in him. We need not fear to enter a world which he has entered and from which he has emerged, achieving a glorious triumph; we need not fear what the dread king of darkness that reigns there can do to us, for his power does not extend beyond the permission of the Saviour, and in his own time that Saviour will call us forth to live to die no more.

Join us next week as we began to unravel the mystery.

The Book Is Open, Revelation 1:9-11

  A Verse by Verse Study of the Book of Revelation

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. (Revelation 1:9)

I John, who also am your brother, your Christian brother; who is a fellow-Christian with you, the reference here is doubtless to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. In the previous verse, the writer had closed the salutation, and here he commences a description of the circumstances under which the vision appeared to him.  The circumstances under which the vision appeared is important to the believability of the message.

Banished to a lonely island because of his attachment to Christianity, he was in a state of high spiritual enjoyment on the day devoted to the sacred remembrance of the Redeemer.  Suddenly heard a voice behind him, and turning saw the Son of Man himself in a glorious form in the midst of seven golden lamps and fell at his feet as dead.  Remember, what John saw was a signification, Jesus would began his message by explaining the meaning of the symbols used in the initial presentation.  Once john's view became a view from  Heaven John was on his own trying to explain what he saw.

For now, let us observe John's poster and presentation.  He presents himself to the church as their companion in tribulation, not someone to be looked up to.  He is not speaking of the great tribulation that is to follow, but the tribulation that they were enduring, he further states that he was their partner in affliction. That is, he and they were suffering substantially the same kind of trials because of their religion. It is evident from this that some form of persecution was raging, in which they were also sufferers, though in their case it did not lead to banishment. The leader, the apostle, the aged and influential preacher, was banished; but there were many other trials that they might be called to endure who remained at home.

And in the kingdom and patience of Jesus Christ. The meaning of this passage is, that he, and those, whom he addressed, were not only companions in affliction, but were fellow partners in the kingdom of the Redeemer.  They shared the honor and the privileges pertaining to that kingdom; and that they were fellow-partners in the patience of Jesus Christ--that is, in enduring with patience whatever might follow from their being his friends and followers of Christ. The general idea is that alike in privileges and sufferings they were united. They shared alike in the results of their attachment to the Saviour.  Please note, John did not present himself as a bearer of favors or deliverance.  

I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,(Revelation 1:10)

A verse by verse study of Revelation allows us to take our time and study the beautiful nuggets that often would be overlooked.  This verse offers a wealth of information.  Let us take a closer look at John's statement, I was in the spirit on the Lord's day".   This verse holds the answer to some of the questions we will be asking ourselves in this study.  This verse is the source of much confusion, especially between the phrase Lord's day and Sabbath day.  We will do an in-depth study of the two days,  but first:

I was in the Spirit. This cannot refer to his own spirit--for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate for that day. The word Spirit may refer either to the Holy Spirit or to some state of mind such as the Holy Spirit produces--a spirit of elevated devotion; a state of high and uncommon religious enjoyment. It is clear that John does not mean here to say that he was under the influence of the Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came after the time referred to. The best meaning of the passage is, that he was at that time favored in a large measure with the influences of the Holy Spirit, a true state of devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications that were made to him on that day. 

The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstasy, but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy in a high degree the consolations of religion.

An illustration of the great truth that God can meet his people anywhere; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace and the society of religious friends, he can meet them with the abundant consolations of his grace, and pour joy and peace into their souls.  This state was not inappropriate to the revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and by honoring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rich spiritual influences on his soul.

Now, On the Lord's Day. The word here rendered Lord's--kuriakh-- occurs only in this place and in 1^st Corinthian 11:20, where it is applied to the Lord's Supper. It properly means pertaining to the Lord; and, so far as this word is concerned, it must mean a day pertaining to the Lord, in any sense, or for any reason--either because he claimed it as his own and had set it apart for his own service; or because it was designed to commemorate some important event pertaining to him; or because it was observed in honor of him. It is clear,

(1) that this refers to some day which was distinguished from all other days of the week, and which would be sufficiently designated by the use of this term.

(2.) That it was a day, which was for some reason regarded as peculiarly a day of the Lord, or peculiarly devoted to him.

(3.) It would further appear that this was a day particularly devoted to the Lord Jesus, for

(a) that is the natural meaning of the word Lord as used in the New Testament, and

(b) if the Jewish Sabbath were intended to be designated, the word Sabbath would have been used. The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians, (about A.D. 101,) who calls the Lord's Day "the queen and prince of all days." Chrysostom (on Psalms 119) says, "It was called the Lord's day because the Lord rose from the dead on that day." Later church fathers make a marked distinction between the Sabbath and the Lord's Day; meaning by the former, the Jewish Sabbath, or the seventh day of the week, and by the latter, the first day of the week kept holy by Christians. 

The strong probability is, that the name was given to this day in honor of the Lord Jesus and because he rose on that day from the dead. No one can doubt that it was an appellation given to the first day of the week, and the passage therefore proves

(1) that that day was thus early distinguished in some peculiar manner so that the mere mention of it would be sufficient to identify it in the minds of those to whom the apostle wrote;

(2) that it was in some sense regarded as devoted to the Lord Jesus or was designed in some way to commemorate what he had done; and

(3) that if this book were written by the apostle John, the observance of that day has the apostolic sanction. He had manifestly, in accordance with a prevailing custom, set apart this day in honor of the Lord Jesus. Though alone, he was engaged on that day in acts of devotion. Though far away from the sanctuary, he enjoyed what all Christians hope to enjoy on such a day of rest, and what not a few do in fact enjoy in its observance. We may remark in view of this statement,

(a) that when away from the sanctuary, and deprived of its privileges, we should nevertheless not fail to observe the Christian Sabbath. If on a bed of sickness; if in a land of strangers; if on the deep; if in a foreign clime; if on a lonely island as John was, where we have none of the advantages of public worship, we should yet honor the Sabbath. We should worship God alone if we have none to unite with us; we should show to those around us, if we are with strangers, by our dress and our conversation, in a serious and devout manner, by abstinence from labor, and by a resting from travel, that we devoutly regard this day as set apart for God.

And heard behind me a great voice. A great (Loud) voice. This was, of course, sudden and took him by surprise.
  

As of a trumpet. Loud as a trumpet. Here again, (As of) indicates that this is a symbol used to best define the voice he heard.  This is evidently the only point in the comparison. It does not mean that the tones of the voice resembled a trumpet, but the signification was, it was clear, loud, and distinct like a trumpet. A trumpet is a well-known wind instrument distinguished for the clearness of its sounds and was used for calling assemblies together, for marshaling hosts for battle, etc. The Hebrew word employed commonly to denote a trumpet--HEBREW shophar--means bright and clear and is supposed to have been given to the instrument because of its clear and shrill sound, as we now give the name "clarion" to a certain wind instrument. 

Verse 11. Saying. That is, literally, "the trumpet saying." It was, however, manifestly the voice that addressed these words to John, though they seemed to come through as a trumpet, and hence the trumpet is represented as uttering them.

The first and the last. An explanation of the terms Alpha and Omega. was made in our previous lesson.

And, What thou seest. The voice, in addition to the declaration "I am Alpha and Omegas" gave this direction that he should record what he saw. The phrase "what thou seest" refers to what would pass before him in vision; what he there saw, and what he would see in the extraordinary manifestations which were to be made to him.

Write in a book. Make a fair record of it all--evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the "book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos and then send it to the churches. Though Patmos was a lonely and barren place, and though probably there were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for preaching, not for writing; and there is no evidence that the materials for writing would be withheld from him. 

And send it unto the seven churches which are in Asia. The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should "see;" to wit, all that is recorded in this volume or book of "Revelation." Part of this (chapters 2-3) would appertain particularly to the church; the remainder (chapters 4-22) would appertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was fitted to impart in time of trial and to transmit it to future times for the welfare of the church at large.


Unto Ephesus. unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.  Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. A particular description of these seven churches will follow in.

Continued in Revelation  1: 12-20

The Book is Open, Revelation 1:4-8

Continuing a verse-by-verse study of the book of Revelation, the point is to un-complicate what has been made complicated.  We will continue to stress that to understand the Book of Revelation as with any books in the Bible the events are in chronological order.  Also, remember that when Jesus left this earth, he left without answering the disciples' most pressing question.  Being true to his promise when the father revealed his plan to him, he revealed it unto John.   John began by revealing it to the churches.

John to the seven churches, which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; (Revelation 1:4)

As stated, this study is to un-complicate that which seems complicated.  Keep in mind it is the devils intent to inject confusion into the word of God.   Many consider Revelation to be the most confusing book of the Bible.  Much of the confusion is centered on the churches, which have splintered into groups and denominations.

The Church is not a continuation of the "Jewish Dispensation" under another name, nor does the Church edifice take the place of the Synagogue. It is because some religious bodies believe that the Christian Church is but another phase of what they call the "Jewish Church," that they insist on a "Ceremonial Ritual" and retain the Priesthood with its altar, vestments, etc., and Temple-like buildings; and calls the ordinances of the Christian Church "Sacrifices" and "Sacraments." They also go further and advocate a "State Church," with the Church as the head, and claim that all the Old Testament promises of riches and glory have been transferred from the Jew to the Church, this is in error.

Revelation begins with a message to not one but seven church churches.  Why a message to seven churches when undoubtedly there were more than seven churches in Asia?  Seven is God's number that signifies the beginning and the ending of a cycle. Seven signifies the beginning and end of creation, a period of completion.   Seven churches are the signification of the beginning and end of the church age.   In our study, we shall seek to determine the beginning and the ending of the church age.

Our study of Revelation shall deal with three periods, which is, and which was, and which is to come and in that order. 

The Bible teaches that there is one spirit, yet Revelation 1:4 references the seven Spirits that are before his throne, how can that be?  The "Seven Spirits" represent the sevenfold ministry of the Spirit as depicted in the Book of Isaiah. As it is written: "The Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD, and He will delight in the fear of the Lord." Isaiah 11:2-3 (NASB). Including the Spirit of the Lord, and the Spirits of wisdom, of understanding, of counsel, of might, of knowledge and of fear of the LORD, here are represented the seven Spirits, which are before the throne of God.    As we have stated seven is the signification of completion, thus we have one spirit the same as we have one God.

And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him, that loved us and washed us from our sins in his own blood, (Revelation 1:5)

 And from Jesus Christ, who is the faithful witness.  He is faithful in the sense that he is one on whose testimony there may be entire reliance, or who is entirely worthy to be believed. From him "grace and peace" are appropriately sought, as one who bears such a testimony, and as the first begotten from the dead, and as reigning over the kings of the earth. Thus grace and peace are invoked from the infinite God in all his relations and operations, as the Father, the Source of all existence; as the Sacred Spirit, going forth in manifold operations upon the hearts of men; and as the Son of God, the one appointed to bear faithful testimony to the truth respecting God and future events.

"And hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen." (Revelation 1:6)

 And hath made us kings and priests unto God. In 1^st Peter 2:9, the same idea is expressed by saying of Christians that they are "a royal priesthood."  The quotation in both places is from Ex 19:6: "And ye shall be unto me a kingdom of priests." This idea is expressed here by saying that Christ had made us in fact kings and priests; that is, Christians are exalted to the dignity, and are invested with the office, implied in these words. The word kings, as applied to them, refers to the exalted rank and dignity which they will have; to the fact that they, in common with their Saviour, will reign triumphant over all enemies; and that, having gained a victory over sin and death and hell, they may be represented as reigning together. The word priests refer to the fact that they are engaged in the holy service of God, or that they offer to him acceptable worship.

In addition, his Father. Even his Father; that is, the Saviour has redeemed them, and elevated them to this exalted rank, in order that they may thus be engaged in the service of his Father.

To him be the glory. To the Redeemer; for so the construction (Revelation 1:5) demands. The word "glory" here means praise, or honor, implying a wish that all honor should be shown him.

And dominion. This word means literally strength; but it here means the strength, power, or authority, which is exercised over others and the expression, is equivalent to a wish that he may reign.

"Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen." (Revelation 1:7) 

The design of introducing this representation of the Saviour, and of the manner in which he would appear, seems to be to impress the mind with a sense of the majesty and glory of that being from whom John received his revelations. His rank, his character, his glory were such as to demand respect; all should reverence him, and all should feel that his communications about the future were important to them, for they must soon appear before him.

And every eye shall see him. He will be made visible in his glory to all that dwell upon the earth; to all the children of men. Every one, therefore, has an interest in what he says; everyone has this in certain prospect, that he shall see the Son of God coming as a Judge.

And they also which pierced him. When he died; that is, they who pierced his hands, his feet, and his side. There is probably an allusion here to Zec 12:10: "They shall look upon me whom they have pierced, and they shall mourn." The language here is so general that it may refer to any act of looking upon the pierced Saviour, and might be applied to those who would see him on the cross and to their compunctions visiting then; or to their subsequent reflections, as they might look by faith on him whom they had crucified; or to the feeling of any sinners who should reflect that their sins had been the cause of the death of the Lord Jesus; or it might be applied, as it is here, more specifically to the feelings which his murderers will have when they shall see him coming in his glory. All sinners who have pierced his heart by their crimes will then behold him, and will mourn over their treatment of him; they, in a special manner, who imbrued their hands in his blood, will then remember their crime, and be overwhelmed with alarm. The design of what is here said seems to be, to show that the coming of the Saviour will be an event of great interest to all humankind. None can be indifferent to it, for all will see him. His friends will hail his advent, but all who were engaged in putting him to death, and all who in any manner have pierced his heart by sin and ingratitude, unless they shall have repented, will have occasion of bitter lamentation when he shall come. There are none who have a more fearful doom to anticipate than the murderers of the Son of God, including those who actually put him to death, and those who would have engaged in such an act had they been present, and those who, by their conduct, have done all they could to pierce and wound him by their ingratitude.

And all kindreds of the earth. "All the tribes of the earth." This language is the same which the Saviour uses in Matthew 24:30. The word tribes is that which is commonly applied to the twelve tribes of Israel, and thus used, it would describe the inhabitants of the holy land; but it may be used to denote nations and people in general, as descended from a common ancestor, and the connection requires that it should be understood in this sense here, since it is said that "every eye shall see him;" that is, all that dwell on the face of the earth.

Shall wail because of him, on account of him; on account of their treatment of him. The word rendered wail--koptw--means properly to beat, to cut; then to beat or cut one's self in the breast as an expression of sorrow; and then to lament, to cry aloud in intense grief. The coming of the Saviour will be an occasion of this,

(a) because it will be an event which will call the sins of men to remembrance, and

(b) because they will be overwhelmed with the apprehension of the wrath to come. Nothing would fill the earth with greater consternation than the coming of the Son of God in the clouds of heaven; nothing could produce so deep and universal alarm. This fact, which no one can doubt, is proof that men feel that they are guilty, since, if they were innocent, they would have nothing to dread by his appearing. It is also a proof that they believe in the doctrine of future punishment, since, if they do not, there is no reason why they should be alarmed at his coming. Surely, men would not dread his appearing if they really believed that all would be saved. Who dreads the coming of a benefactor to bestow favors on him? Who dreads the appearing of a jailer to deliver him from prison; of a physician to raise him up from a bed of pain; of a deliverer to knock off the fetters of slavery? And how can it be that men should be alarmed at the coming of the Saviour unless their consciences tell them that they have much to fear in the future? The presence of the Redeemer in the clouds of heaven would destroy all the hopes of those who believe in the doctrine of universal salvation--as the approach of death now often does. Men believe that there is much to be dreaded in the future world, or they would not fear the coming of Him who shall wind up the affairs of the human race.

"I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." (Revelation 1:8) 

I am Alpha and Omega. These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Revelation 22:13, when the two expressions are united, "I am Alpha and Omega, the beginning and the end, the first and the last." In Revelation 1:17, the speaker says of himself, "I am the first and the last." Among the Jewish Rabbi's, it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus it is said, "Adam transgressed the whole law from HEBREW to HEBREW"--from Aleph to Tav. "Abraham kept the whole law from HEBREW to HEBREW." The language here is that which would properly denote eternity in the being to which it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare Isaiah 41:4, "I the Lord, the first, and with the last;'-- Isaiah 44:6, "I am the first, and I am the last; and beside me there is no God;"--Isaiah 48:12, "I am he; I am the first, I also am the last." There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus.


Continued next week

The Book is Open, Revelation 1:1-3

Revelation 1:1 

“The Revelation of Jesus Christ, which God gave unto him, to shew unto His servants' things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: (Revelation 1:1)

The book is not the book of “Revelations” It is not “the Revelation of Saint John the Divine.”  The word Revelation is singular and the first verse clearly declares, this book is, “The Revelation of Jesus Christ, which God the Father gave unto Him.”  Revelation is what God revealed to his son.   Revelation is the testimony of Jesus Christ; these facts clearly make it the most important books in the Bible.  The question that begs to be answered is this if Revelation is the Revelation of Jesus Christ, why is there so much confusion pertaining to the interpretation of the book? Revelation is undeniable, as we shall later see, was and is a message of Hope to the church then and the world today.

There are two important keys in the first verses of Revelation that will help us understand the book.  Overlooking or failure to understand the meaning of these keys will result in a polluted and distorted interpretation of the book. Those verses tell us that this is the Revelation of Jesus Christ and it bare record of things that must "come to pass shortly".  The term "come to pass shortly" is debated with the same ferocity and tenacity employed by the Devil in the Garden.  The confusion arises when we try to make the phrase, "the last days" mean the same as "which must come to pass shortly."  There is a reason for the dissent; we will cover this in detail later.

The second key states the message that was given to John was "signified", the meaning or idea expressed by a sign, as distinct from the physical form in which it is expressed.  To understand the book we must understand the signification of the bible.  A beast in Revelation is not a wild animal running through the forest.  When the words "like as", "as of" or "like unto" appears in a statement it is an indication that a signification is implied.  Like a tree, does not mean a 'man' look like a tree. We will do a detailed study of the signification of the Bible in a later lesson.  For now let proceed on a verse-by-verse study of Revelation, it is not a book to be read in a "jumping here and their manner".  The events in Revelation are in chronically order.  Chapter 1-3 is a message to the church. 

"Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw." (Revelation 1:2)  

John merely states that he bare record of the Word of God.  John used a language of "signification" which is equivalent to the ancient Egyptian hieroglyphics.  These types of languages are supposed to withstand the test of time in maintaining their intended meaning.  Yet we must also remember that facing the Devil even a simple message can become polluted.

"Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand." (Revelation 1:3)

He that readeth, and they that hear. In ancient times, very few could read, and of those who could read, very few could have direct access to such a book as this. Comparatively few copies of such a work could be made, and of course, the multitude must depend for their knowledge of its contents upon hearing it read in public assemblies--And keep; keep in mind.  Here the phrase, "the time is at hand", seem to indicate a type of urgency.  The readers would be blessed if they hear and keep the words of the prophecy. 

The disciples, as well as the Jewish populace, expected Jesus to lead a revolt against the Roman Empire and establish his earthly Kingdom.   The Jewish leadership at one time had tried to force him to accept their kingship. Throughout the New Testament, the question was asked and Jesus refused to give them the answer they expected.  He commonly said things like, “My Kingdom is not of this world.”  After his death and resurrection, after witnessing the signs and wonders the disciples knew, the time was right.   When they, therefore, were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel. And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. (Acts 1:6-7)    At this point, the answer to their question was spoken off as only known by the father. They were left with instructions to go to Jerusalem and tarry or wait.  Doubt ran rampant among the believers.

This was not the answer they expected.  He further stated, "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.  And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. (Acts 1:8-9)

Now let us illuminate several important points while outside of the book of Revelation.  At this juncture, Acts 1, the Gospel had not been preached to the Gentiles.  The Church had not been brought into existence nor had Paul begun his evangelistic work.   Therefore, it is logical to assume that Jesus was speaking to his disciples.  To further complicate the matter pertaining to his Kingdom, Jesus spoke in Luke 9:27, "I tell you the truth, some who are standing here will not taste death before they see the kingdom of God."   Based upon a lack of understanding the Word of God, many detractors have stated that there must be some very old people on earth today.  Among the numerous ideologies, there are those who say Jesus misspoke as pertaining to the Kingdom.  What is often overlooked is this event took place in Revelation 4:2 signaling the beginning of the fulfillment of the prophecies.   

When the Book of Revelation was written, there was the need for a revelation to bring about a conclusion of all matters and settle all of the many questions.  Because of the killing of the apostles and the persecution of the church, there was an urgent need for a message from God. (Rev.1:1) The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants' things, which must shortly "come to pass"; and he sent and signified it by his angel unto his servant John.  The very first words in the book of Revelation clearly reveal to us that these twenty-two chapters contain “The Revelation of Jesus Christ” that this Revelation was given by God and it was given for showing unto God’s servants things that must "come to pass".  God’s angel appeared and spoke to John the Beloved, making the Revelation known to him.  

John, a disciple of Christ who was standing there when Jesus made the profound statement of some not seeing death till they saw the Kingdom of God, not only received the Revelation, he also was caught up into Heaven, he saw and interacted in the Kingdom of God.  He wrote and describes what he saw. Revelation is not a scary book that some proclaim, it is a book that reveals the finality of our hope.

It is not just a revelation or the unveiling of the person of Christ, although in the book of Revelation we see His high priestly, kingly glory; but the greater portion of it is given over to the unveiling of those events which will precede and accompany the return of the Lord Jesus to this earth.   The truth is clearly seen from the facts that the Revelation was given to Jesus Christ by God the Father to show unto His servants, “things which must shortly come to pass. I must reiterate, it is about the destination and not the trip. 

In this interesting and only prophetic book of the New Testament, the Lord Jesus is unveiled.  The future is made known in a series of visions, seen by John who was on the Isle of Patmos.  John saw spiritual things that will happen literally.  John saw in a vision the things that would take place from that moment in time until Jesus Christ return and establish his Kingdom.  Revelation is the answer to the disciple’s questions.

Verse 3 close with these words, “…for the time is at hand.”  Again, someone may be saying, the writer John must have been mistaken, or he must have misunderstood because it has been more than 2000 years since those words were dictated to John the Beloved.  To clarify the statement, John did not say we were living in the last days, he said the time was at hand referencing the beginning of the prophecy.  

Scoffers and doubters and even church leaders have done everything in their power to shape and shed doubt on the Book of Revelation.  Some say it refers to a time in the past.  When speaking of the Book of Revelation, words like pre-millennium, post-millennium, dated, or even I just do not understand it is used.   Those who scorn the concept that the bible is divinely inspired choose to see its significations as contradictory and confusing.  They perceive no value in them.  Because they scoff at the idea of God’s inspiration, they are blind to prophetic understanding.  They choose to be ignorant of what God reveals about the future (2^nd Peter 3:3-7).  

As we proceed in this verse-by-verse study of the Book of Revelation, there are questions that we need to ask God for the answer. It is not my intent to provide you with the answers, I merely hope to point you in the right direction.  The foremost problem with the Book of Revelation is, it predicts the future. It predicts the future of the church, it predicts the future of the Jews, it predicts the future of the nations and it predicts the future of the world, this is disturbing to many ethnic and denominational entities.

Next:

The message to the church.