The Book Is Open, Revelation 2:8-11

CHAPTER II

The Evolution Of A Failed Church

In my book, "The Evolution of a Failed Church", I placed a great emphasis on researching and defining the seven churches as representatives of the church ages.  It was interesting to view the changes that have taken place in the church over the ages; the same changes are detailed in the seven letters from Christ.  A careful study of the history of the church allowed one to almost pinpoint the dates and times these changes occurred.  The letter to the first church was to the church that had its beginning on the day of Pentecost; this church lasted nearly four hundred years in its true form.   The first radical change took place under the Roman Emperor Constantine.  The church became an organized body. This is the church reprimanded by the Christ for losing it first love.  Replacing the love of Christ with the love of for earthly goods open the door to all types of sins to enter the church.   

Prevalent within the religious community and embedded within the hierarchy of the church is the existence of a type of sin, this sin is one of the leading causes of the dimming of the lights.   This anomaly, this condition of humanity was a great concern to Jesus; he spoke of it to his disciple.  It is that sin when we open our mouth and speak things that offend the least of the saints; this is the opposite of exhortation.  

The clergy has declared itself exempt from this sin, but there are no exceptions noted in the scripture.   Jesus said, "And whosoever shall offend one of these little ones that believe in me; it is better for him to have a millstone hung around his neck, and cast into the sea.  (Mark 9:42)  Others also have exempted themselves from this ordinance of Jesus, when in the church the right to speak your mind can easily trump the feeling of others.    Jesus issued his final condemnation of the loss of their first love to the representative church of Ephesus.  Jesus already had issued a mandate to his followers to love one another.   "Nevertheless, I have somewhat against thee, because thou hast left thy first love" (Revelation 2:4).  He threatened this church with the removal of the candlestick if they did not repent.  

The testimony of souls driven from the place of refuge by unsavory saints is hard to reconcile.   Many who claim to speak with the authority of God are guilty of committing murder with the tongue.   Repentance is slow in coming because it is hard for the self-proclaimed righteous to admit that they have done someone wrong.  Members of the clergy and the laity are often guilty of atrocious acts, from sibling rivalry to acts of jealousy, often these acts are played out against the backdrop of the church.  The light of the church suffers when members of the religious community become embroiled in wrongdoings, or direct their hostility at members of the assembly.  A pastor or member will publicly dislike his brother, yet they can preach a sermon or testify about the love of Jesus.  A member can make condescending remarks such as, "don't nobody want to come out here and hear you teach Sunday school", yet that person can stand before the assembly and testify of what God is doing for them.   In the household of faith, it is acceptable to offend, but to be offended is a sin.

The Pastors who follow the rules of the Nicolaitans teaches the doctrine of Balaam, and uphold the antics of Jezebel is also suffering the condemnation of Jesus.  The Nicolaitans were those who came into the church and set themselves up as lords and rulers of the church.   The doctrine of Balaam is representative of those whom have become obsessed with money and are using the spirit of Jezebel to control the mind of the Saints.  Jesus is saying, "This is a thing I hate, repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth" (Revelation 2:15-16).

If we were to, follow the precepts of the scripture the light given to the church would burn brightly.   The failure of the light bearers in Jesus' letters to the church, (Revelation 1:-3).   It is evident by his rebuke that the lights were dimming in the early history of the church.   What was it that caused Jesus to send letters of condemnation to his blood purchased church?   What was it that caused Jesus to portray himself as standing at the door of the church purchased with his blood, knocking?  Did Jesus foresee a time when he would be locked out of his church?  How could that be?   The Son of God is standing at the door in a beggarly manner, asking, not to a group but to any individual, but if any man hears my voice and opens the door.  This scripture paints a sad picture of the Christ, the Son of God.  

The attempt to justify sin by the messengers of the church is also a significant deterrent to a brightly shining light within the household of faith.  The desire to be like those of our counterpart often causes the saints to become caught up in the temptation of man.   When we succumb to the temptations of the flesh, rather than casting them aside, often we will seek to justify and not condemn.   In the eyes of man, once a sin is justified it is no longer a sin.  Justification comes in many disguises.   The omniscience of God, the all-knowing attributes of the divine is used to justify wrongdoing.  God knew I was going to sin, couple that with, "God loves me", and we have the recipe for a life of sin, and the church said, "Amen".

The second letter to the churches is a letter to a church that was becoming at peace with the Roman government.  Emerging from it persecuted status it was becoming a part of the ruling class.  The church infatuated with worldly possessions, dead things, created statues and lofty positions to represent the Godhead.

The unification of the church and state took place under the leadership of the Roman Emperor Constantine; he offered all kinds of inducements for worldly people to come into the Church.   Constantine often described as the first Christian Emperor of Rome; his motives were more political than religious.  His wish was to unite his Christian and Pagan subjects into one body and thereby strengthen his Empire.  By 400AD, the Christian church locked hand with the state, began a journey from obscurity, and persecution to wealth and fame.   Leaders were chosen to oversee the transition.  When the church entered into this union with the state or government, it became guilty of committing the same sins as the Children of Israel, a type of "Spiritual Fornication".   We are well aware that the Father put away his bride for playing the Harlot; can we not expect the same thing of his Son. 

Revelation 2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

These things saith the first and the last.   Because of the changing ideology of the church, Christ placed the emphasis on, which was dead, and is alive. The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Revelation 2:11. As he had himself triumphed over death in all its forms and was now alive forever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him would reign with him victorious.

In the early days of the church, the focus was on dying to be with Christ.  Paul stated his position eloquent, Philippians 1:23-24 for I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless, to abide in the flesh is more needful for you. 

Revelation 2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them, which say they are Jews, and are not, but are the synagogue of Satan.

I know thy works. The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church and tribulation. This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of those who opposed Christianity.

And poverty. It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians, but there might have been some special reasons why that church was eminently so.

But thou art rich. Not in this world's goods, but in a more important respect--in the grace and favor of God. These things are not un-frequently united. Poverty is no hindrance to the favor of God, and there are some things in it that is favorable to the promotion of a right spirit towards God that is not found where there is abundant wealth. The Saviour was eminently poor, and most of his devoted and useful followers have had a little of this world's goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, "I know thy poverty--but thou art rich." However keen the feeling arising from the reflection "I am a poor man," the edge of the sorrow is taken off if the mind can be turned to a brighter image--"but thou art rich."

And I know the blasphemy. The reproaches; the harsh and bitter reviling. On the word blasphemy, the word here does not seem to refer to blasphemy against God, but too bitter reproaches against themselves. The reason for these reproaches is not stated, but it was doubtless on account of their religion.

Of them which say they are Jews. Who profess to be Jews. The idea seems to be, that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. If so it would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name.

It may throw some light on the passage, however, to remark, that at a somewhat later period--in the time of the martyrdom of Polycarp--the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. iv. 15) says that when Polycarp was apprehended and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation, the same as with Christ. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," says he, "being especially zealous, as was their custom ran to procure the fuel." Moreover, when the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body not be given to Christians. Possibly, at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their fellow citizens did afterward, who urged on the death of Polycarp.

But are the synagogue of Satan. Deserve rather be called the synagogue of Satan. The synagogue was a Jewish place of worship, but the word originally denoted the assembly or congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name and deserved rather be regarded as in the service of Satan

Revelation 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

Fear none of those things, which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. However, he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.

Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here states that Satan, or the devil as about to throw them into prison. The hands of men would do this undoubtedly, but still, Satan was the prime mover or the instigator in doing it. It was common to cast those who were persecuted into prison. It is not said on what pretense, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.

That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. We do well to remember Job's test.  It was common in the early periods of the church to suffer and to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin and to demonstrate its value in view of the world. This is, indeed, one of the designs of a trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to humanity. 

And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have meant literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. We are wholly ignorant how long the trial actually lasted, but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or grumbling?

Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise were applicable. It is true of everyone who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. 

And I will give thee a crown of life. 1^st  Peter 5:4; 1^st Corinthians 9:24-27. The promise here is somewhat different from that which was made to the faithful in Ephesus, (Revelation 2:7,) but the same thing substantially is promised them happiness hereafter, or an admission into heaven. In the former case, it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

Revelation 2:11  He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

He that hath an ear, He that overcometh. The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of Christianity in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.

Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but

(a) because death is the most fearful thing of which we have any knowledge, and

(b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life--and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes forever; death is attended with terrors and alarms--the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Revelation 20:6; 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are frequently used to denote the future punishment of the wicked.

The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Christianity does not promise its friends exemption from death in one form. To none has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better than even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. 

Christianity therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of waking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and un-decaying; and that beyond the grave we shall never fear death in any form. What is more needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1^st Corinthians 15:55-57) with calmness and peace?

The Book Is Open, Revelation 2:1-7

CHAPTER II

ANALYSIS OF THE CHAPTER

This chapter comprises four of the seven epistles addressed to the seven churches: those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they are studied separately. There are some general remarks about their structure and status that may be properly made in this overall analysis.

(1.) They all begin with a reference to some of the attributes of the Saviour, in general, some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind.  Perhaps each one was selected in such a way as to have a special propriety in reference to each particular church.  The attributes mention clearly shows the superiority and the authority of the supernatural deity, the power to keep or destroy is in his hand.

Thus in the address to the church at Ephesus (Revelation 2:1) the allusion is to the fact that he who speaks to them "holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks ;" in the epistle to the church at Smyrna, (Revelation 2:8,) it is he who "is the first and the last, who was dead and is alive;" in the epistle to the church at Pergamos, (Revelation 2:12,) it is he "which hath the sharp sword with the two edges ;" in the epistle to the church at Thyatira, (Revelation 2:18,) it is "the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass;" in the epistle to the church at Sardis, (Revelation 3:1,) it is he who "hath the seven Spirits of God, and the seven stars;" in the epistle to the church at Philadelphia, (Revelation 3:7,) it is "he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth;" in the epistle to the church at Laodicea, (Revelation 3:14,) it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God."

The attributes signify the supernatural aspect of the Saviour and should not be used to infer an ethnic makeup.  

(2.) These introductions are followed with the formula, "I know thy works." The peculiar characteristics then of each church are referred to, with a sentiment of approval or disapproval expressed about their conduct. Of two of the churches, that at Smyrna, (Revelation 2:9,) and that at Philadelphia, (Revelation 3:10,) he somewhat expresses his approval.  To the churches of Sardis, (Revelation 3:3,) and Laodicea, (Revelation 3:15-18,) he administers a stinging indictment.  To the churches of Ephesus, (Revelation 2:3-6,) Pergamos, (Revelation 2:13-16,) and Thyatira, (Revelation 2:19-20, 24-25,) he intermingles praise and rebuke, for he saw much to commend, but at the same time, he saw much that was reprehensible.

To draw comfort in the Savior's rebuke, many find comfort in the facts that the approval precedes the blame: showing that he was more disposed to find that which was good than that which was evil.  Taking this position much is overlooked as we proceed down a path of using the words of our Saviour to justify for our sins.  

(3.) After the statement of their characteristics, there follows in each case, counsel, advice, admonition, or promises, such as their circumstances demanded--encouragement in trials and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were at hand and would come and sit in judgment on them and their deeds.

(4.) There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, "He that hath an ear, let him hear what the Spirit saith unto the churches," Revelation 2:7,11,17; 3:6,13,22. These admonitions were designed to call the attention of the churches to these things, and at the same time, they seem designed to show that they were not intended for them alone. They are addressed to anyone who "has an ear," and therefore had some principles of general application to others, and to which all should attend who desired to learn the will of the Redeemer. 

What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.

(5.) There then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in the enduring trial. This is found in each one of the epistles, though not always in the same relative position.

Seven messages to seven different churches is a clear indication that the church had or Christ had foreseen a time when the church would become a divided body.  In these messages, Jesus was threatening to take punitive action. The marginalization of the warnings to symbolize the progression of the church age down through the ages is a common but flawed interpretation.

What is often overlooked is the meaning and use of "seven" through the epistle. Historical evidence has indicated that there were more than seven assemblies or churches during John's exile, yet the message is sent to "the seven Churches".  In Geneses, seven referenced the completion of God's creative work.  Therefore, the seven churches could well represent the deteriorating condition of the church from the beginning to the completion of the church age.  No stretch of the imagination is needed to see that the church of today have followed the path of the church at Laodicea, (Revelation 3:14,)

Christ message to Peter was that he was going to build his church that even the gates of Hell would not be able to stand against (Matthew 16:18).  Christ further states that a house divided would not stand, (Mark 3:25).  Christ message to the churches or assemblies in Revelation was that if they did not adhere to his warning or teaching he would remove the candlestick or light.  Did Christ carry out hgis threat?  Now, In the face of a booming church business, crimes against humanity and immorality out of control, inside and out of the church, how do we reconcile the prophecies of Christ as pertaining to the church that now boasts of more than 30, 000 different groups and denominations?  A question here deserves an answer.  However, as we attempt to frame the answer to this question in further studies we must be careful that we do not expose ourselves to the wrath of a multi-billion dollar entertainment enterprise.  

Revelation 2:1  Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

This verse clearly indicates who is in control, and it specifies where the power lies.  To arrive at the truth as to the condition of the church we must rethink what is the purpose of the church or the assembly.  

Unto the angel. The minister; the presiding presbyter; the bishop--in the primitive sense of the word bishop--denoting one who had the spiritual charge of a congregation. 

Of the church. Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church--though for convenience they may have met for worship in different places. Thus there was one church in Corinth, (1Co 1:1) one church in Thessalonica, (1Th 1:1,) etc.

Revelation 2:2  I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles and are not, and hast found them, liars:

The simplicity of this verse screams out when we look at the vineyard.  The field has been divided into many different plots.  Self-proclaimed leaders have emerged calling themselves by many different names.  The harvest is rotting on the vine because the labors are few.

Revelation 2:3  And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted.

There is that remnant who have not given up, while others are jocking for positions in the field as leaders, some continue to work in the face of insurmountable odds.

Revelation 2:4  Nevertheless I have somewhat against thee because thou hast left thy first love.

There is a level of frustration that has set in,  laboring in the face of adversities has caused the faith of many to weaken.  They have been offended by those who proclaim to know the way.  The love that they once had for the Brotherhood is now being replaced by a type of hatred, the first love which was Christ is being replaced by a love for worldly things. 

Revelation 2:5  Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

The command here is simple, the Saviour asks us to remember and repent.  This would not be a hard task except that it might require one to step away from its glorified pedestal and become as a little child.   The threats are real, the question is if the events are in chronically order, where is the light of the church.

Revelation 2:6  But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.

We have learned from previous studies that the Nicolaitans referenced a group of people who came into the church for the purpose of ruling within the church.  They could be best described as church organizers, they established denominations and hierarchies.  Beginning in the days of Constantine they saw the financial benefits and power of controlling the assemblies.

Revelation 2:7  He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

The final message to this church is not to the angel or messenger of the church, but to the individual members of the assembly.   It is repeated throughout the epistle, "he that has an ear, let him hear what the Spirit says to the churches".

The Book Is Open, Revelation 1: 19-20

Our progress through the first chapter of Revelation has been with a purposely and deliberate slowness because we wanted to highlight many of the nuggets of information as pertaining to John posture and his preparation for the presentation for the greatest messages of his career as an apostle.  Often taught that whom God calls, he qualifies, this cliché can be used to justify the incompetence of a self-proclaimed leader.

Consider this, if Moses had not "turned aside and listen", the only message that he would have been able to deliver was, "I met God in the mountain".  Prior to the encounter in Revelation 1, John was not prepared to deliver the type of message that he delivered in Revelation.  True he had walked, talked and ate with Jesus, but the message that needed delivering was not about walking, talking and eating with Jesus.  The message was not about fattened one's bank account or deliverance from persecution.  The message was bout I am going to keep my promise and come back for you, that I have gone away to prepare a place for you, where I am you may be there also.

There are many leaders in the Bible had to go through a special training program before they could carry out the works of God.  Joshua was a skilled soldier, a leader of people but God had to train him to be the type of leader he wanted to lead his people.   When Christ laid his hand on John, he was not giving John the message, nor was he sending him; he was mealy preparing him to receive the message.  

Let us consider John's introduction of himself in the early part of the chapter. "I John, who also am your brother, and companion in tribulation", at no point in this elucidation did John introduce himself as an Apostle or Bishop or by some highly elevated title.  Please note he did not place himself on a pedestal, He places himself on the same level as those he was to address.  The desire to be a leader, the desire to stand out often overshadows our ability to lead. 

Revelation 1:19 Write the things which thou hast seen, and the things which are, and the things, which shall be hereafter;

The instructions to John were to write a message encompassing three elements, the past, the present and the future.   Also, remember the presentation of this message is in the form of symbols as we discussed in the first verse.  John sees, and his instructions are to write what he sees.  It is necessary that John understand the meaning of the signs as well as his readers.   In Revelation 1:20 Jesus give John the keys to understanding the symbols, John passes that information on to his readers.  Using the keys given in the Holy scripture it should be easy to understand what is written or spoken.  The shaping of a message consisting of symbols is a deliberate act.  The same as today the shaping of the Word of God is a deliberate act.   The message is shaped to tickle the ear. When a pastor stood in the pulpit and proclaimed that Heaven and Hell did not exist, there were church members who shouted amen.

The things, which are. Give an account of those things that thou hast seen as designed to represent the condition of the seven churches. He had seen not only the Saviour, but he had seen seven lamp-stands, and seven stars in the hand of the Saviour, and he is commanded to record the meaning of these symbols as referring to things that actually exist in the seven (divided) churches.   

And the things which shall be hereafter. The Greek phrase rendered hereafter--meta tauta--means "after these things;" that is, he was to make a correct representation of the things which they were, and then to record what would occur "after these things:" to wit, of the images, symbols, and truths, which would be disclosed to him after what he had already seen.

The expression refers to future times. He does not say for how long a time; but the revelations, which were to be made referred to events that were to occur beyond those which were then taking place. Nothing can be argued from the use of this language in regard to the length of time embraced in the revelation--whether it extended only for a few years, or whether it embraced all coming time. The more natural interpretation, however, would seem to be, that it would stretch far into future years and that it was designed to give at least an outline of what would be the character of the future in general.  This in itself is troubling to the churches, the nations, and the world.

Revelation 1:20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

The mystery of the seven stars. The word means, properly, that which is hidden, obscure, unknown--until it is disclosed by one having the ability to do it, or by the course of events. When disclosed it may be as clear, and as capable of comprehension, as any other truth. The meaning here, as applied to the seven stars, is, that they were symbols and that their meaning as symbols, without a suitable explanation, would remain hidden or unknown. They were designed to represent important truths, and John was directed to write down what they were intended in the circumstances to signify, and to send the explanation to the churches. It is evidently implied that the meaning of these symbols would be beyond the ordinary powers of the human mind to arrive at with certainty, and hence John was directed to explain the symbol. The general and obvious truths which they would serve to convey would be that the ministers of the churches, and the churches themselves, were designed to be lights in the world, and should burn clearly and steadily. Much important truth would be couched under these symbols, indeed, if nothing had been added about their signification as employed here by the Saviour; but there were particular truths of great importance in reference to each of these "stars" and "lamp-bearers," which John was more fully able to explain.

Which thou sawest in my right hand. giving some support to the opinion that the stars, as they were seen, appeared to be placed on his hand--that is, on the palm of his hand as he stretched it out. The expression in Revelation 1:16 is, that they were "in (en) his right hand;" but the language here used is not decisive as to the position of the stars. They may have been held in some way by the hand, or represented as scattered on the open hand. 

The seven golden candlesticks. The truth which these emblematic representations are designed to convey.

The seven stars are. That is, they represent, or they denote-- in accordance with a common usage in the Scriptures.  

"Angels of the seven churches:" This does not refer to them as a collective or associated body, for the addresses are made to them as individual churches, a letter being directed to "the angel" of each particular church, Revelation 2:1,12, etc. The evident meaning, however, is, that what was written to them should be directed not as pertaining to them exclusively as individuals, but as presiding over, or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches but was committed to the "angel" as representing the church, and to be communicated to the church under his care.

There has been much diversity of opinion in regard to the meaning of the word angels here. By the advocates of episcopacy, it has been argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, etc., since it is said that it cannot be supposed that there was but a single church in a city so large as Ephesus, or in the other cities mentioned.   This interpretation is designed to support the denominational hierarchy of the organized church, yet there is nothing in the book that supports the organized structure of the church, as we shall later see.

A full examination of this argument is in my books, "The Evolution of the Failed Church" and "Understanding the Word of God," The word angel properly means a messenger, and is thus applied to celestial beings as messengers sent forth from God to convey or to do his will. This being the common meaning of the word, it may be employed to denote anyone who is a messenger, and hence, with propriety, anyone who is employed to communicate the will of another; to transact his business, or, more remotely, to act in his place--to be a representative.

There are several interesting aspects of the message present by John.   There is no promise of sunshine and favors, and all of the messages to the churches except one are a message of condemnation.  There are seven different messages sent to seven different churches, indicating that the church founded by Christ had become a divided body.   The revelation of Christ was his last attempt to correct those who had strayed away from the fold.   In the words of Christ, " Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." (Revelation 3:20)

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