INTRODUCTION

Importance.

The Book of Revelation is important because it is the last inspired book of the Bible to be written and is rightly positioned as the New Testament’s final book. As the New Testament opens with the four Gospels relating to the first coming of Christ, so the Book of Revelation closes the New Testament with the general theme of the second coming of Christ. The Book of Revelation is also the climax of many lines of revelation running through both Testaments, and it brings to conclusion the revelation of many prophecies yet to be fulfilled.

The second coming of Christ and the years immediately preceding it are revealed in Revelation more graphically than in any other book of the Bible. The Book of Daniel describes in detail the period from Daniel’s time to Christ’s first coming and speaks briefly of the Tribulation and Christ’s rule on earth. But the Book of Revelation amplifies the great end-time events with many additional details, culminating in the new heaven and the new earth.

Authorship.

As the opening verses in Revelation plainly state, the book was written by John. From the first century to the present, orthodox Christians have almost unanimously agreed that he is the Apostle John. Dionysius was the first to dispute the Johannine authorship, and did so on the grounds that he disagreed with the book’s theology and found many inaccuracies in its grammar. These objections were disregarded in the early church by most of the important fathers such as Justin Martyr, Irenaeus, Tertullian, Hippolytus, Clement of Alexandria, and Origen. (For a full discussion see John F. Walvoord, The Revelation of Jesus Christ, pp. [pp. pages] 11-4.) Practically all scholars today who accept the divine inspiration of the Book of Revelation also accept John the Apostle as its author. However, Erasmus, Luther, and Zwingli questioned the Johannine authorship because it teaches a literal 1,000-year reign of Christ.

Date.

Most evangelical scholars affirm that Revelation was written in a.d. 95 or 96. This is based on accounts of the early church fathers that the Apostle John had been exiled on Patmos Island during the reign of Domitian who died in a.d. 96. John was then allowed to return to Ephesus.

Because of a statement by Papias, an early church father, that John the Apostle was martyred before a.d. 70, the Johannine authorship has been questioned. However, the accuracy of this quotation from Papias has been seriously challenged by statements by Clement of Alexandria and Eusebius who affirm that the book was written by John on Patmos in a.d. 95 or 96.

Inspiration and Canoncity.

Those accepting John the Apostle as the author universally recognize the divine inspiration of Revelation and its rightful place in the Bible. Because its style differs from that of other New Testament books, acceptance of Revelation by early Christians was delayed by a rising opposition to premillennialism. The doctrine of the literal 1,000-year reign of Christ was rejected by some church leaders in the third and fourth centuries. The evidence, however, shows that orthodox theologians readily accepted the book as genuinely inspired. Early fathers who recognized the book as Scripture include Irenaeus, Justin Martyr, Eusebius, Apollonius, and Theophilus, the bishop of Antioch. By the beginning of the third century the book was widely quoted as Scripture. The fact that the Book of Revelation complements other inspired Scripture such as the Book of Daniel has confirmed its divine inspiration.

Style.

Like the Old Testament Books of Daniel and Ezekiel, Revelation uses symbolic and apocalyptic forms of revelation extensively. The fact that symbols must be interpreted has led to many diverse interpretations. In most cases, however, the meaning of the symbolic revelation is found by comparing it with previous prophetic and apocalyptic revelation in the Old Testament. This has led many interpreters to view the Book of Revelation as presenting realistic predictions of the future. Its apocalyptic and symbolic character sharply contrasts with books of similar nature written outside the Bible which are classified as Pseudepigrapha. While many of these extrabiblical books are almost impossible to understand, Revelation, by contrast, presents a sensible view of the future in harmony with the rest of Scripture (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 23-30).

Interpretation.

Because of its unusual character, Revelation has been approached from a number of interpretive principles, some of which raise serious questions concerning its value as divine authoritative revelation.

The allegorical or nonliteral approach. This form of interpretation was offered by the Alexandrian school of theology in the third and fourth centuries. It regards the entire Bible as an extensive allegory to be interpreted in a nonliteral sense. The allegorical interpretation of the Bible was later restricted largely to prophecy about the Millennium by Augustine (354-430), who interpreted Revelation as a chronicle of the spiritual conflict between God and Satan being fulfilled in the present Church Age. A liberal variation of this in modern times considers Revelation simply as a symbolic presentation of the concept of God’s ultimate victory.

The preterist approach. A more respected approach is known as the preterist view which regards Revelation as a symbolic picture of early church conflicts which have been fulfilled. This view denies the future predictive quality of most of the Book of Revelation. In varying degrees this view combines the allegorical and symbolic interpretation with the concept that Revelation does not deal with specific future events. Still another variation of the preterist view regards Revelation as setting forth principles of divine dealings with man, without presenting specific events.

The historical approach. A popular view stemming from the Middle Ages is the historical approach which views Revelation as a symbolic picture of the total church history of the present Age between Christ’s first and second comings. This view was advanced by Luther, Isaac Newton, Elliott, and many expositors of the postmillennial school of interpretation and has attained respectability in recent centuries. Its principal problem is that seldom do two interpreters interpret a given passage as referring to the same event. Each interpreter tends to find its fulfillment in his generation. Many have combined the historical interpretation with aspects of other forms of interpretation in order to bring out a devotional or spiritual teaching from the book. The preceding methods of interpretation tend to deny a literal future Millennium and also literal future events in the Book of Revelation.

The futuristic approach. The futuristic approach has been adopted by conservative scholars, usually premillenarians, who state that chapters 4-22 deal with events that are yet future today. The content of Revelation 4-18 describes the last seven years preceding the second coming of Christ and particularly emphasizes the Great Tribulation, occurring in the last three and one-half years before His coming.

Objections to this view usually stem from theological positions opposed to premillennialism. The charge is often made that the Book of Revelation would not have been a comfort to early Christians or understood by them if it were largely futuristic. Adherents of the futuristic school of interpretation insist, on the contrary, that future events described in Revelation bring comfort and reassurance to Christians who in the nature of their faith regard their ultimate victory as future. The futuristic interpretation, however, is demanding of the expositor as it requires him to reduce to tangible prophetic events the symbolic presentations which characterize the book.

Purpose.

The purpose of the Book of Revelation is to reveal events which will take place immediately before, during, and following the second coming of Christ. In keeping with this purpose the book devotes most of its revelation to this subject in chapters 4-18. The Second Coming itself is given the most graphic portrayal anywhere in the Bible in chapter 19, followed by the millennial reign of Christ described in chapter 20. The eternal state is revealed in chapters 21-22. So the obvious purpose of the book is to complete the prophetic theme presented earlier in the prophecies of the Old Testament (e.g. [e.g. exempli gratia, for example] , Dan.) and the prophecies of Christ, especially in the Olivet Discourse (Matt. 24-25). Along with the predictive character of the Book of Revelation is extensive revelation in almost every important area of theology. In addition, many verses suggest practical applications of prophetic truths to a Christian’s life. Specific knowledge and anticipation of God’s future program is an incentive to holy living and commitment to Christ.

Application.

In addition to passages that suggest practical application of prophetic truth, chapters 2-3 are especially important for they consist of messages to seven local churches which appropriately represent the entire church. The pointed message of Christ to each of these churches is the capstone to New Testament Epistles dealing with the practical life of those committed to the Christian faith. On the one hand believers are exhorted to holy living, and on the other hand unbelievers are warned of judgments to come. The book provides solid evidence that the righteous God will ultimately deal with human sin and bring to consummation the salvation of those who have trusted in Christ. A solemn warning is given to those who are unprepared to face the future. A day of reckoning, when every knee will bow to Christ (Phil. 2:10), is inevitable in the divine program. Because of its broad revelation of events to come as well as its pointed exhortation to righteousness, the book pronounces blessing on those “who hear it and take to heart what is written in it, because the time is near” (Rev. 1:3).

A. Prologue (1:1-3)

B. Salutation (1:4-8)

C. The Patmos vision of Christ glorified (1:9-18)

D. The command to write (1:19-20)

II. Letters to the Seven Churches: “What Is Now” (chaps. [chaps. chapters] 2-3)

A. The letter to the church in Ephesus (2:1-7)

B. The letter to the church in Smyrna (2:8-11)

C. The letter to the church in Pergamum (2:12-17)

D. The letter to the church in Thyatira (2:18-29)

E. The letter to the church in Sardis (3:1-6)

F. The letter to the church in Philadelphia (3:7-13)

G. The letter to the church in Laodicea (3:14-22)

III. The Revelation of the Future: “What Will Take Place Later” (chaps. [chaps. chapters] 4-22)

A. The vision of the heavenly throne (chap. [chap. chapter] 4)

B. The seven-sealed scroll (chap. [chap. chapter] 5)

C. The opening of the six seals: the time of divine wrath (chap. [chap. chapter] 6)

D. Those who will be saved in the Great Tribulation (chap. [chap. chapter] 7)

E. The opening of the seventh seal and the introduction of the seven trumpets (chaps. [chaps. chapters] 8-9)

F. The mighty angel and the little scroll (chap. [chap. chapter] 10)

G. The two witnesses (11:1-14)

H. The sounding of the seventh trumpet (11:15-19)

I. The seven great personages of the end times (chaps. [chaps. chapters] 12-15)

J. The bowls of divine wrath (chap. [chap. chapter] 16)

K. The fall of Babylon (chaps. [chaps. chapters] 17-18)

L. The song of hallelujah in heaven (19:1-10)

M. The second coming of Christ (19:11-21)

N. The millennial reign of Christ (20:1-10)

O. The judgment of the great white throne (20:11-15)

P. The new heaven and the new earth (21:1-22:5)

Q. The final word from God (22:6-21)

COMMENTARY

I. Introduction: “What You Have Seen” (chap. [chap. chapter] 1).

A. Prologue (1:1-3).

1:1. The opening words, The revelation of Jesus Christ, indicate the subject of the entire book. The word “revelation” is a translation of the Greek apokalypsis, meaning “an unveiling” or “a disclosure.” From this word comes the English “apocalypse.” The revelation was given to John to communicate to others, His servants, and it prophesies what must soon take place, rather than relating a historic presentation as in the four Gospels. The word “soon” (en tachei; cf. [cf. confer, compare] 2:16; 22:7, 12, 20) means that the action will be sudden when it comes, not necessarily that it will occur immediately. Once the end-time events begin, they will occur in rapid succession (cf. [cf. confer, compare] Luke 18:8; Acts 12:7; 22:18; 25:4; Rom. 16:20). The words, He made it known, are from the Greek verb eseµmanen, meaning “to make known by signs or symbols,” but the verb also includes communication by words. The angel messenger is not named but some believe he was Gabriel, who brought messages to Daniel, Mary, and Zechariah (cf. [cf. confer, compare] Dan. 8:16; 9:21-22; Luke 1:26-31). The reference to John as a servant (doulos, which normally means “slave”) is the term used by Paul, James, Peter, and Jude (cf. [cf. confer, compare] Rom. 1:1; Phil. 1:1; Titus 1:1; James 1:1; 2 Peter 1:1; Jude 1) in speaking of their positions as God’s servants.

1:2. John faithfully described what he saw as the Word of God and the testimony of Jesus Christ. What John saw was a communication from—and about—Jesus Christ Himself.

1:3. The prologue concludes with a blessing on each individual who reads the book as well as on those who hear it and take to heart what is written in it. The implication is that a reader will read this message aloud to an audience. Not only is there a blessing for the reader and the hearers, but there is also a blessing for those who respond in obedience.

John concluded his prologue with the time is near. The word “time” (kairos) refers to a period of time, that is, the time of the end (Dan. 8:17; 11:35, 40; 12:4, 9). The end time, as a time period, is mentioned in Revelation 11:18 and 12:12. In 12:14 the word “time” means a year (cf. [cf. confer, compare] Dan. 7:25); and the phrase “time, times, and half a time” means one year (“time”) plus two years (“times”) plus six months (“half a time”), totaling three and one-half years—the length of the time of “the end.” Revelation 1:3 includes the first of seven beatitudes in the book (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14).

The prologue presents concisely the basic facts underlying the entire book: its subjects, purpose, and angelic and human channels. It is most important to observe that the book was primarily intended to give a practical lesson to those who read and heed its contents.

B. Salutation (1:4-8).

1:4-6. This salutation—like Paul’s salutations in his epistles and the salutation of John himself in 2 John—specifies the book’s destination. The recipients of this message were the seven churches in the Roman province of Asia in Asia Minor (Rev. 1:11; chaps. [chaps. chapters] 2 and 3). The words grace and peace concisely summarize both a Christian’s standing before God and his experience. “Grace” speaks of God’s attitude toward believers; “peace” speaks both of their standing with God and their experience of divine peace.

The salutation is unusual in that it describes God the Father as the One who is, and who was, and who is to come (cf. [cf. confer, compare] 1:8). The seven spirits probably refers to the Holy Spirit (cf. [cf. confer, compare] Isa. 11:2-3; Rev. 3:1; 4:5; 5:6), though it is an unusual way to refer to the third Person of the Trinity. Of the three Persons in the Trinity, Jesus Christ is here mentioned last, probably because of His prominence in this book. He is described as the faithful Witness, that is, the source of the revelation to be given; the Firstborn from the dead (cf. [cf. confer, compare] Col. 1:18), referring to His historic resurrection; and the Ruler of the kings of the earth, indicating His prophetic role after His second coming (chap. [chap. chapter] 19).

Christ’s resurrection was from the dead. As the “Firstborn,” He is the first to be resurrected with an everlasting body, which is a token of other selective resurrections including those of saints who die in the Church Age (Phil. 3:11), the Tribulation martyrs (Rev. 20:5-6), and the wicked dead of all ages (20:12-13).

In His dying on the cross Christ who loves us is the One who freed us from our sins by His blood (some Gr. [Gr. Greek] mss. [mss. manuscripts] have the word “washed” instead of “freed”). Believers are now a kingdom and priests with the purpose now and forever of serving God. This prompted John to express a benediction of praise and worship culminating with Amen (lit. [lit. literal, literally] , “so be it”).

1:7-8. Readers are exhorted to look for He is coming. This is His second coming which will be with the clouds (cf. [cf. confer, compare] Acts 1:9-11). Every eye will see Him, even those who pierced Him. Though the literal executioners and rejectors of Christ are now dead and will not be resurrected until after the Millennium, the godly remnant of Israel “will look on [Him], the One they have pierced” (Zech. 12:10). This godly remnant will represent the nation.

Christ’s second coming, however, will be visible to the entire world including unbelievers, in contrast with His first coming at His birth in Bethlehem and in contrast with the future Rapture of the church, which probably will not be visible to the earth as a whole. The present tense of the expression “He is coming” (Rev. 1:7) points to the future Rapture of the church (John 14:3). John again appended the word Amen. The salutation closes with a reminder of Christ as the eternal One, the Alpha and the Omega, the first and last letters of the Greek alphabet (also used in Rev. 21:6; 22:13). He is further described as the One who is, and who was, and who is to come (cf. [cf. confer, compare] 4:8; 11:17), the Almighty. The Greek word for “Almighty” is pantokratoµr, “the all-powerful One.” It is used 10 times in the New Testament, 9 of them in Revelation (2 Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22). The major revelation of the entire book is referred to in these salutation verses.

C. The Patmos vision of Christ glorified (1:9-18).

The location of the dramatic revelation of Christ recorded in this book was the island of Patmos, a small island in the Aegean Sea southwest of Ephesus and between Asia Minor and Greece. According to several early church fathers (Irenaeus, Clement of Alexandria, and Eusebius), John was sent to this island as a prisoner following his effective pastorate at Ephesus. Victorinus, the first commentator on the Book of Revelation, stated that John worked as a prisoner in the mines on this small island. When the Emperor Domitian died in a.d. 96, his successor Nerva let John return to Ephesus. During John’s bleak days on Patmos, God gave him the tremendous revelation embodied in this final book of the Bible.

1:9-11. This section begins with the expression I, John. This is the third reference to John as the human author in this chapter and the first of three times in the book when he referred to himself as I (cf. [cf. confer, compare] 21:2; 22:8). This contrasts with his reference to himself in 2 John 1 and 3 John 1 as an elder and his indication in John 21:24 that he was a disciple.

In these opening chapters addressed to the seven churches of Asia, John described himself as a brother who was patient in his endurance of suffering. His suffering had come because of his faithful proclamation of and faith in the Word of God and the testimony of Jesus. (Some Gr. [Gr. Greek] texts add “Christ” after Jesus.) “The testimony of Jesus” means John’s testimony for and about Jesus, not a testimony given by Jesus. Like many other well-known writers of Scripture (Moses, David, Isaiah, Ezekiel, Jeremiah, and Peter), John was writing from a context of suffering because of his commitment to the true God.

John’s revelation occurred on the Lord’s Day while he was in the Spirit. Some have indicated that “the Lord’s Day” refers to the first day of the week. However, the word “Lord’s” is an adjective and this expression is never used in the Bible to refer to the first day of the week. Probably John was referring to the day of the Lord, a familiar expression in both Testaments (cf. [cf. confer, compare] Isa. 2:12; 13:6, 9; 34:8; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Zeph. 1:7-8, 14, 18; 2:3; Zech. 14:1; Mal. 4:5; 1 Thes. 5:2; 2 Peter 3:10). “In the Spirit” could also be rendered“in [my] spirit”(cf. [cf. confer, compare] Rev. 4:2; 17:3; 21:10). That is, he was projected forward in his inner self in a vision, not bodily, to that future day of the Lord when God will pour out His judgments on the earth.

The stirring events beginning in Revelation 4 are the unfolding of the day of the Lord and the divine judgments related to it. The idea that the entire Book of Revelation was given to John in one 24-hour day seems unlikely, especially if he had to write it all down. Being transported prophetically into the future day of the Lord, he then recorded his experience.

Hearing a loud voice like a trumpet, John was instructed to write on a scroll what he saw and heard and send it to seven churches located in Asia Minor. This is the first of 12 commands in this book for John to write what he saw, a command which seems related to each preceding vision (cf. [cf. confer, compare] 1:19; 2:1, 8, 12, 18; 3:1, 7, 14; 14:13; 19:9; 21:5). One vision, however, was not to be recorded (10:4).

Each of these churches was an autonomous local church and the order of mention is geographical in a half-moon circle beginning at Ephesus on the coast, proceeding north to Smyrna and Pergamum, then swinging east and south to Thyatira, Sardis, Philadelphia, and Laodicea. (For more information on these seven churches see comments on chaps. [chaps. chapters] 2-3).

1:12-16. Hearing the voice behind him, John turned . . . to see its source. What he saw was seven golden lampstands. Apparently these were individual lampstands rather than one lampstand with seven lamps as was true of a similar piece of furniture in the tabernacle and the temple.

Among the lampstands John saw Someone “like a Son of Man,” an expression used in Daniel 7:13 to refer to Christ. The description was that of a priest dressed in a long robe . . . with a golden sash around his chest. The whiteness of His hair corresponded to that of the Ancient of Days (cf. [cf. confer, compare] Dan. 7:9), a reference to God the Father. God the Son has the same purity and eternity as God the Father, as signified by the whiteness of His head and hair. The eyes like blazing fire described His piercing judgment of sin (cf. [cf. confer, compare] Rev. 2:18).

This concept is further enhanced by His feet which were like bronze glowing in a furnace (cf. [cf. confer, compare] 2:18). The bronze altar in the temple was related to sacrifice for sin and divine judgment on it. His voice was compared to the roar of rushing waters. His face glowed with a brilliance like the sun shining. John noticed that in His right hand He held seven stars, described in verse 20 as the angels or messengers of the seven churches. Significantly Christ held them in His right hand, indicating sovereign possession. Speaking of Christ’s role as a Judge, John saw a sharp double-edged sword coming out of His mouth. This type of sword (rhomphaia, also referred to in 2:12, 16; 6:8; 19:15, 21) was used by the Romans in a stabbing action designed to kill. Jesus Christ was no longer a Baby in Bethlehem or a Man of sorrows crowned with thorns. He was now the Lord of glory.

1:17-18. John stated, When I saw Him, I fell at His feet as though dead. Paul was struck to the ground in a similar way when he saw Christ in His glory (Acts 9:4). Previously John had put his head on Jesus’ breast (cf. [cf. confer, compare] John 13:25, kjv). But now John could not be this familiar with the Christ of glory.

John received reassurance from Christ in the words, Do not be afraid. Christ stated that He is the eternal One, the First and the Last (cf. [cf. confer, compare] Rev. 1:8; 2:8; 21:6; 22:13), and the resurrected One, the Living One, who though once dead is now alive forever and ever! Here Christ affirmed that He alone has the keys of death and hades that is, authority over death and the place of the dead (cf. [cf. confer, compare] John 5:21-26; 1 Cor. 15:54-57; Heb. 2:14; Rev. 20:12-14). Though the glorified Christ is to be reverenced, faithful believers like John can be sure they are accepted by the Son of God. The Christian’s death and resurrection are both in His hands. This picture of Christ glorified contrasts with the portrayal of Christ as a Man in the four Gospels (cf. [cf. confer, compare] Phil. 2:6-8), except for His transfiguration (Matt. 17:2; Mark 9:2).

D. The command to write (1:19-20).

1:19-20. Following the revelation of Christ in glory, John was again commanded to write. The subject of his record has three tenses: (a) what he had already experienced: what you have seen; (b) the present experiences: what is now; and (c) the future: what will take place later. This appears to be the divine outline of Revelation. What John was told to write was first a record of his experience (chap. [chap. chapter] 1), now history. Then he was to write the present message of Christ to seven churches (chaps. [chaps. chapters] 2-3). Finally, the main purpose of the book being prophetic, he was to introduce the events preceding, culminating in, and following the second coming of Christ (chaps. [chaps. chapters] 4-22).

The chronological division of the Book of Revelation is much superior to many other outlines in which interpreters often seize on incidental phrases or manipulate the book to fit their peculiar schemes of interpretation. This outline harmonizes beautifully with the concept that most of Revelation (beginning in chap. [chap. chapter] 4) is future, not historic or merely symbolic, or simply statements of principles. It is significant that only a futuristic interpretation of Revelation 4-22 has any consistency. Interpreters following the allegorical approach to the book seldom agree among themselves on their views. This is also true of those holding to the symbolic and historical approaches.

In Revelation a symbol of vision is often presented first, and then its interpretation is given. So here the seven stars were declared to be the angels or messengers of the seven churches, and the seven lampstands are the seven churches themselves. The Book of Revelation, instead of being a hopeless jumble of symbolic vision, is a carefully written record of what John saw and heard, with frequent explanations of its theological and practical meanings.

Revelation, with assistance from such other symbolic books as Daniel and Ezekiel, was intended by God to be understood by careful students of the entire Word of God. Like the Book of Daniel, it will be better understood as history unfolds. Though timeless in its truth and application, it is a special comfort to those who need guidance in the days leading up to Christ’s second coming.

Before unfolding the tremendous prophetic scenes of chapters 4-22, Christ first gave a personal message to each of the seven churches with obvious practical applications to His church today.

II. Letters to the Seven Churches: “What Is Now” (chaps. [chaps. chapters] 2-3).

There has been much debate as to the meaning of these messages for today. Obviously these churches were specially selected and providentially arranged to provide characteristic situations which the church has faced throughout its history. Just as Paul’s epistles, though addressed to individual churches, are also intended for the entire church, so these seven messages also apply to the entire church today insofar as they are in similar situations. There were many other churches such as those at Colosse, Magnesia, and Tralles, some larger than the seven churches mentioned in Asia Minor, but these were not addressed.

As the contents of the letters are analyzed, it is clear that they are, first, messages to these historic local churches in the first century. Second, they also constitute a message to similar churches today. Third, individual exhortations to persons or groups in the churches make it clear that the messages are intended for individuals today. Fourth, some believe that the order of the seven churches follows the order of various eras in church history from the first century until now.

There are some remarkable similarities in comparing these letters to the seven churches to the movement of church history since the beginning of the apostolic church. For instance, Ephesus seems to characterize the apostolic church as a whole, and Smyrna seems to depict the church in its early persecutions. However, the Scriptures do not expressly authorize this interpretation, and it should be applied only where it fits naturally. After all, these churches all existed simultaneously in the first century.

Though each message is different, the letters have some similarities. In each one Christ declared that He knows their works; each one includes a promise to those who overcome; each one gives an exhortation to those hearing; and each letter has a particular description of Christ that related to the message which follows. Each letter includes a commendation (except the letter to Laodicea), a rebuke (except the letters to Smyrna and Philadelphia), an exhortation, and an encouraging promise to those heeding its message. In general these letters to the seven churches address the problems inherent in churches throughout church history and are an incisive and comprehensive revelation of how Christ evaluates local churches.

This portion of Scripture has been strangely neglected. While many turn to the epistles of Paul and other portions of the New Testament for church truth, often the letters to these seven churches, though coming from Christ Himself and being climactic in character, are completely ignored. This neglect has contributed to churches today not conforming to God’s perfect will.

A. The letter to the church in Ephesus (2:1-7).

1. destination (2:1).

2:1. At the time this letter was written, Ephesus was a major city of Asia Minor, a seaport, and the location of the great temple of Artemis (cf. [cf. confer, compare] Acts 19:24, 27-28, 34-35), one of the seven wonders of the ancient world. Paul had visited Ephesus about a.d. 53, about 43 years before this letter in Revelation was sent to them. Paul remained in Ephesus for several years and preached the gospel so effectively “that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (Acts 19:10). This large city was thoroughly stirred by Paul’s message (Acts 19:11-41), with the result that the silversmiths created a riot because their business of making shrines of Artemis was threatened.

The church accordingly had a long history and was the most prominent one in the area. The pastor or messenger of the church was addressed as the angel (angelos). The word’s principal use in the Bible is in reference to heavenly angels (William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament. Chicago: University of Chicago Press, 1957, pp. [pp. pages] 7-8). But it is also used to refer to human messengers (cf. [cf. confer, compare] Matt. 11:10; Mark 1:2; Luke 7:24, 27; 9:52).

Christ was holding seven stars in His right hand and walking among the seven golden lampstands. The “stars” were the angels or messengers of the churches and the “lampstands” were the seven churches (1:20).

2. commendation (2:2-3).

2:2-3. Christ commended those in the Ephesian church for their hard work . . . perseverance, their condemnation of wicked men, and their identification of false apostles. (False teachers were present in each of the first four churches; cf. [cf. confer, compare] vv. [vv. verses] 2, 6, 9, 14-15, 20.) In addition they were commended for enduring hardships and not growing weary in serving God. In general this church had continued in its faithful service to God for more than 40 years.

3. rebuke (2:4).

2:4. In spite of the many areas of commendation, the church in Ephesus was soundly rebuked: Yet I hold this against you: you have forsaken your first love. The order of words in the Greek is emphatic; the clause could be translated, “Your first love you have left.” Christ used the word agapeµn, speaking of the deep kind of love that God has for people. This rebuke contrasts with what Paul wrote the Ephesians 35 years earlier, that he never stopped giving thanks for them because of their faith in Christ and their love (agapeµn) for the saints (Eph. 1:15-16). Most of the Ephesian Christians were now second-generation believers, and though they had retained purity of doctrine and life and had maintained a high level of service, they were lacking in deep devotion to Christ. How the church today needs to heed this same warning, that orthodoxy and service are not enough. Christ wants believers’ hearts as well as their hands and heads.

4. exhortation (2:5-6).

2:5-6. The Ephesians were first reminded to remember the height from which you have fallen! They were told to repent and to return to the love they had left. Similar exhortations concerning the need for a deep love for God are frequently found in the New Testament (Matt. 22:37; Mark 12:30; Luke 10:27; John 14:15, 21, 23; 21:15-16; James 2:5; 1 Peter 1:8). Christ stated that one’s love for God should be greater than his love for his closest relatives, including his father, mother, son, and daughter (Matt. 10:37). Paul added that love for God should even be above one’s love for his or her mate (1 Cor. 7:32-35). In calling the Ephesian believers to repentance Christ was asking them to change their attitude as well as their affections. They were to continue their service not simply because it was right but because they loved Christ. He warned them that if they did not respond, the light of their witness in Ephesus would be extinguished: I will . . . remove your lampstand from its place. The church continued and was later the scene of a major church council, but after the 5th century both the church and the city declined. The immediate area has been uninhabited since the 14th century.

One additional word of commendation was inserted. They were commended because they hated the practices of the Nicolaitans. There has been much speculation concerning the identity of the Nicolaitans, but the Scriptures do not specify who they were. They apparently were a sect wrong in practice and in doctrine (for further information see Henry Alford, The Greek Testament, 4: 563-65; Merrill C. Tenney, Interpreting Revelation, pp. [pp. pages] 60-1; Walvoord, Revelation, p. [p. page] 58).

5. promise (2:7).

2:7. As in the other letters, Christ gave the Ephesian church a promise addressed to individuals who will hear. He stated, To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God. The tree of life, first mentioned in Genesis 3:22, was in the Garden of Eden. Later it reappears in the New Jerusalem where it bears abundant fruit (Rev. 22:2). Those who eat of it will never die (Gen. 3:22). This promise should not be construed as reward for only a special group of Christians but a normal expectation for all Christians. “The paradise of God” is probably a name for heaven (cf. [cf. confer, compare] Luke 23:43; 2 Cor. 12:4—the only other NT [NT New Testament] references to paradise). Apparently it will be identified with the New Jerusalem in the eternal state.

This encouragement to true love reminded them again of God’s gracious provision for salvation in time and eternity. Love for God is not wrought by legalistically observing commands, but by responding to one’s knowledge and appreciation of God’s love.

B. The letter to the church in Smyrna (2:8-11).

1. destination (2:8).

2:8. The second letter was addressed to Smyrna, a large and wealthy city 35 miles north of Ephesus. Like Ephesus, it was a seaport. In contrast to Ephesus, which today is a deserted ruin, Smyrna is still a large seaport with a present population of about 200,000. Christ described Himself as the First and the Last, who died and came to life again. Christ is portrayed as the eternal One (cf. [cf. confer, compare] 1:8, 17; 21:6; 22:13) who suffered death at the hands of His persecutors and then was resurrected from the grave (cf. [cf. confer, compare] 1:5). These aspects of Christ were especially relevant to the Christians at Smyrna who, like Christ in His death, were experiencing severe persecution.

The name of the city, Smyrna, means “myrrh,” an ordinary perfume. It was also used in the anointing oil of the tabernacle, and in embalming dead bodies (cf. [cf. confer, compare] Ex. 30:23; Ps. 45:8; Song 3:6; Matt. 2:11; Mark 15:23; John 19:39). While the Christians of the church at Smyrna were experiencing the bitterness of suffering, their faithful testimony was like myrrh or sweet perfume to God.

2. commendation (2:9).

2:9. What a comfort it was to the Christians in Smyrna to know that Christ knew all about their sufferings: I know your afflictions and your poverty—yet you are rich! Besides suffering persecution, they were also enduring extreme poverty (ptoµcheian in contrast with penia, the ordinary word for “poverty”). Though extremely poor, they were rich in the wonderful promises Christ had given them (cf. [cf. confer, compare] 2 Cor. 6:10; James 2:5). They were being persecuted not only by pagan Gentiles but also by hostile Jews and by Satan himself. Apparently the local Jewish synagogue was called the synagogue of Satan (cf. [cf. confer, compare] Rev. 3:9). (Satan is mentioned in four of the seven letters: 2:9, 13, 24; 3:9.) In the history of the church the most severe persecution has come from religionists.

3. rebuke.

Notable is the fact that there was no rebuke whatever for these faithful, suffering Christians. This is in striking contrast with Christ’s evaluations of five of the other six churches, which He rebuked. Smyrna’s sufferings, though extremely difficult, had helped keep them pure in faith and life.

4. exhortation (2:10a).

2:10a. The word of Christ to these suffering Christians was an exhortation to have courage: Do not be afraid (lit. [lit. literal, literally] , stop being afraid) of what you are about to suffer. Their severe trials were to continue. They would receive further persecution by imprisonment and additional suffering for 10 days. Some have taken these words “for 10 days” as a symbolic representation of the entire persecution of the church; others think it refers to 10 persecutions under Roman rulers. The most probable meaning is that it anticipated a limited period of time for suffering (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 61-2). Scott finds precedence in Scripture that 10 days means a limited period of time (Walter Scott, Exposition of the Revelation of Jesus Christ, p. [p. page] 69). He cites Genesis 24:55; Nehemiah 5:18; Jeremiah 42:7; Daniel 1:12; Acts 25:6. Alford holds the same position, citing Numbers 11:19; 14:22; 1 Samuel 1:8; Job 19:3 (The Greek Testament, 4:567).

The problem of human suffering, even for a limited time, has always perplexed faithful Christians. Suffering can be expected for the ungodly, but why should the godly suffer? The Scriptures give a number of reasons. Suffering may be (1) disciplinary (1 Cor. 11:30-32; Heb. 12:3-13), (2) preventive (as Paul’s thorn in the flesh, 2 Cor. 12:7), (3) the learning of obedience (as Christ’s suffering, Heb. 5:8; cf. [cf. confer, compare] Rom. 5:3-5), or (4) the providing of a better testimony for Christ (as in Acts 9:16).

5. promise (2:10b-11).

2:10b-11. In their suffering the believers at Smyrna were exhorted, Be faithful, even to the point of death. While their persecutors could take their physical lives, it would only result in their receiving the crown of life. Apparently up to this time none had died, but this could be expected. Later Polycarp, having become the bishop of the church in Smyrna, was martyred, and undoubtedly others were also killed (cf. [cf. confer, compare] Robert Jamieson, A. R. Fausset, and David Brown, A Commentary Critical, Experimental and Practical on the Old and New Testaments. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1945. 6:662). “The crown of life” is one of several crowns promised to Christians (cf. [cf. confer, compare] 1 Cor. 9:25; 1 Thes. 2:19; 2 Tim. 4:6-8; 1 Peter 5:4; Rev. 4:4). The crown of life is also mentioned in James 1:12. Believers are encouraged to be faithful by contemplating what awaits them after death, namely, eternal life.

As in all the letters, an exhortation is given to the individuals who will listen. The promise is given to overcomers, referring in general to all believers, assuring them that they will not be hurt at all by the second death (cf. [cf. confer, compare] Rev. 20:15).

The reassuring word of Christ to Smyrna is the word to all suffering and persecuted Christians. As stated in Hebrews 12:11, “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.”

C. The letter to the church in Pergamum (2:12-17).

1. destination (2:12).

2:12. The third church was in Pergamum or Pergamos, about 20 miles inland from Smyrna. Like Ephesus and Smyrna it was a wealthy city, but it was wicked. People in its pagan cults worshiped Athena, Asclepius, Dionysus, and Zeus. Pergamum was famous for its university with a library of about 200,000 volumes, and for manufacturing parchment resulting in a paper called pergamena. The atmosphere of this city was adverse to any effective Christian life and testimony.

Anticipating Christ’s rebuke for their being tolerant of evil and immorality, John described Him as the One who has the sharp, double-edged sword (also mentioned in 1:16; 2:16; 19:15, 21). The sword is a symbolic representation of the Word of God’s twofold ability to separate believers from the world and to condemn the world for its sin. It was the sword of salvation as well as the sword of death.

2. commendation (2:13).

2:13. Following the same order as in the two preceding letters, commendation is given first. Christ recognized the difficulty of their situation. They lived where Satan has his throne. This may refer to the great temple of Asclepius, a pagan god of healing represented in the form of a serpent. Further recognition of Satan is indicated at the close of the verse. Pergamum was where Satan lives. The saints there were commended for being true, even when Antipas (which means “against all”) was martyred. Nothing is known of this incident. The Christians at Pergamum had been true to God under severe testing but had compromised their testimony in other ways, as seen in the next two verses.

3. rebuke (2:14-15).

2:14-15. They had been guilty of severe compromise by holding the teaching of Balaam and the teaching of the Nicolaitans. Balaam had been guilty of counseling King Balak to cause Israel to sin through intermarriage with heathen women and through idol-worship (cf. [cf. confer, compare] Num. 22-25; 31:15-16). Intermarriage with heathen women was a problem in Pergamum where any social contact with the world also involved worship of idols. Usually meat in the marketplace had been offered to idols earlier (cf. [cf. confer, compare] 1 Cor. 8).

They were also condemned for following the Nicolaitans’ teaching. Earlier the Ephesian church had been commended for rejecting what appears to be a moral departure (cf. [cf. confer, compare] Rev. 2:6). Some Greek manuscripts add here that God hates the teaching of the Nicolaitans, as also stated in v. [v. verse] 6. Compromise with worldly morality and pagan doctrine was prevalent in the church, especially in the third century when Christianity became popular. So compromise with pagan morality and departure from biblical faith soon corrupted the church.

4. exhortation (2:16).

2:16. Christ sharply rebuked the church with the abrupt command, Repent therefore! They were warned, Otherwise, I will soon come to you and will fight against them with the sword of My mouth. He promised that the judgment would come “soon” (tachys) which also means “suddenly” (cf. [cf. confer, compare] 1:1; 22:7, 12, 20). Christ would contend with them, using the sword of His mouth (cf. [cf. confer, compare] 1:16; 2:12; 19:15, 21). This again is the Word of God sharply judging all compromise and sin.

5. promise (2:17).

2:17. The final exhortation to individuals, as in the messages to other churches, is again addressed to those who are willing to hear. Overcomers are promised hidden manna and a white stone with a new name written on it. The “hidden manna” may refer to Christ as the Bread from heaven, the unseen source of the believer’s nourishment and strength. Whereas Israel received physical food, manna, the church receives spiritual food (John 6:48-51).

Scholars differ as to the meaning of the “white stone.” Alford is probably right in saying that the important point is the stone’s inscription which gives the believer “a new name,” indicating acceptance by God and his title to glory (The Greek Testament, 4:572). This may be an allusion to the Old Testament practice of the high priest wearing 12 stones on his breastplate with the names of the 12 tribes of Israel inscribed on it. Though believers at Pergamum may not have had precious stones or gems of this world, they had what is far more important, acceptance by Christ Himself and assurance of infinite blessings to come. Taken as a whole, the message to the church in Pergamum is a warning against compromise in morals or teaching and against deviating from the purity of doctrine required of Christians.

D. The letter to the church in Thyatira (2:18-29).

1. destination (2:18).

2:18. Thyatira, 40 miles southeast of Pergamum, was a much smaller city. Thyatira was situated in an area noted for its abundant crops and the manufacture of purple dye. The church was small, but it was singled out for this penetrating letter of rebuke.

In keeping with what follows, Christ is introduced as the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze. This description of Christ is similar to that in 1:13-15, but here He is called the Son of God rather than the Son of Man. The situation required reaffirmation of His deity and His righteous indignation at their sins. The words “burnished bronze,” which describe His feet, translate a rare Greeke word chalkolibanoµ, also used in 1:15. It seems to have been an alloy of a number of metals characterized by brilliance when polished. The reference to His eyes being “like blazing fire” and the brilliant reflections of His feet emphasize the indignation and righteous judgment of Christ.

2. commendation (2:19).

2:19. Though much was wrong in the church at Thyatira, believers there were commended for their love . . . faith . . . service, and perseverance (cf. [cf. confer, compare] 2:2). And the Thyatira Christians were doing more as time went on (in contrast to the Ephesus church which did less). But despite these evidences of Christian life and testimony, the church at Thyatira had serious problems.

3. rebuke (2:20-23).

2:20-23. Jesus’ major condemnation concerned that woman Jezebel, who claimed to be a prophetess and taught believers to take part in the sexual immorality that accompanied pagan religion and to eat food sacrificed to idols. What was acceptable to that local society was abhorred by Christ. Their departure from morality had gone on for some time (v. [v. verse] 21). The church in Thyatira may have first heard the gospel from Lydia, converted through Paul’s ministry (Acts 16:14-15). Interestingly now a woman, a self-claimed “prophetess,” was influencing the church. Her name “Jezebel” suggests that she was corrupting the Thyatira church much like Ahab’s wife Jezebel corrupted Israel (1 Kings 16:31-33). Christ promised sudden and immediate judgment, called her sin adultery and promised that all who followed her would suffer intensely. He also promised, I will strike her children dead, meaning that suffering would extend also to her followers. The judgment would be so dramatic that all the churches would know that Christ is the One who searches hearts and minds.

4. exhortation (2:24-25).

2:24-25. After His condemnation, Christ extended a word of exhortation to the godly remnant who existed in the church in Thyatira, implying that the rest of the church was apostate. The remnant He called the rest of you in Thyatira . . . you who do not hold to her teaching and have not learned Satan’s so-called deep secrets. On this godly remnant He imposed one simple instruction: only hold on to what you have until I come. Perhaps because the church was small, Christ did not command them to leave it but to remain as a godly testimony. Judgment on Jezebel and her followers would come soon and would purge the church. In modern times Christians who find themselves in apostate local churches can usually leave and join another fellowship, but this was impractical under the circumstances in Thyatira.

The parallels between Thyatira and other apostate churches throughout church history are clear. Some compare Thyatira to believers in the Middle Ages when Protestantism separated from Roman Catholicism and attempted a return to purity in doctrine and life. The prominence of Jezebel as a woman prophetess is sometimes compared to the unscriptural exaltation of Mary. The participation in idolatrous feasts can illustrate the false teaching that the Lord’s Supper is another sacrifice of Christ. In spite of the apostasy of churches in the Middle Ages, there were churches then which, like the church of Thyatira, had some believers who were bright lights of faithfulness in doctrine and life.

5. promise (2:26-29).

2:26-27. Christ promises believers who are faithful that they will join Him in His millennial rule (Ps. 2:8-9; 2 Tim. 2:12; Rev. 20:4-6). The word in verse 27 translated “rule” (poimanei) means “to shepherd,” indicating that they will not simply be administering justice but will also, like a shepherd using his rod, be dealing with his sheep and protecting them as well. Though Psalm 2:9 refers to Christ’s rule, John’s quotation of it here relates the ruling (shepherding) to the believer who overcomes. Believers will have authority just as Christ does (1 Cor. 6:2-3; 2 Tim. 2:12; Rev. 3:21; 20:4, 6). Christ received this authority from His Father (cf. [cf. confer, compare] John 5:22).

2:28. In addition, the faithful will receive the morning star, which appears just before the dawn. The Scriptures do not explain this expression, but it may refer to participation in the Rapture of the church before the dark hours preceding the dawn of the millennial kingdom.

2:29. The letter to Thyatira closes with the familiar exhortation to hear what the Spirit says to the churches. Unlike the earlier letters, this exhortation follows rather than precedes the promise to overcomers, and this order is followed in the letters to the last three churches.

E. The letter to the church in Sardis (3:1-6).

1. destination (3:1a).

3:1a. The important commercial city of Sardis was located about 30 miles southeast of Thyatira, on an important trade route that ran east and west through the kingdom of Lydia. Important industries included jewelry, dye, and textiles, which had made the city wealthy. From a religious standpoint it was a center of pagan worship and site of a temple of Artemis, which ruins still remain (cf. [cf. confer, compare] comments on 2:1 regarding another temple of Artemis). Only a small village called Sart remains on the site of this once-important city. Archeologists have located the ruins of a Christian church building next to the temple. In addressing the message to the church Christ described Himself as the One who holds the seven spirits of God and the seven stars, similar to the description in 1:4. Here Christ said He holds them, speaking of the Holy Spirit in relation to Himself (Isa. 11:2-5; cf. [cf. confer, compare] Rev. 5:6). As in 1:20 the seven stars, representing the pastors of the churches, were also in His hands (cf. [cf. confer, compare] 2:1).

2. commendation (3:1b).

3:1b. The only word of approval is in actuality a word of rebuke as Christ declared that they had a reputation for being alive and apparently were regarded by their contemporaries as an effective church.

3. rebuke (3:1c, 2b).

3:1c, 2b. Christ quickly stripped away their reputation of being alive by declaring, you are dead. Like the Pharisees, their outer appearance was a facade hiding their lack of life (cf. [cf. confer, compare] Matt. 23:27-28). Christ added, I have not found your deeds complete in the sight of My God. They were falling far short of fulfilling their obligations as believers.

4. exhortation (3:2a, 3).

3:2a, 3. They were exhorted to wake up from their spiritual slumber and to strengthen the few evidences of life they still had. He exhorted them to remember . . . obey . . . and repent. He warned them that if they did not heed this exhortation, He would come on them like a thief, that is, suddenly and unexpectedly.

5. promise (3:4-6).

3:4-6. While this church as a whole was dead or dying, Christ recognized a godly remnant in the Sardis church who had not soiled their clothes with sin. He promised that true believers will be dressed in white (cf. [cf. confer, compare] v. [v. verse] 18), symbolic of the righteousness of God, that their names will remain in the book of life, and that He will acknowledge them as His own before His Father and His angels.

The statement that their names will not be erased from the book of life presents a problem to some. But a person who is truly born again remains regenerate, as John said elsewhere (John 5:24; 6:35-37, 39; 10:28-29). While this passage may imply that a name could be erased from the book of life, actually it only gives a positive affirmation that their names will not be erased (cf. [cf. confer, compare] Walvoord, Revelation. pp. [pp. pages] 82, 338). Six times John referred to the book of life (Rev. 3:5; 13:8 [cf. [cf. confer, compare] comments there]; 17:8; 20:12, 15; 21:27).

The letter also concludes with the exhortation to hear what the Spirit says to the churches. The letter to Sardis is a searching message to churches today that are full of activity and housed in beautiful buildings but are so often lacking in evidences of eternal life. Christ’s word today is to “remember,” “repent,” and “obey,” just as it was to the church in Sardis.

F. The letter to the church in Philadelphia (3:7-13).

1. destination (3:7).

3:7. The city of Philadelphia was 28 miles southeast of Sardis. It was located in an area noted for its agricultural products but afflicted with earthquakes which destroyed the city several times, most recently about a.d. 37. The city was named for a king of Pergamum, Attalus Philadelphus, who had built it. “Philadelphus” is similar to the Greek word philadelphia, meaning “brotherly love,” which occurs seven times in the Bible (Rom. 12:10; 1 Thes. 4:9; Heb. 13:1; 1 Peter 1:22; 2 Peter 1:7[twice]; Rev. 3:7). Only here is it used of the city itself. Christian testimony continues in the city in this present century.

Christ described Himself as the One who is holy and true, who holds the key of David, and who is able to open or shut a door which no one else could open or shut. The holiness of Christ is a frequent truth in Scripture (1 Peter 1:15), and being holy He is worthy to judge the spiritual life of the Philadelphia church. “The key of David” seems to refer to Isaiah 22:22, where the key of the house of David was given to Eliakim who then had access to all the wealth of the king. Christ earlier had been described as the One who holds “the keys of death and hades” (Rev. 1:18). The reference here, however, seems to be to spiritual treasures.

2. commendation (3:8-9).

3:8. As in the messages to the other churches, Christ stated, I know your deeds. In keeping with the description of His authority to open and close doors (v. [v. verse] 7), He declared, See, I have placed before you an open door that no one can shut. There is no word of rebuke, though Christ said, I know that you have little strength. These words, however, become a basis for His commendation that you have kept My word and have not denied My name.

3:9. Christ referred to their enemies as the synagogue of Satan (cf. [cf. confer, compare] 2:9). They were Jews who opposed the believers’ Christian testimony. False religion has always been a formidable antagonist against true Christian faith. The day will come, however, when all opponents of the faith will have to acknowledge the truth (cf. [cf. confer, compare] Isa. 45:23; Rom. 14:11; Phil. 2:10-11). Then Christ declared, I will make them come and fall down at your feet and acknowledge that I have loved you.

3. promise (3:10-12).

3:10. The church in Philadelphia received no rebuke from Christ. Instead they were commended and given a promise because they had been willing to endure patiently. The promise was, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. This is an explicit promise that the Philadelphia church will not endure the hour of trial which is unfolded, beginning in Revelation 6. Christ was saying that the Philadelphia church would not enter the future time of trouble; He could not have stated it more explicitly. If Christ had meant to say that they would be preserved through a time of trouble, or would be taken out from within the Tribulation, a different verb and a different preposition would have been required.

Though scholars have attempted to avoid this conclusion in order to affirm posttribulationism, the combination of the verb “keep” (teµrein) with the preposition “from” (ek) is in sharp contrast to the meaning of keeping the church “through” (dia), a preposition which is not used here. The expression “the hour of trial” (a time period) makes it clear that they would be kept out of that period. It is difficult to see how Christ could have made this promise to this local church if it were God’s intention for the entire church to go through the Tribulation that will come on the entire world. Even though the church at Philadelphia would go to glory via death long before the time of trouble would come, if the church here is taken to be typical of the body of Christ standing true to the faith, the promise seems to go beyond the Philadelphia church to all those who are believers in Christ (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 86-8).

3:11. Additional promises were given. Christ promised, I am coming soon, a concept repeated often in the Book of Revelation. The thought is not simply that of coming soon but coming suddenly or quickly (cf. [cf. confer, compare] 1:1; 2:16). They were exhorted in the light of His coming to continue to hold on to what they have.

3:12. Everyone who is an overcomer will become a pillar in the temple of . . . God. This is of course symbolic of the permanent place in heaven for believers, referred to here as the temple of God. The entire New Jerusalem will be the ultimate temple (21:22). In contrast to earthly temples and earthly pillars which fall, believers will continue forever in the temple. Christ specified that He was referring to the city of My God, that is, the New Jerusalem (cf. [cf. confer, compare] 21:2). He repeated His promise: I will also write on him My new name (cf. [cf. confer, compare] 2:17; 14:1; 19:12). Because believers have identified with Christ by faith, He will identify Himself with them.

4. exhortation (3:13).

3:13. The letter closed with the familiar appeal, hear what the Spirit says to the churches. The promise given to the Philadelphia church and the challenge to continue to be faithful is certainly God’s Word to His whole church today.

G. The letter to the church in Laodicea (3:14-22).

1. destination (3:14).

3:14. The wealthy city of Laodicea was located on the road to Colosse about 40 miles southeast of Philadelphia. About 35 years before this letter was written, Laodicea was destroyed by an earthquake, but it had the wealth and ability to rebuild. Its main industry was wool cloth. There is no record that Paul ever visited this city, but he was concerned about it (Col. 2:1-2; 4:16).

In addressing the church Christ introduced Himself as the Amen, the faithful and true Witness, the Ruler of God’s creation. The word “Amen,” meaning “so be it,” refers to the sovereignty of God which is behind human events (cf. [cf. confer, compare] 2 Cor. 1:20; Rev. 1:6). In speaking of Himself as “the faithful and true Witness” Christ was repeating what He had said earlier (1:5; 3:7). As “the Ruler of God’s creation” Christ existed before God’s Creation and is sovereign over it (cf. [cf. confer, compare] Col 1:15, 18; Rev. 21:6). This description was in preparation for the stern word of rebuke which Christ would give the church in Laodicea.

2. rebuke (3:15-17).

3:15-16. No word of commendation was extended to the Laodicean church. They were pictured as utterly abhorrent to Christ because they were lukewarm. This was addressed to the church and also to the messenger or the pastor whom some believe was Archippus (Col. 4:17). It is improbable, however, that Archippus, if he had been the pastor of the church, was still living. In referring to the church as “lukewarm” Christ had in mind that this was its permanent situation. In their feasts as well as in their religious sacrifices people in the ancient world customarily drank what was either hot or cold—never lukewarm. This rebuke would have been especially meaningful to this church, for water was piped to the city from Hierapolis, a few miles north. By the time the water reached Laodicea, it was lukewarm!

3:17. Their being lukewarm spiritually was evidenced by their being content with their material wealth and their being unaware of their spiritual poverty. Christ used strong words to describe them: wretched, pitiful, poor, blind, and naked.

3. exhortation (3:18-19).

3:18-19. They were urged to buy not ordinary gold, but refined gold, referring to that which would glorify God and make them truly rich. Through its banking industry the city had material wealth. But the church lacked spiritual richness. Though they had beautiful clothes, they were urged to wear white clothes (cf. [cf. confer, compare] v. [v. verse] 4), symbolic of righteousness which would cover their spiritual nakedness. As wool was a major product of the area, Laodicea was especially famous for a black garment made out of black wool. What they needed instead was pure white clothing.

Then Christ exhorted them to put salve . . . on their eyes. A medical school was located in Laodicea at the temple of Asclepius, which offered a special salve to heal common eye troubles of the Middle East. What they needed was not this medicine but spiritual sight. The church at Laodicea is typical of a modern church quite unconscious of its spiritual needs and content with beautiful buildings and all the material things money can buy. This is a searching and penetrating message. To all such the exhortation is be earnest, and repent. Christ rebuked them because He loved them, which love would also bring chastisement on this church.

4. promise (3:20-22).

3:20-21. Dramatically Christ pictured Himself as standing outside and knocking on a door. In a familiar painting the latch is not shown but is assumed to be on the inside. The appeal is for those who hear to open the door. To them Christ promised, I will go in and eat with him, and he with Me. With Christ on the outside, there can be no fellowship or genuine wealth. With Christ on the inside, there is wonderful fellowship and sharing of the marvelous grace of God. This was an appeal to Christians rather than to non-Christians. This raises the important question concerning the extent of one’s intimate fellowship with Christ. To those who respond, Christ promises to give the right to sit with Him on His throne and share His victory.

3:22. Once again the invitation to listen and respond is given: He who has an ear, let him hear what the Spirit says to the churches.

The letters to the seven churches are a remarkably complete treatment of problems that face the church today. The recurring dangers of losing their first love (2:4), of being afraid of suffering (2:10), doctrinal defection (2:14-15), moral departure (2:20), spiritual deadness (3:1-2), not holding fast (v. [v. verse] 11), and lukewarmness (vv. [vv. verses] 15-16) are just as prevalent today as they were in first-century churches. Because these letters come from Christ personally, they take on significance as God’s final word of exhortation to the church down through the centuries. The final appeal is to all individuals who will hear. People in churches today would do well to listen.

III. The Revelation of the Future: “What Will Take Place Later” (chaps. [chaps. chapters] 4-22).

In keeping with the divine outline given in 1:19, God unfolded to John the details of the future, “what will take place later.” This includes the stirring events leading up to the second coming of Christ (chaps. [chaps. chapters] 4-18); then the Second Coming itself (chap. [chap. chapter] 19); then the aftermath, the millennial kingdom (chap. [chap. chapter] 20); and finally the New Jerusalem and the new heaven and new earth (chaps. [chaps. chapters] 21-22). It is obvious that the central truth is the second coming of Christ in chapter 19, just as the central feature of the four Gospels was the first coming of Christ.

While many interpretations of the Book of Revelation have been suggested, the only views which provide a cogent understanding are those which consider the book, beginning with chapter 4, as referring to future events. Any other system of interpretation gets lost in a maze of conflicting opinions.

While the events portrayed in this futuristic section are not necessarily all in strict chronological order, they are all yet future. As such, they present a more graphic picture of the future, given in more detail, than is found in any other part of the Bible. Such a revelation is a fitting climax to all the biblical prophecies relating to human history, which are properly centered in the person and work of Jesus Christ.

The revelation of the future opens with a vision of heaven (chaps. [chaps. chapters] 4-5). Beginning in chapter 6 the seven seals, as they are broken, constitute the main chronological movement of the Great Tribulation, leading up to the second coming of Christ. The seven trumpets give the details of events which will follow the breaking of the seventh seal. Likewise in chapter 16 the seven bowls of the wrath of God unfold the content of the seventh trumpet.

The order is climactic, and as the period approaches the second coming of Christ, events occur with increasing rapidity and greater devastation. Once Christ’s second coming is revealed, the concluding chapters briefly summarize the wide expanse of future events— chapter 20 relating to the millennial kingdom, and chapters 21-22 describing the new heaven and the new earth.

It is obvious that the main purpose of the Book of Revelation is to present the second coming of Christ and accompanying events and to alert the people of God as well as the world as a whole to the importance of being prepared for God’s coming judgment.

A. The vision of the heavenly throne (chap. [chap. chapter] 4).

1. the invitation (4:1).

4:1. John saw the vision of the heavenly throne after he heard the revelation of the messages to the churches. The time sequence is indicated by the expression after this (meta tauta, in the nasb, “after these things”).

John saw a door . . . open in heaven and heard a voice inviting him, Come up here, and I will show you what must take place after this. The words “what must take place after this” are similar to those in 1:19, “what will take place later.” Whereas 1:19 indicates that the events will take place later, in 4:1b the Greek word dei is used, which means that the events must occur. This points not only to the future but also to the sovereign purpose of God. The similarity of the two expressions confirms the threefold chronological outline given in 1:19. Both the revelation and its fulfillment are chronologically subsequent to chapters 1-3.

2. the heavenly throne (4:2-3).

4:2-3. John stated that immediately he was in the Spirit (or “in [my] spirit”; cf. [cf. confer, compare] 1:10; 17:3) meaning that experientially he was taken up to heaven though his body was actually still on the island of Patmos. In heaven he saw a great throne with One sitting on it who had the appearance of jasper and carnelian. This jasper (cf. [cf. confer, compare] 21:18) is a clear stone in contrast to the opaque jasper stones known today; it may have resembled a diamond. The carnelian, also known as ruby (the niv trans. [trans. translation, translator, translated] it “ruby” in the OT [OT Old Testament] ), and sardius, were a ruby-red color. The jasper and the carnelian were the first and last of the 12 gemstones worn on the high priest’s breast (cf. [cf. confer, compare] Ex. 28:17-21). Jasper and sardius were used in relation to the king of Tyre (Ezek. 28:13) and will be in the foundation of the New Jerusalem (Rev. 21:19-20). The throne’s overall appearance was one of great beauty and color, enhanced by a rainbow, resembling an emerald, which encircled the throne. The green color of the emerald added further beauty to the scene.

3. the 24 elders (4:4).

4:4. Around the principal throne were 24 lesser thrones on which were seated . . . 24 elders. They were dressed in white and were wearing crowns of gold on their heads. The crowns were similar to those given victors in Greek games (stephanos), in contrast with the crown of a sovereign ruler (diadeµma, “diadem”). The crowns seem to indicate that the elders had been judged and rewarded.

There has been much speculation on the identity of the elders. The two major views are (1) that they represent the church raptured prior to this time and rewarded in heaven, or (2) that they are angels who have been given large responsibilities. The number 24 is the number of representation, illustrated in the fact that in the Law of Moses there were 24 orders of the priesthood. (For further discussion of the identity of the 24 elders see the comments on 5:8-10.)

4. The seven spirits of god (4:5).

4:5. The impressive scene of heaven was enhanced by flashes of lightning, rumblings, and peals of thunder. Thunder is mentioned eight times in Revelation (4:5; 6:1; 8:5; 11:19; 14:2; 16:18; 19:6). John also saw seven lamps which were blazing. These seven lamps were said to be the seven spirits of God. These should be understood to represent the Holy Spirit rather than seven individual spirits or angels, with the concept of the sevenfold character of the Spirit (Isa. 11:2-3; cf. [cf. confer, compare] Rev. 1:4; 5:6). With God the Father seated on the throne and the Holy Spirit represented by the seven lamps, the stage was then set for the revelation (chap. [chap. chapter] 5) of Christ Himself as the slain Lamb.

5. the four living creatures (4:6-8).

4:6-8. A sea of glass, clear as crystal, was before the throne and reflected all the brilliant colors of the entire heavenly scene (cf. [cf. confer, compare] 15:2). In the center of the picture four living creatures were compared to a lion . . . an ox . . . a man and a flying eagle. Each of the . . . creatures had six wings and was covered with eyes all around. They were said to be continually praising God as the holy . . . Almighty (pantokratoµr; cf. [cf. confer, compare] 1:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22), and eternal One (who was, and is, and is to come; cf. [cf. confer, compare] 1:8; 11:17). This is the first of 14 doxologies in the Book of Revelation (see the chart).

Many interpretations have been given of the four living creatures. As the Holy Spirit was seen symbolically in the seven lamps, probably the four living creatures symbolically represent the attributes of God including His omniscience and omnipresence (indicated by the creatures being full of eyes)—with the four animals bringing out other attributes of God: the lion indicating majesty and omnipotence; the ox, typical of faithful labor and patience; man, indicating intelligence; and the eagle, the greatest bird, representing supreme sovereignty. Another possible view is that they represent Christ as revealed in the four Gospels: in Matthew, the lion of the tribe of Judah; in Mark, the ox as the servant of Yahweh; in Luke, the incarnate human Jesus; and in John, the eagle as the divine Son of God. Another alternative is that the four living creatures are angels (cf. [cf. confer, compare] Isa. 6:2-3), who extol the attributes of God.

6. worship in heaven (4:9-11).

4:9-11. The worship by the four living creatures is attended by the 24 elders also worshiping the One on the throne and attributing to God glory and honor and power (cf. [cf. confer, compare] 5:12-13) and acknowledging that He is the Creator and Sustainer of the universe (cf. [cf. confer, compare] John 1:3; Eph. 3:9; Col. 1:16-17; Heb. 1:2-3; Rev. 10:6; 14:7). They lay their crowns before the throne in ascribing all glory to Him as the Sovereign.

B. The seven-sealed scroll (chap. [chap. chapter] 5).

1. the seven-sealed scroll introduced (5:1).

5:1. All of chapter 4 is an introduction to the main point of chapters 4-5, that is, to introduce the scroll with its seven seals. The symbolic presentation showed a scroll or a rolled-up parchment with seven seals affixed to the side in such a way that if unrolled the seven seals would need to be broken one by one.

2. the question, “who is worthy?” (5:2-5).

5:2-5. John saw a mighty angel (cf. [cf. confer, compare] 10:1; 18:21) and heard him ask in a loud voice, Who is worthy to break the seals and open the scroll? This is the first of 20 times “loud voice” occurs in Revelation. The last is in 21:3. The Greek word rendered “scroll” is biblion, from which is derived the word “Bible.” When no one was found to be worthy, John wept and wept (lit. [lit. literal, literally] , “kept on shedding many tears”). One of the 24 elders, however, told him not to weep, and introduced him to the Lion of the tribe of Judah, the Root of David (cf. [cf. confer, compare] Isa. 11:1; Rev. 22:16). The elder informed John that He had triumphed, that is, had already achieved victory, and that He alone was able to break the seals and open the scroll.

3. the lamb (5:6-7).

5:6-7. Though introduced as a “Lion” (v. [v. verse] 5), what John saw was a Lamb that appeared to have been slain or sacrificed. Yet the Lamb was standing in the center of the throne. About Him were the 24 elders and the four living creatures. The Lamb had seven horns and seven eyes.

The Lion and the Lamb surely refer to Christ, with the Lamb referring to His first coming and His death and the Lion referring to His second coming and His sovereign judgment of the world. This is the only place in Revelation where Christ is called a Lion, whereas the word “Lamb” (arnion, “a small or young lamb”) is found 27 times in Revelation and nowhere else in the New Testament. But two similar words for a sacrificial lamb are used in the New Testament: areµn, found only in Luke 10:3, and amnos, which occurs four times (John 1:29, 36; Acts 8:32; 1 Peter 1:19).

Since horns symbolize strength (1 Kings 22:11), the “seven horns” represent the authority and strength of a ruler (Dan. 7:24; Rev. 13:1). The “seven eyes” defined as the seven spirits of God (cf. [cf. confer, compare] Zech. 3:9; 4:10) symbolically represent the Holy Spirit (cf. [cf. confer, compare] Rev. 1:4, 4:5). Because He alone is worthy, the Lamb took the scroll from the right hand of Him who sat on the throne (cf. [cf. confer, compare] Dan. 7:9, 13-14).

4. The worship of the lamb (5:8-14).

5:8. When the scroll was taken by the Lamb, the 24 elders fell down before the Lamb in worship. Each elder had a harp and golden bowls full of incense, which was interpreted as the prayers of the saints (cf. [cf. confer, compare] Ps. 141:2). While the angels presented the prayers, they were not priests or mediators. Only the harp (lyre) and the trumpet are mentioned as musical instruments in heavenly worship in the Book of Revelation.

5:9-10. In a new song the 4 creatures and 24 elders ascribed worthiness to the Lamb to take the scroll and break the seals, stating that the Lamb had been slain and had purchased men for God from every tribe and language and people and nation. Those He purchased with His blood were made a kingdom and priests to serve our God (cf. [cf. confer, compare] 1:6), and to reign on the earth. “Purchased” is from the verb agorazoµ, “to redeem.” (See the chart, “New Testament Words for Redemption,” at Mark 10:45.)

A textual problem exists in these verses. The Greek text used by the KJV [KJV King James Version] indicates that the new song is sung by those who themselves have been redeemed: “Thou . . . has redeemed us to God . . . and hast made us unto our God kings and priests, and we shall reign on the earth.”

The NIV [NIV New International Version] , however, reads, “You purchased men for God. . . . You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.” If the KJV [KJV King James Version] is correct, the 24 elders must represent the church or saints in general. If their song is impersonal as in the NIV [NIV New International Version] and they simply are singing that Christ is the Redeemeer of all men, it opens the possibility that the 24 elders could be angels, though it does not expressly affirm it.

While scholars differ on this point, it would seem that since the elders are on thrones and are crowned as victors, they represent the church rather than angels. Angels have not been judged and rewarded at this point in the program of God. But angels soon join the creatures and the elders in praising the Lamb (5:11-12). The two different interpretations here should not mar the beauty of the picture and the wonder of this song of praise.

5:11-12. The elders were joined by the hosts of angels in heaven who added their words of praise in a loud voice. The words they sang are literally “they said” (legontes). This is in contrast to verse 9 where the 24 elders “sang” (adousin). In the angels’ praise they ascribed power and wealth and wisdom and strength and honor and glory and praise to God.

5:13-14. Every creature in heaven and on earth and under the earth and on the sea and all that is in them joined the heavenly throng in words of praise to God. In this final act of praise the four . . . creatures said Amen, and the 24 elders fell prostrate in worship.

With the heavenly vision of chapters 4-5, the stage was set for the dramatic events to follow, the opening of the seven seals. It is clear from this revelation that heaven is real, not imagined. These two chapters reveal the indescribable glory and infinite majesty of the Godhead in heaven. The following chapters reveal this sovereign power of God expressed in judgment on a wicked world sunk in unprecedented depths of sin and blasphemy. Though believers today do not have the privilege of sharing John’s vision or a similar one granted to Paul (2 Cor. 12:1-3), every believer can take the word pictures of Scripture here and anticipate the glory and the wonder of the heavenly scene that he will someday see with his own eyes.

C. The opening of the six seals: the time of divine wrath (chap. [chap. chapter] 6).

1. the first seal (6:1-2).

Five important questions must be answered before the events of chapter 6 can be understood: Are the events which begin with the breaking of the first seal past or future? Though many have tried to find fulfillment in the past (see Introduction), there are solid reasons for believing that the revelation concerns events yet future.

The vision in chapters 4-5 is described in 4:1 as “after this,” that is, after the revelation to the seven churches which is described in 1:19 as “what is now,” in contrast to “what will take place later.” Since the scroll in 5:1 is “sealed,” the clear implication is that the seals are broken at a time after chapter 5. All attempts to find fulfillment of the seals in history have failed to yield any uniform interpretation with no two commentators agreeing. Actually there is no sequence in history that clearly corresponds to these events. So it may be concluded that they are yet future.

A second question arises: What is the relationship of the seals to the Rapture of the church? In the letter to Thyatira the Rapture is pictured as yet future (2:25, 28) and the Rapture is in view in the letter to the church in Philadelphia (3:10-11). Beginning in chapter 6, however, there is no reference whatever to the churches or to the Rapture that is described in familiar passages (e.g. [e.g. exempli gratia, for example] , 1 Cor. 15:51-58; 1 Thes. 4:13-18). Since neither the Rapture nor the church are the subject of Revelation 6-18, many conclude that the Rapture of the church takes place before the events beginning in chapter 4 and thus precedes the Tribulation (for full discussion see Charles C. Ryrie, Revelation; Charles C. Ryrie, The Final Countdown; and John F. Walvoord, The Rapture Question).

A third question: What is the relationship of the seals to Daniel 9:27? Israel’s program, concluding in the 70th week of Daniel, is best understood as related to the scenes here described in Revelation. Though some have tried to find historic fulfillment of Daniel 9:27, nothing in history really corresponds to it; so it is better to consider the last seven years as the final period leading up to the Second Coming and therefore still future.

A fourth question: Does Revelation deal with the entire seven years anticipated in Daniel 9:27 or only with the last three and one-half years, often referred to as “the Great Tribulation” or “a time of great distress”? (Jer. 30:7; Dan. 12:1; Matt. 24:21) Because the Great Tribulation is specifically mentioned in Revelation 7:14 and the same period is called “the great day of their wrath” (6:17), there seems to be clear identification of Daniel 9:27 with the events of Revelation. Most expositors assume that the events beginning in Revelation 6 cover the whole seven-year period. The Book of Revelation, however, never uses a seven-year figure but frequently refers to three and one-half years or 42 months (11:2; 13:5). Because the events of chapter 6 and afterward seem to coincide with the Great Tribulation rather than with the time of peace in the first half of the seven years (1 Thes. 5:3), there are good reasons for concluding that these great events are compacted in the last three and one-half years before Christ’s return to the earth. Certainly at least by the fourth seal (Rev. 6:7-8), the events described anticipate a time of unprecedented trouble.

A fifth question: What is the relationship of the events of Revelation to Christ’s sermon on the end times? (Matt. 24-25) As J. Dwight Pentecost points out (Things to Come, pp. [pp. pages] 280-82), the order of events in Revelation and the order of events in Matthew are strikingly similar: (a) war (Matt. 24:6-7; Rev. 6:3-4), (b) famine (Matt. 24:7; Rev. 6:5-6), (c) death (Matt. 24:7-9; Rev. 6:7-8), (d) martyrdom (Matt. 24:9-10, 16-22; Rev. 6:9-11), (e) the sun and the moon darkened with stars falling (Matt. 24:29; Rev. 6:12-14), (f) divine judgment (Matt. 24:32-25:26; Rev. 6:15-17). It should be obvious that the events of Revelation have their background in previous prophecies, which aids in interpreting John’s symbolic revelation. The evidence points to the conclusion that it describes the final period (probably the final three and one-half years) climaxed by the second coming of Christ to set up His kingdom (for further discussion, see Walvoord, Revelation, pp. [pp. pages] 123-28; also cf. [cf. confer, compare] comments on Matt. 24-25).

6:1-2. As John watched the events after the opening of the first . . . seal by the Lamb, he saw a white horse with a rider holding a bow, wearing a victor’s crown (stephanos), and going forth to conquer. Because Christ in His second coming is pictured (19:11) as riding on a white horse, some have taken it that this rider in 6:2 also must refer to Christ, as the white horse is a symbol of victory. Roman generals after a victory in battle would ride a white horse in triumph with their captives following. The chronology, however, is wrong, as Christ returns to the earth as a conqueror not at the beginning of the Tribulation but at the end of the Tribulation. Also the riders on the other horses obviously relate to destruction and judgment which precede the second coming of Christ by some period of time.

A better interpretation is that the conqueror mentioned here is the future world ruler, sometimes referred to as Antichrist though Revelation does not use this term. He is probably the same person as the ruler of the people mentioned in Daniel 9:26. This ruler has a bow without an arrow, indicating that the world government which he establishes is accomplished without warfare (see comments on Rev. 13:4). The future world government begins with a time of peace but is soon followed by destruction (1 Thes. 5:3). In general, the seals, trumpets, and bowls of divine wrath signal the terrible judgments of God on the world at the end of the Age, climaxing in the second coming of Christ.

2. the second seal (6:3-4).

6:3-4. With the breaking of the second seal a red horse appeared with a rider empowered to take peace from the earth (cf. [cf. confer, compare] “the red dragon,” 12:3; the “scarlet beast,” 17:3). In contrast with the first rider who has a bow without an arrow this second rider carried a large sword. This again was a picture of political power with the rider as the world ruler.

3. the third seal (6:5-6).

6:5-6. With the opening of the third seal a black horse was revealed with a rider carrying a pair of scales in his hand. At the same time a voice was heard from among the four living creatures saying, A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine! “A day’s wages” refers to a silver coin, the Roman denarius, worth about 15 cents, which was the normal wage for a worker for an entire day. So this passage is saying that in that food shortage an entire day’s work would be required to buy either a quart of wheat or three quarts of barley. If one bought wheat, it would be enough for one good meal; if he bought barley, it would be enough for three good meals but nothing would be left for buying oil or wine. Famine is the inevitable aftermath of war. This will be a major cause of death in the Great Tribulation. The black color of the horse speaks of famine and death.

4. the fourth seal (6:7-8).

6:7-8. A pale horse was introduced when the fourth seal was opened. “Pale” is literally a pale green (cf. [cf. confer, compare] the same word used of vegetation in Mark 6:39; Rev. 8:7; 9:4). John stated that the rider’s name was Death and that hades was following close behind him. Here is the aftermath of war, famine, and death. With war and famine people fall prey to a plague and the wild beasts of the earth. The startling fact is revealed that a fourth of the earth, or approximately a billion people by today’s population figures, will be killed by these means. It should be obvious that this is not a trivial judgment but a major factor in the Great Tribulation, thus supporting the conclusion that the Great Tribulation has begun. The first four seals may be considered as a unit and a general description of the Great Tribulation as an unprecedented time of trouble (cf. [cf. confer, compare] Jer. 30:7; Dan. 12:1; Matt. 24:21-22).

5. the fifth seal (6:9-11).

6:9. With the opening of the fifth seal John had another revelation of heaven itself and his attention was directed to souls pictured as under the altar and identified as those who had been slain because of the Word of God and the testimony they had maintained. (For “under the altar,” see Ex. 29:12; Lev. 4:7.) These are obviously martyrs, mentioned in more detail in Revelation 7. This makes it clear that souls will be saved in the Great Tribulation, but many of them will be martyred.

6:10-11. They will cry out to the Lord, asking how long it will be before He will avenge them. In reply each is given a white robe and informed that the Tribulation is not over and that others must be martyred before God’s judgment on the wicked and deliverance of the righteous occurs at the Second Coming. This passage shows that the time period is the Great Tribulation, but not its end.

Spirits without any substance could not wear robes. The fact that they will be given robes supports the concept that when believers die they are given temporary bodies in heaven which are later replaced by resurrection bodies at the time of resurrection (cf. [cf. confer, compare] 20:4).

6. the sixth seal (6:12-17).

6:12-14. As the sixth seal opened, John recorded that a great earthquake occurred. More dramatic than the earthquake was the transformation of the heavens with the sun turning black, the moon turning blood red, and stars falling like late figs from a fig tree. The heavens appeared like a scroll being rolled up. At the same time, due to the earthquake, all the mountains and islands were moved from their places. Here again in the sequence of events, the end had not been reached as there was still another seal. But this was the most dramatic judgment thus far in this time of great distress before the Second Coming.

Many expositors have attempted to see a figurative fulfillment to this prophecy. It is preferable, however, to take this prediction literally. The trumpet and bowl judgments, to be revealed later in Revelation, also include great disturbances in the heavens and on the earth before Christ’s second coming.

6:15-17. The practical effect of the judgment was fear in unbelievers from all walks of life. They called on the mountains and the rocks to fall on them and to hide them from God’s wrath. Their fear was so great they would rather be killed by a falling mountain than to face the wrath of the Lamb and Their wrath, referring to the anger of the Triune God. Again this is not a picture of ordinary trouble but the period of greatest distress in world history.

Taken as a whole, chapter 6 is one of the most important and pivotal chapters in the entire book. It describes the first six seals and also introduces the seventh seal which consists of and introduces the seven trumpets and the seven bowls of the wrath of God in chapters 8-9; 16.

The contents of chapter 6 should put to rest the false teachings that God, being a God of love, could not judge a wicked world. It also raises the important question contained in the closing words of verse 17: Who can stand? Only those who have availed themselves of the grace of God before the time of judgment will be able to stand when God deals with the earth in this final period of great distress. Those who will be saved in the Great Tribulation are described in the next chapter.

D. Those who will be saved in the Great Tribulation (chap. [chap. chapter] 7).

1. the sealing of the 144,000 of Israel (7:1-8).

7:1-3. The question was raised in 6:17 whether any would be saved in the Tribulation. This is answered in this chapter, and two classes of the saved are mentioned specifically: (1) those who are saved in Israel, (2) those of all nations who, though saved spiritually, are martyred. Four angels were told to withhold judgment on the earth until the servants of . . . God were sealed (v. [v. verse] 3). The seal on their foreheads symbolizes protection and ownership and God’s intention to protect the 12 tribes that are mentioned, much as He protected Noah from the Flood, Israel from the plagues of Egypt, and Rahab and her household in Jericho.

7:4-8. John heard the names of 12 tribes with 12,000 from each tribe . . . sealed and thus protected. The 12 tribes are not “lost” as some contend.

Attempts have been made to identify the 12 tribes here with the church, mostly to avoid the implication that this is literally Israel. The fact that specific tribes were mentioned and specific numbers from each tribe were indicated would seem to remove this from the symbolic and to justify literal interpretation. If God intended these verses to represent Israel literally, He would have used this means. Nowhere else in the Bible do a dozen references to the 12 tribes mean the church. Obviously Israel will be in the Tribulation, and though men do not know the identification of each tribe today, certainly God knows.

Much speculation has arisen about why the tribe of Dan is omitted. Joseph and one of his two sons, Manasseh, are listed, but Ephraim, Joseph’s other son, is omitted. Thus if Dan were included, there would have been 13 tribes. According to J.B. Smith, Scripture contains 29 lists of the tribes of Israel in the Old and New Testaments and in no case are more than 12 tribes mentioned (A Revelation of Jesus Christ, p. [p. page] 130). The tribe omitted was usually Levi, from which the priesthood came. Inasmuch as it is normal to have only 12 and not 13 tribes, the omission of Dan is not significant. Perhaps Dan was omitted here because it was one of the first tribes to go into idolatry (Jud. 18:30; cf. [cf. confer, compare] 1 Kings 12:28-29). However, Dan is mentioned in Ezekiel 48:2 in the millen nial land distribution.

The most important fact taught here is that God continues to watch over Israel even in the time of Israel’s great distress. There is no justification whatever for spiritualizing either the number or the names of the tribes in this passage, to make them represent the church.

2. the multitude of martyrs (7:9-17).

7:9-12. Then John saw a multitude of people from every nation, tribe, people, and language, who were standing before the throne (i.e. [i.e. id est, that is] , before God the Father) and in front of the Lamb (i.e. [i.e. id est, that is] , God the Son). This is the same group mentioned in 6:9, but here they were wearing white robes and holding palm branches, apparently signifying righteous triumph. As this multitude ascribed salvation to God and to the Lamb, all the angels, the 24 elders, and the 4 living creatures joined them in worship as they did in 5:9-10.

7:13-17. One of the 24 elders asked about the origin of those who stood in white robes. Is it not significant that if the 24 elders represent the church these described here are a different group of the saved? When John indicated that he did not know the answer (v. [v. verse] 14a) the elder himself answered the question as to who this multitude was and where they came from: These are they who have come out of the Great Tribulation; they have washed their robes and made them white in the blood of the Lamb.

It seems evident that these “who have come out of the Great Tribulation” have been martyred and were then safe in heaven. They were given the special privilege of being before God’s throne and serving Him day and night in His temple. They were protected by God Himself and never again would they experience hunger . . . thirst, or scorching heat, with the implication that this was their experience of suffering on earth. They were under the special shepherd-care of the Lamb and were drinking from springs of living water. The narration concludes with the comforting truth that all their tears would be wiped away.

The two groups seen by John were the 144,000 Israelites and a great multitude from every nation, including some Israelites who were not thus protected and who were martyred in the Great Tribulation. A natural explanation of these two groups is that neither represents the church, the body of Christ in the present Age, because both groups are distinguished from the 24 elders and neither group is clearly identified with the church in this present dispensation.

The events of this chapter, like those in other chapters to follow, do not advance the narrative but are a pause in the description of the events to spotlight a concentrated revelation on a special feature, in this case the answer to the question of 6:17, “Who can stand?”

Though the chapters of Revelation are not all in chronological sequence, chapter 7 depicts a scene in heaven which precedes the second coming of Christ to the earth. Those seen in heaven were said to “come out of the Great Tribulation” (v. [v. verse] 14). The chapter accordingly indicates how they will be marvelously blessed in heaven after their trials on earth. The 144,000 will appear again (14:1-5), and the multitude of martyrs who were killed for refusing to worship the beast appear again at the time of the resurrection in 20:4. That they are not millennial saints should be evident from the fact that they will be in heaven before God’s throne, and will have been resurrected.

E. The opening of the seventh seal and the introduction of the seven trumpets (chaps. [chaps. chapters] 8-9).

1. the opening of the seventh seal (8:1).

8:1. The opening of the seventh seal is a most important event, confirmed by the fact that there was silence in heaven for about half an hour after it was opened. The contents of the seven trumpets indicate that they differ from the seven seals. W. Graham Scroggie states, “The trumpets, therefore, do not double back over all or some of the seals, but lie under the sixth seal, and proceed from it” (The Great Unveiling, p. [p. page] 111). He also holds that the bowls of the wrath of God (chap. [chap. chapter] 16) “do not double back over the seal and trumpet judgments” (p. [p. page] 112).

C.A. Blanchard holds the same position: “The series of three sevens are really included in one series of seven, that is, the seven trumpets are included under the seventh seal and the seven bowls are included under the seventh trumpet, so that we have in fact a single series in three movements” (Light on the Last Days, p. [p. page] 58). The seventh seal accordingly is important because it actually includes all the events from 8:1 through 19:10.

2. the seven angels and the seven trumpets (8:2).

8:2. As John observed the heavenly scene, he wrote that he saw the seven angels to whom were given seven trumpets. The fact that these are angels’ trumpets distinguishes them from the trumpet of God (1 Cor. 15:52; 1 Thes. 4:16) and from other New Testament trumpets (Heb. 12:19; Rev. 1:10; 4:1).

3. the golden censer (8:3-5).

8:3-5. Before the trumpets sounded, however, a dramatic introduction was given them by another angel, one in addition to the seven, who stood before the golden altar with a golden censer. In the Old Testament tabernacle a censer made of copper, probably heavy to handle, was used to carry coals from the brazen altar outside the tabernacle to the altar of incense inside. Later, in the temple, Solomon used censers made of gold (1 Kings 7:50; 2 Chron. 4:22).

This is the only reference to censers in the Book of Revelation, though golden bowls full of incense, which probably were not censers, are mentioned in Revelation 5:8. Like the golden bowls of 5:8, however, the golden censer offering incense here is symbolic of the prayers of all the saints.

This offering in heaven corresponds to the custom of offering incense on the altar of incense in both the tabernacle and the temple. The censer would hold the coals, and a separate vessel would carry the incense which was to be poured on the coals once the altar was reached. The resulting smoke was typical of prayer ascending before God.

In verse 5 the angel offered the incense on the coals before God, and then, taking the censer with the fire still in it, he threw it on the earth. As a result there were thunder, rumblings, flashes of lightning, and an earthquake. The picture is one of ominous anticipation.

4. the first trumpet (8:6-7).

8:6-7. As the first angel sounded his trumpet . . . hail and fire mixed with blood . . . was hurled down upon the earth, resulting in a third of the earth being burned up, including the trees and all the green grass. This devastating judgment, like that announced by most of the trumpets, primarily affected a third of the earth.

5. the second trumpet (8:8-9).

8:8-9. As the second . . . trumpet sounded, something like a huge mountain, all ablaze, was thrown into the sea. The result was that a third of the sea turned into blood, and this caused a third of the living creatures in the sea to die, and also a third of the ships were destroyed. It is best to interpret these events literally though the description of the sea being turned into blood may be the language of appearance as in the mention of blood after the first trumpet blast. Reference to blood as a divine judgment is found in the plagues of Egypt (cf. [cf. confer, compare] Ex. 7:14-22).

Obviously the results of these judgments are literal. The sea turned to blood results in the death of a third of the sea creatures, and the blazing mountain cast into the sea results in destruction of a third of the ships. The mountain is probably best understood as being a literal large body that fell from heaven. Since the results are literal, it is reasonable to take the judgments as literal also.

6. the third trumpet (8:10-11).

8:10-11. The judgment following the third . . . trumpet was similar to that of the second. But here the mass falling from heaven to earth was a great star, blazing like a torch. This fell on a third of the rivers and on the springs of water; in other words, waters other than the oceans.

The star was named Wormwood. Wormwood is a bitter desert plant mentioned only here in the New Testament. It is mentioned seven times in the Old Testament where it represents sorrow and bitter judgment (Deut. 29:18; Prov. 5:4; Jer. 9:15; 23:15; Lam. 3:15, 19; Amos 5:7).

Though many have attempted to interpret the third trumpet symbolically, it seems best to consider it as a large meteor or star falling on the earth from heaven and turning the water, as indicated, into bitterness so that people who drank it died. The contrast found in the Cross of Christ is symbolized in the sweetening of the waters of Marah (Ex. 15:23-25) and the turning of bitter judgment into sweet mercy, bringing life and hope. The third trumpet is another awesome judgment resulting in great loss of life.

7. the fourth trumpet (8:12).

8:12. At the sound of the fourth . . . trumpet the light of the sky was reduced by one third. Without a third of the sun a third of the day was lacking normal light, and a third of the night was without light from the moon and the stars. Again the best interpretation is literal. Just as the first three trumpets dealt with a third of the earth, so the fourth trumpet dealt with a third of the heavens.

8. announcement of the final three trumpets (8:13).

8:13. Warning was given that the next three trumpets would be more severe and devastating than those which preceded them. The t