Exploring the Revelation.
L. M. Grant.
Preface
The five books written by the apostle John were all published later than any other writings of Scripture, his gospel considered to be written about A.D. 85, his three epistles about A.D. 90 and Revelation about A.D. 95. His own age would likely be between 85 and 95 during the time of writing, and therefore these books show evidence of a dignity and maturity gained by long experience, yet with no marks of the infirmity of old age. John has been called “the apostle of love,” and his loving admiration of the person of the Son of God is specially evident in his gospel and epistles. However, God chose him to announce the awesome judgments of the Lord Jesus in this book of Revelation. This reminds us that genuine love is not weak and permissive, but faithful and true.
In this last book of the Bible God magnificently reveals the outcome of His sovereign counsels and of His ways with mankind. The book of Revelation stands in great contrast to the simplicity of the book of Genesis. The ravages of sin began their course in Genesis, but now, as we are nearing the day when Revelation is about to be fulfilled, sin has tremendously multiplied the world's problems and caused complicated involvements in every direction, whether among Gentile nations, Israel or the professing church. The confusion in all the world is so great that it has gone far beyond human ability to stem the tide. Therefore this closing book of the Bible is a revelation of how God will discern and judge with calm deliberation every evil work and every evil principle together with those who take sides with the evil. God has ends in view that He will accomplish in marvellous perfection, in righteousness and in love, but He will do so through many great and dreadful judgments.
“Revelation” means just what it says. Though many symbols are used in the book, they are intended to be understood, to be revealed, not hidden. It follows that every believer should be concerned about learning it well. I therefore urge every reader to keep his Bible open and consult it constantly when reading this commentary. The commentary is not a substitute for the Bible, but merely a help in understanding it. God is not concerned that you should know what the commentary says, but what His Word says. If the commentary encourages you to learn His Word better, it will serve a useful purpose. The New King James Version will be used, except as otherwise noted.
Revelation 1.
God gave this Revelation to Jesus Christ so that He might, as the Son of Man, communicate this to His servants. It is He who has been entrusted with the restitution of all things, and is therefore given this revelation to show to His servants the things soon to take place. Only as servants will we be shown these things. Although all believers are servants of Jesus Christ, yet we must be servants in practice if we are to properly understand Revelation. A servant above all is obedient. Thus, the measure of our obedience will be the measure of our understanding.
An angel instead of the Lord Himself is used to communicate (or signify) this to John (v. 1). This implies that there is some distance between the Lord and the people, for He is seen as judging every action, every principle according to pure truth. A judge while on the bench is not free to show his affections even to his family. The angel communicated or signified this by signs (as indicated by the Greek word). Revelation is largely a book of signs (illustrative picture language). This does not mean that we can interpret them as we please, for a sign means what God intends by it and the meaning of the signs is virtually always explained elsewhere in scripture, though not every time the sign is used.
In verse 2 John bears witness to the Word of God (the vital spring from which everything must flow) and to the testimony of Jesus Christ (the manifestation of God's will in this once humbled but now exalted Man). As to these things John testified of what he saw: there was absolute certainty of its truth. Verse 3 pronounces a special blessing on those who hear, read and keep the words of this prophecy — special because the time of its fulfillment is near. As the time nears we should be more concerned to know better what God reveals as to the near future, so that it might have a proper effect in our present conduct. Prophecy is not merely for our entertainment, but for our solid, practical benefit in deeper appreciation of Christ and living for Him.
The Seven Churches in Asia Addressed
In verse 4 John begins writing to the seven churches (or assemblies) in the Roman province of Asia Minor (present day Turkey). They were literal assemblies at the time, but chosen by God as representing the entire Church of God in all its history on earth. This will be more clearly seen in chapters 2 and 3. He addresses them with a greeting of grace and peace from the eternal God who fills the present, the past and the future; and also from the seven spirits before His throne. Compare Isaiah 11: 2 where the Spirit of the Lord is said to be “the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord.” The lampstand in the tabernacle represents this, the central stem being “the Spirit of the Lord” and the other six stemming from this. Compare Revelation 4: 5.
“And from Jesus Christ.” He is the unique Man who is God's fellow, the one faithful witness of God and for God in the world, the firstborn from the dead. As such He is the supreme Head of a new creation. Adam was head of the first creation (Gen. 1: 28), but his sin ruined it. Christ has come into it, has died to make atonement for sin and has risen again as the Head of a new creation, and every believer already shares in the blessing of this (2 Cor. 5: 17). “And the ruler over the kings of the earth.” He has a dignity and honor above all the administrative rule of earth's kings. Then His love and sacrifice for us are spoken of, the means by which we have ourselves become a kingdom, priests to God and His Father. The kingdom speaks of public testimony; priesthood of nearness to God. Well might this blessed Man of God's counsels be given “glory and dominion forever and ever.”
Verse 7 refers to Christ's coming in great power and glory at the end of the Tribulation Period. This is not the rapture of the Church, which takes place at least seven years previously (1 Thess. 4: 13-18), yet the Church bears witness to the world about this great coming of the Lord in power that all the world will have to face. Enoch bore witness to the Lord's coming in great glory (Jude 14), yet he himself was taken to heaven without dying before the flood of Noah came (Gen. 5: 23-24). The flood of Noah is typical of the coming Tribulation. At the end of this awesome Tribulation period the Lord Jesus will be manifested and His saints manifested with Him (Col. 3: 4; Rev. 19: 11-16). Every eye will see Him. Gentiles will be awestruck, many with abject terror because of their callous unbelief. Those also who pierced Him, the tribe of Judah (Zech. 12: 10-11), and all the tribes of the land of Israel will wail in broken humiliation because of their former unbelief toward Him. The book of Revelation centers around the truth of verse 7, but the blessing of the Church, of ourselves, is established (vv. 5-6) before this great event is mentioned.
In verse 8, this blessed Man Christ Jesus affirms Himself to be the Alpha and Omega, the beginning and the end. He had no beginning, for He is the beginning: He has no end, for He is the end. He is the Almighty from eternity to eternity. Some have claimed that this must refer only to God, not to Christ, but Revelation 22: 12-13, 16 proves that this refers positively to Jesus the Son of God and adds its absolute seal to the truth of the great Godhead glory of the Lord Jesus.
John's Vision of One Like Unto the Son of Man
John, though over ninety years old and suffering banishment in the Isle of Patmos for Christ's sake and for the Word of God, speaks only of his tribulations as making him a companion of other saints of God (verse 9). There is no suggestion here either of self-exaltation or of self-pity. “The kingdom and patience of Jesus” beautifully describes the character of the kingdom at present in contrast to the manifested glory of His kingdom in the millennium. The Lord Jesus will have a kingdom of great magnificence for 1000 years when Israel and the nations bow to Him in full subjection after the Great Tribulation. Meanwhile He has a kingdom in an inconspicuous form composed of all who on earth today acknowledge Him as Lord. This is at a time when He is publicly rejected and is waiting patiently for the day of His public coronation. His present kingdom therefore is connected with His admirable patience, and every believer is privileged to share in this, as John was sharing in suffering for the Word of God and for the testimony of Jesus.
John was in the Spirit on the Lord's Day (v. 10). This is not the same expression as “the day of the Lord,” but refers to the literal Lord's Day, the first day of the week. Being an exile, he would greatly miss the gathering of the Lord's people to the name of the Lord (Matt. 18: 20) and specially so on the Lord's Day. The Lord graciously gave him something to compensate for this: he heard a loud voice as of a trumpet behind him. This implies a clear public declaration.
The voice tells him to write in a book what he now sees and send it to the seven assemblies in Asia (v. 11) which were literal local assemblies, but which also represent the history of the entire Church from its inception until the coming of the Lord. Asia means “the miry land,” a significant suggestion of the Church's entanglement in the mire of the world. These addresses to the assemblies seek to liberate God's people from these unscriptural entanglements. The reason for the order of names will be seen in Revelation 2 and Revelation 3.
The great voice causes John to turn to see seven golden lampstands (v. 12) and One like the Son of Man standing in the midst of the lampstands (v. 13). The word “like” implies the fact that He is greater than merely “the Son of Man,” though He is certainly this also. The seven churches formed roughly a circle in Asia Minor, and the Lord Jesus is seen in the midst, the only Center whom God allows for His Church worldwide. There follows a nine-fold description of His glory. His long garment speaks of His priestly character. As Priest He is not interceding, but judging, just as the priest was to discern and judge in regard to leprosy (Leviticus 13). His breasts bound with a golden girdle intimate that His affections are not free to be expressed, but are restrained by the greater consideration of the glory and righteousness of God of which gold speaks. This is the motive of the solemn service that engages Him.
His head and His hair being white like wool, as white as snow (v. 14), speak of Him as “the ancient of days” (Dan. 7: 22) who has the wisdom of eternal experience, wisdom that acts in perfect purity. His eyes as a flame of fire denotes the penetrating holiness of His discernment: nothing is hid from those eyes of pure truth. Proverbs 20: 8 refers specially to Him: “A king who sits on the throne of judgment scatters all evil with His eyes.”
Copper and fire are often united in scripture, as in verse 15), both speaking of the holiness of God, for copper is the fiery color. In burning holiness He will subdue all things under His feet. The tremendous power of His voice is likened to many waters, with its irresistible, awe-inspiring resonance. It is no longer a voice of gentle grace heard only by His own sheep (John 10: 27), but that which will be heard by every ear in the whole universe.
In His capable right hand are seven stars (the angels of the seven churches) which speak of the reality of heavenly character in those who take a responsible place in those seven assemblies, in contrast to earthly mindedness. This speaks therefore of His power to sustain such reality in spite of every contrary thing. The sharp two-edged sword proceeding from His mouth (v. 16) symbolizes His ability to precisely distinguish between every matter that must be judged. His Word carries out the judgment in perfect consistency with the moral principles involved, not sparing evil in one direction or another. The final characteristic is the most absolute testimony to His deity. His countenance shines as the sun at the peak of its radiance. The full glory of God shines in His face so brilliantly that no human eye can endure looking directly at it.
Little wonder that John falls at His feet as though dead (v. 17). It is a vision utterly subduing even to one who had reclined on His breast sixty years earlier (John 13: 23). Such prostration of the creature is due only to God, his Creator. The Lord does not refuse it, as does a mere angel (Rev. 22: 8-9). Yet with tender compassion the Lord lays His right hand of power on John, bidding him not to fear. Still He affirms the greatness of His divine glory. He is the first and the last (cf. vv. 8, 11) and the living One. In Him life is seen in its perfection and fulness: He is the very source of life.
Yet as He says, He became dead (v.18), for in manhood He assumed a body capable of dying, in which He bore our sins. None could take His life from Him: He laid it down of Himself (John 10: 17-18). But He is alive forevermore. Of course as God He could never die: now also as glorified Man He can never again die. In fact He Himself has the keys of hades and of death. He has total authority in regard to hades, the “unseen” state of the spirit and soul when the death of the body has taken place, and the same authority over death, the condition or state of the body when the spirit and soul have departed. This is a divine prerogative: He is able to change these conditions according to His own will.
The Key to Dividing Revelation
How worthy is He to command John as He does, to write of “the things which you have seen” — a reference to Revelation 1 — and also of “the things which are” which is a clear reference to the present dispensation of the Church. Revelation 2 and Revelation 3, the addresses to the seven churches, embrace this important second division of Revelation. “The things which will take place after this” form the third division and plainly refer to the remainder of the book, as Revelation 4: 1 affirms. From that point the Church is never again seen on earth, for that verse symbolizes her removal to the heavenly presence of her Lord.
The Mystery of the Seven Stars
Verse 20 declares the mystery of the seven stars and the seven golden lampstands. Such inspired explanations in this book provide keys by which the truth may be fully opened and understood. The seven lampstands speak of the seven churches or local assemblies, the vessels of public testimony intended for the glory of God (gold). The stars are the angels of the seven churches, to whom the messages are directly addressed in Revelation 2 and Revelation 3. It is not said that a literal angel has charge of each local assembly, but the stars indicate a heavenly character, as do the angels, and this points to the reality of faith and spiritual exercise seen in those who accept responsibility in the assembly, those of whom we read at the end of each address: “He who has an ear, let him hear what the Spirit says to the churches.” Since he is the one who is to hear, it must follow that it is he who is addressed as “the angel.” Let each of us be concerned to have such a character of heavenly-mindedness as to be deeply exercised by these things.
Though this book is signified by a literal angel to John, yet at the beginning John is directly given this great vision of the glory of the Lord, with the Lord speaking directly to him. Though an angel is used of God in what follows, there is to be no doubt remaining that he is communicating the word of the Lord.
Revelation 2.
The Address to Ephesus (vv. 1-7)
Each local assembly is addressed on the basis of its responsibility as a testimony for God. Each of these assemblies actually existed and were functioning as assemblies in Asia Minor at the time of John's writing, but the spiritual condition of each is strikingly representative of seven successive stages of the entire history of the Church on earth from its beginning until the coming of the Lord (the Rapture). This interpretation is supported by such scriptures as Acts 20: 29-30 and 2 Timothy 2 and 2 Timothy 3, and many others.. How great is the wisdom of God in overruling and using all these things in the way He does!
The assembly at Ephesus (which means “one desire”) therefore represents the first state of the Church in having been blessed “with all spiritual blessings in the heavenlies in Christ” (Eph. 1: 3) and having responded in fresh, ardent affection toward the name of the Lord Jesus. Coming first, she in a special way represents all, for the Lord speaks to her as He who holds all seven stars in His hand and walks in the midst of the seven lampstands.
The Lord usually commends what He can before reproving what needs reproof. “I know your deeds (v. 2). He takes full account. Their labor, persistent hard work, is fully acknowledged, together with patient endurance or perseverance, a characteristic we may all deeply desire. More than this, they had discernment and energy of faith to refuse the fellowship of evil people. Those who had falsely claimed to be apostles had been tried (that is, examined by the truth of Scripture) and had been proven to be liars. The assembly at Corinth had not been so wise in this matter (2 Cor. 11: 13-20).
Ephesus not only was firm in refusing evil, but also manifested a forbearing patience, no doubt in reference to many weaknesses, irritations and frustrations that always will attend a testimony for God. Paul had before told the Ephesians that such lowliness, meekness, longsuffering and forbearance were necessary in order to keep the unity of the Spirit in the bond of peace (Eph. 4: 2-3). In these things they had remained well balanced. It is added that they had labored, not simply out of habit or because pressed by conscience, but for the sake of the name of the Lord. They had not allowed themselves to become discouraged.
Nevertheless the Lord must raise the serious issue that they had left their first love (v. 4), not simply “first” in point of time, but in importance. This was not a small thing: their fresh ardor of affection for the Lord Jesus had dimmed. This is the beginning of all departure. Thus, the least weakening of our love for Him is dangerous. We cannot be too watchful to guard against this in ourselves and to face it when we have begun to slip.
Simple honesty will stir us to remember the state that we once enjoyed and from which we have fallen, and to respond to His admonition to repent and do the first works (v. 5). Confession of our failure is most important here. The first works are those spontaneously produced by fresh warmth of love toward the Lord Jesus. In case this is not heeded, He adds the solemn warning that if there is no repentance He will quickly remove the lampstand out of its place! He would remove the testimony of that assembly: she would no longer be a light-bearer for Him. Throughout the history of the Church to the present time, once large and active and godly assemblies have ceased to exist because they left their first love. This is a solemn consideration for every individual who expresses fellowship in a local assembly!
He commends them however that their thoughts were consistent with His in hating the deeds (not the persons) of the Nicolaitans (v. 6). This word means “conquerors of the laity” — of the common people. Some, like Diotrephes, loved to have the preeminence (3 John 9). The Ephesians hated deeds of this kind.
Therefore, the doctrine of the clergy — of some taking the place of being spiritually and positionally above the “laity” — found no foothold among them, for they knew all such distinctions were gone with the end of Judaism. All believers at present are recognized as priests (1 Peter 2: 5, 9) and are expected to function in unity together with one another as “a holy priesthood,” with Christ alone in authority.
The one who has an ear to hear is urged to hear (v. 7). May we truly have listening ears! If so the promise to the overcomer (one who is born of God — 1 John 5: 4) will be attractive to us. Such will eat of the tree of life in the Paradise of God. This tree is Christ, the completely satisfying portion of those who love Him. The promise is of a heavenly paradise, of being in the presence of God. Wonderful prospect! It is a contrast to the Garden of Eden, the earthly paradise, where the tree of life was in the midst, but never tasted (Gen. 2: 9).
The Assembly at Smyrna (vv. 8-11)
The name Smyrna is derived from the word “myrrh,” a bitter but fragrant perfume used in embalming the dead and an ingredient of the anointing oil used in the tabernacle service (Ex. 30: 23-25). Smyrna represents the early Church in its persecution under the hands of Gentile oppressors, the emperors of Rome from about A.D. 70 to 312. Satan's violence is here seen, designed to intimidate the people of God so that they might give way to his cunning deception which appears soon after in the address to Pergamos (vv. 12-14). Therefore the Lord speaks of Himself as “the First and the Last, who was dead and came to life” (v. 8). He was not intimidated by Satan's enmity, but faced death in perfect faith — and triumphed!
Again the Lord takes full account of their works and their resulting tribulation and earthly poverty. “But you are rich” (v. 9) He adds, having the true spiritual, eternal riches. Their persecution involved exclusion from proper employment as well as other deprivations. Reference here is made to the blasphemy of those who falsely say they are Jews. These people evidently claimed to be on Jewish ground (i.e., practicing Judaism) by their principles of law-keeping. However, Gentiles were never given the law and thus were never under the law (Rom. 2: 14). For them to make a boast of keeping the law is an insult to God and therefore blasphemy. This is specially true now that Christ has come and the grace of the gospel is declared to the world. The Lord therefore solemnly calls such men “the synagogue of Satan,” for it is satanic opposition to Christ that energizes them. “Synagogue” means “a gathering together,” which is in contrast to the “assembly” which means “a gathering out.” The one settles in the world, the other is gathered out of it.
The Lord encourages them to have no fear of their sufferings, of their imprisonment by the devil, or whatever else. He limits the tribulation to ten days (v. 10), ten speaking of responsibility (as in the ten commandments). This indicates that their afflictions would not go beyond what they could bear, though these afflictions would be severe. Let them be faithful even in the face of threatened death, for death could not hinder His giving them a crown of life, life that is not merely temporal, but eternal.
Again the “ear to hear” (v. 11) is strongly pressed, and the promise to the overcomer is that he shall not be hurt by the “second death.” The first death (that is, physical or natural death) is nothing compared to the second, which is eternal torment (Rev. 20: 14-15). Death does not mean extinction, but has the idea of separation (James 2: 26). Physical death is the separation of the spirit and soul from the body: the second or spiritual death is the separation of the whole person from God. Certainly no believer will ever suffer this, but this promise is a specially appropriate encouragement to those martyred for Christ's sake. In the case of all seven churches the promise to the overcomer is intended to have particular appeal to the person in his or her special circumstances.
The Assembly at Pergamos (vv. 12-17)
The letter to the assembly at Pergamos refers to that time in the Church's history when Christianity was adopted as the state religion by the Roman Emperor Constantine the Great, in A.D. 312. From one viewpoint, Satan was successful in so intimidating the Church through the persecutions spoken of in the letter to Smyrna that it relaxed its clear testimony and accepted a link with the world that obscured its true character.
Pergamos means “a marriage,” though implying that the Church virtually “married” the world though already espoused to Christ (2 Cor. 11: 2). This was certainly unfaithfulness to her true Lord and Master, though many at the time did not think of it in this way. They rather considered that Christianity had gained a great victory and advantage in having the world recognize the Lord Jesus. They failed to discern that this recognition was in word only and not in heart. Great numbers became “Christians” in a formal manner while not knowing the reality of repentance toward God and faith toward the Lord Jesus Christ (Acts 20: 20-21). Because of the resulting mixture of believers with unbelievers, the Lord speaks to Pergamos as He who has the sword with two edges, who knows how to precisely divide between the Church and the world.
“I know your works,” He says in verse 13, and adds the sad comment as to her dwelling where Satan's throne is, that is, the world which is under Satan's authority (1 John 5: 19 — NASB). Thus believers became mixed with unbelievers. Unbelievers cannot understand what it means to possess a heavenly inheritance, and when believers join with them, believers lower themselves to the same earthly level as unbelievers. This is a contradiction to the true state of the Church, for the Church's dwelling is in heaven (Eph. 1: 3, Phil. 3: 20).
Still, where there is faith it cannot be totally quenched, and the Lord commends their holding fast His name and not denying His faith, even when there was still such persecution as produced the murder of His faithful martyr Antipas. Antipas means against all and seems to infer that he stood alone against a persecuting world. The honor of the Lord's approval put upon this man's faithfulness is surely intended to speak deeply to every believer. While other believers in Pergamos no doubt sympathized with Antipas in his martyrdom, yet there seems not to have been the energy of faith to stand with him. But they did not give up their faith, though he was slain among them where Satan dwells.
However, the Lord had against Pergamos certain serious things, as verses 14 and 15 show. First, among them were those who held the doctrine of Balaam. This is the teaching that it is correct to eat things sacrificed to demons, and to indulge in loose, immoral practices. Possibly those in Pergamas did not approve of sacrificing to demons, yet tolerated a Christian eating things sacrificed to idols, thereby identifying himself with the unbelieving idol worshiper.
Balaam had counselled Balak to ensnare Israel by this means (Num. 25: 1-3, Num. 31: 16). Committing fornication is also indulging in a wrong association. Similarly today, many teach that association with evil is all right as long as we do not do the evil things. But God forbids the very association! (Compare l Corinthians 15: 33 and 2 Corinthians 6: 14-18). How can I be identified with God and with that which dishonors Him? God shows mercy to evil doers, but He does not allow His name to be linked with their evil.
Also, those who held the doctrine or teaching of the Nicolaitans (v. 15) had advanced beyond those who did the deeds of the Nicolaitans (Rev. 2: 6). People generally begin with doing questionable deeds (in this case deeds that God hated), and because they like the deeds they then adopt the teaching that such deeds are right, and the bad doctrine breeds more bad deeds. We have seen that God does not hate the people who do such deeds, though He does hate the deeds. The deeds of those who desire to rule over the laity are bad enough, and we see such deeds attributed to Diotrephes who loved to have the preeminence (3 John 9). But the doctrine that justifies these deeds is worse! This terrible evil gained a foothold early in the history of the Church and has done devastating damage since that time. Because the teaching says it is right for certain men to take authority over the rank and file of believers, then most believers are denied the right to exercise any public gift the Lord may have given them, and few take any part in public prayer and praise and worship. Thus God is deprived of the honor He deserves and believers are deprived of the ministry they need and the privilege of using their gift for the Lord.
The assembly at Pergamos is held responsible for allowing those among them who held such doctrines: she therefore was to repent (v. 16), or else the Lord would come and fight against them (those who held the doctrine of Baalam and of the Nicolaitans) with the sword of His mouth — His Word — that would sharply discern and judge regarding such evil. If they would not judge the evil, He would.
Again there is the call to one who has an ear, and the promise given to the overcomer (v. 17). In all of these addresses the overcomer is not a special kind of Christian, but simply a born again Christian. John in his first epistle, Revelation 5: 4-5, clearly shows that the overcomer is one who is born of God, one who believes that Jesus is the Son of God. He overcomes by faith. In principle therefore, every believer is an overcomer, and so ought to be concerned to be an overcomer in every detail of practice. We have seen the bad conditions in Pergamos that called for overcoming. Faith alone could certainly overcome these. The overcomer is promised a special reward, the eating of the hidden manna, which reminds us of the golden pot of manna inside the ark which was kept in the inner sanctuary of the tabernacle (Ex. 16: 33-34, Heb. 9: 4). It is the eternal reminder of the lowly humiliation of the Lord Jesus on earth. Although now glorified, He is the same blessed, faithful Son of Man. What a contrast to any worldly, temporal advantage such as Pergamos was seeking! The overcomer will find abundant nourishment in his appreciation of the lowly grace of the Lord Jesus. Further, he will have a white stone with a new name written, which speaks of the Lord's approval and appreciation of him. The name is known only to himself. This secret, personal knowledge of the Lord's approval is surely of great value.
The Assembly at Thyatira (vv. 18-29)
Thyatira is the development of Pergamos. It developed into a great public religious thing in the world, but internally was full of corruption. It plainly represents the condition that is prominently displayed in Roman Catholicism and the period of the dark ages. Remember that the Lord does not address this church itself, but “the angel,” which implies those in that Church who have an ear to hear, for the general condition is in total opposition to the truth of Christ even though His name is glibly used. Rome claims Peter as the first pope, but their system did not develop until over two centuries after Peter's death.
It is the Son of God who speaks (v. 18), not merely the child of Mary, as some may prefer to think of Him. The flaming fire of His eyes penetrates and judges all Thyatira's false pretensions, as indeed His feet of burnished copper will eventually tread down all wickedness.
Verse 19 shows there are some faithful ones in Thyatira, whose works, love, service, faith and patience are to be commended even though they are linked with what must be condemned. It is wonderful that the Lord Jesus knows how to take forth the precious from the vile, for in spite of that which He must reprove, it is heartwarming to see the Son of God fully recognizing and approving the virtues of verse 19; and in fact adding “works” a second time, saying that these last are more than the first. It seems that as the evil condition grew worse, the faith of the godly grew brighter in contrast, with resulting good works.
But the Lord cannot justify their remaining where they were. He thus solemnly reproves the fact that they allow “that woman Jezebel” (v. 20) to teach and seduce His servants. No more wicked woman could have been chosen as a symbol of this imposing religious system. She takes her place as the teacher, calling herself a prophetess, but even the true Church is not the teacher, nor is any church-system. The Man Christ Jesus is the Teacher through His Word, and the Church is responsible to be subject. But His Word is both ignored and contradicted by the edicts of the Roman system. By this means Rome has kept countless thousands in bondage, teaching God's servants to commit fornication, that is, to engage in associations that are evil, and to identify themselves with idolatry such as the worship of Mary and of the “saints.” The first is corruption in regard to others; the second is a grave insult to God and to Christ.
Roman Catholic edicts are not really made by “the church” — by all the people who compose it — but by a select council of cardinals who call themselves “The Church” and who use the pope as their “infallible” mouthpiece. What tremendous power a few men can hold over the spiritually ignorant masses of deceived adherents!
Verse 21 indicates that God would allow this evil system a long history to give her time to repent. But how can she repent when she is intent on justifying herself? The Lord Himself will cast her eventually into a bed of great tribulation (rather than a bed of sensual lust), along with those who were guilty of willingly identifying themselves with her, unless they should repent of her deeds (v 22 — NASB). This involves her final awesome judgment shown in Revelation 17: 16 to Revelation 18: 24. The true Church will be caught up to be with the Lord before the great tribulation, but the false church will find that tribulation an uncomfortable bed! Notice that the Lord holds the individual responsible for associating with her and requires repentance on that person's part because of the deeds of the system. God requires not merely anger against the system, but repentance because of one's association with it.
“And I will kill her children with death” (v. 23), He says. True believers, even though linked with her, are not her children. This judgment shows to all the assemblies the fact that The Lord searches and discerns the motives and hearts of men, and is not deceived by their outward appearances. He will render to everyone according to their works: nothing will escape His eyes.
The Lord distinguishes some to whom He now speaks: “the rest in Thyatira, as many as do not have this doctrine and who have not known the depths of Satan, as they call them” (v. 24). Thank God for those in Thyatira who do not subscribe to the destructive doctrines of Rome. Their faithful hearts are better than their associations. They do not realize that the system is characterized by “the depths of Satan.” The Lord will put no other burden on them: He will not press them beyond the limit of their understanding. However, He does admonish them to hold fast what they have until He comes (v. 25). Here is the first promise of His coming (the Rapture) made to the seven churches, which indicates that, while the first three conditions (Ephesus, Smyrna and Pergamos) have passed, Thyatira and the three following church-conditions will continue until the Lord's coming. Further, in these last four cases, the promise to the overcomer precedes the call to him who has an ear, while in the first three cases it is the reverse, because He is now separating the faithful from the general condition of Thyatira, practically giving up the mass of professing Christianity to its unholy state.
This is a solemn warning today for any local testimony that claims to be Christian. We may all take it seriously to heart, that if seriously corrupt conditions are allowed in any Christian company, with people willingly bowing to the rules of men rather than to the Word of God, then we can only expect the Lord to give up that local witness.
The overcomer (v.26) will be given authority over the nations, the very thing that Rome is determined to have now, but for which the believer waits the manifestation (or appearing) of Christ and His millennial rule with a rod of iron. Also He will give him “the morning star” (v. 28) which speaks of Himself coming for His own before the great day of His manifestation (Rev. 22: 16), before the rising of “the Sun of Righteousness” (Mal. 4: 2). This promise is a special encouragement to be enjoyed before the time of ruling the nations.
Revelation 3.
The Assembly at Sardis (vv. 1-6)
The message to the assembly at Sardis has a very different character, for instead of being a development from Thyatira, it is rather a revulsion from it. Sardis means “a remnant” and represents the Protestant movement that began with the reformation of Luther's time. Of course, the power and grace of God was behind that reformation and the truth of justification by faith was thankfully recovered. But rather than going back to the first truths of Christianity, those who left Catholicism were content to go no further back than to a state similar to Pergamos, so that protestant “state churches” (like Catholicism) became prominent and the living power of the Spirit of God was virtually replaced by forms and ceremonies. They were not under the same degree of spiritual and physical bondage as in Rome, but were still involved in many of the same type of forms.
Therefore the Lord speaks as He who has the seven spirits of God (v. 1), the fulness of the power of the Holy Spirit so lacking in Sardis. He also has the seven stars: He upholds the heavenly reality of faith in His saints in contrast to the formal sectarianism of Sardis. However, He cannot give any commendation before His solemn reproof, “I know your deeds, that you have a name that you are alive, but you are dead.” She enjoyed “a name,” that is, a reputation because of having been rightly freed from the shackles of Rome, but she was not true to that name.
Yet she is told to strengthen the little that does remain for God in Sardis (v. 2). This is to be done only by watchfulness of faith, for even what was left was close to dying out. There had been no healthy maturing of her works before God. Though great promise of fruit was at first present, this had proved sadly ineffectual. She is to remember how she had first been blessed in receiving and hearing from God, and is to hold fast by at least letting nothing more slip from her grasp (v. 3). Besides this repentance was vitally important, as it is in all cases of backsliding. If she would not watch, this would prove that she had no reality of faith, and His coming to her would be as a thief in judgment in the day of His manifestation in power and glory. She would have no part in the Rapture.
Yet there are exceptions. A few names of those who had not defiled their garments by the pollutions of empty profession are given the attractive promise of walking with Him in white and are commended as “worthy” (v. 4). The overcomer would be clothed in white garments (v. 5), cleansed from all defilement of former contacts. His name would not be blotted out of the book of life. Though under law one may have been blotted out of God's book (Ex. 32: 33), or sometimes because of faithfulness to God one may have his name blotted out of a church register, yet the book of life is a different matter. No name in this book will ever be blotted out, for only the elect are written there! Overcoming (by faith alone) would prove one to be elect of God. This promise is intended for the comfort and encouragement of faith. He adds that He will confess the name of the overcomer before His Father and before His angels. He is not ashamed to be identified with one who by faith honors Him. Again He makes a last appeal to a hearing ear.
The Assembly At Philadelphia
Philadelphia means “brotherly love” and represents a character of single-hearted devotion to the Lord Jesus which, in recognizing Him as the one Center of gathering, is genuinely concerned for the true welfare of every member of the body of Christ, His brethren. In the letter to the assembly at Philadelphia no reproofs are given. It thus is a great contrast to Sardis, for here we see a work of the Spirit of God in separating His own saints from the more formal profession of Christianity in order to set the true work of God in clear and bold relief. Of all the letters to the seven assemblies, this one strikingly focuses on the glory of the person of the Lord Jesus and on the truth concerning His one body, the true Church.
There can be no question that there were individuals all through the Church's history who were Philadelphian in heart, but it was in the 19th century that the Spirit of God initiated a decided public movement of this kind out of the dead formalism of Sardis. Many thousands who were linked with formal protestant denominations were burdened to leave these and gather simply to the name of the Lord Jesus, the true Center of gathering (Matt. 18: 20) and to recognize the one body of Christ as distinct from the world and from the mass of merely nominal Christians (Heb. 13: 12-13). There have been many failures in standing firmly and honestly for such truths, but the truths remain and there is no reason why Christians today cannot rightly represent such Philadelphian character. To actually be Philadelphian is the important matter, not to claim to be. The Lord Himself will judge every claim according to His Word.
The Lord speaks as He who is holy, He who is true (v. 7), for holiness separates between good and evil. As the True One He is not satisfied with anything less than honest reality. He has the key of David (Isa. 22: 22), for David suffered as an outcast before the time of reigning; and this truth is the very key that opens the scriptures to us, as Luke 24: 45-46 indicates. Willingness to suffer now, in view of future reigning with Christ, is a proper characteristic of the Assembly, the true Church of God. It is the Lord Himself who opens or shuts, so that man cannot reverse it in either case.
This is seen in verse 8. Though there is strong opposition to the testimony of Philadelphia, yet the Lord has opened a door for her that men cannot close. This door is both for the understanding of the Word of God and for public testimony. In this Philadelphia is said to have “a little strength.” She has no great public place and power, but not weakness either, for there is some true spiritual energy. The significant commendation is added, “have kept My Word.” She not only is a witness to the truth, but faithfully acts on it. Indeed, it is only in this spirit of willing obedience to the Word that we shall be able to understand it rightly (John 17: 6). Also, she has not denied the Lord's name, a most important matter too, for Philadelphia bears witness in a day when that blessed name is denied in many subtle, satanic ways, and generally is denied as our Center of gathering.
Verse 9 indicates the special opposition of a Judaizing element (whether Jew or Gentile) who take the Jewish ground of law-keeping and other Jewish ritual. This is also mentioned in Smyrna (Rev. 2: 9). These two assemblies stand firmly for the true grace of God against prevailing legality. The Lord will make the opposers “of the synagogue of Satan” and eventually require them to worship Him (not Philadelphia) before their feet. To make them of the synagogue of Satan is to show them up to be totally in contrast to the true Church of God. We have seen in connection with Smyrna (Rev. 2: 9) that “synagogue” means “a gathering together” and indicates a desire to have the ungodly world religiously united, with altogether earthly objectives. There will be such a uniting under Satan's control in the future seven year Tribulation Period, an awful contrast to the purity of the Church's blessing with her Lord. But the Tribulation will end, and these then will be required to worship before the feet of the true Church of God.
These proponents of “works” as the means of salvation will find themselves deeply rebuked when they realize that the Lord has loved those who have depended solely on His grace, in true affection for Him personally. Notice that in this address the Lord uses the word “I” nine times and “My” seven times. We can never overestimate the value of His person.
Verse 10 shows that Philadelphia is confined to true believers whom the Lord says “have kept My command to persevere.” His Word sustains them in continuing to endure in the day of His rejection. In actual fact, every believer keeps His Word (Cf. John 17: 6). The measure in which each one does so may differ from others, but the fact is true. As a result, the Lord will keep all of these “from the hour of trial” (the Great Tribulation) that is coming on all the world, to try those who are earth-dwellers. (I use the scriptural expression “Great Tribulation” as in Revelation 7: 14, focusing on the last three and one half years of Daniel's seventieth week, rather than using the general term “Tribulation” which is often used to denote the seven year tribulation period.) Notice, they are not merely to be kept from the trial, but from the hour of it, the time of this Tribulation. The only way this can be accomplished is by their being taken out of the world, which will take place at the rapture, before “the day of the Lord” comes. Some claim that the Tribulation is the last great trial for the Church, but not so. The Tribulation is to try those who dwell upon the earth, of whom we read in Revelation 13: 8 that their names are not written in the book of life. See further proof that these are not saved people by comparing the similar expression used in Revelation 6: 10, Revelation 11: 10, Revelation 13: 14 and Revelation 17: 8. In designed contrast to this, the dwelling of the Church is in heaven as Philippians 3: 20 tells us.
Philadelphia is encouraged by the words, 'Behold, I come quickly” (v. 11). We are not to suppose that anything else must take place before the Rapture: we are to look momentarily for Christ to come, certainly not to look for the tribulation. In view of this, He urges the holding fast of what God has given us in the truth of His Word, that the crown or reward should not be taken by another. Words of this kind should surely strike deeply into our hearts. Laxity or giving up in the Christian race may virtually forfeit a crown of reward, with another overtaking and passing us because of our lack of devotedness to the Lord.
In verse 12 the overcomer is promised that he will be made a pillar in the temple of the Lord's God, having a special place of honor in the future millennial display of the glory of God as a result of a dependable character of godliness in this present life. This reward however cannot be eternal, for it is said of the heavenly city, “I saw no temple therein” (Rev. 21: 22). However, what follows is certainly eternal: “He shall go out no more,” and Christ will write upon him the name of His God — He who approves every motive of devotion toward this blessed Man of His counsels. The overcomer also will have written upon him the name of the city of His God, the New Jerusalem — that which will eternally display the glory of His grace manifested to all the universe. Finally, he has the Lord's own “new name” written on him, that is, His name in connection with the new creation, not as He was on earth. What incentives are these to godly devotion and energy of faith! May we indeed have an ear to hear.
The Assembly at Laodicea (Vv. 14-22)
Laodicea is the last assembly to be addressed. Its name means “the people's rights,” which shows it to have the most evident application to the day in which we live. Philadelphia refreshingly owned the supreme rights of the Lord Jesus, but Laodicea depicts a great revulsion from this. Today we know that the very atmosphere in the world is full of clamor in every direction for “human rights.” Groups are being formed continually to fight for what people conceive to be their rights. The courts are swamped with cases of people demanding higher and higher judgments against others for infringing on what they claim to be their rights. Although there are many just causes and we can be thankful to live in countries where the individual is respected, yet men's greed in taking advantage of this is revolting to witness.
How much more shocking it is to see the same thing reflected strongly in the professing Church! Here at least one would think that God's rights would be of the greatest importance. But not so. Laodicea is the last state of the Church publicly, and shows itself far removed from the freshness of Ephesus and standing in sad contrast to Philadelphia, for it is a counterfeit while boasting great progress. In verse 14 the Lord therefore speaks as “the Amen,” He who has the final word, though Laodicea's words are many. He also is “the faithful and true witness” in contrast to Laodicea's unfaithfulness and deceit. Further, He is “the beginning of the creation of God,” that is, the new creation in contrast to Laodicea's emphasis on present gain in the mere natural or first creation.
There is no commendation here whatever, but the solemn pronouncement of His knowing them to be neither hot nor cold, but lukewarm (v. 15). As one has said, it is merely the warming up of a dead body. There is an effort to put on a show of reality, but actually there is indifference toward the Lord personally and toward His claims. This is what characterizes the last public, widespread state of the professing Church just before the true Church is raptured to heaven. One who is cold at least does not pretend to be a Christian and thus may yet be awakened and saved, but proud indifference stiffens itself against repentance. This whole condition will be spit out of the Lord's mouth, i.e., totally rejected, for faith is utterly lacking (v.16).
With indifference goes the self-complacency of verse 17. Because churches prosper financially, with increasing membership, they pride themselves on their material prosperity and their blessings. Many cults and isms arise, all courting the favor of the crowd and emphasizing present gain.
There is a third marked feature of Laodicea — ignorance of God's thoughts. The Lord declares those of Laodicea to be wretched, miserable, poor and blind and naked when they think they are just the opposite! This is only true of those who are lost, of course, but let the believer avoid any resemblance to them.
Since they consider themselves rich, the Lord counsels them (verse 18) to buy of Him gold tried in the fire. Gold speaks of the glory and righteousness of God, and tried in the fire indicates its being purged from men's efforts to contaminate it, such as the pollution of Laodicea mentioned above. Of course, this great blessing from God is bought “without money and without price” (Isaiah 55: 1); yet Laodicea must realize it to be at the expense of her own pride. White clothing speaks of Christ as the true robe of righteousness who alone can cover man's nakedness. Finally the eye-salve speaks of the illuminating power of the Holy Spirit to open blind eyes. These three things are therefore, respectively, the genuine work of the Father, the Son and the Holy Spirit.
How significant is the fact that it is the love of Christ that moves Him to rebuke and chasten (v. 19). Will Laodicea not therefore listen and repent? This word is of course intended for anyone who will take it to heart, for the Lord has virtually given up the mass of Laodicea. He is standing and knocking outside the door (not in the midst, for Laodicea has no concern for being gathered to His name — Matt. 18: 20). Therefore He directs His word to individuals: 'If anyone hears My voice and opens the door, I will come in to him and will dine with him and he with Me.” Though He is sadly outside the door of Laodicea since He is not personally welcome in that particular church, yet He appeals to the individual to open his heart's door (v. 20). This opening will be rewarded with personal, vital fellowship with Him.
While the pride of Laodicea wants to sit on a throne now, the overcomer is promised such honor in the future, but with Christ on His throne (v. 21). Christ has not as yet taken His throne. As Son of Man He will take it in the millennial age to come. Meanwhile He is rewarded with the dignity of being seated on His Father's throne, a place we could never have. Again, a last earnest appeal is made to him who has an ear to hear (v. 22).
Any assembly today that is reduced to such a state as Laodicea will be so blinded as to not realize how awful is its condition before God. We should all be warned against allowing any of the evil things that characterized Laodicea to be in any measure true of us. Let us be awake to recognize the least tendency of slipping into the complacency, the indifference and the ignorance of God's thoughts that are solemnly censured by the Lord Jesus.
Revelation 4.
A Door Opened in Heaven
From this point in Revelation the Church is never again seen on earth, but always in heaven or coming as the armies in heaven with her Lord to judge the earth (Rev. 19: 11-14). The indication of her being raptured to glory is seen in the first verse, for John himself plainly represents the Church, and a door is opened in heaven for him to enter. A number of times in Scripture we read of heaven being opened, always indicating a public event of great significance, but only here is mentioned a door opened in heaven, for this indicates the entrance of vast numbers of the redeemed, both Old Testament believers and those of the present-day Church of God. John is called by a trumpet voice to come up (cf. 1 Cor. 15: 52, l Thess. 4: 16), there to be shown “the things which must take place after this” — after the history of the seven assemblies. So too, from the height of heaven, the raptured saints will see all the spectacular events that follow on earth.
John must first witness the greatness of the glory of the living God, the Judge of all. He is immediately in the Spirit, his body having no place in this great revelation (v. 2). God is upon the throne, but God is only revealed in the person of His Son, as each symbol in verse 3 indicates. A jasper stone is clear and thus speaks of the clarity of pure, absolute truth seen in perfection in the Lord Jesus. The sardius stone is fiery red and indicates deep warmth of feeling, whether of love or of hatred of evil. How perfectly we see these in the Son of God and in His great sacrifice at Calvary!
We also see a rainbow about the throne. All of its divided colors speak of distinct beauties and glories of the God of creation. Yet it is said to look like an emerald which is green. This is the central color of the spectrum and speaks of the fruitful, refreshing principle of the grace of God. It is wonderful to be assured of this before God's awesome work of judgment must begin (Isa. 28: 21). It is His great pleasure to do the work of pure grace as He has done in the salvation of countless numbers through the value of the sacrifice of His beloved Son. Judgment is His extraordinary or “unusual” work, that in which He has no pleasure, though it is a necessary work.
Around the throne are 24 thrones on which 24 “elders” are seated, clothed in white and crowned with golden crowns. These elders therefore, though in a lesser position, are reigning with the Lord. They are not angels, for only humans are called “elders” in Scripture. Being men of experience, elders are always in some sense representative (cf. Acts 15: 6). The number 24 divides naturally into two twelves, always indicating completeness in governmental administration. Two companies then must be indicated here. The only possible conclusion is that they represent the Old Testament and New Testament saints, each invested with a dignity that was not possible for them on earth. This is consistent with the fact that Revelation is a book that presents truth by pictures (Rev. 1: 1) which are often found and defined elsewhere in the Bible. Being crowned with golden crowns intimates that they have been rewarded for lives previously lived for the glory of God.
The lightnings, thunderings and voices proceeding from the throne (v. 5) emphasize the fact of sudden, awesome, inescapable judgment about to fall on the world of the ungodly. Yet this is balanced by the perfect discernment and calm deliberation indicated in the seven lamps of fire before the throne - the seven- fold power of the Spirit of God, as we have seen in Revelation 1: 4 and in Isaiah 11: 2.
The sea of glass (in contrast to a sea of water) denotes an accomplished, fixed purity as will be the case for all saints in heaven (v. 6). Later we see a similar glass sea for those who triumph over the beast and his image (Rev. 15: 2), but there it is mingled with fire because of the fiery trial of their faith during the Tribulation.
In the midst of the throne and surrounding it are four living creatures. These cannot be angels, for no angel is in the midst of the throne of God. The Lamb is said to be there (Rev. 5: 6), for the Lamb is Himself God, and God's glory is given to no other. The living creatures denote four distinct principles of God's government — living, vital principles that are operative in all His works. The same four faces of verse 7 are also seen in the living creatures of Ezekiel 1. The lion denotes sovereign power as seen in the aspect of Christ's character as King in Matthew. The calf pictures service as seen in Mark's portrayal of Him as God's Servant. The face like that of a man denotes intelligence and understanding, as Luke presents Him. Finally, the eagle pictures a high, inscrutable character (Prov. 30: 18-19) as evidenced in the Lord Jesus in John's Gospel of His great Godhead glory. All of these are connected with the throne of God in His governing and judging. In this is a wonderful fulness and perfect balance.
The six wings (v. 8) of each “creature” speak of speed of execution in marked contrast to men's present-day protracted judicial decisions. Wings also speak of protection (Luke 13: 34), for in God's judgments there is a true shelter for those who really trust Him. Being full of eyes reminds us of the eyes in the rims of Ezekiel's wheels (Ezekiel 1: 18). This teaches us that the eyes of the Lord are in every place, discerning perfectly every detail of every matter that He deals with. These four living principles of truth declare unceasingly the holiness of God, the Almighty, He who is supreme Ruler, past, present and future (v. 9). In this they are giving glory, honor and thanks to Him who occupies the throne of eternal glory, the eternally living One.
As they do this, the 24 elders fall down before Him who sits on the throne, worshiping and casting down their crowns before Him (v. 10). These crowns are God's gift by grace, and give no occasion for self-exaltation, but are seen as a fresh opportunity for exalting their Lord and God who alone is worthy to receive honor and glory and power. They here celebrate God's glory as Creator (v.11), which confirms the fact of God being revealed in His blessed Son. It is His pleasure that delights them as regards all His creation, not their pleasure, though their pleasure is full when His pleasure is predominant. In Revelation 5 we shall see that redemption, not creation, is the theme of their worship.
Revelation 5.
None Found Worthy to Open the Book of Judgment
In the right hand of the Sovereign Ruler is seen a book sealed with seven seals, written on the inside and on the back (v. 1). It is the book of God's judgments, which are seen to be overflowing judgments because sin has been an overflowing challenge to the authority of God. His long patience with sin calls for the more solemn judgment once it comes. A strong angel (v. 2) proclaims for everyone to hear, the great question as to who is worthy to open the book and break its seals. Even with sufficient time given (v. 3), no one was found worthy even to look upon the book, whether in heaven (where the redeemed are gathered) or on earth or under the earth. All creation is consulted, but none qualify.
The fact of none being found worthy to open the book seems to infer that the saints in heaven have already been manifested before the judgment seat of Christ (2 Cor. 5: 10) and not one of these was found fit to give the word that opens the floodgates of judgment upon an ungodly world. This draws out the profound weeping of the apostle John (v. 4). Is there not an indication here of how deeply we shall feel the sadness of all the unprofitable things in our own lives (and in the lives of all the saints), things which have not been for the glory of God?
One Found Worthy
However, the sadness is not to continue, for John is told by one of the elders not to weep (v. 5). His eyes are directed to the only One who is worthy, the Lion of the tribe of Judah, the Root of David. As the Lion He is God's powerful King: as the Root of David He is the living God, He from whom David received being. He has prevailed because of who He is and because of His great atoning sacrifice which gives Him title to save every believer and to judge those who refuse Him.
Rather than seeing a Lion, John sees a Lamb as if freshly slain in the midst of the throne and the living creatures and elders (v. 6). The wonder of His death will remain a fresh, vital reality for eternity, as though it had just taken place. Certainly, only God is in the midst of the throne. The Lamb is God. The vivid reality of His sacrifice at Calvary — His lowly submission even unto death — is emphasized rather than His irresistible power as seen in the Lion. Wonderful combination indeed in this one adorable Person! His seven horns speak of perfection of power in contrast to the ten horns of the evil, future beast of Revelation 13: 1 — a monstrous claim of arrogant pride. The seven eyes (again mentioned) impress us afresh with His perfect, all seeing discernment by the power of the Spirit of God.
His oneness with God the Father has been seen in His being in the midst of the throne. Now, His distinctness is noted in His taking the book from the right hand of God, the hand of positive power (v. 7). This causes the living creatures and the elders to fall down before the throne (v. 8) with harps (the pleasant sound of praise) and golden vials full of odors (the sweet smell of dependent prayers of saints). This wholehearted, unfeigned worship is directed to the Lamb, which is another proof that He is God.
In this chapter, however, the living creatures and elders not only speak (as in Revelation 4: 10-11 when celebrating creation), but sing the praises of the Lamb on account of His great redemption (v.9). It is a new song as far as heaven is concerned, though no doubt saints have sung it on earth. It has never been the song of angels. Its words exalt the Lamb as worthy to take the book and break its seals of judgment, not because of His creatorial power, but because of His blessed sacrifice by which He has redeemed thousands from every area of the world. This great work gives Him perfect title to judge those who have refused its redeeming power. The redeemed have been made a kingdom, priests unto our God (v. 10). Kingly character is connected with bearing witness to the truth of God before the world (John 18: 37), while as priests believers are privileged to enter the presence of God, whether in worship or in intercession. They shall reign over the earth (J.N.D. translation) with Christ when He reigns.
Angels Uniting in Worshiping the Lamb
Although we are not told that angels sing this song, yet a tremendous number of them is mentioned as surrounding the throne (v. 11), speaking similarly with a loud voice (v. 12). They too worship the Lamb who was slain, as being worthy to receive riches, wisdom, strength, honor, glory and blessing.
Verse 13 anticipates the coming day of millennial glory rather than describing any conscious worship of every creature before the Great Tribulation. However, all creation must eventually join in eternally ascribing blessing, honor, glory and power, not only to Him who sits on the throne, but also to the Lamb . The four living creatures confirm this (v. 14), but the 24 elders fall down and worship, prostrate in adoration.
Revelation 6.
The First Seal: The White Horse (vv. 1-2)
In the Lamb's opening of the seals our sight is transferred again to earth, but John does not return there. His vision is from heaven. The first seal (v. 1) indicates the beginning of Daniel's seventieth week (Dan. 9: 27). In Daniel 9, beginning with verse 24, Daniel is told that after seven “weeks” (or “sevens”) and sixty-two “weeks” Messiah would be cut off (vv. 25-26). This has proven to be 69 weeks of years, which brings us to the exact date of Christ's presentation to Israel when riding into Jerusalem (Matt. 21: 6-11) just before His crucifixion. Since that time Israel's history has not been counted, for she rejected her Messiah, and the 70th week (the last seven years) of this prophecy can only begin after the Church has gone to heaven and God resumes His dealings with the nation Israel. This prophecy is most important to consider in connection with the book of Revelation.
With a noise like thunder one of the living creatures (evidently the lion) calls, “Come” (NASB). It is the Lamb who is in control of these events foretold in prophecy and He will initiate them at precisely the right time. A white horse appears, bearing a man with a bow (v. 2). A crown given to him indicates his taking earthly authority. The bow (but without arrows) pictures long-range warfare, and by this he is enabled to conquer. There is one clearly consistent interpretation of this, if we compare Revelation 17: 11-13 with Daniel 9: 27. The Roman beast, the future head of the revived Roman empire (the prince that shall come) will conquer without bloodshed by the long range warfare of amalgamation — by attracting the allegiance of ten European nations — which will form the future revived Roman empire. At the beginning of the seventieth week (often called the Tribulation Period) he will confirm a covenant with “the many” in Israel. Today, conquests like this are classified as “cold wars,” and there are clear signs of the revival of this ancient Roman empire in NATO and the European Common Market. The white horse speaks of victory: all here appears to be to the advantage of its rider. This man will appear often after this in the book of Revelation, usually called a Beast because he will be “like the beasts that perish” — living only for this life with no recognition of God. (Compare Daniel 4: 29-33)
The Second Seal: The Red Horse (vv. 3-4)
When the second seal is opened (v. 3) the second living creature (the Ox) calls “Come.” A red horse appears, and power is given to its rider to take peace from the earth. It seems the important point here is not who the rider is, but that violence and bloodshed will follow quickly in the wake of the Roman Beast's ascendancy to power in Western Europe. His great confederacy of nations will not prevent this, though likely he wants to bring stability by this confederacy, but his designs are thwarted. This is only the beginning of troubles for him, however.
The Third Seal: The Black Horse (vv. 5-6)
The third seal is opened and the third living creature (with the face of a man) calls, “Come” (v. 5). The black horse that comes into sight bears a rider holding a pair of balances (for careful measuring) and a voice announces the high cost of wheat and barley (the food of the common people), while stating that the oil and wine (the luxury of the wealthy) is not to be affected. Famine is the usual result of the ravages of war, but it is the poor who suffer by it. The seals are not the direct outpouring of God's judgments (as are the upcoming inflictions of the vials or bowls), but a picture of God's sovereign working behind the scenes in providential action that is the forerunner of later solemn judgment.
The Fourth Seal: The Pale Horse (vv. 7-8)
The voice of the fourth living creature (the flying eagle) is heard as the fourth seal is opened (v. 7), summoning a pale horse, his rider named Death. Hades follows with him. A fourth part of the earth is now affected by the suffering of death caused by famine, pestilence, the sword and beasts of the earth (perhaps a reference to murder by bestial men). This is simply the natural outcome of what has gone before. Man's pride (as seen in the white horse) wants to conquer. This is offensive to the pride of others and therefore leads to bloodshed (the red horse). Bloodshed will just as surely lead to famine (the black horse), and the sad palor of death from famine, pestilence, etc. (the pale horse) will follow close behind. Only a fourth part of the earth is affected. The third part (Rev. 8: 7-12) refers to the Roman empire, so in this case it is less than all the Roman earth.
The Fifth Seal: Martyrs (vv. 9-11)
When the Lamb opens the fifth seal (v. 9) we are directed to the souls of those who have suffered martyrdom during the first three and a half years of Daniel's seventieth week of years. In all the events under the first four seals the pow- er of God will work in awakening and bringing people in faith to Himself. At the time of the Rapture, millions will be living on earth who have never heard or known the gospel of the grace of God, so they are not those who have rejected Christ during our dispensation of grace. In fact, those who know the gospel now and refuse it will have no hope of salvation in the Tribulation, for God will send them strong delusion that they should believe the lie of the Antichrist (2 Thess. 2: 10-11)! But many others have not known it and will have opportunity even in the Tribulation to turn to the Lord Jesus. Many of these will be put to death because of their belief in the Word of God and because of their testimony to Himself. They are seen as crying out for the vengeance of God against those earth-dwellers who have murdered them. They know their Sovereign Ruler as holy and true, and thus have no doubt He will judge, but wonder at the length of His patience (v. 10). We do not pray this way today, but rather are told to pray for the blessing of our enemies (Matt. 5: 44-45), for today is the day of grace. When the day of God's judgment begins, however, it will be right for people to pray that God will judge the ungodly.
White robes are given them as signifying God's gracious approval of them. This is only an interim provision, for they are not yet in bodily form and must rest in their disembodied state for a short time until others also are killed for the Lord's sake during the remainder of the seven years (v. 11). Since the great bulk of believers will have been raised before this, at the Rapture (1 Thess. 4: 15-17), there will be only martyrs left to be raised for heaven after the Rapture. The number of martyrs will not be full until the end of the Tribulation, so these first ones must wait for the later ones in order that all will be raised together. In the latter half of the Tribulation many will suffer martyrdom for refusing to worship the beast (Rev. 13: 15). When the Tribulation ends, these will all be raised to complete “the first resurrection” (Rev. 20: 4-5). The first resurrection is that of believers: it began with the resurrection of Christ: the main part of it is at the Rapture, and it will be completed with the martyrs being raised.
The Sixth Seal: Apostasy & Anarchy (v. 12-17)
The opening of the sixth seal (v. 12) brings us near to the end of the first 3-1/2 years of Daniel's seventieth week. While there will no doubt be physical disturbances such as a great earthquake and the sun, the moon and the stars affected), yet the spiritual significance of these things is of far greater importance. The earthquake (v. 12) speaks of a general convulsion on earth that indicates the shaking of governments by anarchy (Heb. 12: 26-27). The sun becoming black speaks of the light of God withdrawn because of gross atheism, for the sun is the supreme source of light to earth, and people's refusal of God leaves them in spiritual dark- ness (Mal. 4: 2). The moon speaks of Israel in the place of responsibility to reflect God's glory, but turned into a state of violence and bloodshed. The stars of heaven stand for those who profess spiritual light (Gen. 15: 5), but their falling to the earth in great numbers intimates a general apostasy — a giving up of any heavenly profession and falling to the level of earthly-mindedness. Having no stability, they are easily shaken by the wind of adverse circumstances (Eph. 4: 14, Jude 12).
The heaven departing as a rolled up scroll signifies that, since heaven's rule has been rejected by men, God will leave them for a time exposed to the results of their own folly, as it were rolling up the scroll of His direct government. The mountains removed (v. 14) speak of the overthrow of the solid powers of government, while islands indicate neutral powers (isolationists) which will not be able to isolate themselves from the general upheaval: they cannot maintain their neutrality.
In verse 15 individuals are mentioned: kings of the earth (those in authority), great men (men of dignity), rich men (those of wealth), chief captains (those of organizational ability), mighty men (men of power), bondmen (in the place of servitude) and free men (those considered at liberty). All of these together, great and small, will be reduced to the same level of having their hearts fail them for fear. They hide themselves, but not in the secret of God's presence (Ps. 31: 19-20). They prefer the dens and rocks of the mountains (v. 16) which speak of men's professedly solid institutions which have been so shaken. Though they feel that this is God's judgment and the wrath of the Lamb, they do not repent and think only of avoiding the judgment by humanly improvised protection. Yet, little as they realize it, they are virtually inviting their own destruction.
They are wrong in assuming that the great day of the Lamb's wrath has come (v. 17). They are only reaping the normal consequences of their own folly at this time, for it is just approaching the middle of Daniel's seventieth week, and God's judgment falls only after this. Note however the arresting expression, “the wrath of the Lamb.” He who was the gentle, submissive Lamb of sacrifice at Calvary's cross will yet be the unsparing Judge of all those who have despised Him.
Revelation 7.
Two Intervening Visions
This entire chapter intervenes between the sixth and seventh seals. Similarly, between the sixth and seventh trumpets, we shall see an even longer intervention (Rev. 10: 1 — Rev. 11: 14). The last seal will not be opened until it is made clear that divine sovereignty has decreed the salvation and preservation of a great number in Israel (represented by the 144,000) and a great number of Gentiles who will come out of the Tribulation with the blessing of God. The four angels of verse 1 restrain the wind (the strong influences of judgment) from harming the land (Israel), the sea (the nations) or any tree (men generally).
Another angel ascends (v. 2) from the sunrising — prophetic of the manifestation of Christ. In a loud voice he speaks similarly to the words of the four angels, and adds, “till we have sealed the servants of God in their foreheads.” God's seal in their foreheads is in contrast to the mark of the beast received by unbelievers in Revelation 13: 16-18.
144,000 of Israel Sealed
The total number of those sealed is 144,000, twelve thousand from each tribe of Israel (v. 4). Their sealing is a guarantee of their being preserved through the Great Tribulation, preserved not simply as individuals, but as specifically of Israel and therefore with earthly blessing as a nation in view. The tribes are mentioned by name (vv. 5-8), which would have no place if their destination was heaven. While Joseph is spoken of in verse 8, this evidently refers to Ephraim (Joseph's son), for Manasseh (Joseph's other son) also is included.
The tribe of Dan is totally omitted, while Levi (the tribe given no inheritance, but distributed among the other tribes — Num. 3: 12-13) is added. The reason for Dan's omission appears to be indicated in Jacob's prophecy in Genesis 49: 16-18, which is a prophetic history of the nation of Israel, each tribe indicating a distinct era of time. Dan signifies the time of the Tribulation, and is said to be “a serpent by the way, a viper by the path, that bites the horse's heels so that its rider shall fall backward.” This is spiteful satanic activity, and seems to refer to the advent of the False Prophet, the Antichrist with his Satanic doctrine. Apparently, therefore, the Antichrist will come from the tribe of Dan. Thus, the Spirit of God ignores that tribe in this chapter. Yet, Dan eventually will be restored, for Jacob says, “Dan shall judge his people as one of the tribes of Israel” (Gen. 49: 16).
A Multitude of Gentiles
Verse 9 introduces an innumerable multitude from all nations, kindreds, people and tongues. These are Gentiles (not Israel and not the Church). They stand before the throne and before the Lamb, clothed with white robes and with palms in their hands. It is plainly an anticipated view. It will not take place at the time of the vision, but after the Tribulation. It is given beforehand to emphasize God's sovereign counsels as being absolute, no matter how dreadful the trial of the Tribulation may be.
Because these stand “before the throne and before the Lamb,” some assume that they are in heaven, but there is no intimation either of resurrection or of translation in the passage. Martyrs will be raised and translated to heaven at the end of the Tribulation (Rev. 20: 4), but those are not the great multitude of Gentiles seen here in Revelation 7.
These will be blessed on earth, in the millennial kingdom. They do not have to be in heaven to fully recognize the all-embracing authority of the throne of God and of the Lamb. Israel is given the promise of great blessing in the Millennium as verses 2 to 8 declare, and verses 9 to 17 show that many Gentiles also will be blessed with the true, pure knowledge of the Lord Jesus. This passage therefore appears to describe all the Gentiles who will have been saved by the grace of God during the Tribulation. They cry, “Salvation belongs to our God who sits on the throne, and to the Lamb” (v. 10), but they do not reign with Him as will the raised martyrs (Rev. 20: 4) and all the saints in heaven.
In verse 11 we again see all the angels, the 24 elders and the four living creatures standing “around the throne,” not simply “before the throne.” They rejoice in the salvation of this host of Gentiles who have newly awakened affection toward the Lamb. This provides a new occasion for the angels etc. to announce “Blessing and glory and wisdom, thanksgiving and honor and power and might, be to our God forever and ever” (v. 12). There will be a similar joy over the redeemed of Israel (Rev. 14: 3) who are also seen “before the throne,” though also on earth.
One of the elders stirs John's interest in these white-robed people, asking him who they are and where they came from (v. 13). John refers the question back to him, for John is willing to take the place of a learner (v. 14). The answer is given him that these have come out of the Great Tribulation: they had passed safely through it. Before the Tribulation all living saints (together with those who have been raised) will have been caught up in the Rapture, so these are the many Gentiles who will be born again during the Tribulation Period. We have seen that Jews are sealed in the first part of this chapter, so only Gentiles are now included. The white robes speak of practical righteousnesses which had proven the reality of their faith during the Tribulation. The robes are washed and made white in the blood of the Lamb: they are purified from the admixture of mere self-righteousness or inconsistent practice. Such purification is possible only by virtue of the sacrifice of the Lord Jesus.
Serving God day and night in His temple (v. 15) refers to the earthly temple, for there is no temple in the heavenly city (Revelation 21: 22). Yet, it cannot be literally in Israel's millennial temple, for this would be impossible for an innumerable number. It rather speaks of the vital work of the Spirit of God in their hearts that makes them continually God's servants in His temple in a spiritual way. Then it is added, “and He who sits on the throne shall spread His tabernacle over them” (J.N.D.). This further indicates the earthly character of their blessing.
The description is not limited to their millennial blessing, but goes on to eternity since all who are born again will share eventually in what verses 16 and 17 declare — neither hungering or thirsting, nor subjected to excessive heat, and all tears wiped away from their eyes. The Lamb will feed them and lead them to living fountains of waters. All of this shows that the counsels of God stand, no matter how great may be the trial of the Tribulation.
Revelation 8.
The Seventh Seal Opened:
Introduction to the Trumpets
The last of the seven seals is now opened (v. 1) and there is silence in heaven for about half an hour before John sees seven trumpets given to seven angels.
The seals have been only the beginning of God's working behind the scenes in reference to judgment. The trumpets indicate a ringing, declared testimony to all the world. The silence first shows the calm, quiet deliberation that will do nothing in undue haste. Also, before the angels sound their trumpets, they “stood before God” (v.2). They must first be in God's presence in order to rightly serve Him.
There is further preparation: another angel came and stood at the altar, having a golden censer. Much incense was given him to add to the prayers of all saints, offered upon the golden altar (v. 3). This is not the altar of burnt offering, but of incense (as pictured in the tabernacle — Ex. 30: 1-10), indicating the worship of redeemed saints of God. The angel here is Christ Himself, for He acts as priest, presenting the prayers of saints as a sweet odor to God, adding to them a further abundance of incense. More than this: He also fills the censer with fire from the altar and casts it upon the earth (v. 5). No priest of the line of Aaron was ever called upon to do such a thing. The prayers of saints in this case are those of the suffering people of God on earth (and martyrs also — Rev. 6: 9-11), pleading for God's intervention in judgment. The casting of the censer on the earth indicates the beginning of God's answer to such pleading prayers, for this results in “noises, thunderings, lightnings and an earthquake.”
The First Trumpet (v. 7)
The prior preparation being complete, the angels now begin the sounding of the trumpets. The first trumpet call is followed by hail and fire mingled with blood (v. 7). At this point the middle of Daniel's seventieth week is not yet reached, but “a third part” of trees and green grass are affected, the trees speaking of man's self-importance and the green grass of prosperity.
What is meant by the third part? When John wrote, the Roman world was divided into three parts — the eastern, the central and the western. It seems likely that verse 7 refers to the empire under its seventh “head” or leader, the Beast of Revelation 13: 1-10, and therefore the western third. This empire is seen as a conquering power under the first seal, but here as afflicted by God.
The Second Trumpet (vv. 8-9)
This seventh head is evidently contemplated in verse 8 at the sounding of the second trumpet. A great mountain speaks of a great governing power (cf. Jeremiah 51: 24-25), while burning with fire intimates a fearsome character of oppression. Thrown into the sea speaks of God's own sovereign power inflicting this scourge upon the nations (the sea of the Gentiles). The waters of the sea speak of “peoples and multitudes and nations and tongues” (Revelation 17: 15). The nations want a champion, and God allows them the type of man they desire, whom they will find by experience to be an enemy of all righteousness. The third part is again affected, for the third part of the sea became blood which signifies the stagnation of death, a death that is surely much worse than natural.
The dying of a third part of creatures in the sea indicates that the people of this Western Empire, by allegiance to the Beast and his monstrous claim of divine titles, become coldly dead to the claims of God. Men become “twice dead” (Jude 12) - first by the fact of their sinful nature (Eph. 2: 1), second by apostasy, the cold refusal of God, even though not physically dead. (See Revelation 16: 3.) Trade and commerce also will be affected as the destruction of the third part of ships infers.
The Third Trumpet vv. 10-11)
With the sounding of the third trumpet a great star falls out of heaven (v. 10). In Revelation 6: 13 we saw that falling stars indicate a general apostasy of those who have professed subjection to heaven's authority. They give this up in favor of earthly honor and advantage. This great star is the leader of them all, the Jewish Antichrist, called the man of sin and the son of perdition (2 Thess. 2: 3).
He is given other names also, descriptive of his character. He will first appear to be a godly Jew, going into the house of God together with others who have deep respect for the God of Israel (Ps. 55: 11-14). Then gaining a place of prominence by means of this subterfuge, he will turn deliberately against Israel's God and take his seat in the temple of God in Jerusalem, claiming honor that rightly belongs to God alone (2 Thess. 2: 3-4). His pretense of giving great spiritual light accounts for the expression, “burning like a torch,” not actually a lamp, but simulating one. Again it is the western Roman earth (the third part) that is affected, the rivers and fountains of waters speaking of the sources of spiritual refreshment.
To this man's many names is added another here: “Wormwood,” speaking of that which is harsh and embittering, for he turns the waters bitter. He corrupts the truth of God by his poisonous doctrine (1 John 2: 22). By this many die; not physically, but by apostasy they become dead to any recognition of the living God.
The Fourth Trumpet (vv. 12-13)
The fourth angel sounds his trumpet (v. 12) and the third part of the sun, the moon and the stars are smitten: the third part of each is darkened so as not to shine. Of course this cannot be literal. The sun (which is the supreme source of light to the earth) speaks of the light of the glory of God. Therefore this darkening speaks of people being plunged into the darkness of atheism, not seeing the sun. They become impervious even to the reflected light of the moon and the stars. The light of heavenly testimony is eliminated in all the kingdom of the beast.
At this point an angel flies through the midst of heaven, emphasizing with clarion voice the woeful solemnity of the last three trumpets which are about to sound (v. 13). The reason is clear: with the fifth trumpet we come to the middle of Daniel's seventieth week and “the Great Tribulation” follows. It is at this time that wickedness rises to the height of its most arrogant defiance of God.
Revelation 9
The Fifth Trumpet: A Demon Infestation (vv. 1-12)
The sounding of the fifth trumpet discloses “a star fallen