VERSE 1 The Revelation of Jesus Christ (VApoka,luyij VIhsou/ Cristou/ [noun nom.f.s. apokalupsis revelation, disclosure; as an action; generally used of what God discloses; e.g. His plan + noun gen.m.s. Jesus; OT Joshua = Yahweh saves + noun gen.m.s. Christ, strictly, ‘one who has been anointed’ e.g. for a task; the OT Messiah is the counterpart], which God gave Him to show to His bond-servants [h]n e;dwken auvtw/| o` qeo,j dei/xai toi/j dou,loij auvtou/ [rel.pro.acc.f.s. hos which; the antecedent is "revelation" + aor.act.ind.3s. didomi give; as a constantive aorist + pro.dat.3.s. autos him; ref. is Jesus Christ + def.art.w/noun nom.m.s. theos God; ref. is God the Father + aor.act.infin. deiknumi to show, demonstrate, point out, exhibit; "to show" + def.art.w/noun dat.m.p. doulos slave; generally as one who serves in obedience to another’s will + pro.gen.m.s. autos him; "His"], the things which must soon take place [a] dei/ gene,sqai evn ta,cei [rel.pro.acc.neut.p. hos; "the things" + pres.act.ind.3s. dei must; as expressing necessity, compulsion or inevitability; here as expressing the inevitability of the Bible prophecy + aor.mid.inf. ginomai become, come to be; here of events which come about, happen, take place + prep en in + noun dat.neut.sing. tachos speed; but with the preposition it means "without delay"; here interpretatively "without undo delay"]; and He sent and communicated it by His angel to His bond-servant John [kai. evsh,manen avpostei,laj dia. tou/ avgge,lou auvtou/ tw/| dou,lw| auvtou/ VIwa,nnh|( [conj kai and + aor.act.ind.3s. semaino signify, indicate, show; here of making something clear; "communicated" + aor.act.part.nom.m.s. apostello send forth/out; in relation to the sender ‘send with a commission’ "send with authority’ send for a purpose’; the subject is God who commissioned an angel; "He sent" + prep dia + art. w/gen.m.s. angelos angel, angel, messenger + pro.gen.m.3s. autos "His" + art.w/noun dat.m.s. doulos slave, servant; "bond-servant" + pro.gen.3s. autos "His" + noun dat.m.s. John],

ANALYSIS: VERSE 1

1. Verses 1-3 constitute a prologue (intro) to the book (Gospel of John and 1 John also have prologues).
2. The first three words in the Greek text provide us with a title to the book.
3. The term "revelation" means as disclosing of information not previously known.
4. The term appears without the definite article (anarthrous) indicating the quality of this apocalypse.
5. This book arose in an environment in which various spurious apocalyptic writings circulated purporting to be divinely inspired.
6. This is probably why the book was looked upon with suspicion by the church for some time.
7. The words "of Jesus Christ" indicate that the book is about the Person of Jesus Christ, the glorified God-Man, with respect to his present and future glory.
8. It is a revelation of truth (BD) about Christ Himself (cf. 19:10); that is, a disclosure of future events, culminating in His 2^nd coming when Christ will be fully revealed to the nations.
9. Also, these words, "of Jesus Christ," indicate that this revelation comes from Christ (hence, we have a plenary genitive).
10. The common title of the book, "The Revelation of John," merely identifies the human author.
11. The subject is a revelation of Jesus Christ, described in this verse as given by God the Father to Jesus Christ the Son and then revealed "to His servant" by angelic mediation.
12. The revelation of information from the Father to the Son is also mentioned in Jn.3:34-35; 5:20-24; 7:16; 8:28; 12:49; 14:10, 24; 16:15; 17:8.
13. The substance of the revelation is described as "things which must soon [or "quickly] take place."
14. This phrase or expression "soon" (Gk., en tachei) indicates that the scope of the prophecy will unfold "soon" or without unnecessary delay.
15. The idea is not that all the details ("things") will occur soon, but that when it does, it will be certain (cf. Lk.18:8; Acts 12:7; 22:18; 25:4; Rom.16:20).
16. The cognate adverb, tachu, is translated "quickly" six times in Revelation (2:16; 3:11; 11:14; 22:7, 12, 20).
17. Sometimes the nuance of the expression en tachei is that the occurrence will happen fast (as in Lk.18:8; Act.12:7; 22:18); and sometimes it means that which will occur "soon" (as in Acts.25:4; 1Tim.3:14; Rev.22:6).
18. Here it seems best to take the expression as translated in the NAS, "soon."
19. Once the "things" are set in motion each succeeding event will happen without delay.
20. Obviously when the time is right each prophetic event in the chain will occur "quickly."
21. The channel through which the revelation comes from Christ to John is "by His angel."
22. The body of information contained in this book was to be "communicated" [or "signified"] in this fashion.
23. It has been suggested that the angel was Gabriel (cf. Dan.8:16; 9:2, 21-22; Lu.1:26-31).
24. John is said to be the recipient of the revelation, his name occurring four other times in this book (1:4, 9; 21:2; 22:8).
25. That John should be called a bond-slave is not unusual in that this was a term used in reference to other apostles in the NT (cf. Rom.1:1; Phil.1:1; Titus 1:1; Jm.1:11; 2Pet. 1:1; Jude 1).
26. Finally, the information contained in this book is for the education of all believers as seen in the phrase "to show to His bond-servants."

VERSE 2 who testified to the word of God (o]j evmartu,rhsen to.n lo,gon tou/ qeou/ [rel.pro.nom.m.s. hos who; ref. to John + aor.act.ind.3s. martureo testify, bear witness + art.w/acc.m.s. logos word + art.w/gen.m.s. theos God] and to the testimony of Jesus Christ, even to all that he saw [kai. th.n marturi,an VIhsou/ Cristou/ o[sa ei=den [conj kai and + art.w/noun acc.f.s. marturia testimony + gen.m.s. Jesus + gen.m.s. Christ + correl.adj.acc.nt.p. hosos in such an amount as or everything that, whatever; "to all that" + aor.act.ind.3s. eidon see; as taking note of something by visual observation]).

ANALYSIS: VERSE 2

1. In this second verse of the prologue John affirms that he has faithfully communicated what "he saw" to posterity.
2. He has included "all" that he was a witness to, leaving out nothing.
3. He also makes it clear that what he has left for posterity is "the word of God."
4. This and this alone, he "bore witness to."
5. The only way he could have done this is to have communicated the things he saw via writing, which he was commanded to do in verse 11.
6. The revelation is not only the Word of God but its is also "the testimony of Jesus Christ."
7. In the process of making this book available God the Son faithfully transmitted its contents to an angel who in turn revealed it to the apostle John who in turn bore faithful witness to "all that he saw."
8. The integrity of Christ and John is underscored here.
9. John was the human eyewitness who faithfully penned all that he heard and saw under the supervision of God the Holy Spirit.
10. John’s integrity as a servant of God is unimpeachable.
11. This is the ultimate mark of all who aspire to communicate BD.
12. The prologue then bears witness to the nature of the subject matter as well as the chain of command involved in the transmission of the "Revelation of Jesus Christ."
13. This invaluable book comes to us from God the Father through God the Son, through a commissioned angel, and finally through an apostle who visually experienced its contents and later wrote it all down for the benefit of believers living from the point forwards.

VERSE 3 Blessed is he who reads and those who hear the words of the prophecy (adj.nom.m.s. makarios blessed, happy; without religious connotation ‘fortunate’ or ’lucky’; used in the beatitudes of the Sermon on the Mount + art.w/pres.act.part.nom.m.s. anaginosko, read aloud; cf. Lk.4:16; here of public exposition + conj kai + art.w/pres.act.part.nom.m.p. akouo hear + art.w/noun acc.m.p. logos word + art.w/noun gen.f.s. propheteia prophecy], and heed the things which are written in it; for the time is near [kai. throu/ntej ta. evn auvth/| gegramme,na( o` ga.r kairo.j evggu,jÅ [conj kai + pres.act.part.nom.m.p. tereo keep + art.acc.neut.p. "the things" + prep en w/pro.dat.3f.s. aute "which" + perf.pass.part.acc.neut.p. grapho write + def.art.nom.m.s. ho + conj gar for + noun nom.m.s. kairos time + adv engus near, close].

ANALYSIS: VERSE 3

1. The final verse of the prologue contains a threefold blessing (beatitude) which is invoked: (1) "Blessed is he [singular] who reads"; (2) and those [plural] who hear the words of the prophecy"; (3) and keep [plural] those things which are written in it…".
2. The one "who reads" or "reads aloud" is the communicator or pastor-teacher (CA) whose responsibility it is to study and teach the entire realm of revealed truth.
3. Obviously he would need a copy of the book in the original language.
4. He would also need to translate from the Greek text of Revelation into the common language of his flock.
5. Before he could do a credible job he would have to have been trained in the ICE hermeneutic.
6. Simple reading of the text would not explain its intended meaning.
7. The Greek participle "he who reads" is a compound verb that literally means to "know again" and it means more than just reading aloud to an audience.
8. This verb is used in the NT in connection with public reading and exposition of the text of Scripture (1Thess.5:27; Col.4:16; Eph.3:4; 2Cor.1:13; 3:2; Lk.4:16 provides an example of reading plus interpretation).
9. The cognate noun anagnosis is found in the instruction of Paul to Timothy with respect to his pulpit duties (1Tim. 4:13: "Until I come, give attention to the public reading of Scipture, to exhortation and to doctrine").
10. Those who hear with understanding are likewise said to be blessed.
11. That of course refers to his congregation.
12. For both "reader" and "hearer" to be blessed also requires adherence to the things revealed in the study of Revelation.
13. The one who studies and teaches this book, as well as those who GAP its contents, there is the attendant obligation to "keep" or "guard" the teachings herein.
14. All three participles are in the present tense, implying continual communication, listening, and observing.
15. This book is the only book in the Bible that contains this direct promise of blessing.
16. The blessing promised here is the first of seven beatitudes in the book (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14).
17. This seems to anticipate that many over the course of the centuries would neglect or distort its prophetic message.
18. John wanted this book published and expounded in the churches of his day and beyond.
19. The importance of this verse is seen by the fact that the adherence aspect of this blessing is repeated at the end of the book (22:7: "Blessed is he who heeds the words of the prophecy of this book.").
20. The verb "heed" means to watch over or guard something that has great value.
21. Because of all the study that has been done on this book over the centuries (and some of it is quite valuable) we who live in the shadow of the 2^nd advent have a distinct advantage; therefore, "from everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more" (Lk. 12:48).
22. This book is described by the phrase "the words of this prophecy," implying that the book as a whole is prophetic.
23. The perfect passive participle "which are written in it" anticipates the original autograph penned by John shortly after his visionary experience on the island of Patmos.
24. Obviously this is the only way posterity could benefit from the things revealed to the apostle John.
25. Furthermore, this perfect participle ["which are written"] substantiates the fact that this book was completed before John penned the inspired prologue (inspired afterthought).
26. The urgency in assimilation of its contents is emphasized by the phrase "for the time is near [or "at hand"]."
27. The noun for "time" is kairos and refers to a season or period of time that is characterized by certain developments, compared to time viewed as a succession of certain events as per the noun chronos.
28. The season in view is the last days inaugurated with the strategic victory of Christ at His resurrection, ascension and session, which include the church age and the seven year tribulation leading to the establishment of the 1000 year reign of Christ and the ultimate goal of bible prophecy which is the establishment of the eternal state.
29. All these things are within the scope of "the words of [this] prophecy."
30. The expression "at hand" or "near" indicates the commencement of the earliest phase of fulfillment (as related to the book of Revelation) which began with the church of Ephesus which represents the first of seven eras of the current dispensation.
31. In summary, in order to have any chance of making known the true meaning and setting of the many prophecies within this book we must adhere to the Royal Chain of Command which includes a properly trained pastor-teacher; a word by word verse by verse analysis of the entire book in accordance with the grammatical-historical exegesis of Scripture; a group of positive believers under academic discipline; orientation to the One given to us to lead us into all truth and disclose to us things to come─ God the Holy Spirit (Jn.16:13); function of GAP with a view to acclimation to our place and time in prophetic fulfillment; and a harmonization of prophecy found throughout the Bible.
32. Then there is the importance of adherence to the true doctrine of immanency.
33. The false view of immanency says that believers living prior to the coming of Christ "can’t know" their place relative to the coming of the Lord.
34. This view overlooks the fact that the regathering of the Jews from the nations within the church age is the primal sign that tells alerts us to the final or rapture generation.
35. This understanding is based on the interpretation of Jesus answer to His disciples query regarding "the sign" [singular] of His return in Matthew 24.
36. The answer is found in the verses dealing with the parable of the fig tree (see doctrine) as well as the prophecy of the restoration of the land and the people in Ezekiel chapters 34 through 37.
37. Another factor of orientation to one’s place in the prophetic scheme of things is the 7000 years of history mentioned in 2 Peter 3:8-9.
38. Obviously we are now at the very end of the 6^th millennium.
39. Then there is the recognition that we are living in a time when the corporate church on earth is in bad shape.
40. We are now living in the 7^th and final stage of the church age based on the interpretation of the 7 churches featured in chapters two and three of the Book of Revelation.
41. The 7^th stage is the Laodicean era of which we are a part.
42. Last, and certainly not least, there is the prophecy of Hosea 6:2 which projects two thousand years from some date until the Jews enjoy restoration under messianic blessing.
43. This is to be dated from their formal rejection by Jesus Christ on the last day of the 69^th week of years which was Monday, March 30^th 33 AD (this puts us at either 2033 or 2006 depending upon whether we use a 365 or 360 day year).
44. The doctrine of Daniel’s 70 Weeks of years (Dan.9:24-27) is an essential key to the interpretation of Revelation.

VERSE 4 John to the seven churches that are in Asia (VIwa,nnhj tai/j e`pta. evkklhsi,aij tai/j evn th/| VAsi,a|\ [noun nom.m.s. John + art.w/adj.dat.f.p. hepta seven + noun dat.f.p. ekklesia church (here local) + prep en + art.w/noun loc.f.s. Asia (Roman province in western Turkey] : Grace to you and peace, from Him who is and who was and who is to come [ca,rij u`mi/n kai. eivrh,nh avpo. o` w'n kai. o` h=n kai. o` evrco,menoj [noun f.s. charis grace + pro.dat.2.p. su you + conj kai and + noun nom.f.s. eirene peace; as a greeting like shalom + prep apo + art.w/pres.act.part.nom. (only place where apo takes the nominative case in the NT) m.s. eimi to be; "who is" + conj kai + art.nom.m.s. + imperf.act.ind.3m.s. eimi "who was" + conj kai and + art.w/pres.mid.-depon.part.nom.m.s. erchomai; "who is to come"], and from the seven Spirits who are before His throne [kai. avpo. tw/n e`pta. pneuma,twn a] evnw,pion tou/ qro,nou auvtou/ [conj kai + prep apo + art.w/adj.abl.nt.p. hepta seven + noun gen.nt.s. peneuma spirit + pro.rel.nom.nt.s. hos who + prep enopion before + art.w/noun gen.m.s. thronos throne + pro.gen.m.s. autos his]),

VERSE 5a and from Jesus Christ (kai. avpo. VIhsou/ Cristou/( [conj kai + prep apo + noun abl.m.s. Jesus + noun abl.m.s. Christos]),

ANALYSIS: VERSE 4

1. This salutation has elements found in other NT letters/epistles:

1. It is addressed to local churches (v.4a; cf. Rom.1:1,7a; 1Cor.1:1-2, et al).
2. It has a benediction (blessing bestowed; vv. 4b-5a; as in Rom.1:7b; 1Cor.1:3, et al).
3. It has a doxology (e.g., praise; vv. 5b-6; as in Rom.1:7; 1Cor.1:4, et al).
4. And, it has a call to worship (GAP the truth herein; vv. 7-8; as in 1Cor.1:10; Gal.1:6ff.).

1. John formally begins recording the book as per direction by Christ in vv. 11, 19.
2. John pens this chapter utilizing his own literary style in contrast to chapters two and three where the record is pure dictation from Jesus Christ to John in the letters to the seven churches.
3. In verse 4 to the end of this chapter John addresses the seven churches.
4. In John’s vision of the exalted Christ he was told to write "the things which you have seen (chap. 1), and the things which are (chaps. 2-3) and the things which will take place after these things (chaps. 6-22)
5. Without undo delay, John was enabled by God the Holy Spirit to record for posterity a perfect record of all these things he saw and heard in his visionary experience.
6. Due to the grammatical anomalies of the Greek text of Revelation, some have suggested that this was because John was so pressed for time that he did not have time to pay attention to standard Greek grammar.
7. This goes against the fact that God the Holy Spirit was with all human authors of Scripture to ensure that the finished product was exactly what as God would have it written.
8. Furthermore, John had ample time to record everything as it had been revealed to him during the time of his visionary transport.
9. He begins by simply identifying himself as "John" suggesting that he was so well known among the churches of Asia that there was no need for any other specification as to his person.
10. While men throughout the centuries have taken issue with Johannine authorship based on the grammatical style of Revelation, in contrast to his four other books, this difference can be explained by: (1) subject matter; (2) dictation; (3) extensive OT allusions affecting a Hebrew style.
11. We know for a fact that there were other churches in geographical region beside the seven local churches specified in this salutation.
12. For example, there was the church at Colossae.
13. A great percentage of the usage of the noun for church in the NT refers to a local assembly (some 80%).
14. The NT presents the autonomous local assembly as the environment and vehicle for the dissemination of Bible teaching.
15. All other vehicles are of man’s creation (like denominations and para-church organizations).
16. The benediction/blessing ("Grace to you, and peace"), as noted above, is quite standard (as in Paul’s letters).
17. Grace is the title and policy of God’s plan.
18. Orientation to grace determines whether or not anyone can come under God’s peace.
19. Phase 1 peace (eternal salvation) is contingent on receiving the grace of God in reconciliation (cf. Rom.5:1).
20. Phase 2 peace between God and the believer-priest is contingent upon participation in GAP (cf. 2Pet.1:2: "Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord").
21. Apart from intake and application of BD a believer lives a life alienated from experiential grace and peace.
22. Believers who are at odds with the directive will of God as articulated by sound teaching are instructed to be reconciled to God (2Cor.5:20…"be reconciled to God.").
23. Those who enjoy God’s peace, as a result of grace, are at peace with God, and as a consequence have inner peace and live in peace with others.
24. In particular, the blessings of "grace and peace" cannot be yours unless you are utilizing the Rebound technique (cf. 1Pet.1:2 as noted in the phrase "to obey Jesus Christ and be sprinkled with His blood," followed by the benediction: "May grace and peace be yours in the fullest measure."
25. That individual positive believers will come under degrees of this depends upon willingness to apply BD as implied in the phase "to the fullest measure."
26. John’s wish for the seven churches residing in the Proconsular Asia (made up of Phrygia, Mysia, Caria, and Lydia) is that they stay and come under God’s grace and peace.
27. Grace represents the policy of the Plan and peace represents our experience.
28. The eternal God, the source of all grace and peace, is introduced as the One "who is and who was and who is to come."
29. Because of the references to the Holy Spirit and Christ which follows, this is considered as relating to God the Father.
30. This truth is presented in an unusual grammatical construction which occurs with variations four other times (1:8; 4:8; 11:17; 16:5).
31. The concept of present, past, and future (that order) corresponds to the threefold chronological division of the book itself (1:19).
32. While God the Father is the object of the 1st apo clause, His name points to the physical manifestation of His person in the Person of His Son, Jesus Christ.
33. The participial phrase "from Him who is" looks at the essence of God from the perspective of now or the present moment in time.
34. The unique use of the nominative case with what would strictly be considered an ablative-genitive construction with the preposition apo suggests a title or name of God.
35. Interestingly the articular participle o` w'n is the very same construction found in the LXX of Ex.3:14 used to translate the Hebrew in the declaration of God’s name to Moses at the burning bush.
36. This violation of strict grammatical usage directs our attention back of the "I AM" of Ex.3:14.
37. The same God that spoke to Moses is the same God who now greets the seven churches of Asia in this salutation.
38. Yahweh (LORD in our versions) literally means the self-existing one.
39. That God is eternal in essence is reflected in this title.
40. The 2^nd phrase "the One who was" (literally) is expressed by the imperfect tense (linear past time) of the ‘to be’ verb (eimi), which, along with the verb ginomai, corresponds to the Hebrew verb hayah.
41. This 2^nd phrase claims that God the Father has had continual existence at every point in the past.
42. It is designed to highlight God’s eternal existence from eternity past to any moment in the present.
43. The 3^rd phrase "the One who is to come" employs an articular participle with the verb erchomai- to become."
44. This participle denotes that the Father is coming in the Person of His co-eternal and co-equal agent, Jesus Christ.
45. Joining the Father in salutation (repeat apo) is "the seven spirits which are before His throne."
46. This is an example of pleonasm which employs a plural to express an singular concept.
47. This has been seen as an illusion to Isaiah 11:2: "The Spirit of the LORD (#1 deity) will rest on Him (Messiah), the spirit of wisdom (#2) and understanding (#3), the spirit of counsel (#4) and might (#5), the spirit of knowledge (#6) and of the fear (#7) of the LORD.
48. There is a clear reference to the Holy Spirit in verse 10, and contextual evidence indicates the Spirit of God in view here (cf. 3:1; 4:5; 5:6).
49. And finally, Zech.4:2-6, 10 shows that the number seven is used to represent God the Holy Spirit.
50. The seven fold separation of the 3^rd Person of the Godhead suggests His omnipresent.
51. He is also seen to be subservient to the Father and the Son; hence His procession out from the throne (cf. Jn.7:39; 14:26; 15:26; 16:13).
52. Seven throughout the book is symbolic of absolute perfection (55x).
53. John next (v.5a) introduces the 3^rd member of the Godhead from who are blessings flow.
54. It is none other than Jesus Christ, who is the visible member of the Godhead, and who acts as the visible manifestation of the Father, and who is revealed to volition by God the HS.

VERSE 5b the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth (o` ma,rtuj o` pisto,j( o` prwto,tokoj tw/n nekrw/n kai. o` a;rcwn tw/n basile,wn th/j gh/jÅ [art.w/noun nom.m.s. martus witness; martyr + art.w/nom.m.s. pistos faith (Acts.16:1); believer (1Tim.5:16); faithful, dependable, trustworth (passively of persons, God and things) + adj.nom.m.s. prostotokos firstborn + art.w/adj.abl.m.p. nekros dead) conj kai + art.w/noun nom.m.s. archon ruler + art.w/noun abl.m.p. basileus king + art.w/gen.f.s. ge earth]).

ANALYSIS: VERSE 5b

1. This part of the salutation provides three designations with respect to the celebrityship of Jesus Christ.
2. It is He who now takes center stage in the narrative that follows.
3. The "faithful witness" aspect of His celebrityship relates to His character as fulfilled in the role of prophet during the days of His public ministry (cf. Jn.18:37).
4. Jesus made it clear to His contemporaries that He only spoke those things He heard from His Father (Jn.8:26, 28; 15:15)─ nothing more, nothing less.
5. It also includes the things He did (Jn.5:17-23, 26, 37) as well.
6. Next He is credited with being "the firstborn from the dead," that is, the first man to receive an immortal resurrection body (cf. Ps.2:7; cp. Acts 23:33; Col.1:18).
7. As Christ is "the firstborn of every creature" (Col.1:15), indicating He was before all creation, so Christ was first in resurrection.
8. This is sometimes called the doctrine of eternal generation as per Col.1:15; Heb.1:6.
9. He is also designated first-born with respect to His human birth (Lk.2:7; cp. Jn.1:14,18; 3:16, 18; 1Jn.4:9).
10. This title is also reserved for the Royal family (Heb.12:23).
11. His resurrection is from the mass of mankind who have died.
12. Compare a similar selective resurrection for the church (Phil.3:11).
13. As Christ is first (1Cor.15:20; cf. "first fruits") so others are to follow Him in resurrection.
14. Christ and all the believing dead are part of what is called "the first resurrection" (Rev. 20:5-6).
15. The unbelieving dead are raised last, after the millennium (Rev.20:12-13).
16. His witness and resurrection are now past and are the basis of which He is appointed to be "ruler of the kings of the earth."
17. This of course looks to His 2^nd coming when He will be established as such as per the divine decrees (Ps. 2:6-9; Isa.9:6-7; Zech.14:9).
18. Currently He exercises sovereignty over the nations from His place at the right hand of the Father (Dan.2:21; Col.2:10).
19. The triple designation attributes the utmost importance to the One before whom every knee will bow.

VERSE 5c To Him who loves us and released [ or washed] us from our sins by His blood (art.w/pres.act.part.dat.m.s. agapao love + conj kai + aor.act.part.dat.m.s. luo loose, set free, release + pro.acc.1^st pl. ego "us" + prep ek + art.w/noun gen.f.p. hamaria sin (personal) + pro.gen.1^st pl. ego "our" + prep en + art.w/noun dat.nt.s. haima blood) –

VERSE 6 and He has made us to be a kingdom, priests to His God and Father (kai. evpoi,hsen h`ma/j basilei,an( i`erei/j tw/| qew/| kai. patri. auvtou/( [conj kai + aor.act.ind.3s. poieo make, do + pro.acc.p. ego "us" + noun acc.f.s. basileia kingdom + noun acc.m.p. hierus priest + art.w/dat.m.s. theos God + conj kai + noun dat.m.s. pater father + pro.gen.m.s. autos "His"]-- to Him be the glory and the dominion forever and ever.

Amen [auvtw/| h` do,xa kai. to. kra,toj eivj tou.j aivw/naj Îtw/n aivw,nwnÐ\ avmh,nÅ [pro.dat.m.s. autos him + art.w/noun f.s. doza glory + conj kai + noun nom.nt.s. kratos power, dominion + prep eis + art.w/noun acc.m.p. aion era, time + art.w/gen.m.p. aion age; literally, "into the ages of the ages" + part. Amen translated form the Hebrew ‘amen’; sometimes translated into Greek by "genoito" as let it be, truly; here used as a strong affirmation and assent at the end of a doxology as ‘this is indeed true’ as in Rom.11:36; or at the end of a prayer of thanksgiving meaning "that is the way it should be’; figuratively used of Christ as "the Amen’ of God in Rev.3:14]).

ANALYSIS: VERSES 5c-6

1. Following the triple appellations of Christ’s celebrityship, John now focuses on His redemptive work on our behalf.
2. He does this in the form of a doxology of praise and thus dedicates it to the ultimate celebrity in the Plan.
3. The primary attribute that makes our illustrious place in that plan possible is the attribute of love.
4. Without love as a divine attribute there would be no ‘operation grace.’
5. Since God is no respecter of persons His love has been demonstrated towards all persons.
6. Love is the reason God gave His Son on our behalf (Jn.3:16; 1Jn.4:10).
7. Here it denotes Christ’s love towards those in this dispensation who come to saving faith.
8. The present participle with the article denotes an on going process in which we are the objects of continual and unfailing love.
9. Jesus Christ as God and man keeps on exhibiting love towards us.
10. This love preceded our very existence and continues down to the present moment onward and forever.
11. This love is not an emotional love but rather a love that puts the object above all else.
12. Since He is no respecter of person that love applies to all equally in that salvation was made possible for all.
13. Here it is applied towards those who actually come to saving faith.
14. John’s celebration of that love pays tribute to its magnitude.
15. The ultimate proof of His love for us will be realized in Ph3.
16. It is the same kind of love produced by the FHS that we are to exhibit towards one another (1Jn.4:11).
17. Only when we are filled with God the HS and apply BD can we produce this kind of love.
18. In our interpersonal relations with one another we should demonstrate this love as presented in 1Cor. 13.
19. This love is demonstrated in all God’s dealings with us; even when we displease Him and come under divine discipline.
20. There is absolutely nothing a believer can do (however stupid and evil) or that anyone can do to us that can separate us from the love John speaks of here (Rom.8:38-39).
21. This love is for all believers as all believers are "in Christ."
22. It is the very same love God has for His perfect Son.
23. With regard to any individual (believer or unbeliever) its overt blessings is based on obedience to the will of God.
24. The epitome of this love, and the basis for all other blessings of grace, is seen in the next phrase "and released us from our sins by His blood."
25. However, there is a textual variant between "released" (luo) and "washed" (louo).
26. The Byzantine text has the latter (differentiated by only one letter).
27. John never uses "to release" in reference to salvation.
28. He does us "to bathe" in connection with soteriology in Jn.13:10.
29. Furthermore, he uses "the blood" terminology in connection with spiritual cleansing and forgiveness in 1Jn.1:7 and Rev.7:14.
30. Consistency would demand that we go with "washed" even though neither term conflicts with the doctrine of salvation.
31. The verb luo is not used anywhere else in the NT of release from pre-salvation sins.
32. John does use this term luo (‘to release’) 5x in this book (5:2; 9:14,15, 20:3,7) and one time in 1 John (3:8) and 6x in his gospel (1:27; 2:19; 5:18; 7:23; 10:35; 11:44).
33. Verses where "washed" is used of Ph 1 salvation: Jn.13:10; Heb.10:22; 2Pet.2:22 (and Rev.1:5).
34. It seems best to go with the alternate reading in this instance.
35. Here and in Rev. 7:14 objects are said to be washed in blood and made clean.
36. In 1Jn.1:7 spiritual cleansing is related to blood and in 1Pet. 1:2 sprinkling of blood is related to sanctification.
37. The imagery points us to the saving work of Christ on the cross towards sins.
38. Here sins refer to our pre-salvation sins since the bath motif is in view.
39. Garments and bodies are normally washed in water to make them clean.
40. This use of blood in these contexts points to the reality behind the spiritual death of Christ on the cross.
41. See doctrine of the blood of Christ to demonstrate that it is not the literal blood of Christ that save, but rather is the spiritual death of Christ during the three hours of darkness that saves.
42. What we have in the NT when references are made to the blood of Christ is a representative analogy and not a direct analogy.
43. Animals under the sacrificial code of the Law of Moses animals bled to death, and the blood was applied in various ways, to illustrate by shadow the work of Christ toward sin.
44. When a person believes in Jesus Christ all their sins are forgiven and they are cleansed internally.
45. Personal sin makes the believer unclean and simple confession cleanses the believer (1Jn.1:9).
46. This too is made possible by the fact Christ suffered for those sins on the cross.
47. Here John extols Christ for what He did for us to wash us from our pre-salvation sins.
48. The participle is an aorist (in contrast to the previous on that is a present tense) and serves to emphasize the historical accomplishment of the fact ("having washed us").
49. Since this was done for the immediate recipients of this book (believers in the 7 churches of Asia) within the context of the present dispensation they are "made a kingdom" (aorist ind.).
50. A part from any conditional factors, believers’ saving faith alone has "made us a kingdom [of] priests."
51. The nature of this kingdom is seen in the next phrase "priests to His God and Father."
52. While the singular "kingdom" denotes our unity and solidarity with God the Father, the plural "priests" stresses our individual placement into the Plan.
53. Each and every believer in the present age is a priest regardless of gender, age, race, etc.
54. This we call the universal priesthood of believers and is so taught in 1Pet. 2:9 "By you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light."
55. Actually, the nature of our royal priesthood is based on the priesthood of Jesus Christ which is after the order of the king-priest Melchizedek (Heb.5:6; 7:1-3).
56. In the age of Israel priesthood was confined to the tribe of Levi and then only qualified males could serve.
57. So via positional sanctification at the point of salvation we share everything Christ inherits (1Pet.2:6,9).
58. The function of our priesthood in time is to offer up sacrifices acceptable to God for this dispensation (Rom.12:1, etc.).
59. Also, we are to represent God before our fellow human beings as ambassadors (2Cor.5:20).
60. This is one of the reasons we are not to address any spiritual leader as "father" (Matt. 23:9 L ).
61. These wonderful doctrinal realties with respect to what Christ has accomplised on our behalf, illicts the actual words of the doxology: "to Him be the glory and dominion into the ages of the ages. Amen."
62. The sense in which "the glory" is used of Christ is the great admiration, honor, praise and renown He will enjoy before men and angels.
63. The second thing that will is His is "dominion" or "power/strength" that comes to one who holds supremacy over something.
64. He alone is worthy of the glory and power that is His and will be universally recognized at His coming.
65. He will possess the glory and power that He now enjoys in the presence of His Father and the holy angels at His appearing and kingdom.
66. This will be His and ours by grace into the ages of eternity future.
67. It is fully His in heaven and it will so recognized to the joy or dismay of all humanity.
68. The transliterated interjection "Amen" comes from a Hebrew verb that means that which is supported, establised, faithful or certain.
69. The term is a declaration meaning "I believe it" or "It is so!"
70. Only by being a faithful student of the Bible and the Book of Revelation in particular can any believer have the confidence and joy and hope that is intended through a though study of this entire prophey.

VERSE 7 BEHOLD, HE IS COMING WITH THE CLOUDS (VIdou. e;rcetai meta. tw/n nefelw/n( [interj. idou taken from the aorist imper.2s. ‘to see’; here as a particle requiring prompt attention as in ‘pay attention’ + pres.dep.ind.3.s. erchomail come + prep meta with + art.w/noun gen.f.p. nephele cloud], and every eye will see Him, even those who pierced Him [kai. o;yetai auvto.n pa/j ovfqalmo.j kai. oi[tinej auvto.n evxeke,nthsan( [conj kai + fut.mid.ind.3.s. orao see + pro.acc.m.s. autos him + adj.nom.m.s. pas every + noun m.s. ophthalmos eye + conj kai "even" + rel.pro.nom.m.p. ostis whoever; "those" + pro.acc.m.s. autos him + aor.act.ind.3p. ekkenteo pierce + ; and all the tribes of the earth will mourn over Him [kai. ko,yontai evpV auvto.n pa/sai ai` fulai. th/j gh/jÅ [conj kai + fut.mid.ind.3p. kopto mourn; strong expression for grief + prep epi over + pro.acc.m.s. autos him + art.w/noun f.p. phule tribe; ethnically a subdivision within a society; ex., 12 tribes of Israel + art.w/gen.f.s. earth].

So it is to be . Amen [nai,( avmh,nÅ [part nai yes + part amen]).

VERSE 8 "I am the Alpha and the Omega," says the Lord God (VEgw, eivmi to. :Alfa kai. to. +W( le,gei ku,rioj o` qeo,j( [pro.nom.s. ego I + pres.act.ind.1s. eimi + art.w/nom.nt.s. alpha first letter of Greek alphabet + conj kai + art.w/noun nom.nt.s. omega; last letter + pres.act.ind.3s. lego say + noun nom.m.s. kurios lord + art.w/nom.m.s. theos God], "who is and who was and who is to come, the Almighty [o` w'n kai. o` h=n kai. o` evrco,menoj( o` pantokra,twrÅ [art.nom.m.s. ho who + pres.act.part.nom.m.s eimi + conj kai + art.w/nom.m.s. + imperf.act.ind.3s. eimi "was" + conj kai + art.nom.m.s. + pres.dep.part.m.s. erchomai come + art.nom.m.s. + noun nom.m.s. pantokrator Almighty])."

ANALYSIS: VERSE 7-8

1. Introduced by the first of many instances of "behold" or "take notice," announcement is made in v.7 of the return of Jesus Christ in glory and power.
2. This is the center piece and aspiration of the Revelation.
3. Every event that precedes the 2^nd Advent that falls within the purview of prophecy and everything that is prophesied as occurring after Christ’s coming is dependant upon this epochal phenomenon.
4. The appearance of Christ at the 2^nd Advent makes sense of all that proceeds and all that follows.
5. John places this announcement in the salutation to draw attention to the primary theme of Revelation.
6. His coming to the earth a second time in power and glory is the grand hope of all who can make any claim to being faithful witnesses to the truth.
7. The assertion of verse 7 consists of: (1) a paraphrase of a statement found in Dan.7:13: "And behold, with the clouds of heaven One like a Son of Man is coming" rendered: "BEHOLD, HE IS COMING WITH CLOUDS; (2) an allusion to the prophecy of Zech.12:10 where Yahweh declares: "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.," rendered: "even those who pierced Him; and all the tribes of the earth will mourn over Him" ; (4) as well as a phrase found in Matt.24:30: "and they will see," rendered "and every eye will see Him."
8. Also, the phrase "and all the tribes of the earth will mourn over Him" is an almost exact rendering of a phrase in Matt.24:30 where Jesus says: "and then all the tribes of the earth will mourn," followed by a quote from Dan.7:13: "and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY…"
9. Here we have, on the part of the apostle John, an emphatic form of declaration (cf. "I will come again," literally, "I come again," of Jn.14:3).
10. As Christ was received by a cloud (angelic escort?) in His final ascension into heaven (Acts 1:9), so He will "come with the clouds."
11. The Greek preposition here is meta ("with" and corresponds to the Hebrew im) as it is in Mk.14:62 (parallel to Matt.26:64 which has epi on).
12. In Matt.24:30; 26:64 the preposition is epi ("on").
13. In Mk.13:62 (parallel to Matt.24:30 which has epi) the preposition is en ("in").
14. The only other verse which speaks of Christ’s return in connection with clouds is 1Thess. 4:17 which deals with the Rapture and uses the preposition en ("in").
15. So whether it is "with" or "upon" or "in" the sense is that all around the coming One is cloud banks which are not real clouds but rather are the white entities that accompany Him as the 2^nd Advent.
16. The fact that Christ will be accompanied with the holy angels is seen in Matt.25:31.
17. That they can appear as bright white beings see Matt.28:3, Mk.16:5 Jn.20:12 and Rev.15:6.
18. White serves to demonstrate that the elect angels are sinless beings.
19. White is the color most associated with clouds.
20. This color is used of the attire of believers in resurrection and at the 2^nd Advent (cf. Rev.3:4, 5; 4:4; 6:11 (trib martyrs in heaven); 7:9, 13, 14; and especially 19:14).
21. Rev. 19:14 in context makes it clear that the saints that are in view are those of the present dispensation exclusively.
22. They are defined in chapter 19 verse 7 as "His bride" (cp. vv. 8 & 14).
23. OT saints are resurrected just after the 2^nd Advent.
24. One more observation on Dan. 7:13 that has to do with the context.
25. The appearance there is the Son of Man coming before the Ancient of Days which is God the Father.
26. This appearance is in heaven and not on earth.
27. The only possible situation that fits the context and the language is when Christ first appeared in heaven with the spirits of the OT saints who were relocated from Sheol-Paradise to heaven proper.
28. Christ ascended into the center of the earth and as it makes clear in Eph. 4:8-10.
29. They like the tribulational martyrs appear in heaven dressed in white robes (cf. Rev. 6:11; 7:9, 13, 14).
30. This means that the paraphrase of Dan. 7:13 in Rev. 1:7; Matt. 24:30; 26:64//Mk.14:62 is an inspired adaptation.
31. It is exactly like the quotation of Joel 2:28-32 which is adapted to the events surrounding the day of Pentecost.
32. It is the term "clouds" that suggests the color perspective in masse associated with what will be seen by those who witness the armies of heaven (angelic and church age saints) suddenly appearing over the planet.
33. The visual imagery conjures up a mental picture of an invasion from outer space that is so spectacular that it beggars the imagination.
34. The assertion of His coming is such that everyone will see it.
35. This is in complete contrast to Christ’s final ascension into heaven that was witnessed by a comparatively few (Acts 1:9-12).
36. While some have limited this statement to those assembled in the battle for Jerusalem (Zech.14:2: "I will gather all the nations against Jerusalem…"), we recognize that the every advancing technologies will make it possible for the media to cover this final war.
37. The phrase "even those who pierced him" can only refer to the Jews, who without their participation in the capital murder of Christ, would have not happened.
38. The Roman authority allowed itself to be a pawn of the machinations of the Jewish leadership.
39. According to the biblical record it is the Jews who were charged with Christ’s murder.
40. Peter made this clear in his message on the day of Pentecost (Acts.2:22-23; cp. 3:13; 5:30).
41. Jesus Himself prophesied that the Jewish leadership would condemn Him to death (Matt. 20:18-19).
42. The verb "pierced" refers to those wounds Jesus suffered in connection with the crucifixion ordeal.
43. These include the nail wounds in His hands and feet along with stab wound in side after He had expired.
44. His piercing and the Jewish witness of the same is the subject of a prophecy (Jn.19:39: "And again another Scripture says, "THEY SHALL LOOK ON HIM WHOM THEY PIERCED." Cp. Zech.12:10).
45. The prophecy of Zech. 12:10 in context deals with the extreme Jewish remorse that comes over them when they see Him at His coming (vv. 9-14).
46. The anguish and mourning of Zechariah 12 is most certainly emotional consternation on the part of believing Jews at the 2^nd Advent.
47. Here the mourning is expanded to include "all the tribes of the earth."
48. A "tribe" is a subdivision of nation such as the 12 tribes of Israel.
49. When it becomes unequivocally clear that Christ is about to establish His rule over the planet there will be great consternation upon Jews and Gentiles for good and bad reasons.
50. For those who are negative it will spell their doom.
51. They will mourn in the most extreme fashion but they could have had it differently.
52. For believing Jews they will mourn for an entirely different reason but it will be no less intense.
53. The same verb (kopto) is used in Rev. 18:9 for the reaction of the international leaders and merchants who witness the fall of America.
54. John concludes his assertion with two particles of exclamation: "Yes, Amen!"
55. The two taken together stress certainty and complete confidence.
56. As in "Yes, indeed it is true! I believe it!"
57. The concluding verse of the salutation has Jesus Christ quoted as declaring Himself to be the Alpha and Omega, the first and last letters of the Greek alphabet, that is the eternal One who has no beginning and no ending (cf. Micah 5:2 in a prophecy related to Jesus’ birthplace: "But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler of Israel. His goings forth are from long ago, from the days of eternity past."
58. Here Christ applies the attribute of eternal life to Himself.
59. In so doing He makes a claim of absolute deity.
60. In chapter 22 verse 13 He signify what "Alpha and Omega" means: "I am the Alpha and the Omega, the first and the last, the beginning and the end."
61. It is important to remember that it is a beginning that has no reckoning and an ending that has no termination.
62. The idiom "alpha and omega" comes from the Hebrew to denote the first and last letters of that alphabet which are aleph and tau.
63. These two consonants along with a middle letter (mem) form the word group that provides us with "truth" and the interjection "amen."
64. Here the thought is that Christ is the first of all things before Whom there can be no one; and that as God He is the end of all things with none to follow.
65. The speaker describes Himself as "the Lord God" (literally, "Lord, the God") again specifying His deity.
66. Here He uses the exact same verb forms used in verse 4 to describe God the Father as the sponsor of the Son.
67. But here the "I am" terminology points to God the Son (cf. 1:17, 18; 2:23; 21:6, 13, 16; Jn.14:6 "I am the way, the truth, and the life."; et al).
68. The construction as applied to God the Son is as follows: "who is (glorified hypostasis) who was (eternal God made flesh) and who is to come (glorified hypostasis at His return).
69. The eternity, present position, and future glory of Christ are in view here.
70. The self-description description ends with an unmistakable reference to deity─ o` pantokra,twr translated "the Almighty" (10x: 2Cor.6:18; Rev.1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22).
71. It specifies the attribute of omnipotence.
72. Jesus Christ is presented in the first eight verses as:

1. The source of the Book of Revelation.
2. The channel of the Revelation.
3. The faithful witness
4. The firstborn from the dead
5. The ruler of the kings of the earth
6. The source of all grace in our salvation (v.5)
7. The source of our Royal Priesthood
8. The One who is promised to come with "clouds" and which every eye will see
9. The One who is eternal God, omnipotent and co-equal with the Father.

VERSE 9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus (VEgw. VIwa,nnhj( o` avdelfo.j u`mw/n kai. sugkoinwno.j evn th/| qli,yei kai. basilei,a| kai. u`pomonh/| evn VIhsou/( [pro.nom.1s. ego I + noun nom.m.s. John + art.w/nom.m.s. adelphos brother + pro.gen.2.p. su "your" + conj kai + noun nom.m.s. sugkoinonos fellow participant; 4x: Rom.11:17; 1Cor.9:23; Phil.1:7 + prep en + noun loc.f.s. thlipsis pressure, affliction; "tribulation" + conj kai + noun loc.f.s. basileia kingdom + conj kai + noun loc.f.s. hupomone patience, endurance + prep en + noun loc.m.s. Jesus], was on the island called Patmos because of the word of God and the testimony of Jesus [evgeno,mhn evn th/| nh,sw| th/| kaloume,nh| Pa,tmw| dia. to.n lo,gon tou/ qeou/ kai. th.n marturi,an VIhsou/Å [aor.dep.ind.1s. ginomai come to be, become; "was" + prep en + art.w/noun loc.f.s. nesos island + art.w/pres.pass.part.loc.f.s. kaleo call + noun loc.f.s. Patmos; a small bare and rocky island in the Agean + prep dia on account of + art.w/noun acc.m.s. logos word + art.w/gen.m.s. theos God + conj kai + noun acc.f.s. marturia testimony + noun gen. (plenary) m.s Jesus; as in, ‘about’ Jesus Christ]).

ANALYSIS: VERSE 9

1. John now begins to record the vision.
2. The remainder of this chapter is devoted to the first part of the inspired outline of verse 19: "the things which you have seen."
3. Verses 10-20 comprise a christophany in which the Lord Jesus commissioned John to write Revelation.
4. In this verse John presents the reader with the circumstances in which this vision took place.
5. The purpose of the personal pronoun "I," used in the emphatic position is: (a) to indicate that the vision is based on an eyewitness account, and (b) to assume full responsibility for the veracity of the things witness.
6. John was so well known and highly regarded among the churches of Asia Minor, that it was unnecessary for him to provide any other specifics with respect to his person.
7. He proceeds to refer to himself in terms of current positional sanctification, as noted in the technical NT phrase "in Jesus," which corresponds to "in Christ," "in Him," etc.
8. This is the only occurrence of "in Jesus" in the Greek NT.
9. Foregoing any reference to his spiritual rank, John simply refers to his person as, "your brother and fellow partaker in the tribulation and kingdom and patience which are in Jesus…"
10. One definite article, in this prepositional clause, governs all three terms, depicting the solidarity of the believers, in these 7 churches, with their apostle: "the tribulation and kingdom and perseverance…"
11. The designation "your brother" stresses the fact that we are all members of God’s family with God as our Father (Heb. 2:11) and Jesus Christ as our older brother (Heb. 2:12).
12. All who are "in Christ" share equally a common bond.
13. Faith in God’s Son constitutes us all children of God and brothers and sisters in the Royal family of God (Jn. 1:12).
14. The second designation he shares with the readers in Jesus is "fellow partaker" (sugkoinwno.j), which denotes one who shares a common experience (i.e., partner).
15. John declares himself bound by a common kinship and experience ("fellow partner") "in the tribulation and kingdom and perseverance in Jesus."
16. He shared their "trouble," "pressure" or "tribulation" in the conflict they all were under in the closing years of the first century AD.
17. It had cost John, momentarily, his freedom.
18. State sponsored persecution towards Christians in the empire was quite intense at this juncture.
19. This was a fact of life for all who held fast to the faith that is in Christ.
20. The Greek noun translated "tribulation" (thlipsis) refers to any kind of pressure a believer experiences due to affiliation with the truth that is in Christ.
21. All humanity suffers common human problems (1Cor. 10:13) but adjusted Christians come under a special set of troubles akin to what Jesus Christ suffered during His lifetime (Jn. 15:18; 16:33).
22. Our willingness to preserve under these sufferings guarantees our eternal standing (Rom.8:28).
23. All believers should be briefed with respect to suffering (1Thess. 3:4).
24. Whatever pressure or persecution we undergo for our faith, we should know, that our sufferings are not unique (1Pet. 4:12; 5:9).
25. This pressure from the outside is unrelenting, but it forms a part of what makes up our camaraderie.
26. At any given moment, one of us may be suffering more intensely for our adherence to the truth (like John on Patmos).
27. Each of us has a predetermined allotment of suffering (Col. 1:24).
28. Not only are we brothers and fellow partakers in sufferings but we are also have membership in "the kingdom" of God.
29. This blessing comes in connection with the salvation adjustment (cf. Col. 1:13; 1Thess. 2:12; Heb. 12:28).
30. Ph2 application of BD ensures greater blessing when we inherit SG3 (Col. 4:11; 2Thess. 1:5).
31. Church age saints make up a kingdom or royal priests (Rev. 1:6).
32. The spiritual qualities that characterize God’s kingdom is within us via the FHS (Rom. 14:17).
33. The third term "perseverance" or "endurance" (hupmone) has to do with the race set before us under face-to-face teaching (Heb. 12:1; cp. 10:36).
34. This quality is enhanced by testing (Jam. 1:3-4).
35. The noun has to do with testing with respect to circumstances.
36. Those who literally ‘stay under" and thus persevere under whatever is upon them to the end inherit great SG3.
37. Again, all three items John mentions are a part of our position in Christ.
38. Whether or not we acclimate to the pressure and demonstrate endurance in the race depends upon the character of our positive volition.
39. John himself is under testing, being in exile on the Isle of Patmos because of his active ministry of teaching the Word of God and his testimony with respect to Who and What Christ is (cf. 1Pet. 4:12-19).
40. The prepositional phrase "for the word of God and for the testimony of [about] Jesus Christ" is causal (dia) to indicate the reason John was put out of circulation.
41. The small rocky island is about ten miles long and six miles wide located in the Aegean Sea southwest of Ephesus just beyond the Island of Samos.
42. Early church fathers such as Irenaeus, Clement of Alexandria, and Eusebius say that John was sent to this island under the ruler Domitian.
43. According to Victorinus, John, though aged, was forced to labor in the mines on Patmos.
44. Early sources also indicate that about 96 AD, at Domitian’s death, John was allowed to return to Ephesus when Emperor Nerva came to power.
45. It was under these bleak circumstances, shut off from friends, that John was given the most extensive revelation of future things to any writer of the NT.
46. No prophetic literature surpasses the Revelation.
47. The most powerful man and organization on earth sought to neutralize John’s ministry but to no avail.
48. John was used of God to advance prophetic doctrine and to bear witness to Christ in a superlative fashion.

VERSE 10 I was in the Spirit on the Lord's day (evgeno,mhn evn pneu,mati evn th/| kuriakh/| h`me,ra| [aor.dep.ind.1s. ginomai come to be; "was" + prep en + loc.nt.s. pneuma Spirit + prep en + art.w/loc.f.s. kuriakos; belonging to a lord or master; 2x: 1Cor.11:20 + loc.f.s. hemera day], and I heard behind me a loud voice like the sound of a trumpet [kai. h;kousa ovpi,sw mou fwnh.n mega,lhn w`j sa,lpiggoj [conj kai + aor.act.ind.1s. akouo hear + prep spiso behind + pro.gen.1s. ego "me" + noun acc.f.s. phone voice + adj.acc.f.s. megas great + conj hos like + noun gen.f.s. salpingos trumpet])

VERSE 11 saying, "Write in a book what you see, and send it to the seven churches (legou,shj( }O ble,peij gra,yon eivj bibli,on kai. pe,myon tai/j e`pta. evkklhsi,aij( [pres.act.part.gen.f.s. lego say + pro.acc.nt.s. hos this; as object of the participle + pres.act.ind.2s. blepo see+ aor.act.imper.2s. grapho write + prep eis + noun acc.nt.s. biblion scroll, book + conj kai + aor.act.imper.2s. pempo send + art.w/adj.dat.f.p. hepta seven + noun dat.f.p. ekklesia church]: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea [prep eis to + noun acc.f.s. Ephesus + conj kai + prep eis + noun acc.f.s. Smyrna + conj kai + prep eis + noun acc.f.s Pergamus + conj kai + prep eis + noun acc.f.s. Thyatira + conj kai + prep eis + noun acc.f.s Sardis + conj kai + prep eis + noun acc.f.s Philadelphia + conj kai + prep eis + noun acc.f.s. Laodicea])."

ANALYSIS: VERSES 10-11

1. John now informs us of the state he was in when the vision commenced.
2. "I was in [the] Spirit" (absence of article denotes quality of the thing) refers to the activity of God the Holy Spirit with respect to John’s inner person.
3. John’s actual body was asleep and he was in a dream-like state.
4. The things he experience while in this state we as lucid as if he were awake and normal.
5. In his soul/spirit he was taken into the realm of virtual reality.
6. All that he came to experience was done inside his mind.
7. Nothing that follows was actually exterior to him as when Daniel received his vision in chapters 10-12.
8. The words "on the Lord’s day" has been much debated.
9. Some have taken it to refer to the first day of the week; others take it in the sense of ‘imperial’ as in a day to honor Caesar (e.g., ‘Emperor’s Day’); and still others, as an equivalent to the OT "day of the Lord."
10. There is no solid evidence that the adjective "lordian" (kuriakos) was ever intended to refer to Sunday, the day of Christ’s resurrection.
11. The day of Christ’s resurrection is referred to as "the first day of the week" (Matt. 28:1; Mk.16:2, 9; Lk. 24:1; Jn. 20:1, 19; Acts 20:7; 1Cor. 11:20).
12. It is a fact that the adjective is used in reference to the Lord’s Table in 1Cor. 11:20 which was characteristically observed on Sunday.
13. The interpretation preferred here is that the expression here is the equivalent of the OT "the day of the Lord," and that John was projected in his mind into the future day of the Lord.
14. It is unknown how long it took for all this to have been communicated to John.
15. While in this state, John first experienced a great voice [sound], like that of a trumpet, coming from behind him.
16. Trumpets are commonly used in the Bible to signify assembly or announce danger.
17. It is not easy to conceptualize a voice that gives the impression of a trumpet.
18. The loud voice commands John to "write in a book" what he "sees."
19. The command to write, occurs a total of twelve times throughout the experience (Rev. 1:11, 19; 2:1, 8, 12, 18; 3:1, 7, 14; 14:13; 21:5).
20. John composed the book after he was released from his prophetic trance.
21. All commands to "write" were carried out after the fact and as per the prompting of God the Holy Spirit.
22. The second command coming from the trumpet like voice was that John "sends" the completed text "to the seven churches."
23. The order in which the seven churches are mentioned is the same order in which their respective letters are found in chapters 2 and 3.
24. There was no superintending organization over these seven churches at this time, as that represents a later perversion.

 

VERSE 12 Then I turned to see the voice that was speaking with me (Kai. evpe,streya ble,pein th.n fwnh.n h[tij evla,lei metV evmou/( [conj kai + aor.act.ind.1s. epistrepho turn (around) + prep.act.inf. blepo see + art.w/noun acc.f.s. phone voice + rel.pro.f.s. hostis "that"; as in such a kind as + impf.act.ind.3s. laleo speak + prep meta + pro.gen.1s. me].

And having turned I saw seven golden lampstands (kai. evpistre,yaj ei=don e`pta. lucni,aj crusa/j [conj kai + aor.act.part.nom.m.s. epistripho turn + aor.act.ind.1s. horao see + adj.acc.f.p. hepta seven + noun acc.f.p. luchnia lampstand + adj.acc.f.p. chrusous golden]);

VERSE 13 and in the middle of the lampstands I saw one like a son of man (conj and + prep en + adj.loc.nt.s. mesos midst, middle + art.w/noun gen.f.p. luchnia lampstand + adj.acc.m.s. homoios resembling; "like" + noun acc.m.s. huios son + noun gen.m.s. anthropos man], clothed in a robe reaching to the feet, and girded across His chest with a golden sash [evndedume,non podh,rh kai. periezwsme,non pro.j toi/j mastoi/j zw,nhn crusa/nÅ [perf.mid.part.acc.m.s. enduo clothe + adj.acc.m.s. podere a long flowing garment down to the feet; "in a robe reaching to the feet" + conj and + perf.mid.part.acc.m.s. perizonnumi gird about (for action) + prep pros + art.w/noun dat.m.p. mastos chest of a man or breast of a woman: Lu.11:27 + noun acc.f.s. zone belt; "sash" + adj.acc.f.s. chrusous golden]).

VERSE 14 His head and His hair were white like white wool, like snow (h` de. kefalh. auvtou/ kai. ai` tri,cej leukai. w`j e;rion leuko,n w`j ciw,n [art.nom.f.s. + conj de now + noun nom.f.s kephale head + pro.gen.m.3s. autos he; "His" +conj and + art.w/noun nom.f.p. trichos hair + adj.nom.f.p. leukos characterized by bright light, radiant; "were white" + conj hos like + noun nom.nt.s. erion wool + adj.nom.nt.s. leukos white + conj hos like + noun nom.f.s. chion snow]; and His eyes were like a flame of fire [kai. oi` ovfqalmoi. auvtou/ w`j flo.x puro,j [conj and + art.w/noun nom.m.p. ophthalmos eye + pro.gen.m.3s. autos "His" + conj hos like + noun f.s. phloz flame + noun gen.nt.s. pur fire]).

VERSE 15 His feet were like burnished bronze, when it has been made to glow in a furnace (kai. oi` po,dej auvtou/ o[moioi calkoliba,nw| w`j evn kami,nw| pepurwme,nhj [conj and + art.w/noun nom.m.p. pous foot + pro.gen.m.3s. autos "His" + adj.nom.m.p. homoios resembling + noun dat.nt.s. chalkolibanon a highly refined metal or alloy of uncertain identity; probably burnished bronze or fine brass; only here and in the parallel reference in 2:18 + conj hos as + prep en + loc.f.s. kaminos furnace + perf.pass.part.gen.f.s. puroo make fiery hot; "when it has been made to glow]), and His voice was like the sound of many waters [kai. h` fwnh. auvtou/ w`j fwnh. u`da,twn pollw/n( [conj and + art.w/nom.f.s. phone voice + pro.gen.m.3s. autos "His" + conj hos like + noun gen.nt.p. hudor water + adj.gen.nt.p. polus much; "many"]).

VERSE 16 In His right hand He held seven stars (kai. e;cwn evn th/| dexia/| ceiri. auvtou/ avste,raj e`pta, [conj and + pres.act.part.nom.m.s. echo have; "held" + prep en + art.w/adj.loc.f.s. dexios right hand + noun loc.f.s. cheir hand + pro.gen.m.3s. autos "His" + noun acc.m.p. aster star + adj.acc.m.p. hepta seven], and out of His mouth came a sharp two-edged sword [kai. evk tou/ sto,matoj auvtou/ r`omfai,a di,stomoj ovxei/a evkporeuome,nh [conj and + prep ek out from + art.w/noun gen.nt.s. stoma mouth + pro.gen.m.3s. autos "His" + noun nom.f.s. hromphaia broad sword + adj.nom.f.s. distomos literally it means to have two mouths; hence a double-edged sword + adj.nom.f.s. ozus sharp (of things) or swift (of time) + pres.dep.part.nom.f.s. ekporeuoman go out from, proceed from; "came"]; and His face was like the sun shining in its strength [kai. h` o;yij auvtou/ w`j o` h[lioj fai,nei evn th/| duna,mei auvtou/Å [conj and + art.w/noun nom.f.s. opsis face, countenance + pro.gen.m.3s. autos "His" + conj hos like + art.w/noun nom.m.s. helios sun + pres.act.ind.3s. phaino shine + prep en + art.w/noun loc.f.s. dunamis strength + pro.gen.m.3s. autos "its"]).

ANALYSIS: VERSES 12-16

1. The unusual expression, "I turned to see the voice that was speaking with me," in v. 12 is obviously a figure of speech meaning that he turned to see the one doing the speaking.
2. Having turned (aor. part.), he sees seven lampstands (not candlesticks as in KJV).
3. In the Tabernacle and Temple there was one golden lampstand with a central shaft with a golden bowl at the top along with three branches on each side each having its own golden bowl.
4. The lights were fueled by oil.
5. The branches of the lampstand were in the motif of an almond tree.
6. The vision John saw was that of seven of these lampstands arranged in a circle.
7. The symbolism is explained in v. 20.
8. The gold represents God’s essence.
9. The light represents the witness of truth in an otherwise dark place (cosmos).
10. The golden lampstand was the only light source in the holy place of the tabernacle.
11. The olive oil represents the ministry of God the Spirit towards believers.
12. Daily the priests had to clean (trim) the wicks in the lampstand illustrating the importance of rebound (1Jn.1:9).
13. Christ is seen in v.13 as standing in the midst of the lampstands.
14. The title assigned to Him is "one like a son of man," a frequently found title in the synoptic Gospels (Matt., Mk., Lk.), but only found one other time in Revelation at 14:14.
15. This title places emphasis upon Christ’s humanity.
16. The description which follows is a symbolic representation (not actual) of various attributes or qualities inherent in the God-man.
17. These qualities bear a special relationship to the events featured in the book of Revelation.
18. His being clothed with a garment reaching to his feet is explained by the clothing of a priest, like Aaron’s robe being designed "for glory and beauty" (Ex. 28:2).
19. The garment signifies dignity and authority.
20. The "golden sash" worn not around the waist by across the chest area is used here to signify the deity of the one who appears as a son of man.
21. Josephus suggests that wearing the sash this high was a mark of the dignity of the High Priest.
22. So Christ here appears as the high priest and judge of each local church and each member of it.
23. As our high priest He represents the people before God (and vice versa).
24. In v.14 the focus is upon the color of his hair and his eyes.
25. The expression "His head and His hair" is better "His head, even (as in kai-ascensive), His hairs, were white as white wool, like snow" serves to reinforce the whiteness of the hairs of His head (not that he sports an ‘afro’).
26. One’s age should reflect one’s wisdom (Job 12:12; 32:7).
27. The fact that white hair symbolizes age and suggests wisdom of years is in this case the wisdom of this man based on who and what He is.
28. The whiteness also symbolizes purity and justice of purpose.
29. In Daniel chapter seven verse nine this man is referred to as "the Ancient of Days…whose vesture was like white snow, and the hair of his head was like white snow…"
30. That passage depicts Christ judging the nations at the 2^nd Advent.
31. In Dan.9:13 however, the same expression "Ancient of Days" is a reference to God the Father on His throne on the occasion when Christ first appeared in heaven after his resurrection, when He "lead captivity captive."
32. Since both distinct persons are co-equal and co-eternal it is fitting that both share this august title.
33. Whiteness of hair suggests longevity, wisdom and purity (+R & J).
34. This isn’t gray hair this is white hair (as in pristine snowfall).
35. The next simile, "and His eyes like a flame of fire," reflects the language of Daniel 10:6 where the Daniel’s vision sees "a certain man" suspended above the waters of the Tigris river.
36. Dan.10:5-9 constitutes yet another christophany with very similar parallels to the one here in Revelation chapter one.
37. In Daniel it says, "his eyes were like flaming torches."
38. The symbolism has to do with a searching or omniscient gaze with a few to the execution of wrath upon all who do not measure up to the measuring rod of Bible doctrine.
39. There is also the nuance of an all-consuming passion in the execution of judgment.
40. The eyes denote the collection of all the evidence before judgment is rendered.
41. And, the imagery manifests a sanctified jealousy that our Lord possesses for the truth of BD in preparation to evaluate and pass judgment upon all evil.
42. No entity can escape His fiery gaze and no evil will escape the righteous judgment prescribed.
43. In v.15a the language of Dan. 10:6 is echoed as John looks upon the feet below the robe.
44. While Daniel makes mention of the arms, here the imagery is confined to the feet.
45. Bronze as a metal symbolizes judgment.
46. The particular expression here points to the purest form of bronze: "when it has been caused to glow in a furnace."
47. This can only refer to the perfect, flawless judgment that will be carried forth by the march of the Son of Man through the period of time encompassed by the Revelation.
48. Every act of judgment, no matter the object or severity, will come from the One who is assigned to be the Judge of all mankind.
49. When it is all said and done, all will come under subjugation to His will (1Cor.15:57).
50. In v.15b John describes the audible nature of the voice of the Son of man as, "His voice was like the sound of many waters."
51. Anyone who has heard the sound of the ocean pounding the surf during a severe storm has some idea of what John heard.
52. In Dan. 10:6 the voice is likened to that of "a tumult" or of a commotion of many people at some gathering.
53. This simile suggests power, and power unrestrained.
54. All that He does is backed up by His omnipotence.
55. Here the omnipotence as it expresses itself through the God-man in speech.
56. At the Rapture His command to raise the dead is likened to the voice of an archangel (1Thess.4:16).
57. In the day of battle when the nations are about to annihilate Israel the Lord will descend and His voice over the will roar over the earth like a fearsome beast (Joel 3:16; cp. Rev. 10:3).
58. The voice of God expresses His will which His command always brings to pass.
59. This isn’t just some loud voice, it carries with it omnipotence.
60. In v.16 John observes "his right hand" holding firmly "seven stars."
61. In Scripture the "right hand" denotes honor and maximum strength (cf. Ps. 110:1; Isa.41:10; Matt.26:64; Col.3:1).
62. The fact that "stars" are so positioned denotes a special relationship of authority, protection, blessing, and control.
63. The identification of the seven stars is found in v. 20.
64. Stars are used in Scripture to symbolize angels (Job. 38:7; Isa. 14:13; Rev. 12:4) as well as human beings (Gen. 37:9; Judg. 1:12-13).
65. Finally, John observes something proceeding from the mouth of this son of man in v.16b: "and out of His mouth came a sharp two-edged sword."
66. This part of the caricature symbolizes the Word of God, specifically the Word of God in separation and judgment.
67. The sword is "big" as seen in the noun hromiphaia which refers to a large broadsword versus the short tactical Roman two-edged sword, the makaria.
68. Second, the sword is "sharp" which speaks to its efficiency.
69. And finally, it is "two-edged" denoting how devastating it can be when wielded by a strong well trained warrior.
70. What all this is telling us is that the spoken word of Christ accomplishes the judgment He wills, whether it is brought against the nations gathered at Armageddon (Rev. 19:15, 21; same term), or divine discipline leading to the sin unto death upon unrepentant believers at Pergamum (Rev.2:12, 16; same term).
71. Here in this symbolism, of a large sword emerging from the mouth of the figure, standing the center of the lampstands, we have a specialized application of the Word of God.
72. In Heb. 4:12 the identification of the Word of God with a "two-edged sword" is in reference to the whole of the word of God, whereas here the reference is to the Word of God coming in judgment against those deserving of the sin unto death.
73. Whenever the judgment is dramatic and devastating this weapon comes into play, so to speak.
74. For instance, at the 2^nd Advent Christ will simply speak (of will it) and the effect will be devastating against those He speaks (as in 2Thess.2:8; Zech.14:12ff.).
75. Here Christ appears in christophany with representatives of the church age against the backdrop of the day of the Lord establishing God’s eternal purpose to set up a kingdom that has no end.
76. This symbolic representation adds greatly to the figure of the One who is sovereign, omnipotent, and invincible.

VERSE 17a And when I saw Him, I fell at His feet as dead (Kai. o[te ei=don auvto,n( e;pesa pro.j tou.j po,daj auvtou/ w`j nekro,j( [conj kai + conj ote when + aor.act.ind.1s. horao see + pro.acc.m.s. autos him + aor.act.ind.1s. pipto fall + prep pros at + art.w/noun acc.m.p. pous foot + conj hos as + adj.nom.m.s. nekros dead]).

The Man Identifies Himself (vv. 17b-18)

VERSE 17b And He placed His right hand on me, saying (kai. e;qhken th.n dexia.n auvtou/ evpV evme. le,gwn( [conj and + aor.act.ind.3s. tithemi put; "placed" + art.w/adj.acc.f.s. dezios right (hand) + pro.gen.m.s. autos his + prep epi upon + pro.acc.1s. ego "me" + pres.act.part.nom.m.s. lego say], "Do not be afraid; I am the first and the last [neg me + pres.dep.imper.2s. phobeomai be afraid; w/neg. "stop being afraid" + pro.nom.1s. ego I + pres.act.ind.1s. eimi; "I am" + art.w/adj.nom.m.s. protos first (as in before anything else + conj kai + art.w/adj.nom.m.s. eschatos last (in a series, final)]),

VERSE 18 and the living One; and I was dead (kai. o` zw/n( kai. evgeno,mhn nekro.j [conj and + art.w/pres.act.part.nom.m.s. zao to live + conj and + aor.dep.ind.1s. ginomai become; "I was" + adj.nom.m.s. nekros dead], and behold, I am alive forevermore [conj and + interj idou behold + pres.act.part.nom.m.s. zao to live; "alive" + pres.act.ind.1s. eimi; "I am" + prep eis until + art.w/noun acc.m.p. aion age + art.noun gen.m.p. aion age; "until the ages of the ages" or "forevermore"], and I have the keys of death and of Hades [kai. e;cw ta.j klei/j tou/ qana,tou kai. tou/ a[|douÅ [conj and + pres.act.ind.1s. echo have + art.w/noun acc.f.p. kleis key; symbolic of authority over something + art.w/noun gen.m.s. thanatos death; here of physical death = separation of soul from body + conj and + noun gen.m.s. hades of temporary underworld prison where the souls of unbels reside (cf. Lk.16:23); "hell" or "hades"]).

ANALYSIS: VERSES 17-18

1. John’s experience is parallel to that of Daniel in chapter 4 verse 10 which reads: "Now these were the visions in my mind as I lay on my bed: I was looking, and behold, there was a tree in the midst of the earth and its height was great" (cp. v.5), and in chapter 7 verse 1: "…Daniel saw a dream and visions in his mind as he lay on his bed; then he wrote the dream down and related the following summary of it."
2. In Daniel 8:1-2 the prophet had the same kind of visionary experience, but in this episode he interacts with the a mysterious man, who instructs Gabriel to interpret the vision of verses 3-14 (cf. vv. 15-16: "And it came about when I, Daniel, had seen the vision, that I sought to understand it; and behold, standing before me was on who looked like a man. And I heard the voice of a man between the banks of Ulai, and he called out and said, "Gabriel, give this man an understanding of the vision.").
3. In this episode, Daniel exhibited fear, fell on his face, was spoken to by the angel, passed out, and was revived by Gabriel’s touch: "So he [Gabriel] came near to where I was standing, and when he came I was frightened and fell on my face; but he said to me, "Son of man, understand that the vision pertains to the time of the end." Now while he was talking with me, I sank into a deep sleep with my face to the ground; but he touched me and made me to stand upright." (8:17-18).
4. By contrast note the experience of Daniel in chapter 10 where the vision occurred external to Daniel’s person (10:4-5: "On the twenty-fourth day of the first month, while I was by the bank of the great river, that is, the Tigris, I lifted up my eyes (e.g. natural eyes) and looked, and behold, there was a certain man dressed in linen…"
5. In that episode the prophet needed reviving mentally and physically (Dan.10:9-21).
6. As with Daniel in the first two episodes cited, John was involved in these visionary experiences that encompass the Revelation, independent of the involvement of his physical humanity.
7. John and Daniel experienced what might be termed virtual reality for all intents and purposes.
8. However, the volition, the STA, the emotions, etc. was very much at play during these experiences, as we shall see in the course of the separate visions to the end of the book.
9. Again, all John heard and saw, was internal to him, not external to him.
10. All, of course, was supernaturally induced by God the Holy Spirit (cf. v.10: "I was in the Spirit…").
11. This does not make it any less real or any less true.
12. This is how God chose to reveal the future to him.
13. Many of the entities he witnessed were caricatures of the reality, including this vision of Jesus Christ.
14. While this was going on, Jesus Christ was seated in heaven.
15. Christ in His glorified state will not have eyes of fire, feet of bronze, or a large broad sword emerging from His mouth!
16. Again, much of this is imagery not to be taken in a strictly literal sense.
17. This is not to say, that all the entities we will encounter in the course of the study of this book a portrayed in this fashion.
18. Some, like the living creatures of chapter four, will be depicted as they actually appear.
19. One more example: Christ does not actually appear in heaven as a lamb as per 5:6 (He doesn’t morph back and forth!).
20. The majesty and glory of the vision of the risen Lord as seen by John caused him to pass out at His feet due to extreme fear (v.17a; cp. Dan.8:17-18; 10:9).
21. This all occurred in John’s mind but his fear was real as when one is frightened in a dream.
22. In the vision Christ touches John and tells him to "Stop being afraid."
23. The touch of Christ revived him.
24. John, like Daniel, experienced STA fear, which is understandable, but not legitimate.
25. John had no reason to be afraid.
26. Others who experienced fear in the face of the divine presence include: Daniel (8:17; 10:8-9, 15-17), the disciples (Matt.17:6).
27. The terrifying aspect of the vision of the risen Lord does not apply directly to John who has no reason for concern.
28. Christ presents Himself to John in a manner that is unmistakable.
29. He presents Himself as "the first and the last" which corresponds to "the Alpha and Omega" of verse 11.
30. He is One who as eternal God has no one before Him and no one after Him.
31. Only absolute deity possesses this.
32. He presents Himself as the eternal "I am."
33. The divine attribute of eternal life is in view in this aspect of the identification.
34. As the eternal One, He is the "the living One" (as the glorified hypostasis) who "became dead" (a reference to Christ’s humanity only, as deity cannot die), and who "is alive forevermore (reference to the glorified God-man beginning with Christ’s resurrection).
35. Only Christ’s humanity was subject to death, but that was permanently reversed when He arose from the dead.
36. The resurrection body is not subject to dying.
37. As eternal God, the 2^nd Person of the Godhead is not subject to diminishment or death.
38. This fact was not altered when God the Son took upon Himself true humanity.
39. The announcement of verse 18a (the "Who") must be interpreted in light of these theological realities.
40. In his mind, John was confronted with Who and What Christ is; and being the person he was, John had immediate understanding of what he was hearing.
41. Christ’s statement in v.18b directs our attention to the "What" of the glorified God-man.
42. The "What" includes a statement regarding Christ’s sovereignty over the realm physical death and over the underworld of the departed souls.
43. The expression "keys" denotes authority of access as in Christ’s proclamation in Matt. 16:19: "And I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven."
44. And example of the apostles’ binding practices on people is found in Acts 15:20 (Jerusalem decree).
45. The authority to open something is when Peter introduced Gentiles to the blessing of Pentecost (Acts 10).
46. This authority is now exercised in the local church and its chain of command.
47. Heaven, not apostles, etc., initiates all binding and loosing.
48. Here Christ, and Christ alone, has authority over those who are dead and those who are in Hades.
49. Jesus entered Hades (center of the earth) on the day of His resurrection and relocated all OT saints to the 3^rd heaven (Eph.4:8ff.).
50. Hades is currently where the souls of all unbelievers reside (cf. Lk.16:16-31).
51. Hades is not the place of their permanent abode, as all unbelievers, who are in their graves will be resurrected and cast into the Lake of Fire (Rev.20:13: "And the sea gave u the dead which were in it; and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds."
52. Hades which consisted of Paradise and Torments constitutes the intermediate state (now only for unbels; heaven is the intermediate state for the souls of believers).
53. Christ, and Christ alone, has authority over this prison.
54. The Greek noun hades, commonly translated "hell" refers to this intermediate state.
55. The place is actually more inclusive that just the underworld of the suffering; it includes the no longer existing realm where the souls of OT saints went at death (cf. Acts 2:27 in reference to Jesus’s soul at death: "Because you will not abandon My soul to Hades, nor allow Your Holy One to undergo decay.", and 2:31: "he [David] looked ahead and spoke of the resurrection of Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY.).
56. Hades corresponds to the OT Sheol.
57. Hades must be distinguished from Gehenna, which is the Lake of Fire.
58. Gehanna (translated "hell" in NAS) texts include: Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mk. 9:42, 45, 47; Lk.12:5; Jam. 3:6.
59. Any authority Satan may have had over death (Heb. 2:14-15) was taken away from him when Christ bore the sins of the world and was raised from the dead.
60. As Christ possesses the "keys" over death and Hades, all who live and die do so as per divine providence.

VERSE 19 "Therefore write the things which you have seen [gra,yon ou=n a] ei=dej [aor.act.imper.2.s. grapho write + inferen.conj oun therefore; here introduces a logical inference or result + rel.pro.acc.nt.p. ho "the things" + aor.act.ind.2s. horao see], and the things which are [kai. a] eivsi.n [conj kai + rel.pro.acc.nt.p. ho "the things" + pres.act.ind.3p. eimi "which are"], and the things which will take place after these things [kai. a] me,llei gene,sqai meta. tau/taÅ [conj and + rel.pro.acc.nt.p. ho "the things" + pres.act.ind.3s. mello be about; with following infin. + aor.dep.infin. ginomai become, happen; "take place" + prep meta with or after + demon.pro.acc.nt.p. houtos this; "these things"]).

ANALYSIS: VERSE 19

1. John, out from under fear, is commanded to "write."
2. The command to "write" is preceded by an outline of the book of Revelation.
3. The advantage of this outline is that it deals in a natural way with the material comprising this book.
4. This outline of the contents is the only one which allows the book to speak for itself without artificial manipulation.
5. This outline best suits the futuristic approach to the interpretation of Revelation.
6. If there is a key to the interpretation of the book of Revelation, verse 19 is it.
7. This is the key supplied by the Lord Himself for the vast outline of God’s future plan for human history.
8. The first division is found in the words, "the things which you have seen."
9. This of course refers to the vision of the risen Christ in chapter 1 verses 10-20.
10. The aorist tense of the verb "you have seen" refers to John’s experience in this chapter.
11. The 2^nd part of the outline is expressed as: "the things which are."
12. This statement points to the 7 churches which are the subject of chapters two and three.
13. The messages given to each of these churches by Christ represent the present dispensation as per the present indicative of eimi- to be ("are").
14. As far as history is concerned the present status quo of the CA stretches through seven eras.
15. This is the only reason for the selection of these seven churches and not other known local churches in the world.
16. Each of them represents something to all Christians through the ages, whether it be good or bad or both.
17. If "the things which are" corresponds to the Church age, then "the things which will take place after these things" must correspond to everything beyond church history.
18. The third division includes the bulk of the book from chapter 5 to the end.
19. This section is further divided into a seven year period, clearly separated for the purpose of analysis, into two equal periods of three and one half years.
20. This will be documented in due time.
21. This section comprises chapters 6-19.
22. The last three chapters deal with the 1000 year reign of Christ on earth and the creation of a new world and universe.
23. Chapters four and five contain information and scenes in the 3^rd heaven after the close of the present church age.
24. This outline is very useful as it classifies the contents of this book of prophecy into past (aorist ind. "seen"), present (pres.ind. "are"), and future things (the present indicative with an aorist infinitive of the particular verbs used conveys a futuristic sense: e.g., mello [be about] and ginomai [to happen] respectively).
25. The last phrase rendered literally is: "the things which are about to happen after these things."
26. That this 3^rd phrase in the outline does indeed refer to everything from chapter four forwards see 4:1 where it is employed twice.
27. The prepositional part of the third phrase correctly translated "after these things (meta. tau/ta) occurs at: 1:19; 4:1 (2x); 7:9; 9:12; 15:5; 18:1; 19:1 and 20:3 for a total of eight occurrences in this book.
28. This serves to reinforce the view set forth in this study that says relates the 2^nd part of the outline to chapters 2 and 3.
29. Christ Himself supplies the chronological outline and key for the analysis of the book of Revelation.

VERSE 20 "As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands (to. musth,rion tw/n e`pta. avste,rwn ou]j ei=dej evpi. th/j dexia/j mou kai. ta.j e`pta. lucni,aj ta.j crusa/j\ [art.w/noun nom.nt.s. musterion mystery, secret; here the hidden meaning of a symbol + art.w/adj.gen.m.p. hepta seven + noun gen.m.p. aster star + rel.pro.acc.m.p. hos which + aor.act.ind.2s. horao see + prep epi + art.w/adj.gen.f.s. dexias "right hand" + pro.gen.1s. my + conj and + art.w/adj.acc.f.p. hepta seven + noun acc.f.p. luchnia lampstand + art.w/adj.f.p. chrusous golden]: the seven stars are the angels [messengers] of the seven churches, and the seven lampstands are [the] seven churches [oi` e`pta. avste,rej a;ggeloi tw/n e`pta. evkklhsiw/n eivsin kai. ai` lucni,ai ai` e`pta. e`pta. evkklhsi,ai eivsi,nÅ [art.w/adj.nom.m.p. hepta seven + noun nom.m.p. aster star + noun nom.m.p. angelos messenger, angel + art.w/adj.gen.f.p. hepta seven + noun gen.f.p. ekklesia church + pres.act.ind.3p. eimi "are" + conj and + art.w/noun nom.f.p. luchnia lampstand + art.w/adj.nom.f.p. hepta seven + adj.nom.f.p. hepta seven + noun nom.f.p. ekklesia church + pres.act.ind.3p. eimi]).

ANALYSIS: VERSE 20

1. After supplying the key to the outline of the book, Christ gives John the key to the meaning of the two symbols that are not identified with Christ proper.
2. There are only two symbols that are separate from Who and What Christ is.
3. Those two symbols are the seven golden lampstands and the seven stars held in Christ’s right hand.
4. This exercise serves to demonstrate that the symbols found in this book can be understood.
5. The noun "mystery" (or "secret") has a cognate verb (not used in NT), which means to learn the secret of something.
6. The noun occurs three times in the Gospels in connection with parabolic teaching (Matt. 13:11; Mk. 4:11; Lk. 8:10).
7. The interpretation and understanding of the parables is reserved for those who are positive.
8. The term is used 21x in Paul’s letters.
9. It is often used of the doctrine of the Church, the nature of which, was kept hidden from previous dispensations (as in Rom. 11:25; 16:25; Eph. 1:9-10; 3:3,4,9; 5:32; Col.1:26-27).
10. And, it is used of BD in general for the Royal family (1Cor. 2:1, 7; 4:1; 13:2; 14:2; 15:51; Eph.6:19; Col.2:2; 4:3; 1Tim.3:9; Titus 3:9).
11. It is also used for the operation of secret societies that seek to undermine the LDE and establish world government and tyranny (2Thess. 2:7).
12. The term is found four times in Revelation (1:20; 10:7; 17:5, 7).
13. Ironically, many today to not understand what the true significance of the noun translated "angels" in our English versions.
14. It is well understood that its basic meaning is "messenger."
15. Most waffle as to its meaning as in the uncertain quote: "no clear statement is given as to whether they are guardian angels, supernatural beings who were assigned to watch over the individual assemblies, or whether the term is used in the non-technical sense of messenger."
16. While an angel was commissioned by Christ to mediate the Revelation to John, most certainly an angel was not to teach the contents to believers in the churches to which the book of revelation was originally sent.
17. Of all the duties of angels toward God’s people one is not to teach local churches Bible doctrine.
18. If anything, it is the other way around (cf. 1Pet. 1:12: "things which angels long to look.").
19. The seven letters were addressed to the seven messengers of the seven local churches.
20. How could these letters be delivered to angels?
21. Why would there be any need to address these things to seven angels (see Rev. 2:1, et al)?
22. It makes no logical sense for this book to be mediated by an angel, and then, have the seven letters in chapters two and three addressed to seven other angels!
23. Logically and doctrinally the reasonable solution is to see the seven stars as the seven pastors of the seven local churches.
24. Obviously, Christ has control over all duly constituted pastor-teachers of the present dispensation.
25. But the seven men who were in charge of these assemblies have the notoriety of representing the seven eras of the church age.
26. The designation of a single messenger per church supports the doctrine of right-pastor (sing.) right-congregation.
27. This doctrine has been contradicted by the practice of plurality of elders (cf. Jn.110:4-5), women pastors (1Tim.2:12), study groups, para-church organizations (Navigators, etc.), hierarchical structures, etc.
28. It is any wonder that there is lack of conviction with respect to this symbol.
29. Those who do not pay heed to this doctrine as doomed when it comes to completing their course.
30. The second symbol is the golden lampstand and draws our attention to the doctrine of the importance and priority of the local autonomous church.
31. The whole of the NT supports its importance.
32. Unlike the singular lampstand in the Tabernacle and Temple, John sees a plurality of lampstands, each representing a local assembly of believers.
33. The lampstand under the Law represented the deity of the person of Christ.
34. The individual lights represented the witness of Israel towards the darkness of the Gentile world.
35. The oil represented the ministry of the Holy Spirit.
36. The local church in union with Christ (gold) is to be a witness in the community in which it is located through the corporate assembly and through the individual members of the same.
37. This is made possible only by the teaching of sound doctrine.
38. Obviously, believers should live there lives before men in such a way as to be a witness of the truth that is in Christ.
39. Denominationalism is an attack of the principle of the autonomous local assembly.
40. In order for believers to reflect the divine viewpoint before men, the pastor-teacher must do his job as messenger of the mysteries of God.