Chapter 1
“ Of a truth it is, that your God is the God of gods, and a Lord of kings, and a revealer of secrets, seeing that thou couldest reveal this secret.”
(Dan.2:47)
“The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. ” (Rev.1:1-2)
The book of Revelation begins and ends with the same words, for 1:1 and 22:6 are doublets.
REVELATION 1:1 REVELATION 22:6
The Revelation of Jesus Christ
These sayings are faithful and true
which God
And the Lord, the God of the spirits of the prophets
gave
sent
to him (Jesus)
his angel
to shew
to shew
unto his servants
unto his servants
things which shortly must come to pass
the things which must shortly come to pass (R.V.)
Many have debated the meaning of the phrase, “must shortly come to pass.” The most natural way of understanding this, is that the return was imminent in the first century. The issue has, never the less became clouded by the meaning of the word ‘shortly’ the Greek tachu and it’s kindred tacheos. These words carry the sense of soon, quickly or suddenly. In many passages the words convey the suddenness or unexpectedness of the return (Mk.13: 35-36; Lk.21: 34; 1 Thess.5: 2-3; Mtt.24: 44,50; Rev.16: 15), in others, the word is translated ‘quickly.’ To Pergamum Christ says, “I am coming to you quickly (soon)” (2:16), while to Sardis he says, “I will come as a thief” (3:3) – both these passages carry different meanings, but a comparison of all the relevant sayings indicates that the advent would happen soon and also be unexpected (for some).
We have already observed that Rev.1:1 and Rev.22:6 are doublets, there are also other phrases that unite both chapters.
REVELATION 1 REVELATION 22
must shortly come to pass (v.1) must shortly come to pass (v.6)
the time is at hand (v.3) the time is at hand (v.10)
God- Alpha and Omega (v.8) Jesus- Alpha and Omega (v.13)
and keep the things which are written which keep the sayings of this book (v.9)
therein (v.3)
He sent and signified it by his angel (v.1) I Jesus have sent mine angel to testify
Send it unto the seven ecclesias (v.11) unto you these things for the ecclesias
(v.16)
The beginning and the ending of Revelation stress the same important message to the reader – that the return of Christ was imminent and would happen soon, within the lifetime of the reader.
“He that is unjust, let him be unjust still: and he that is righteous let him be righteous still: and he that is holy let him be holy still. Behold I come quickly (soon) and my reward is with me, to give every man according as his work shall be.” (Rev.22:11,12)
The meaning is unambiguous, the saints would be recompensed, whether they continued with righteous or wicked behaviour – the Lord would return soon, to dispense judgment and reward accordingly. The phrase, “I come quickly (soon)” is repeated three times in chapter 22 (v.7,12,20) in order to stress the immanence of the advent and to encourage the saints to remain steadfast.
The orthodox interpretation interprets the phrase, “must shortly come to pass” as licence to suggest a continuously unfolding historical fulfilment, beginning in the first century and enduring two millennia until the eventual advent. Such an approach does violence to any meaningful interpretation of scripture – it was clearly not understood in this manner by our first century brethren, who expected the events surrounding the advent to happen soon.
Not only did the apostle Paul and others expect the advent within their lifetime (1 Thess.4:15) but opponents of the truth openly mocked when it did not materialise.
“Saying, Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation.” (1 Pet.3:4)
While it may be argued that the Lord did ‘come in judgment’ in A.D. 70 the expectation of the believers was the establishment of the kingdom. The only possible explanation for this conundrum is that God deferred his promise. This ‘breach of promise’ has been extensively handled in my Introduction to Revelation and is also eloquently treated in H.A.W.’s Revelation pages 259-273.
The remaining question to be answered is, ‘Why did God defer his promise?’ It was postponed because of unbelief and disobedience. We must not, however, fall into the trap of laying the blame solely on the nation of Israel. It was only ever expected that a remnant of the nation would repent. A more serious portion of the blame lay at the door of the ecclesias some of whom had become utterly corrupted. The author to the Hebrews, writing after the book of Revelation had been circulated, clearly understood the implication of the warnings:
“As I have sworn in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world.” (Heb.4:3)
The deferment of Gods promise, has however the benefit that you and I, may also share in that promise.
“The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to you-ward (R.V.), not willing that any should perish, but that all should come to repentance.” (2 Pet. 3: 9)
What men perceive, as slackness is in actuality an extension of grace, what men perceive as a long postponement is nothing to God, who is ageless and timeless. The promise is sure, for the works were finished from the foundation of the world – it has been deferred for two thousand years allowing many more to come to repentance.
Never the less, the stark lesson of Revelation still stands – it is the attitude of the believers, individually and ecclesially that determines both the timing and the consequences of the second advent.
In our Bible, the book is inappropriately entitled, The Revelation of St. John the divine – for it is the REVELATION OF JESUS CHRIST. This revelation was given to Christ by God himself 1 – God is the ultimate source of Revelation (apokalupsis) and Christ is both the agent and the embodiment of divine manifestation. We note the sevenfold chain of transmission: 1. God 2. Christ 3. his angel 4. John 5. the messenger to the ecclesia (send it- 1:1) 6. the ecclesia and finally 7. the reader hearer and keeper of the message. (= the individual believer)
To shew his servant – the word servant is used to refer to Moses (15:3) to John himself (1:1) to prophets (10:7; 11:18), but most frequently to believers generally. (1:1[2x]; 2:20; 7:3; 19:2,5; 22:3,6)
The book of Revelation is therefore not for general circulation and consumption. It is intended only for the servants of God. “none of the wicked shall understand; but the wise shall understand.” (Dan.12: 10) It is a revelation or ‘uncovering’ (apokalupsis), for, “of a truth your God is the God of gods, and a Lord of kings, and a revealer of secrets.” (Dan.2:47) It was signified (semaino) by his (Jesus’s) angel unto his servant John. The verb – signified, means to indicate clearly, it occurs only here in Revelation and appears to be in tension with the symbolic and enigmatic character of much of what follows.
It is interesting to note that John uses the same verb three times in his gospel, twice in the context of Jesus ‘signifying (indicating)’ by what death he would die (John 12:33, 18:32) i.e., Jesus predicted his death by using the phrase “lifted up” as an ambiguous description of his impending crucifixion. Although he signified (indicated clearly) the people did not understand. “How sayest thou, the Son of man must be lifted up?” (John 12: 34) John comments on this by quoting Isaiah, “He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, And be converted, and I should heal them.” (v.40)
Should we draw a similar conclusion from the use of the word signify i.e., Revelation is indicated clearly, but only to those who have not hardened their hearts?
Who bare witness of the word of God, and of the testimony of Jesus Christ – the ‘word’ and the ‘testimony of Jesus Christ’ are themes that run through the Fourth Gospel and epistles.
“In the beginning was the Word, and the Word was with God, and the word was God.” (John 1:1)
“That which was from the beginning which, we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. (1John 1:1) 2
This is a tautology, for essentially the phrase testimony (witness) of the word and testimony (witness) of Jesus, mean the same thing, for Jesus is in effect the word of God – for his name is called the WORD OF GOD – Rev.19: 13.
Revelation was given to John the apostle, the same John who wrote the fourth gospel and the epistles. Although many commentaries acknowledge striking similarities between the five Johannine writings, they also acknowledge striking differences and so attribute them to different authors. It is claimed that the gospel and epistle are written in flawless Greek, free from barbarism, solecism, or vulgarism; whereas the Apocalypse was written in inaccurate Greek, full of barbarous idioms and solecisms. R. H. Charles argued persuasively that Johns Greek, for all it’s idiosyncrasy, is not ungrammatical but has a grammar of it’s own, unparalleled in any other ancient writing, but none the less real and consistent, the hybrid grammar of a man thinking in Hebrew while he wrote in Greek. Some argue that because of the difference in Greek, the Apocalypse represents an earlier development and the gospel and epistles, with the more exact Greek a later development. This will not do, the present author believes that the Apocalypse was written after the gospel and epistles – for the Apocalypse often alludes to them.
A simple explanation will suffice to elucidate this so-called ‘problem.’ The Revelation was written in exile, John may even have been under house arrest (like Paul) or possibly incarcerated. However, when the gospel and the epistles were written, he was at liberty and he no doubt had assistance from other brethren who aided the recording and redaction process, this would explain stylistic differences. The compilation of the synoptic gospels is a complex and mysterious process – the gospel of Mark is essentially Peters account of his Lord’s ministry, and Mark is itself used as the basis for both Matthew and Luke. There is therefore, no reason to suppose that the Apocalypse came from a different hand than the fourth gospel or epistles.
We can safely assume then, that John wrote his gospel long before he received the Apocalypse. It should not surprise us then, to find parallels between the last chapter of his gospel and the very first chapter of Revelation.
JOHN 21 REVELATION 1
If I will that he tarry till I come, what is that to thee? (v.21)
I was in the Spirit on the Lords day. (v.10)
The disciple who Jesus loved. (v.20)
Unto him that loved us.(v.5)
And there are also many…which should be written everyone, I suppose that even the world itself….would not contain the books that should be written. (v.25)
What thou seest, write in a book. (v.11)
This is the disciple that beareth witness (R.V.) of these things, and wrote these things: and we know that his (= Jesus?) witness is true.
Who bare witness (R.V.) of the word of God, and of the testimony (witness) of Jesus Christ, and of all the things that he saw. (v.2)
The faithful witness. (v.5)
“Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.” (Rev.1:3)
Those that hear the word of God and keep it are blessed. The word of God, is Christ himself. The disciples had experienced this on the transfiguration mount; “This is my beloved Son, hear ye him.” (Lk.9:35) The Hebrews were instructed not to turn away from “him that warneth from heaven” (Heb.12:25) [Christ and the book of Revelation], and Peter also refers to the voice that they heard on the holy mount, but adds, “We have a more sure word of prophecy [the book of Revelation] whereunto ye do well that ye take heed…” (2 Pet.1: 18-21) John is no doubt referring to the words of Jesus in Lk.11:28;
“But he (Jesus) said, Yea rather, blessed are they that hear the word of God, and keep it.”
We have a number of other parallels in Luke chapter 11.
REVELATION 1
LUKE 11
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things that are written therein. (v.3)
Blessed are they that hear the word of God and keep it. (v.28)
Seven spirits (angels) before the throne. (v.4)
Contrast – seven unclean spirits invited into the house. (v.24-26)
The resurrected Christ – I was dead, and behold I am alive for evermore. (v.12-19)1
The sign of Jonah the prophet. (v.29-32)
The seven golden candelsticks. (v.12,13,20)
The parable of the lighted candelstick. (v.33-36)
Unlike the citizens of Nineveh who responded to the sign of the prophet Jonah – the Jews remained in unbelief. John the Baptist and Jesus had cleansed the house, but the Jews in their unwillingness to hear the risen Christ (i.e. Revelation) would substitute the unclean spirit with seven worse spirits (complete madness) and the last condition of the nation (A.D. 70) would be far worse then at the commencement of his ministry.
There are seven blessings in all throughout the Apocalypse, the other six being:
“Blessed are the dead who die in Christ from now on” (14:13)
“Blessed is he who watches and keeps his garments that he might not walk naked and expose his shame” (16: 15)
“Blessed are those who are invited to the marriage supper of the Lamb” (19:9)
“Blessed and holy is he who has part in the first resurrection” (20: 6)
“Blessed is he who keeps the words of the prophecy of this book” (22: 7)
“Blessed are those who wash their robes that they may have the right to the tree of life and enter the city through the gates” (22: 14)
The book of Revelation is essentially a “prophecy” and the blessing is suited to those who keep the words of the prophecy. In what sense should we understand this? These are those who keep their garments (i.e., do not deny Christ by worshipping the beast), as a consequence they have “washed their robes and made them white in his blood” (i.e., undergone martyrdom like their Lord). Their refusal to worship the beast means that although they are persecuted and killed, they are blessed, in that they have part in the first resurrection.
All those who refuse to bow down to the image of the beast, whether in a literal sense (Dan.3: 18) or metaphorical, will have part in the first resurrection. These blessings are valid for all generations but carry special meaning for those who endured the great tribulation in the first century and the great tribulation at the time of the end.
The book of Revelation was read and heard and intended to be kept. This indicates that it was read aloud at the ecclesias to which it was distributed. There is an interesting parallel in an inscription of Sardis (which may refer to the opening of a Torah scroll) where verbs for reading and obeying occur together: “Having found and having broken open, read and observe.”
As suggested in the introduction to Revelation, the structure of the book, combined with the Jewish lectionary system for reading the Pentateuch, make a 3½ year reading cycle of Revelation very likely. We can suppose that after initially being read aloud in one sitting, the book of Revelation would have become part of the regular Sabbath liturgy for the feast days – which combined with a Pentateuch and gospel reading would have been completed (like the Pentateuch was) over a 3½ year cycle of Sabbaths.
Revelation was circulated approximately in A.D. 65 and would then have been read aloud twice during this period – covering the Nero persecution, the start of the Jewish war and the fall of Jerusalem and Massada. I have no doubt that key readings in Revelation coincided with dramatic historical events, proving and reinforcing the veracity of the prophet – Jesus Christ. (this no doubt contributed to Jewish antagonism towards the ‘Christians’) Some scholars have suggested that 1: 4 – 8 reflects a liturgical dialogue – the following schema has been proposed.
Lector:
Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn from the dead, and the ruler of kings on earth.
Assembly:
To him who loves us and has freed us by his blood, and made us a kingdom, priests to his God and Father. To him be glory and dominion for ever and ever. Amen.
Lector:
Behold, he is coming with the clouds and every eye will see him, every one who pierced him; and all tribes of the earth will wail on account of him.
Assembly:
Even so. Amen.
Lector:
I am the Alpha and the Omega, -says the Lord God- who is and who was and who is to come, the Almighty.
THE EPISTOLARY INTRODUCTION
“John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne” (Rev.1:4)
The author of Revelation tells us four times that his name is John. (1:1,4,9; 22: 8) The name John is a Greek transliteration of the Hebrew name Yohanan a theophoric name meaning Yahweh is (or has been) gracious, it is fitting therefore that he opens with the salutation grace and peace (from him which is – was – will come see pg.14). The epistle is addressed to seven ecclesias in Asia – probably because they were in a close vicinity to Patmos (within 60 miles) and also because they were leading ecclesias in their particular district. The reasons were however not just pragmatic, the seven represent the seven branched candelabra or lampstand. This is a clear indication that the Jews were about to be rejected (as a nation) because of their unbelief. The seven spirits are the seven archangels, who are also called seven stars (Rev.1:20)1 – these are the eyes of Zech. 3: 9 and 4: 10 who are not actually engraven upon the stone, but rather watching it closely (fixed on it).
TITLES OF CHRIST
“And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood” (Rev.1:5)
These are not random titles, there is a logical progression. Having been a faithful witness Jesus Christ was raised from the dead and exalted to rule at God’s right hand. The imagery is drawn from Psalm 89 where the faithful witness in the heaven is not the moon but the, “rainbow covenant” a symbol of Gods covenant mercy.
Verse 5 Psalm 89
And from Jesus Christ who is the faithful witness
It shall be established for ever as the moon,
and as a faithful witness in the heaven.
[the rainbow] (v.37)
The firstborn of the dead
Also I will make him my firstborn. (v.27)
The ruler of the kings of the earth
the highest of the kings of the earth (v.27b)
Note verse 18:
I am the first and the last: I am he that liveth
and was dead; and behold, I am alive for
evermore, and have the keys of hell and
death. Amen
What man is he that liveth, and shall not
see death? Shall he deliver his soul from the
hand of the grave? (v.48)
The introduction to the epistle to the Hebrews (written after Revelation) is also based on the exaltation of Christ.
HEBREWS 1
REVELATION 1
Hath in these last days spoken to us by his Son (v.1)
The Revelation of Jesus Christ, which God gave unto him to shew his servants. (v.1)
Appointed heir of all things (v.2)
The firstborn of the dead, and the prince of the kings of the earth. (v.5)
Who being the brightness of his glory and the express image of his person, and upholding all things by the word of his power. (v.3)
Who bare witness of the word of God. (v.2)
(verse 10-12 quoting Psalm 102: 25-27)
And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. )
I am the first and the last (v.17)
Christ superior to the angels, for they are ministering spirits, sent forth to minister for the sake of them who shall be heirs of salvation. (v.14)
The mystery of the seven stars in my right hand….are the angels of the seven ecclesias
Note how Hebrews quotes Ps.102: 25-27 – the Lord Jesus Christ was the beginning of the new creation the firstborn from the dead – he is therefore before all things1 and in him all things hold together. (R.V.mg. Col. 1: 17,18) The heavens shall perish but thou (Christ) remainest, this echoes Mtt.24: 35 “Heaven and earth shall pass away but my words shall not pass away.” The old Mosaic dispensation was about to pass away, Jesus was the first of a new heavens and earth (21:1) and the last of the old creation for he was the fulfilment of the law and the prophets. (Mtt.5: 17) He is therefore the first and the last. (1:17) The beginning and the end. The structure of verse 5 emphasises not only the titles of Christ but also his achievements.1
Witness
Firstborn
Ruler
who
loved us
loosed us
by his blood
This is a doxology of praise, which is again progressive in it’s description of his work. Alternative readings for this verse read “loves” instead of “loved” and “washed us” instead of loosed us (lousanti). The reading “loosed us” and “loved us” (past tense) is preferable for suits the context of the next verse which is Exodus deliverance.
THE EXODUS DELIVERANCE
“And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.” (Rev.1:6)
The theme for this verse (and the previous one) is of Exodus deliverance.
REVELATION 1 THE EXODUS
Loosed us from our sins by his blood. (R.V.)
The blood of the passover Lamb
Hath made us to be a kingdom of priests unto God and his Father (R.V.)
Ye shall be a peculiar treasure, ye shall be unto me a kingdom of priests, and a holy nation.
(Ex 19:6)
I am the Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (v.8)
What shall I say unto them? (when they ask what his name is)
I AM THAT I AM (Ex.3: 14)
The Hebrew phrase kingdom of priests mamleket kohanî m can be understood as a ‘royalty of priests’ or ‘kings [who are] priests, i.e., ‘priestlike kings’ to mention just two options. The phrase is rendered idiomatically by the LXX as a ‘royal priesthood’ which is cited in 1 Pet.2: 9 – this is the Melchizedek priesthood. Christ was the priest after the order of Melchizedek (Heb.7: 21) in a similar fashion his followers were called to be a nation of king priests. To, “offer up spiritual sacrifices acceptable to God through Jesus Christ.” (1 Pet.2: 5) This is no longer the Aaronic priesthood limited to a particular tribe or family, but a better covenant (Heb 7: 22) – “a new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” (Heb.8: 13)
THE PROMISED ADVENT
“Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.” (Rev. 1:7)
This verse is a combined paraphrase from Dan.7: 13, “behold, with the clouds of heaven there came one like a son of man”, and Zech.12: 10, “they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for an only son.”
This chapter has many allusions to the prophecy of Daniel, this should not surprise us for the vision given to Daniel was sealed unto the time of the end (Dan.12 :9) – John is about to become the recipient of that vision in similar terms and through the agency of the same angel.
DANIEL REVELATION 1
There is a God in heaven that revealeth secrets. (2:28)
The Revelation of Jesus Christ that God gave unto him. (v.1)
Gabriel makes this man to understand the vision. (8:16)
And he sent and signified it by his angel. (v.1)
Blessed is he that waiteth. (12:12)
Blessed is he that readeth. (v.3)
Oman, greatly beloved (10: 19)
The disciple (John) who Jesus loved. (John 21:20)
I praised and honoured him that liveth for ever and ever. (4: 34)
To him be glory and dominion for ever and ever. (v.6)
There came with the clouds of heaven one like the Son of man. (7:13)
Behold, he cometh with clouds. (v.7)
One like unto the son of man. (v.13)
A man clothed in linen, whose loins were girded with pure gold of Uphaz. (10:5)
Clothed with a garment down to the foot, and girt about the breast with a golden girdle. (v.13)
His body also was like the beryl and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. (10:6)
His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire. And his feet like unto fine brass, as if they burned in a furnace: and his voice as the sound of many waters. (v.14,15)
Then was I fallen into a deep sleep on my face, with my face toward the ground. (10: 9)
I fell at his feet as dead. (v.17)
And behold a hand touched me. (10: 9)
And he laid his right hand upon me. (v.17)
Fear not (10:12)
Fear not (v.17)
Behold he is coming with clouds - the glory departed in a cloud and will return in like manner. (Acts.1:9) The cloud (nephele) is not a cloud (nephos) of witnesses as in Heb 12: 1, but represents the Shekinah glory. The glory of the Lord appeared to ancient Israel in a cloud and fire.1 Ezekiel saw the glory depart eastwards from the temple mount and ascend the mount of Olives (Ezek.11: 23) In his vision of the new temple it returned by exactly the same route (43: 2-5). This parallels the glory of God (Jesus Christ) which departed and will return by the same route. (Zech.14: 14, Mtt.16: 27)
This cloud will be proceeded by the forerunner, who as a type of Elijah, will witness to the people that the 3½ year drought is about to end.
“And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times. And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.” (1 Kgs.18:43-46)
The cloud that accompanies the Lord’s return represents the shekinah glory, it does not represent the saints, but does include the angels, “when he comes in the glory of his Father with the holy angels.” (Mk.8: 38 see also Jude 14,15) Despite the misreading of passages such as 1 Thess.4: 171, Mk.13: 26,27 makes perfectly clear that his coming “in the clouds” precedes the ingathering of the saints and must therefore be distinct from it.
The return of Christ will be proceeded by the manifestation of the man of sin, his return will not be done in secret,2 but will be obvious to all and will catch many unawares. He will return to the Jewish nation and will be seen by “every eye” and “all tribes of the land.” All those who pierced him (= the Jews not the Romans) will mourn over him, for they will receive the “spirit of grace and supplications” (Zech.12: 10) – this is the same spirit that caused Jacob to weep and make supplication to the angel. (Hos. 12: 4; Jer.31: 9) This is the, “time of Jacobs trouble” (Jer.30: 7) when Jacob overcame ( his old nature – not the angel) and acknowledged that all his wrestling to obtain the blessing had been in vain, for he was wrestling God, not his fellowman. Jacob was renamed Israel, which means God is prince (God is ruler – i.e., God rules in my life) 3
This already indicates to us that Revelation concerns the Jewish people and those in covenant relationship with them, and not the history of the Roman Empire and the Catholic church.
The quote in Zechariah that describes the mourning is unusual in that it switches the pronoun: “they shall look upon me whom they have pierced, and they shall mourn for him.”
The prophet is no doubt alluding to the incident in Gen.45, when Joseph revealed himself to his brethren. It is notable that it is Joseph that does all the weeping (not his brethren with the exception of Benjamin who was guiltless in this affair) – in fact they were terrified. Even after the death of their father, Joseph had to reassure them that he did not harbour thoughts of revenge. (Gen.50: 15-21) In the future however, they will look upon Christ who is in his Fathers glory, and will mourn for him. The him could represent Christ in the days of his flesh, but more probably represents the heavenly Father.
Just as Jacob had lost his firstborn and favourite son, Joseph (by his favourite wife Rachel), so now because of the duplicity of Jesus’ brethren, the heavenly Father had lost his firstborn. The people will mourn for the grief they have caused their Father – “and be in bitterness for Him (their Father) as one that is in bitterness for his firstborn.” This is a beautiful picture of the Jews identifying with their Father in the loss of his beloved son (and their beloved brother).
We also take note of the fact that all of the tribes mourn – Zechariah informs us that every family apart will mourn. (12: 12-14) This may well indicate that each family has a different aspect to mourn.
§ The house of David (representing royalty) – that they rejected their promised king
§ The house of Nathan (representing the prophets) – “And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a hairy garment to deceive; but he shall say, I am no prophet.” (Zech.13: 4,5)1
§ The house of Levi – Simeon and Levi, ‘slew a man in their anger’. The scribes and the priests both from these tribes, bear a large portion of responsibility, for they were supposed to guide the nation to the Messiah.
§ The house of Shimei 2 – He represents all those who despise the Lord’s anointed.
No doubt the prophet Zechariah had Absalom’s rebellion in mind, when the true king was rejected and cursed by Shimei. ( see 2 Sam. Chpt. 15 and 16) He was of Saul's family, a Benjamite the son of Gera, which had lost the throne. When he saw David, with his attendants, descending the east slope of the Mount of Olives, while Absalom was in possession of Jerusalem, he thought it safe to insult the fallen king, which he did in gross language. David went up the Mount of Olives weeping (15: 30) as Christ did in Gethsemane – ‘with exceeding sorrow’, but when Christ returns to the same location it will be the Israelites that weep. David forgave Shimei, who was afterwards put to death for disobeying a command of Solomon. (1 Kgs. 2: 44 – 46) In Absalom’s rebellion, all the constituents of Zechariah’s prophecy, those of the house of David, Levites, Nathan and Shimei were all forced to show their allegiance. According to the prophet this will be like the mourning of Hadadrimmon in the valley of Megiddon. (Zech.12: 11) where even the prophet Jeremiah lamented the loss of the righteous king Josiah. (2 Chron.35:25)
Everyone that remains (i.e., those purged) will mourn, every family apart, and their wives apart. (Zech.12: 14)
This mirrors what happens currently at the wailing wall, where men and women worship separately. But now they will no longer mourn the loss of a temple, a heap of stone representing the old, “heavens and earth that passed away” but they will mourn for what they have done to their Father and his beloved son.
THE ALPHA AND OMEGA
“I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” (Rev.1:8)
As we have indicated earlier, this continues the Exodus motif of 3:4 – I AM THAT I AM – the Hebrew transliteration, eyeh asher eyeh 1is paraphrased as the A W the one who is, was, and is to come. God is also called the Almighty. In the Hebrew this is rendered as El Shaddai (Almighty God) or Yahweh Tsvaoth (Lord of Hosts). Our Greek New Testament renders this as pantokrator (all –ruling, omnipotent), but in the light of the Exodus motif, it is more likely that the title bears the Hebrew sense of El Shaddai, as this is how God revealed himself to the patriarchs and to Moses just before the Exodus experience. (Ex.6: 2,3)2
THE EXILE TO PATMOS
“I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” (Rev.1:9)
I have already treated the banishment of John to Patmos and the dating of Revelation in my introduction to Revelation (pg.33). The external evidence is confusing and often contradictory. According to the tradition in Epiphanus, John left Patmos when he was over 90 years old during the reign of Claudius Caesar (A.D. 51-54). This is clearly impossible for if John were 20 years old at the crucifixion (A.D. 30) he would have been 40-50 years old during the reign of Claudius. The confusion results from the similarity between the names of the emperors Claudius Nero Caesar and Nero Claudius Caesar (A.D.54-68). Eusebius states quite clearly that the emperor was Domitian (A.D. 81-96) and quotes Irenaeus to the effect that John survived until the reign of Trajan (A.D. 98-117), making him 90-100 years old. In another place Eusebius mentions that “Peter was crucified head downwards at Rome, Paul beheaded, and John exiled to an Island”, giving the impression that these events occurred in close temporal proximity, and that as a consequence Revelation has an early date. By no stretch of the imagination can the ‘church fathers’ be cited as reliable witnesses. It is far better to rely on the internal evidence from scripture, which overwhelmingly supports an early date. Let us rather consider the traditions and ascertain where they complement the scriptural evidence.
(1.) The apostle John is closely linked with Ephesus by early church tradition, in fact the “house of Mary” can still be viewed there today.
(2.) According to the Syriac apocryphal “History of John the Son of Zebedee” :
After these things, when the Gospel was increasing by the hands of the Apostles, Nero, the unclean and impure and wicked king, heard all that had happened at Ephesus. And he sent and took all that the procurator had, and imprisoned him; and laid hold of St. John and drove him into exile; and passed sentence on the city that it should be laid waste.
The angel of the Lord then appeared to Nero and frightened him into releasing John, and Nero thereafter did not dare to interfere with the affairs of the province of Asia.
The last location where John can be reliably placed is at the ‘council of Jerusalem’ until we meet him again at Patmos in Rev.1: 9. The intervening years are not documented and therefore what follows is supposition, but it fits the facts as far as we can know them.
After the council of Jerusalem, John journeyed to Rome. Rome had a large Jewish population where preaching could be continued without hindrance. His brother had died in the Herodian persecution a few years earlier and he may have been concerned for the safety of Mary. The preaching of the gospel in Rome caused much friction amongst the Jews and Claudius issued an edict banishing the Jews from Rome, and in particular exiling John to Patmos. (This Claudius was mistaken for Nero by early writers) John arranged for the brethren in Ephesus, the provincial capital, to care for Mary during his exile. (Patmos is in close proximity to Ephesus)
John received and circulated Revelation before the Nero persecution in A.D. 65 and before the Jewish war of A.D.66½ . He remained in exile during the Nero persecution. John was liberated, or more probably killed by Domitian, who ruled in place of his father Vespasian for six months (A.D. 70) – this accounts for the confusion of Eusebius.
The author acknowledges that the above is theoretical, but those who rely on the testimony of the ‘church fathers’ are also on uncertain ground – the only certainty is the internal evidence from scripture itself, which if approached with integrity, demands an early date.
Partaker with you in the Tribulation and in the kingdom and the patience of Jesus Christ – John is a fellow sufferer with his brethren (because of his witnessing) and the words that he hears and the visions that he sees are effectual for himself as well as his readers.
THE LORD’S DAY
“I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet” (Rev.1:10)
John was in the spirit, this expression occurs in 4: 2; 17: 3 and 21: 10 where fresh visionary settings are introduced. First John is in Patmos (1: 9) then transported to heaven (4: 2) where he remains for most of the Apocalypse, but later he is carried away into the wilderness (17: 3) and finally to a great mountain (21: 10), Ezekiel had similar experiences. (Ezek.3: 14, 8: 3, 11: 1, 24)
On the Lord’s day (kyriakon deipnon) – this is the only New Testament occurrence. It has been suggested that this is the Sabbath or the Day of Atonement or the Day of the Lord. (i.e., in ‘that day’ Zech.12: 3,6,9,11 and 13: 1,2,4 and 14: 1,4,6,8,9,13,20)
The present author believes the last suggestion to be correct – it is the great day of the Lord’s second coming (1 Thess.5:2). The day of the Lord is to be understood, not as a single day, but as a series of eschatological events that culminate in the return of Christ. It is an expression often used by the prophet Joel; “for the day of the Lord cometh, for it is nigh at hand; a day of darkness and gloominess, a day of clouds and thick darkness….” (Joel 2: 1b,2a)
“For the day of the Lord is great and terrible; and who can abide it?” (Joel 2:11 see also 2:31 and 1:15)
Who can abide it? Is alluded to in the sixth seal - who is able to stand ? (6:17), concerning the judgment of the Jewish nation in the first century (see chapt.6 pg.16) This confirms that the day of the Lord or the Lord’s day is not a single day but as we have already expressed, the “eschatological day” – because he hath appointed a day, in the which he will judge the world in righteousness by the man whom he hath ordained. (Acts 17: 31)
This understanding compliments the comparison with John 21:21 that we have already examined on page 5.
Heard behind me a great voice, as of a trumpet – the theme of Joel is continued:
“Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh.” (2:1)
Here, however, it is not a trumpet that heralds impending judgment, but the voice of God. This is the same trumpet like voice (deep and resonating) that revealed the ten commandments. (Ex. 19: 13,16) The voice of the actual vision was, “like the sound of many waters.” (1: 15)
John heard the voice behind him – the correspondence between Rev. chpt.1 and Isa.chpt.30 have already been noted by H.A.W. in his Revelation pg.8. The best of these allusions can be compared as follows:
ISAIAH 30 REVELATION 1
Children that will not hear the word of the Lord (v.9)
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein. (v.3)
Write it before them in a table, and note it in a book. (v.8)
Write in a book. (v.11,19)
Thine ears shall hear a word behind thee saying, This is the way walk ye in it. (v.21)
Heard behind me a great voice. (v.10)
Bread of adversity and the water of affliction, yet shall not thy teacher be hidden anymore, but thine eyes shall see thy teacher. (R.V.mg. singular = the teacher=Christ, the teacher of righteousness)
John exiled to Patmos, his brethren persecuted.(v.9)
- every eye shall see him. (v.7)
Like all the prophets, John identifies himself with (and in some ways personifies) his people. The powerful point behind these allusions is that the people of Israel were walking in the wrong direction, for they heard the voice behind them, they did not want to hear the word of the Lord pronounce judgment on them:
“which say to the seers, See not; and to the prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceits: get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease before us.” (Isa.30: 10,11)
THE COMISSION TO WRITE
“Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.” (Rev.1:11)
The visions were to be recorded in a book and sent to seven gentile ecclesias a sign of the imminent casting away of the Jews. Despite this, the gentile ecclesias had no reason for vainglory for they also received admonishment. The mixed Jewish – Greek congregations also contained brethren who would rather hear “smooth things.”
THE SEVEN GOLDEN CANDELSTICKS
“And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks” (Rev.1:12)
I turned to see the voice – This is a metonymy, John didn’t see the voice but the speaker. The angel that John saw caused him to fall down as dead (v.17). Like the prophet Daniel, John was metaphorically raised from the dead and told not to fear. The natural response of man when in the divine presence is one of awe, dread and fear, but John was reassured – the message to follow, for the faithful, was one of hope and consolation.
John saw seven golden candlesticks or lampstands. Unlike the Menorah (Ex.25: 31) these are seven separate lamps.
“And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.” (Rev.1:13)
In the midst of the seven separate lamps is the Lord Jesus Christ – he forms as it were the central stem that unifies the seven individual lights and turns them into a Menorah.
The Menorah is always represented as occupying a two-dimensional plane, when it should actually be three-dimensional space, for it represents a tree. With branches, bowls, knops and flowers (Ex.25: 31-40) it represented a tree of life. The tree of life was in the midst of the garden (Gen.2: 9) and the Lord God (his angel) walked in the garden for, “they heard the voice of the Lord God walking in the garden in the cool of the day” (Gen.3: 8) In similar fashion Christ walks in the midst of his ecclesias and John hears the voice and sees Christ.
He is clothed with the garments that the High Priest wore on the Day of Atonement (Lev.16: 4,32) on all other occasions he wore the breastplate, the Ephod, the robe of the Ephod (blue) and the mitre (turban). Underneath all this he wore a plain white linen robe in common with other priests. Although the colour of the robe is not mentioned in this verse, we can assume it is white and that the vesture is plain, for the description is similar to Rev.15: 6 another atonement passage. In that verse the angels come out of the heavenly temple and initiate judgments on the earth. (instead of the priestly blessing of Num.6: 24-27) Here Christ is still in the heavenly temple making atonement for our sins and attending the lamp. When he returns, he will pronounce the blessing – even life for evermore.
ONE LIKE UNTO THE SON OF MAN
“His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.” (Rev.1:14-16)
His head and hear were white like wool, as white as snow – In the Greek text it divides into a neat seven-fold structure, further expressing the perfection of Christ. The appearance of the hair is one of the features not derived from Dan.10:5-61, but rather from Dan.7: 9. There it is speaking of “the Ancient of Days”, i.e., God the Father. This confirms that the vision John beheld signified more than a mere angel. The risen Christ shares in the glory of his Father (John 12:41,17: 5).
his eyes were like a flame of fire - Such a description of the eyes here expresses the penetrating judgment of Christ, able to discern the thoughts and intents of man (c.p. Ps.11: 4, Prov.15: 3). When writing to the ecclesia at Thyatira, having introduced himself as “the Son of God who has eyes like a flame of fire” (2: 18), Christ then states, “I am he who searches mind and heart, and I will give to each of you according to your works” (2: 23). At his return when “he judges in righteousness”, the fiery eyes are once again mentioned (19: 11f)
his feet were like burnished brass as if refined in a furnace – The word translated “refined” (pepyromenes) literally means “fired.” This last clause has no counterpart in Dan.10: 6. The significance of this is surely that Christ himself has passed through the refining fire of judgment (Heb.2: 10, 5: 8f), of which he is now the Master. This, of course, would not be true of the angel.
his voice like the sound of many waters – To express the magnitude of the divine voice, it is often described in terms of waters, thunder or a multitude. In places we find more than one of these:
The voice of the Lord is upon the waters; the God of glory thunders, the Lord, upon many waters. The voice of the Lord is full of majesty.” (Ps.29: 3f)
in his right hand he had seven stars – The nature of these seven stars, which were seven angels, is discussed under 1: 20. Being in Christ’s right hand obviously denotes his authority over them – thus he is able to address them in the stern manner found in the following letters, yet it also expresses care and protection. Even though some of these ecclesias are severely rebuked, their Master has not abandoned them.
Out of his mouth came a sharp two – edged sword – This is the sword of Rev.19: 5; “out of his mouth goeth a sharp sword that with it he should smite the nations.” The tongue has the shape of a two –edged sword and Christ, who is styled “the word of God” in the same passage, will subdue his enemies by this word.1 One should also recognise the continuation of the Genesis motif. It was the cherubim, with the flaming sword, which kept the way to the tree of life. (Gen.3: 24) The writer to the Hebrews comments on this as follows:
“For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.” (Heb.4:12-13)
In this passage we find that the word of God and the two edged sword are again associated – this is based on the Eden scenario – two edged sword (flaming cherubim sword) dividing joints an marrow (burnt offering brought to the sanctuary in Eden) all things naked and open (Adam and Eve naked and ashamed).
The emphasis is on the penetrating nature of the sword (tongue) and the eyes of the immortal Christ.
his face was like the sun shining in it’s strength – The vision radiated the dazzling brilliance of the sun. This is the language of physical glory. As the chief of the celestial bodies, the sun declared the glory of God above all others (Ps.19: 1, 4-6). John had beheld this glory before on the Mount of Transfiguration (Mtt.17: 2, Lk.9: 32, 2 Pet.1: 17). The righteous also shall shine with the same glory at the resurrection (Mtt.13: 43, Jud.5: 31, c.p. Dan.12: 2).
THE KEYS OF HELL AND DEATH
“And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.” (Rev.1:17-18)
The titles enumerated here, demonstrate that this is a vision of the risen Christ. He is the first and the last – the, “author and finisher of our faith” (Heb.12: 2) The word author (archegos) means pioneer or originator, and finisher (teleiotes) means perfecter. Jesus is the first in that he is the originator of faith in that he himself displayed it in the steadfast endurance of sufferings (Heb.12: 3). But he is also the perfector of faith as well as it’s originator. This may mean simply that in him faith is seen to perfection; He is the first and the last, so far as faith is concerned.
It is fitting that John “died” when he saw the vision, for the vision concerns the victory of Christ over death, as a consequence of his faith he now has the keys of the grave. In order to demonstrate this he laid his right hand on me – the hand of blessing and metaphorically raised John from the dead. (c.p. 10: 10 and Ezek.2: 2 “he touched me and set me upright” Dan.8: 18)
Christ conquered sin and death, as a result of which he entered into the same quality of life as possessed by the Father. The Greek for “I am alive for evermore” is repeated in 4: 9, but there of the Lord God Almighty. John had written earlier, “For as the Father has life in himself, so he has granted the Son to have life in himself.” (John 5: 26). But that is only half the picture – not only was Christ bestowed with eternal life, but also with the authority to give it to others. He became “the resurrection and the life” (John 5: 21). In symbol he does this for John here – a mere token of the reality that is to take place at his return (Rev.22: 12), when he will grant those who conquer “to eat of the tree of life, which is in the paradise of God.”(Rev.2: 7)
I have the keys of hell and death- Jesus has the keys of hell and death; for he possesses the, “gate of his enemies” , as promised to his ancestor Abraham. (Gen.22: 17) Even the gates of hades would not prevail against his ecclesia:
“And I say unto thee, that thou art Peter (Petros – a little stone), and upon this rock (Petra) I will build my church; and the gates of hell shall not prevail against it.” (Mtt.16: 18)
The rock, was the faith displayed by Peter in his Lord (v.16), this faith in Christ as the Messiah the son of God, demonstrated in baptism (burial with him) would result in resurrection to newness of life. Those who maintain a faithful walk in obedience to Christ will literally be raised from the dead and given eternal life.
It is interesting to note, that after this great statement of faith by Peter, the Lord gave him the, “keys to the kingdom of heaven.” (v.19) This meant, that like his Lord, he would have the authority (guided by the Holy Spirit) to make life and death decisions as he did in the case of Ananias and Sapphira in Acts chapter 5. (this power was only granted to Peter after the Lord’s resurrection)
In conclusion – Jesus now has the power to open and no one can shut but also the power to shut and no one can open. (Rev.3: 7)
WAS, IS, ARE TO COME
“Write the things which thou hast seen, and the things which are, and the things which shall be hereafter” (Rev.1:19)
Many expositors are reluctant to apply the reference frame of this verse to the past. The problem is that John uses the past tense (aorist) to express visions or actions that are in the present, or even in the future.1
The case presented by various commentaries can be summarised as follows- the things which thou hast seen could refer to the vision of the, ‘one like the son of man’ in v.12-20, yet since John is still ‘within’ the vision when he writes in v.19 this would seem artificial. In v.19 John is using the tripatriate prophecy formula known as the “epistolary aorist” i.e., while the visions he was about to record were yet to be seen by him, from the standpoint of the reader they belong to the past. The things thou hast seen is a reference to v.11, “what thou seest write in a book”, the conclusion drawn from this, is that the verse should be understood as; Write what you see, namely the events of the present and the future.
On page 15 of his Revelation H.A.W. has the following to say – at the time John wrote them down the visions were all past. (hast seen) He then refers to v.2 – “who bare record…..of the things which he saw.”
Unfortunately neither of these explanations are satisfactory, for when John wrote them down all the visions were in the past. (he wrote them after he saw them), yet he is also instructed to, “write the things, which are, and the things, which shall be hereafter.” H.A.W. circumvents this problem by giving, “the things which are” the reading, “what things they are” (i.e., what they mean). To paraphrase H.A.W.; Write the visions you saw, namely (the meaning of), future events.
The failure of these expositions, is to recognise the reference to the tripatriate covenant title in the previous verses. For example verse 17:
I am he that liveth -the things which are - present
I was dead -hast seen - past
I am alive for evermore -which shall be hereafter -future
The instructions to John are based on the covenant name of God; was, is, will be. The activity of God cannot be limited to any single temporal plane, for he is outside of the space time continuum, for he is eternal.
In similar fashion, those who dichotomise Revelation into exclusively preterist or futurist expositions are limiting the word of God. The visions that John has relayed to us concern events in the past, (in his) present, and in the future. The problem facing the expositor, is determining which events are past, present and future. Sometimes this is clearly indicated, i.e., “five are fallen, one is, the other is not yet come.” (17: 10) At other times the delineation is ambiguous.
By the things which are we are probably to understand the circumstances of the seven ecclesias in the following two chapters, plus the heavenly scene1 of chapter 4, where John is informed that, the “things which must be hereafter”, will be revealed to him (4: 1). However, before the future revelation unfolds, we see a vision of the Lamb, that had been slain (5: 6) and wast slain (5: 9), clearly indicating that the vision commences shortly after the Passover resurrection of Jesus, when he was given the sealed book. (and not 66 years later in A.D. 96).
[see chapter five for further exposition]
THE MYSTERY OF THE SEVEN STARS
“The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.” (Rev.1:20)
The word “mystery” here simply means the interpretation of these details. It is used again in this sense in 17: 7. In the Greek “which you saw” we find the identical form of the verb, eides, as in the preceding verse, confirming that it is the vision of the son of man being referred to there.
Jesus Christ controls the destiny of the seven ecclesias because he controls the angels, who are, “ministering spirits sent forth to minister to those who shall be heirs of salvation” (Heb.1: 14) Each ecclessia has it’s own angel,2 and the seven epistles that follow are not addressed to the angels but for the angel.ie.,
For (on behalf of) the angel of the ecclesia at Ephesus write…..
The seven lampstands are the seven ecclesias – Note that the ecclesias are no more than lampstands, not the lamps. Of themselves they have no light. In Zechariah 4 the lampstand of Israel was fed with oil from the two anointed. The light of the ecclesias can only come from Christ who is in their midst.
REVELATION CHAPTER 1
Gen Zech Mk Rev
Acts.1: 9
11
Acts 17:31
18
2 Chron.35: 25
14
Col. 1:17,18
10
1 Cor.10:1,2
12
Dan.2:47
1, 4
Dan.7: 9
21
Dan.7: 13
11
Dan.8: 18
23
Dan.10: 6
21
Dan.12: 2
22
Dan.12 :9
11
Dan.12: 10
4
Deut.31: 14
12
Ex.1:20
15
Ex.3:4
14
Ex.4: 15
14
Ex.6:2,3
14
Ex.6:4
15
Ex.13:21,22
11
Ex. 19:13,16
19
Ex.25:31
20
Ex.25:31-40
20
Ezek.2:2
23
Ezek.3:14
18
Ezek.11:23
11
Scripture_index
Gen.3:8
20
Gen.3:24
22
Gen.4:1
14
Gen.17:1
15
Gen.22:17
23
Gen.45:27,28
12
Gen.50:15-21
13
Heb.1:14
25
Heb.2:10
21
Heb.4:3
3
Heb.4:12-13
22
Heb.7:21
10
Heb 7:22
11
Heb.8:13
11
Heb.12:2
22
Heb.12:3
22
Heb.12:25
6
Hos.12: 4
12
Isa.30:10,11
19
Jer.31:9
12
Job38:31
8
Joel 2:11
18
John 1:1
4
John 1:30
9
John 5:21
23
John 5:26
23
John 12:33
4
John 12:34
4
John 12:41
21
John 21:21
18
1John 1:1
4
Josh.1:5
14
Jud.5:31
22
Jude 14,15
12
1 Kgs. 2: 44 – 46
13
1 Kgs.18:43-46
12
Lev.16: 4,32
20
Lk.9: 32
22
Lk.9:35
6
Lk.11:28
6
Lk.21:34
2
NOTES
1 There are several parallels in the Fourth Gospel although expressed differently. (N.S.R.V.): “I have made known to you everything that I have heard from my Father.” (15:15 see also 1:18; 8:28; 12:49-50; 14:10; 17: 8,14)
2 The disciples had handled the Word (Jesus) from the beginning (of his ministry) – this is not the language of pre-existence. Literally, In beginning was the Word (Jesus) and the Word (Jesus) was with (Greek: Godwards – moving towards God) THE GOD (the Greek has the definite article) and god (divine) was the Word. This means that Jesus’s whole life and ministry was directed towards God and that Jesus was divine – no Christadelphian should have a problem with this.)
NOTES
1 The angel who represents the glory of the risen Christ in Revelation 1:12-19 has white skin and white hair like wool (v.14) – it has been remarked that Jonah, who was dead for three days in the belly of the whale, would have been bleached white by the gastric juices (this has happened in documented cases), which would help account for the sudden conversion of Nineveh.
NOTES
1 The angels are also called ‘stars’ see digression 12.2. Revelation contains (sometimes oblique) references to the Zodiac signs. It must be remembered that the calendar and specifically the feast days and seasons were regulated by the moon and possibly by the Zodiac signs. The seven stars are the Pleiades referred to by Job (38:31) and commonly known as the seven sisters or seven virgins. We also have an allusion to Leo – the lion of the tribe of Judah (Rev.5:5) Virgio – the woman with a crown of twelve stars (Rev.12: 1) The day of Atonement occurred when the constellation Libra (weighing scales) rises heliacally. Bullinger remarks in his appendix of the ‘witness of the stars’ (pg.200) that the Akkadian name for this sign stands for an Altar. Revelation chapter 8 (based on the day of atonement) features the ‘heavenly altar’ (8: 3). The next sign is Scorpio – the scorpion and we find this in 9:1-3 and Sagittarius the half man-horse (see 9:9,17) known as Nergal by the ancients – the giant king of war. Are the two witnesses represented by Gemini – the twins? And the outpouring of vials by Aquarius the water pourer?
This is speculative and we should be careful not to become prognosticators like the ancient Babylonians. Even so, the purpose of God is written in the stars, and they do feature as regulators of the feast days. We are also aware that Jesus specifies, “the sign of the Son of man in heaven” (Mtt.24: 30) and this is probably a repeat appearance of his, “birth star” (Mtt.2: 1) according to Dr Molnar (The star of Bethlehem: The legacy of the Magi – Rutgers University Press) this was caused by a lunar eclipse of the planet Jupiter (then thought to be a star) in the constellation of Aires (the Ram) this occurred on April 17th 6 B.C. Judea is represented on a Roman coin dated A.D.6 as a ram (Aires) gazing at a star. (the coin was minted to celebrate the annexation of Judea)
NOTES
1 See John 1:30; After me cometh a man which is preferred before me, for he was first in regard of me. (R.V.mg.) Jesus was the near kinsmen redeemer not John the Baptist. See Ruth 4:4
NOTES
1 The similarities between Titus and Revelation are interesting – both are based on the Exodus motif but are obviously not dependent on each other.
REVELATION 1:5-6
TITUS 2:14
To him who loved us
Who gave himself for us
and freed us from our sins
to redeem us from all iniquity
by his blood
iniquity
and made us a kingdom
and to purify for himself
priests to his God and Father
who are zealous for good deeds
NOTES
1 Ex.13 :21,22 ; 14 :19,20,24 ; 16 :10 ; 19 : 16-19 ; 20-18 ; 24 :15-19 ; 33 :18-21 with 34 :4-7 ; 40 :34 –38 ; Num. 10 :34 ; 12 :5,10 ; 14 :9 mg.10,14,21,22 ; Deut.31: 14,15 ; Ps. 105:39 ; 1 Cor.10 :1,2.
NOTES
1 The passages in Thessalonians also make a distinction: (1) The Lord descends from heaven with a shout (2) we which are alive and remain shall be caught up in clouds to meet the Lord. First the Lord returns with clouds then the saints are caught up in clouds.
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2 Mtt. 24: 23-27.
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3 The meaning Prince with God is wrong , in similar fashion Daniel means: God is judge and not judge with God. Note that in Gen.45: 27,28 when Jacob receives news that his son Joseph is alive, his spirit revived and Israel said , it is enough. In the space of two verses his name changes from Jacob to Israel, from unbelief (v.26) to faith (v.28).
NOTES
1 The A.V. has ‘rough garment’ – the hairy garment is in mimicry of that worn by Elijah and John the Baptist – who were both forerunners. This verse is about the false prophets (witnesses) of Rev.13: 13, whose ministry apes that of the true witnesses (forerunners) of chapter 11.
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2 The LXX has Simeon, who is the brother of Levi, but in the light of the mention of David and Nathan, Shimei is more probably correct.
NOTES
1 Unlike most (or all?) names, the name of God is not a noun but a verb. Strongs transliterates Eyeh as hâ yâ [1961] as the Hebrew has no vowels. It is a word that describes existence and comes from the root word hâ vâ [1933] to breathe or to exist, i.e. TO BE (if you breathe you exist). For example, the name of Eve means: mother of the living or literally mother of the breathing châ vâ [2332]. The name of God is not pronounced it is breathed – try the following open your mouth and inhale deeply (YAH) now exhale (VAH). Every living creature pronounces the name of God every day of its existence. He is a God of the living (breathing) not of the dead. Strictly speaking the Hebrew has no past or future tenses, but simply a perfect for completed actions (usually past) and an imperfect for incomplete actions (usually future). The verb eyeh (or hâ yâ ) - to be – is imperfect, and in the vast majority of its other occurrences is translated ‘I will be’ (Ex. 4: 15, Jos.1: 5). However, because of its sense of incompletion, the imperfect can be used to describe continuous activity in the past present and future. Therefore Eyeh asher [834] Eyeh means;
I was who I was, I am who I am, I will be who I will be.
The Greek Septuagint, having no tense comparable to the Hebrew imperfect, used the closest available (the present continuous participle) and rendered the divine name as ho on , ‘the being one.’ Moffat translates the divine name as ‘the Eternal.’ This gives the sense of the self-existing God, who transcends both time and space. He is the AW. As H.A.W. points out (Revelation pg.5) this is the equivalent of the AT (Aleph and Taw) of the Hebrew alphabet (first and last letters). The Hebrew word tx (AT) is found in Gen.4: 1 where Eve declares: “I have gotten a man even (AT) Yahveh” this is the equivalent of AW is, was, will be. In this instance Eve thought that she had given birth to the Messiah. Revelation applies this title to God in 1: 8 and 21: 6, but also to Christ in 1: 17 and 22: 3 – Jesus Christ now has the name above every name.
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2 “And God spake unto Moses, and said unto him, I am the Lord (Yahveh) and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty (El Shaddai), but by my name Yahveh was I not known to them.”
This verse has been used by bible critics to assert that the name Yahveh was not known to the patriarchs. In turn this helps to underpin the use of the divine names as a criterion for source analysis – the ‘document hypothesis’, under this theory the earlier mentions of Yahveh name are the work of the redactor who compiled Genesis from various sources. J = Yahwist source E = Elohist source P = Priestly source. Using a ‘cut and paste’ method he compiled the book from his various sources, but when he inserted the incidents from his J source, he forgot to edit Ex.6 : 2,3 thus revealing that the patriarchs did not actually know God by the Yahveh name. When hermeneutic principles are not properly applied we end up with the sort of absurd explanation offered by the critics. The context of Ex.6; 2,3 is found in the previous chapter (5: 2) Pharaoh said; “who is the Lord (Yahveh), that I should obey his voice to let Israel go? I know not the Lord (Yahveh) neither will I let Israel go.” Moses’s and the peoples accusation was as follows: “For since I came to Pharaoh to speak in thy name (Yahveh) he hath done evil to this people; neither hast thou delivered thy people at all.” Exodus 6 :3 should read as follows: “And God spoke to Moses and said to him, I am Yahveh. And I appeared to Abraham to Isaac and to Jacob as El Shaddai, and my name Yahveh did I not myself reveal unto them (also)?” The form of this verse is now as a rhetorical question. Moses and the people were being castigated for their lack of faith. Pharaoh may well have been ignorant of Yahveh – amongst the plethora of gods – but Moses, who complained that speaking in Yahveh’s name (acting as his agent) brought evil upon them, should have known better. God had revealed himself to the patriarchs as El Shaddai. This title carries a double meaning and plays on the Hebrew for breast (shad) suggesting fecundity – but sometimes the opposite (shadad) - to destroy. Although the etymology is uncertain, in all passages it refers to fertility or destruction, and in some passages both themes are present. In Genesis however it is exclusively used for emphasising fertility or blessing: “El Shaddai (God Almighty) bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people.” (28: 3) [see also Gen.17: 1,48: 3,35: 11,43:14, and especially 49: 25 note, ‘blessings of the breast’] God kept his promise to the patriarchs, for despite the rigours of Egyptian bondage the people “multiplied and waxed very mighty” (Ex.1: 20) This is the fulfilment of the El Shaddai title. Moses is being castigated, and reminded that God keeps faith with his covenant: You complain that bad things happen to you whenever you use my covenant name - Yahveh, and that I have not delivered you at all. Well, I revealed myself to the patriarchs as a God of blessing and fruitfulness (El Shaddai) didn’t I? – and I have kept my promise and made this people great – but I also revealed my covenant name to the patriarchs (Yahveh) – the one who is, was and will be? Do you think that I will let this people die in Egypt when I have inextricably linked them to my covenant name? I was the God of Abraham, I am the God of Abraham and I will be the God of Abraham. (Yahveh Elohey avotheychem – he who was, is and will be the God of your fathers) “And I established my covenant with them, to give them the land of Canaan, the land of their travels, in which they travelled.” (Ex. 6:4) God had blessed them and he would also be manifest in them.
NOTES
1 see page 11 of this chapter for a comparison between Daniel and Revelation.
NOTES
1 There may be an analogy with the creative work done by God in Genesis: God said……and it was so – i.e., the divine word goes forth and the creative work is completed by the angels. In similar fashion the sword that subdues the nations are the commands of Christ to the angels, who accomplish the work.
NOTES
1 There are several instances in Revelation in which the aorist indicative has a future meaning (10: 7; 11: 2,10 ; 15: 1; 21: 4) The aorist is then used as a future ‘proleptic’ sense, or it is used like the Hebrew perfect which presented future events as though they had already occurred.
NOTES
1 The heavenly sanctuary is an ever present reality and must fall under the things that are, for it represents the glory of God over his creation and continuos divine care for his people.
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2 In their expositions, H.A.W. (pg.16) and N.Lunn. (pg.63) discuss various alternatives, but they both come to the conclusion that ‘aggelos’ means angel in the sense of a ministering spirit and not a human messenger. The present author concurs with this.
