Text -- Revelation 2:7 (NET)

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will permit him to eat from the tree of life that is in the paradise of God.’

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rev 2:7

He that hath an ear ( ho echōn ous ).

An individualizing note calling on each of the hearers (Rev 1:3) to listen (Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:28; Rev 3:3, Rev 3:6, Rev 3:13, Rev 3:22) and a reminiscence of the words of Jesus in the Synoptics (Mat 11:15; Mat 13:9, Mat 13:43; Mar 4:9, Mar 4:23; Luk 8:8; Luk 14:35), but not in John’ s Gospel.

Robertson: Rev 2:7

The spirit ( to pneuma ).

The Holy Spirit as in Rev 14:13; Rev 22:17. Both Christ and the Holy Spirit deliver this message. "The Spirit of Christ in the prophet is the interpreter of Christ’ s voice"(Swete).

Robertson: Rev 2:7

To him that overcometh ( tōi nikōnti ).

Dative of the present (continuous victory) active articular participle of nikaō , a common Johannine verb (Joh 16:33; 1Jo 2:13; 1Jo 4:4; 1Jo 5:4.; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:26; Rev 3:5, Rev 3:12, Rev 3:21; Rev 5:5; Rev 12:11; Rev 15:2; Rev 17:14; Rev 21:7). Faith is dominant in Paul, victory in John, faith is victory (1Jo 5:4). So in each promise to these churches.

Robertson: Rev 2:7

I will give ( dōsō ).

Future active of didōmi as in Rev 2:10, Rev 2:17, Rev 2:23, Rev 2:26, Rev 2:28; Rev 3:8, Rev 3:21; Rev 6:4; Rev 11:3; Rev 21:6.

Robertson: Rev 2:7

To eat ( phagein ).

Second aorist active infinitive of esthiō .

Robertson: Rev 2:7

Of the tree of life ( ek tou xulou tēs zōēs ).

Note ek with the ablative with phagein , like our "eat of"(from or part of). From Gen 2:9; Gen 3:22. Again in Rev 22:2, Rev 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Rev 21:6; Rev 22:17 (Cf. Joh 4:10, Joh 4:13.).

Robertson: Rev 2:7

Which ( ho ).

The xulon (tree).

Robertson: Rev 2:7

In the Paradise of God ( en tōi paradeisōi tou theou ).

Persian word, for which see Luk 23:43; 2Co 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here.

Vincent: Rev 2:7

He that hath an ear, etc.

Compare Mat 11:15; Mar 4:9. The phrase is not found in John's Gospel. It is used always of radical truths, great principles and promises.

Vincent: Rev 2:7

To him that overcometh ( τῷ νικῶντι )

A formula common to all these Epistles. The verb is used absolutely without any object expressed. It is characteristic of John, occurring once in the Gospel, six times in the First Epistle, sixteen times in Revelation, and elsewhere only Luk 11:22; Rom 3:4; Rom 12:21.

Vincent: Rev 2:7

Will I give

This phrase has a place in every one of these Epistles. The verb is John's habitual word for the privileges and functions of the Son, whether as bestowed upon Him by the Father, or dispensed by Him to His followers. See Joh 3:35; Joh 5:22, Joh 5:27, Joh 5:36; Joh 6:65; Joh 13:3; Joh 17:6. Compare Rev 2:23; Rev 3:8; Rev 6:4; Rev 11:3.

Vincent: Rev 2:7

Of the tree ( ἐκ ξύλου )

The preposition ἐκ out of occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of ; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of , from , by , with , on , at , because of , by reason of , from among . See, for instance, Rev 2:7, Rev 2:21, Rev 2:22; Rev 6:4, Rev 6:10; Rev 8:11; Rev 9:18; Rev 14:13; Rev 15:2; Rev 16:21. Compare Joh 3:31; Joh 4:13, Joh 6:13, Joh 6:39, Joh 6:51; Joh 8:23, Joh 8:44; Joh 9:6; Joh 11:1; Joh 12:3, Joh 12:27, Joh 12:32; Joh 17:5.

Tree , lit., wood . See on Luk 23:31; see on 1Pe 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Pro 3:18; Pro 13:12; Pro 11:30; Pro 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. " The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly." To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree . The Zend Avesta has its tree of life called the Death-Destroyer . It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched.

In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence ; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Rev 22:2, Rev 22:14, Rev 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:

" That apple sweet, which through so many branches

The care of mortals goeth in pursuit of,

Today shall put in peace thy hungerings."

" Purgatorio ," xxvii ., 115-117 .

Vincent: Rev 2:7

Paradise

See on Luk 23:43. Omit in the midst of . Παράδεισος Paradise " passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory" (Trench).

Wesley: Rev 2:7

Every man, whoever can hear at all, ought carefully to hear this.

Wesley: Rev 2:7

In these great and precious promises.

Wesley: Rev 2:7

And in them to every one that overcometh; that goeth on from faith and by faith to full victory over the world, and the flesh, and the devil. In these seven letters twelve promises are contained, which are an extract of all the promises of God. Some of them are not expressly mentioned again in this book, as "the hidden manna," the inscription of "the name of the new Jerusalem," the "sitting upon the throne." Some resemble what is afterwards mentioned, as "the hidden name," Rev 19:12; "the ruling the nations," Rev 19:15; "the morning star," Rev 22:16. And some are expressly mentioned, as "the tree of life," Rev 22:2; freedom from "the second death," Rev 20:6; the name in "the book of life," Rev 20:12; Rev 21:27; the remaining "in the temple of God," Rev 7:15; the inscription of "the name of God and of the Lamb," Rev 14:1; Rev 22:4. In these promises sometimes the enjoyment of the highest goods, sometimes deliverance from the greatest evils, is mentioned. And each implies the other, so that where either part is expressed, the whole is to be understood. That part is expressed which has most resemblance to the virtues or works of him that was spoken to in the letter preceding.

Wesley: Rev 2:7

The first thing promised in these letters is the last and highest in the accomplishment, Rev 22:2, Rev 22:14, Rev 22:19. The tree of life and the water of life go together, Rev 22:1-2; both implying the living with God eternally.

Wesley: Rev 2:7

The word paradise means a garden of pleasure. In the earthly paradise there was one tree of life: there are no other trees in the paradise of God.

JFB: Rev 2:7

This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA].

JFB: Rev 2:7

What Christ saith, the Spirit saith; so one are the Second and Third Persons.

JFB: Rev 2:7

Not merely to the particular, but to the universal Church.

JFB: Rev 2:7

In John's Gospel (Joh 16:33) and First Epistle (1Jo 2:13-14; 1Jo 5:4-5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1Co 9:24-25; 2Ti 2:5; but not the same as John's phrase, except Rom 12:21).

JFB: Rev 2:7

As the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Pro 3:18; Pro 11:30; Pro 13:12; Pro 15:4, and prophetically, Rev 22:2, Rev 22:14; Eze 47:12; compare Joh 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Rev 22:1; deliverance from the second death (Rev 2:11), with Rev 20:14; Rev 21:8; the new name (Rev 2:17), with Rev 14:1; power over the nations, with Rev 20:4; the morning star (Rev 2:28), with Rev 22:16; the white raiment (Rev 3:5), with Rev 4:4; Rev 16:15; the name in the book of life (Rev 3:5), with Rev 13:8; Rev 20:15; the new Jerusalem and its citizenship (Rev 3:12), with Rev 21:10.

JFB: Rev 2:7

The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Rev 2:6) and idol-meats (Rev 2:14-15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Rev 2:17).

JFB: Rev 2:7

The oldest manuscripts omit "the midst of." In Gen 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Rev 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God.

JFB: Rev 2:7

(Eze 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in Rev 3:12. So Christ calls God, "My God and your God" (Joh 20:17; compare Eph 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Rev 21:3).

Clarke: Rev 2:7

He that hath an ear - Let every intelligent person, and every Christian man, attend carefully to what the Holy Spirit, in this and the following epistles, says to the Churches. See the note on Mat 11:15, where the same form of speech occurs

Clarke: Rev 2:7

To him that overcometh - To him who continues steadfast in the faith, and uncorrupt in his life; who faithfully confesses Jesus, and neither imbibes the doctrines nor is led away by the error of the wicked; will I give to eat of the tree of life. As he who conquered his enemies had, generally, not only great honor, but also a reward; so here a great reward is promised τῳ νικωντι, to the conqueror: and as in the Grecian games, to which there may be an allusion, the conqueror was crowned with the leaves of some tree; here it is promised that they should eat of the fruit of the tree of life, which is in the midst of the paradise of God; that is, that they should have a happy and glorious immortality. There is also here an allusion to Gen 2:9, where it is said, God made the tree of life to grow out of the midst of the garden; and it is very likely that by eating the fruit of this tree the immortality of Adam was secured, and on this it was made dependent. When Adam transgressed, he was expelled from this garden, and no more permitted to eat of the tree of life; hence he became necessarily mortal. This tree, in all its sacramental effects, is secured and restored to man by the incarnation, death, and resurrection of Christ. The tree of life is frequently spoken of by the rabbins; and by it they generally mean the immortality of the soul, and a final state of blessedness. See many examples in Schoettgen. They talk also of a celestial and terrestrial paradise. The former, they say, "is for the reception of the souls of the just perfect; and differs as much from the earthly paradise as light from darkness.

The Epistle to the Church at Smyrna

Defender: Rev 2:7

Note that each of the seven letters was intended to be heard, not by just the one church to which it was addressed, but by all "the churches."

Defender: Rev 2:7

Each epistle has a special promise to those who overcome. We are urged to "overcome the wicked one" (1Jo 2:13), "by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death" (Rev 12:11).

Defender: Rev 2:7

John confirms that "the tree of life" and "paradise" were historical realities and will also be future realities (Rev 22:1, Rev 22:2)."

TSK: Rev 2:7

that hath : Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22, Rev 13:9; Mat 11:15, Mat 13:9, Mat 13:43; Mar 7:16

let him : Rev 14:13, Rev 22:17; 1Co 2:10, 1Co 12:4-12

To him : Rev 2:11, Rev 2:17, Rev 2:26-28, Rev 3:5, Rev 3:12, Rev 3:21, Rev 12:10,Rev 12:11, Rev 15:2, Rev 21:7; Joh 16:33; 1Jo 5:4, 1Jo 5:5

the tree : Rev 22:2, Rev 22:14; Gen 2:9, Gen 3:22-24; Pro 3:18, Pro 11:30, Pro 13:12, Pro 15:4

the paradise : Luk 23:43; 2Co 12:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rev 2:7

He that hath an ear, let him hear ... - This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Mat 11:15; Mar 4:23; Mar 7:16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance.

What the Spirit saith unto the churches - Evidently what the Holy Spirit says - for he is regarded in the Scriptures as the Source of inspiration, and as appointed to disclose truth to man. The "Spirit"may be regarded either as speaking through the Saviour (compare Joh 3:34), or as imparted to John, through whom he addressed the churches. In either case it is the same Spirit of inspiration, and in either case there would be a claim that his voice should be heard. The language used here is of a general character - "He that hath an ear"; that is, what was spoken was worthy of the attention not only of the members of these churches, but of all others. The truths were of so general a character as to deserve the attention of mankind at large.

To him that overcometh - Greek, "To him that gains the victory, or is a conqueror"- τῷ νικῶντι tō nikōnti . This may refer to any victory of a moral character, and the expression used would be applicable to one who should triumph in any of these respects:

(a)\caps1     o\caps0 ver his own easily-besetting sins;

(b)\caps1     o\caps0 ver the world and its temptations;

©\caps1     o\caps0 ver prevalent error;

(d)\caps1     o\caps0 ver the ills and trials of life, so as, in all these respects, to show that his Christian principles are firm and unshaken.

Life, and the Christian life especially, may be regarded as a warfare. Thousands fall in the conflict with evil; but they who maintain a steady warfare, and who achieve a victory, shall be received as conquerors in the end.

Will I give to eat of the tree of life - As the reward of his victory. The meaning is, that he would admit him to heaven, represented as paradise, and permit him to enjoy its pleasures - represented by being permitted to partake of its fruits. The phrase "the tree of life"refers undoubtedly to the language used respecting the Garden of Eden, Gen 2:9; Gen 3:22 - where the "tree of life"is spoken of as what was adapted to make the life of man perpetual. Of the nature of that tree nothing is known, though it would seem probable that, like the tree of the knowledge of good and evil, it was a mere emblem of life - or a tree that was set before man in connection with the tree of the knowledge of good and evil, and that his destiny turned on the question whether he partook of the one or the other. That God should make the question of life or death depend on that, is no more absurd or improbable than that he should make it depend on what man does now - it being a matter of fact that life and death, happiness and misery, joy and sorrow, are often made to depend on things quite as arbitrary apparently, and quite as unimportant as an act of obedience or disobedience in partaking of the fruit of a designated tree.

Does it not appear probable that in Eden there were two trees designated to be of an emblematic character, of life and death, and that as man partook of the one or the other he would live or die? Of all the others he might freely partake without their affecting his condition; of one of these - the tree of life - he might have partaken before the fall, and lived forever. One was forbidden on pain of death. When the law forbidding that was violated, it was I still possible that he might partake of the other; but, since the sentence of death had been passed upon him, that would not now be proper, and he was driven from the garden, and the way was guarded by the flaming sword of the cherubim. The reference in the passage before us is to the celestial paradise - to heaven - spoken of under the beautiful image of a garden; meaning that the condition of man, in regard to life, will still be the same as if he had partaken of the tree of life in Eden. Compare the notes on Rev 22:2.

Which is in the midst of the paradise of God - Heaven, represented as paradise. To be permitted to eat of that tree, that is, of the fruit of that tree, is but another expression implying the promise of eternal life, and of being happy forever. The word "paradise"is of Oriental derivation, and is found in several of the Eastern languages. In the Sanskrit the word "paradesha"and "paradisha"is used to denote a land elevated and cultivated; in the Armenian the word "pardes"denotes a garden around the house planted with grass, herbs, trees for use and ornament; and in the Hebrew form פרדס pardēc , and Greek παράδεισος paradeisos , it is applied to the pleasure gardens and parks, with wild animals, around the country residences of the Persian monarchs and princes, Neh 2:8. Compare Ecc 2:5; Ca. Ecc 4:13; Xen. Cyro. i. 3, 14 (Robinson’ s Lexicon). Here it is used to denote heaven - a world compared in beauty with a richly cultivated park or garden. Compare 2Co 12:4. The meaning of the Saviour is, that he would receive him that overcame to a world of happiness; that he would permit him to taste of the fruit that grows there, imparting immortal life, and to rest in an abode suited up in a manner that would contribute in every way to enjoyment. Man, when he fell, was not permitted to reach forth his hand and pluck of the fruit of the tree of life in the first Eden, as he might have done if he had not fallen; but he is now permitted to reach forth his hand and partake of the tree of life in the paradise above. He is thus restored to what he might have been if he had not transgressed by eating of the fruit of the tree of the knowledge of good and evil; and in the Paradise Regained, the blessings of the Paradise Lost will be more than recovered - for man may now live forever in a far higher and more blessed state than his would have been in Eden.

The Epistle to the Church at Smyrna

The contents of the epistle to the church at Smyrna are these:

(1) A statement, as in the address to the church at Ephesus, of some of the attributes of the Saviour, Rev 2:8. The attributes here referred to are, that he was "the first and the last,"that "he had been dead, but was alive"- attributes suited to impress the mind deeply with reverence for him who addressed them, and to comfort them in the trials which they endured.

\caps1 (2) a\caps0 statement Rev 2:9, as in the former epistle, that he well knew their works and all that pertained to them - their tribulation, their poverty, and the opposition which they met with from wicked people.

\caps1 (3) a\caps0 n exhortation not to be afraid of any of those things that were to come upon them, for, although they were to be persecuted, and some of them were to be imprisoned, yet, if they were faithful, they should have a crown of life, Rev 2:10.

\caps1 (4) a\caps0 command to hear what the Spirit said to the churches, as containing matter of interest to all persons, with an assurance that any who would "overcome"in these trials would not be hurt by the second death, Rev 2:11. The language addressed to the church of Smyrna is throughout that of commiseration and comfort. There is no intimation that the Saviour disapproved of what they had done; there is no threat that he would remove the candle-stick out of its place. Smyrna was a celebrated commercial town of Ionia (Ptolem. v. 2), situated near the bottom of that gulf of the Aegean Sea which received its name from it (Mela, Rev 1:17, Rev 1:3), at the mouth of the small river Meles, 320 stadia, or about forty miles north of Ephesus (Strabo, 15, p. 632). It was a very ancient city; but having been destroyed by the Lydians, it lay waste four hundred years to the time of Alexander the Great, or, according to Strabo, to that of Antigonus. It was rebuilt at the distance of twenty stadia from the ancient city, and in the time of the first Roman emperor it was one of the most flourishing cities of Asia. It was destroyed by an earthquake, 177 a.d., but the emperor Marcus Aurelius caused it to be rebuilt with more than its former splendor.

It afterward, however, suffered greatly from earthquakes and conflagrations, and has declined from these causes, though, from its commercial advantages, it has always been a city of importance as the central emporium of the Levantine trade, and its relative rank among the cities of Asia Minor is probably greater than it formerly bore. The engraving in this vol. will give a representation of Smyrna. The Turks now call it Izmir. It is better built than Constantinople, and its population is computed at about 130,000, of which the Franks compose a greater proportion than in any other town in Turkey, and they are generally in good circumstances. Next to the Turks, the Greeks form the most numerous portion of the inhabitants, and they have a bishop and two churches. The unusually large portion of Christians in the city renders it especially unclean in the eyes of strict Moslems, and they call it Giaour Izmir, or the Infidel Smyrna. There are in it about 20,000 Greeks, 8,000 Armenians, 1,000 Europeans, and 9,000 Jews. It is now the seat of important missionary operations in the East, and much has been done there to spread the gospel in modern times.

Its history during the long tract of time since John wrote is not indeed minutely known, but there is no reason to suppose that the light of Christianity there has ever been wholly extinct. Polycarp suffered martyrdom there, and the place where he is supposed to have died is still shown. The Christians of Smyrna hold his memory in great veneration, and go annually on a visit to his supposed tomb, which is at a short distance from the place of his martyrdom. See the article "Smyrna"in Kitto’ s Cyclopedia, and the authorities referred to there.

Poole: Rev 2:7

He that hath an ear, let him hear to whom God hath given an ability and power to understand what I say. It is a form of speech which Christ often used, when he would quicken up people’ s attention, Mat 11:15 13:9,43 Mr 4:9,23 7:16 : we shall find it again in these two chapters six times; from which some would conclude, that in these epistles there is something mysterious, parabolical, and prophetical, it being a form of speech prefixed to many parables.

What the Spirit saith the Holy Spirit of God, from whose inspiration all Scripture is.

Unto the churches not only at Ephesus, but elsewhere in Asia, or any other part of the world.

To him that overcometh that is, a conqueror in fighting the good fight of faith, against the world, the flesh, and the devil.

Will I give to eat of the tree of life I will give him a share in my merits, and eternal life; which blessed enjoyments are set out unto us under the notion of eating, Luk 12:37 22:28 , &c.; Joh 10:28 .

This is the promise that he hath promised us 1Jo 2:25 . Heaven is expressed to us under this notion, with reference to the tree of life, mentioned Gen 2:9 , which was in the old Paradise; for it is added,

which is in the midst of the paradise of God or, which is the same, Christ himself is here intended, who is the free of life, mentioned Rev 22:2 ; and the happiness of heaven is thus expressed, 1Th 4:17 , We shall be ever with the Lord. This is the sum of the epistle to the first mentioned church, by which those that judge these epistles prophetical, understand all the primitive churches during the apostles’ age, or the most of their ages, for John himself lived under the second persecution.

PBC: Rev 2:7

Without an ear there is no organ with which to hear the words. God’s people have been endowed with ears with which to hear spiritual things. May God help us to use these ears! Let us not stop them as did Israel of old. Let us not choose to walk in our own lust of the flesh to the dishonor of God. The message being given is to the churches. We cannot explain it away by saying with some; " It is because of the sinning world." This is simply not so! God is interested in the welfare of His people for whom Christ paid the extreme penalty of death on the cross. The unregenerate will never heed these words simply because he has no organs for hearing.

"To him that overcometh will I give to eat of the tree of life" Who is it that overcometh? " For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?."{ 1Jo 5:4-5} Scripture depicts Jesus as being the Tree of Life. None has a desire to partake of the Tree of Life without believing that He is, and is a rewarder of all that believe.— Eld. Charles Taylor

Haydock: Rev 2:1-7

To the Angel of the church of Ephesus. The great St. Timothy, who was bishop of Ephesus, died a glorious martyr about this time. But as for the admonitions and reprehensions given in these letters, we must take notice, that they are given to the faithful of each church, and not only to the bishops, as it appears by the words so often repeated. (Witham) ---

Angel. This could have been no other than St. Timothy, who was then bishop of Ephesus. We must not suppose the faults, which are reproved by St. John, to belong individually to St. Timothy, but to some members of the Church. (Bossuet, and others) ---

These things, with he who holdeth, &c. That is, Christ, or the Angel, who represented Christ, as appeareth by his titles repeated out of the last chapter. ---

And hast not failed, or fainted, in opposing the teachers of false doctrine. ---

Thou has left thy first charity, or first fervour, a common, yet a very dangerous disposition, and especially in a bishop, charged with the care of those under him. ---

Do penance ....practise the first works, return to thy first fervour, or I will remove thy candlestick out of its place. The church of Ephesus is threatened, as in danger to lose its faith, which faith should be transplanted and received in other places. It is said what God has divers times permitted, that churches flourishing in the profession of the true Christian faith should be perverted by infidelity and heresy, while the faith hath been planted in other kingdoms of the world. I need not bring instances, where candlesticks have been removed out of their places. (Witham) ---

The Nicolaites were an infamous sect, who disturbed the rising Church by the superstitions and all the impurities of paganism. See St. Augustine, de hæresib. ---

To him, to every one that overcometh, I will give to eat of the tree of life, (that is, eternal happiness, differently expressed in these letters) which is in the paradise of my God. It is spoke in the person of Christ, as man. (Witham)

Gill: Rev 2:7

He that hath an ear,.... Such who have new ears given them, as all have who are made new creatures; such who have their ears circumcised, and opened by the Spirit of God; who hear with understanding, affection, and faith; who try what they hear, and approve, embrace, and retain that which is good,

Let him hear what the Spirit saith unto the churches; let such hearken, and listen with attention to what is said by the Spirit, in what goes before, and follows after, in this epistle, designed for the use of all the churches; from whence it appears, that this epistle was endited by the Spirit of God, and is of divine inspiration; that it was not intended for the single use of the church at Ephesus, but of all the churches; and not of the seven churches only, though the Alexandrian copy reads, "to the seven churches": but of all the churches in that period of time, which the Ephesine church represents; and which may also be useful to the churches of Christ in all other ages and periods of time. And moreover, it may be concluded from hence, that there are in this epistle, and so in all the rest, for the same words are subjoined to them all, some things which are parabolical and prophetic, and not obvious to everyone's understanding and view; for a like expression is used by our Lord, when he had delivered anything in a parabolical way, or was obscure; see Mat 11:15.

To him that overcometh: the false apostles, false teachers, and their doctrines; coldness, lukewarmness, and remissness in love; the impure tenets and practices of the Nicolaitans:

will I give to eat of the tree of life; by which is meant Jesus Christ himself, in allusion to the tree of life in the garden of Eden; and is so called, because he is the author of life, natural, spiritual, and eternal; and because of his fruit, the blessings of life and grace, that are in him, of which believers may eat by faith, and which they find to be soul quickening, comforting, strengthening, and satisfying; and which are Christ's gift to them, even both the food they eat, and the faith by which they eat, are his gifts. So Christ, under the name of Wisdom, is called the Tree of life, in Pro 3:18; and this is a name which is sometimes given by the Jews to the Messiah ^e:

which is in the midst of the paradise of God; as the tree of life was in the garden of Eden, Gen 2:9. The Vulgate Latin, Syriac, and Ethiopic versions read, "the paradise of my God"; the God of Christ, as well as of his people; and by which may be meant, either the church on earth, which is as a paradise, Son 4:12; in the midst of which Christ is, affording his gracious presence, and reaching forth his grace, and the benefits of it, to his people; or heaven; see Gill on 2Co 12:4, said to be of God, because it is of his preparing, and where he dwells, and in the midst of which Christ, the Tree of life, is; and this shows, that he is to be come at by faith, and his fruit to be eaten, and lived upon; and he is to be beheld and enjoyed by all his saints, as he is now, and will be more perfectly hereafter,

Commentary -- Verse Notes / Footnotes

NET Notes: Rev 2:7

¹ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

² tn Or “grant.”

³ tn Or “stands.”

⁴ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

Geneva Bible: Rev 2:7

^{( 4 )} He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in ^{( 5 )} the midst of the ^{( b )} paradise of God.

^{( 4 )} The conclusion containing a commandment of attention, and a promise of everlasting life, shown in a figure; (Gen 2:9). ^{( 5 )} That is, in paradise after the manner of the Hebrew phrase.

^{( b )} Thus Christ speaks as he is mediator.

Commentary -- Verse Range Notes

TSK Synopsis: Rev 2:1-29

1 What is commanded to be written to the angels, that is, the ministers of the churches of Ephesus,

8 Smyrna,

12 Pergamos,

18 Thyatira, and what is commended or found wanting in them.

Maclaren: Rev 2:7

I. The Victor's Life-Food

"To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God."--Rev. 2:7.

The sevenfold promises which conclude the seven letters to the Asiatic Churches, of which this is the first, are in substance one. We may, indeed, say that the inmost meaning of them all is the gift of Christ Himself. But the diamond flashes variously coloured lights according to the angle at which it is held, and breaks into red and green and white. The one great thought may be looked at from different points of view, and sparkle into diversely splendid rays. The reality is single and simple, but so great that our best way of approximating to the apprehension of that which we shall never comprehend till we possess it is to blend various conceptions and metaphors drawn from different sources.

I have a strong conviction that the Christianity of this day suffers, intellectually and practically, from its comparative neglect of the teaching of the New Testament as to the future life. We hear and think a great deal less about it than was once the ease, and we are thereby deprived of a strong motive for action, and a sure comfort in sorrow. Some of us may, perhaps, be disposed to look with a little sense of lofty pity at the simple people who let the hope of heaven spur, or restrain, or console. But if there is a future life at all, and if the characteristic of it which most concerns us is that it is the reaping, in consequences, of the acts of the present, surely it cannot be such superior wisdom, as it sometimes pretends to be, to ignore it altogether; and perhaps the simplicity of the said people is more in accordance with the highest reason than is our attitude.

Be that as it may, believing, as I do, that the hope of immortality is meant to fill a very large place in the Christian life, and fearing, as I do, that it actually does fill but a very small one with many of us, I have thought that it might do us all good to turn to this wealth of linked promises and to consider them in succession, so as to bring our hearts for a little while into contact with the motive for brave fighting which does occupy so large a space in the New Testament, however it may fail to do so in our lives.

I. I Ask You To Look First At The Gift.

Now, of course, I need scarcely remind you that this first promise, in the last book of Scripture, goes back to the beginning, to the old story in Genesis about Paradise and the Tree of Life. We may distinguish between the substance of the promise and the highly metaphorical form into which it is here cast. The substance of the promise is the communication of life; the form is a poetic and imaginative and pregnant allusion to the story on the earliest pages of Revelation.

Let me deal first with the substance. Now it seems to me that if we are to pare down this word life' to its merely physical sense of continuous existence, this is not a promise that a man's heart leaps up at the hearing of. To anybody that will honestly think, and try to realise, in the imperfect fashion in which alone it is possible for us to realise it, that notion of an absolutely interminable continuance of being, its awfulness is far more than its blessedness, and it overwhelms a man. It seems to me that the crown of life,' if life only means conscious existence, would be a crown of thorns indeed.

No, brethren, what our hearts crave, and what Christ's heart gives, is not the mere bare, bald, continuance of conscious being. It is something far deeper than that. That is the substratum, of course; but it is only the substratum, and not until we let in upon this word, which is one of the key-words of Scripture, the full flood of light that comes to it from John's Gospel, and its use on the Master's lips there, do we begin to understand the meaning of this great promise. Just as we say of men who are sunk in gross animalism, or whose lives are devoted to trivial and transient aims, that theirs is not worth calling life, so we say that the only thing that deserves, and that in Scripture gets, the august name of life,' is a condition of existence in conscious union with, and possession of, God, who is manifested and communicated to mortals through Jesus Christ His Son. In Him was life, and the life was manifested.' Was that bare existence? And the life was not only manifested but communicated, and the essence of it is fellowship with God through Jesus Christ. The possession of the Spirit of life which was in Christ,' and which in heaven will be perfectly communicated, will make men free,' as they never can be upon earth whilst implicated in the bodily life of this material world, from the law of sin and death.' The gift that Christ bestows on him that overcometh' is not only conscious existence, but existence derived from, and, so to speak, embraided with the life of God Himself, and therefore blessed.

For such a life, in union with God in Christ, is the only condition in which all a man's capacities find their fitting objects, and all his activity finds its appropriate sphere, and in which, therefore, to live is to be blessed, because the heart is united with the source and fountain of all blessedness. Here is the deepest depth of that promise of future blessedness. It is not mainly because of any changes, glorious as these must necessarily be, which follow upon the dropping away of flesh, and the transportation into the light that is above, that heaven is a place of blessedness, but it is because the saints that are there are joined to God, and into their recipient hearts there pours for ever the fulness of the Divine life. That makes the glory and the blessedness.

But let us remember that all which can come hereafter of that full and perfect life is but the continuance, the development, the increase, of that which already is possessed. Here it fails in drops; there in floods. Here it is filtered; there poured. Here, the plant, taken from its native climate and soil, puts forth some pale blossoms, and grows but to a stunted height; there, set in their deep native soil, and shone upon by a more fervent sun, and watered by more abundant warm rains and dews, they that' on earth were planted in the house of the Lord shall,' transplanted,' flourish in the courts of our God.' The life of the Christian soul on earth and of the Christian soul in heaven is continuous, and though there is a break to our consciousness looking from this side--the break of death--the reality is that without interruption, and without a turn, the road runs on in the same direction. We begin to live the life of heaven here, and they who can say, I was dead in trespasses and sins, but the life which I live in the flesh I live by the faith of the Son of God,' have already the germs of the furthest development in the heavens in their hearts.

Notice, for a moment, the form that this great promise assumes here. That is a very pregnant and significant reference to the Tree of Life in the paradise of God. The old story tells how the cherub with the flaming sword was set to guard the way to it. And that paradise upon earth faded and disappeared. But it reappears. Then comes a statelier Eden back to man,' for Jesus Christ is the restorer of all lost blessings; and the Divine purpose and ideal has not faded away amidst the clouds of the stormy day of earth's history, like the flush of morning from off the plains. Christ brings back the Eden, and quenches the flame of the fiery sword; and instead of the repellent cherub, there stands Himself with the merciful invitation upon His lips: Come! Eat; and live for ever.'

"There never was one lost good; what was shall live as before.On the earth the broken arcs; in heaven the perfect round."

Eden shall come back; and the paradise into which the victors go is richer and fuller, by all their conflict and their wounds, than ever could have been the simpler paradise of which souls innocent, because untried, could have been capable. So much for the gift of life.

II. Notice, Secondly, The Giver.

This is a majestic utterance; worthy of coming from the majestic Figure portrayed in the first chapter of this book. In it Jesus Christ claims to be the Arbiter of men's deserts and Giver of their rewards. That involves His judicial function, and therefore His Divine as well as human nature. I accept these words as truly His words. Of course, if you do not, my present remarks have no force for you; but if you do not, you ought to be very sure of your reasons for not doing so; and if you do, then I see not how any man who believes that Jesus Christ has said that He will give to all the multitude of faithful fighters, who have brought their shields out of the battle, and their swords undinted, the gift of life eternal, can be vindicated from the charge of taking too much upon him, except on the belief of His Divine nature.

But I observe, still further, that this great utterance of the Lord's, paralleled in all the other six promises, in all of which He is represented as the bestower of the reward, whatever it may be, involves another thing, viz., the eternal continuance of Christ's relation to men as the Revealer and Mediator of God. I will give'--and that not only when the victor crosses the threshold and enters the Capitol of the heavens, but all through its ceaseless ages Christ is the Medium by which the Divine life passes into men. True, there is a sense in which He shall deliver up the kingdom to His Father, when the partial end of the present dispensation has come. But He is the Priest of mankind for ever; and for ever is His kingdom enduring. And through all the endless ages, which we have a right to hope we shall see, there will never come a point in which it will not remain as true as it is at this moment: No man hath seen God at any time, nor can see Him; the only begotten Son, which is in the bosom of the Father, He hath declared Him.' Christ is for ever the Giver of life in the heavens as on earth.

Another thing is involved which I think also is often lost sight of. The Bible does not know anything about what people call natural immortality.' Life here is not given to the infant once for all, and then expended through the years, but it is continually being bestowed. My belief is that no worm that creeps, nor angel that soars, nor any of the beings between, is alive for one instant except for the continual communication from the fountain of life, of the life that they live. And still more certainly is it true about the future, that there all the blessedness and the existence, which is the substratum and condition of the blessedness, are only ours because, wavelet by wavelet, throbbing out as from a central fountain, there flows into the Redeemed a life communicated by Christ Himself. If I might so say--were that continual bestowment to cease, then heaven, like the vision of a fairy tale, would fade away; and there would be nothing left where the glory had shone. I will give' through eternity.

III. Lastly, Note The Recipients.

To him that overcometh.' Now I need not say, in more than a sentence, that it seems to me that the fair interpretation of this promise, as of all the other references in Scripture to the future life, is that the reward is immediately consequent upon the cessation of the struggle. To depart' is to be with Christ,' and to be with Christ, in regard of a spirit which has passed from the bodily environment, is to be conscious of His presence, and lapt in His robe, feeling the warmth and the pressure of His heart. So I believe that Scripture teaches us that at one moment there may be the clash of battle, and the whiz of the arrows round one's head, and next moment there may be the laurel-crowned quiet of the victor.

But that does not enter so much into our consideration now. We have, rather, here to think of just this one thing, that the gift is given to the victor because only the victor is capable of receiving it; that future life, interpreted as I have ventured to interpret it in this sermon, is no arbitrary bestowment that could be dealt all round miscellaneously to everybody, if the Giver chose so to give. Here on earth many gifts are bestowed upon men, and are neglected by them, and wasted like water spilled upon the ground; but this elixir of life is not poured out so. It is only poured into vessels that can take it in and hold it.

Our present struggle is meant to make us capable of the heavenly life. And that is--I was going to say the only, but at all events--incomparably the chiefest, of the thoughts which make life not only worth living, but great and solemn. Go into a mill, and in a quiet room, often detached from the main building, you will find the engine working, and seeming to do nothing but go up and down. But there is a shaft which goes through the wall and takes the power to the looms. We are working here, and we are making the cloth that we shall have to own and say,' Yes, it is my manufacture!' when we get yonder. According to our life to-day will be our destiny in the great tomorrow. Life is given to the victor, because the victor only is capable of possessing it.

But the victor can only conquer in one way. This,' said John, when he was not an apocalyptic seer, but a Christian teacher to the Churches of Asia, this is the victory that overcometh the world, even our faith.' If we trust in Christ we shall get His power into our hearts, and if we get His power into our hearts, then we shall be more than conquerors through Him that loved us.' Christ gives life eternal, gives it here in germ and yonder in fulness. In its fulness only those who overcome are capable of receiving it. Those only who fight the good fight by His help overcome. Those only who trust in Him fight the good fight by His help. He gives to eat of the Tree of Life; He gives it to faith, but faith must be militant. He gives it to the conqueror, but the conqueror must win by faith in Him who overcame the world for us, who will help us to overcome the world by Him.

Help us, O our God, we beseech Thee; teach our hands to war, and our fingers to fight.' Give us grace to hold fast by the life which is in Jesus Christ; and living by Him the lives which we live in the flesh, may we be capable, by the discipline of earth's sorrows, of that rest and fuller life which remaineth for the people of God.'

MHCC: Rev 2:1-7

These churches were in such different states as to purity of doctrine and the power of godliness, that the words of Christ to them will always suit the cases of other churches, and professors. Christ knows and observes their state; though in heaven, yet he walks in the midst of his churches on earth, observing what is wrong in them, and what they want. The church of Ephesus is commended for diligence in duty. Christ keeps an account of every hour's work his servants do for him, and their labour shall not be in vain in the Lord. But it is not enough that we are diligent; there must be bearing patience, and there must be waiting patience. And though we must show all meekness to all men, yet we must show just zeal against their sins. The sin Christ charged this church with, is, not the having left and forsaken the object of love, but having lost the fervent degree of it that at first appeared. Christ is displeased with his people, when he sees them grow remiss and cold toward him. Surely this mention in Scripture, of Christians forsaking their first love, reproves those who speak of it with carelessness, and thus try to excuse indifference and sloth in themselves and others; our Saviour considers this indifference as sinful. They must repent: they must be grieved and ashamed for their sinful declining, and humbly confess it in the sight of God. They must endeavour to recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as when they first set out in the ways of God. If the presence of Christ's grace and Spirit is slighted, we may expect the presence of his displeasure. Encouraging mention is made of what was good among them. Indifference as to truth and error, good and evil, may be called charity and meekness, but it is not so; and it is displeasing to Christ. The Christian life is a warfare against sin, Satan, the world, and the flesh. We must never yield to our spiritual enemies, and then we shall have a glorious triumph and reward. All who persevere, shall derive from Christ, as the Tree of life, perfection and confirmation in holiness and happiness, not in the earthly paradise, but in the heavenly. This is a figurative expression, taken from the account of the garden of Eden, denoting the pure, satisfactory, and eternal joys of heaven; and the looking forward to them in this world, by faith, communion with Christ, and the consolations of the Holy Spirit. Believers, take your wrestling life here, and expect and look for a quiet life hereafter; but not till then: the word of God never promises quietness and complete freedom from conflict here.

Matthew Henry: Rev 2:1-7

We have here,

I. The inscription, where observe, 1. To whom the first of these epistles is directed: To the church of Ephesus, a famous church planted by the apostle Paul (Acts 19), and afterwards watered and governed by John, who had his residence very much there. We can hardly think that Timothy was the angel, or sole pastor and bishop, of this church at this time, - that he who was of a very excellent spirit, and naturally cared for the good state of the souls of the people, should become so remiss as to deserve the rebukes given to the ministry of this church. Observe, 2. From whom this epistle to Ephesus was sent; and here we have one of those titles that were given to Christ in his appearance to John in the chapter foregoing: He that holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks, Rev 1:13, Rev 1:16. This title consists of two parts: - (1.) He that holds the stars in his right hand. The ministers of Christ are under his special care and protection. It is the honour of God that he knows the number of the stars, calls them by their names, binds the sweet influences of Pleiades and looses the bands of Orion; and it is the honour of the Lord Jesus Christ that the ministers of the gospel, who are greater blessings to the church than the stars are to the world, are in his hand. He directs all their motions; he disposes of them into their several orbs; he fills them with light and influence; he supports them, or else they would soon be falling stars; they are instruments in his hand, and all the good they do is done by his hand with them. (2.) He walks in the midst of the golden candlesticks. This intimates his relation to his churches, as the other his relation to his ministers. Christ is in an intimate manner present and conversant with his churches; he knows and observes their state; he takes pleasure in them, as a man does to walk in his garden. Though Christ is in heaven, he walks in the midst of his churches on earth, observing what is amiss in them and what it is that they want. This is a great encouragement to those who have the care of the churches, that the Lord Jesus has graven them upon the palms of his hands.

II. The contents of the epistle, in which, as in most of those that follow, we have,

1. The commendation Christ gave this church, ministers and members, which he always brings in by declaring that he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture: he knows what he says. Now the church of Ephesus is commended, (1.) For their diligence in duty: I know thy works, and thy labour, Rev 2:2. This may more immediately relate to the ministry of this church, which had been laborious and diligent. Dignity calls for duty. Those that are stars in Christ's hand had need to be always in motion, dispensing light to all about them. For my name's sake thou hast laboured, and hast not fainted, Rev 2:3. Christ keeps an account of every day's work, and every hour's work, his servants do for him, and their labour shall not be in vain in the Lord. (2.) For their patience in suffering: Thy labour and thy patience, Rev 2:2. It is not enough that we be diligent, but we must be patient, and endure hardness as good soldiers of Christ. Ministers must have and exercise great patience, and no Christian can be without it. There must be bearing patience, to endure the injuries of men and the rebukes of Providence; and there must be waiting patience, that, when they have done the will of God, they may receive the promise: Thou hast borne, and hast patience, Rev 2:3. We shall meet with such difficulties in our way and work as require patience to go on and finish well. (3.) For their zeal against what was evil: Thou canst not bear those that are evil, Rev 2:2. It consists very well with Christian patience not to dispense with sin, much less allow it; though we must show all meekness to men, yet we must show a just zeal against their sins. This their zeal was the more to be commended because it was according to knowledge, a discreet zeal upon a previous trial made of the pretences, practices, and tenets of evil men: Thou hast tried those that say they are apostles and are not, and hast found them liars. True zeal proceeds with discretion; none should be cast off till they be tried. Some had risen up in this church that pretended to be not ordinary ministers, but apostles; and their pretensions had been examined but found to be vain and false. Those that impartially search after truth may come to the knowledge of it.

2. The rebuke given to this church: Nevertheless, I have somewhat against thee, Rev 2:4. Those that have much good in them may have something much amiss in them, and our Lord Jesus, as an impartial Master and Judge, takes notice of both; though he first observes what is good, and is most ready to mention this, yet he also observes what is amiss, and will faithfully reprove them for it. The sin that Christ charged this church with was their decay and declension in holy love and zeal: Thou hast left thy first love; not left and forsaken the object of it, but lost the fervent degree of it that at first appeared. Observe, (1.) The first affections of men towards Christ, and holiness, and heaven, are usually lively and warm. God remembered the love of Israel's espousals, when she would follow him withersoever he went. (2.) These lively affections will abate and cool if great care be not taken, and diligence used, to preserve them in constant exercise. (3.) Christ is grieved and displeased with his people when he sees them grow remiss and cold towards him, and he will one way or other make them sensible that he does not take it well from them.

3. The advice and counsel given them from Christ: Remember therefore whence thou hast fallen, and repent, etc. (1.) Those that have lost their first love must remember whence they have fallen; they must compare their present with their former state, and consider how much better it was with them then than now, how much peace, strength, purity, and pleasure they have lost, by leaving their first love, - how much more comfortably they could lie down and sleep at night, - how much more cheerfully they could awake in the morning, - how much better they could bear afflictions, and how much more becomingly they could enjoy the favours of Providence, - how much easier the thoughts of death were to them, and how much stronger their desires and hopes of heaven. (2.) They must repent. They must be inwardly grieved and ashamed for their sinful declension; they must blame themselves, and shame themselves, for it, and humbly confess it in the sight of God, and judge and condemn themselves for it. (3.) They must return and do their first works. They must as it were begin again, go back step by step, till they come to the place where they took the first false step; they must endeavour to revive and recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as they did when they first set out in the ways of God.

4. This good advice is enforced and urged, (1.) By a severe threatening, if it should be neglected: I will come unto thee quickly, and remove thy candlestick out of its place. If the presence of Christ's grace and Spirit be slighted, we may expect the presence of his displeasure. He will come in a way of judgment, and that suddenly and surprisingly, upon impenitent churches and sinners; he will unchurch them, take away his gospel, his ministers, and his ordinances from them, and what will the churches or the angels of the churches do when the gospel is removed? (2.) By an encouraging mention that is made of what was yet good among them: This thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate, Rev 2:6. "Though thou hast declined in thy love to what is good, yet thou retainest thy hatred to what is evil, especially to what is grossly so."The Nicolaitans were a loose sect who sheltered themselves under the name of Christianity. They held hateful doctrines, and they were guilty of hateful deeds, hateful to Christ and to all true Christians; and it is mentioned to the praise of the church of Ephesus that they had a just zeal and abhorrence of those wicked doctrines and practices. An indifference of spirit between truth and error, good and evil, may be called charity and meekness, but it is not pleasing to Christ. Our Saviour subjoins this kind commendation to his severe threatening, to make the advice more effectual.

III. We have the conclusion of this epistle, in which, as in those that follow, we have,

1. A call to attention: He that hath an ear, let him hear what the Spirit saith unto the churches. Observe, (1.) What is written in the scriptures is spoken by the Spirit of God. (2.) What is said to one church concerns all the churches, in every place and age. (3.) We can never employ our faculty of hearing better than in hearkening to the word of God: and we deserve to lose it if we do not employ it to this purpose. Those who will not hear the call of God now will wish at length they had never had a capacity of hearing any thing at all.

2. A promise of great mercy to those who overcome. The Christian life is a warfare against sin, Satan, the world, and the flesh. It is not enough that we engage in this warfare, but we must pursue it to the end, we must never yield to our spiritual enemies, but fight the good fight, till we gain the victory, as all persevering Christians shall do; and the warfare and victory shall have a glorious triumph and reward. That which is here promised to the victors is that they shall eat of the tree of life which is in the midst of the paradise of God. They shall have that perfection of holiness, and that confirmation therein, which Adam would have had if he had gone well through the course of his trial: he would then have eaten of the tree of life which was in the midst of paradise, and this would have been the sacrament of confirmation to him in his holy and happy state; so all who persevere in their Christian trial and warfare shall derive from Christ, as the tree of life, perfection and confirmation in holiness and happiness in the paradise of God; not in the earthly paradise, but the heavenly, Rev 22:1, Rev 22:2.

Barclay: Rev 2:1-7

When we know something of the history of Ephesus and learn something of its conditions at this time, it is easy to see why it comes first in the list of the seven Churches.

Pergamum was the official capital of the province of Asia but Ephesus was by far its greatest city. It claimed as its proud title "The first and the greatest metropolis of Asia." A Roman writer called it Lumen Asiae, The Light of Asia. Let us see, then, the factors which gave it its preeminent greatness.

(i) In the time of John, Ephesus was the greatest harbour in Asia. All the roads of the Cayster Valley--the Cayster was the river on which it stood--converged upon it. But the roads came from further afield than that. It was at Ephesus that the road from the far-off Euphrates and Mesopotamia reached the Mediterranean, having come by way of Colossae and Laodicea. It was at Ephesus that the road from Galatia reached the sea, having come by way of Sardis. And from the south came up the road from the rich Maeander Valley. Strabo, the ancient geographer, called Ephesus "The Market of Asia," and it may well be that in Rev 18:12-13John was setting down a description of the varied riches of the marketplace at Ephesus.

Ephesus was the Gateway of Asia. One of its distinctions, laid down by statute, was that when the Roman proconsul came to take up office as governor of Asia, he must disembark at Ephesus and enter his province there. For all the travellers and the trade, from the Cayster and the Maeander Valleys, from Galatia, from the Euphrates and from Mesopotamia, Ephesus was the highway to Rome. In later times, when the Christians were brought from Asia to be flung to the lions in the arena in Rome, Ignatius called Ephesus the Highway of the Martyrs.

Its position made Ephesus the wealthiest and the greatest city in all Asia and it has been aptly called the Vanity Fair of the ancient world.

(ii) Ephesus had certain important political distinctions. It was a free city. In the Roman Empire certain cities were free cities; they had had that honour conferred upon them because of their services to the Empire. A free city was within its own limits self-governing; and it was exempted from ever having Roman troops garrisoned there. It was an assize town. The Roman governors made periodical tours of their provinces; and at certain specially chosen cities and towns courts were held where the governor tried the most important cases. Further, Ephesus held yearly the most famous games in Asia which attracted people from all over the province.

(iii) Ephesus was the centre of the worship of Artemis or, as the King James Version calls her, Diana of the Ephesians. The Temple of Artemis was one of the seven wonders of the ancient world. It was four hundred and twenty-five feet long by two hundred and twenty feet wide; it had one hundred and twenty columns, each sixty feet high and the gift of a king, and thirty-six of them were richly gilded and inlaid. Ancient temples consisted mostly of colonnades with only the centre portion roofed over. The centre portion of the Temple of Artemis was roofed over with cypress wood. The image of Artemis was one of the most sacred images in the ancient world. It was by no means beautiful but a squat, black, many-breasted figure; so ancient that none knew its origin. We have only to read Ac 19 to see how precious Artemis and her temple were to Ephesus. Ephesus had also famous temples to the godhead of the Roman Emperors, Claudius and Nero, and in after days was to add temples to Hadrian and Severus. In Ephesus pagan religion was at its strongest.

(iv) Ephesus was a notorious centre of pagan superstition. It was famous for the Ephesian Letters, amulets and charms which were supposed to be infallible remedies for sickness, to bring children to those who were childless and to ensure success in any undertaking; and people came from all over the world to buy them.

(v) The population of Ephesus was very mixed. Its citizens were divided into six tribes. One consisted of those who were descendants of the original natives of the country; one consisted of those who were direct descendants of the original colonists from Athens; three consisted of other Greeks; and one, it is probable, consisted of Jews. Besides being a centre of religion the Temple of Artemis was also a centre of crime and immorality. The Temple area possessed the right of asylum; any criminal was safe if he could reach it. The temple possessed hundreds of priestesses who were sacred prostitutes. All this combined to make Ephesus a notoriously evil place. Heraclitus, one of the most famous of ancient philosophers, was known as "the weeping philosopher." His explanation of his tears was that no one could live in Ephesus without weeping at its immorality.

Such was Ephesus; a more unpromising soil for the sowing of the seed of Christianity can scarcely be imagined; and yet it was there that Christianity had some of its greatest triumphs. R. C. Trench writes: "Nowhere did the word of God find a kindlier soil, strike root more deeply or bear fairer fruits of faith and love."

Paul stayed longer in Ephesus than in any other city (Act 20:31). It was with Ephesus that Timothy was connected so that he is called its first bishop (1Ti 1:3). It is in Ephesus that we find Aquila, Priscilla and Apollos (Act 18:19, Act 18:24, Act 18:26). Surely to no one was Paul ever more close than to the Ephesian elders, as his farewell address so beautifully shows (Act 20:17-38). In later days John was the leading figure of Ephesus. Legend has it that he brought Mary the mother of Jesus to Ephesus and that she was buried there. When Ignatius of Antioch wrote to Ephesus, on his way to being martyred in Rome, he could write: "You were ever of one mind with the apostles in the power of Jesus Christ."

There can be few places which better prove the conquering power of the Christian faith.

We may note one more thing. We have spoken of Ephesus as the greatest harbour of Asia. Today there is little left of Ephesus but ruins and it is no less than six miles from the sea. The coast is now "a harbourless line of sandy beach, unapproachable by a ship." What was once the Gulf of Ephesus and the harbour is "a marsh dense with reeds." It was ever a fight to keep the harbour of Ephesus open because of the silt which the Cayster brings down. The fight was lost and Ephesus vanished from the scene.

Barclay: Rev 2:1-7

John begins the letter to Ephesus with two descriptions of the Risen Christ.

(i) He holds the seven stars in his right hand. That is to say, Christ holds the Churches in his hand. The word for to hold is kratein (2902), and it is a strong word. It means that Christ has complete control over the Church. If the Church submits to that control, it will never go wrong; and more than that--our security lies in the fact that we are in the hand of Christ. "They shall never perish, and no one shall snatch them out of my hand" (Joh 10:28).

There is another point here which emerges only in the Greek. Kratein (2902) normally takes a genitive case after it (the case which in English we express by the word of). Because, when we take hold of a thing, we seldom take hold of the whole of it but of part of it. When kratein (2902) takes an accusative after it, it means that the whole object is gripped within the hand. Here, kratein (2902) takes the accusative and that means that Christ clasps the whole of the seven stars in his hand. That means he holds the whole Church in his hand.

We do well to remember that. It is not only our Church which is in the hand of Christ; the whole Church is in his hand. When men put up barriers between Church and Church, they do what Christ never does.

(ii) He walks in the midst of the seven golden lampstands. The lampstands are the Churches. This expression tells us of Christ's unwearied activity in the midst of his Churches. He is not confined to any one of them; wherever men are met to worship in his name, Christ is there.

John goes on to say certain things about the people of the Church of Ephesus.

(i) The Risen Christ praises their toil. The word is kopos (2884) and it is a favourite New Testament word. Tryphena, Tryphosa and Persis all work hard int he Lord (Rom 16:12). The one thing that Paul claims is that he has worked harder than all (1Co 15:10). He fears lest the Galatians slip back, and his labour is in vain (Gal 4:11). In each case--and there are many others--the word is either kopos (2884) or the verb kopian (2872). The special characteristic of these words is that they describe the kind of toil which takes everything of mind and sinew that a man can put into it. The Christian way is not for the man who fears to break sweat. The Christian is to be a toiler for Christ, and, even if physical toil is impossible, he can still toil in prayer.

(ii) The Risen Christ praises their steadfast endurance. Here is the word hupomone (5281) which we have come upon again and again. It is not the grim patience which resignedly accepts things. It is the courageous gallantry which accepts suffering and hardship and turns them into grace and glory. It is often said that suffering colours life; but when we meet life with the hupomone (5281) which Christ can give, the colour of life is never grey or black; it is always tinged with glory.

Barclay: Rev 2:1-7

The Risen Christ goes on to praise the Christians of Ephesus because they have tested evil men and proved them liars.

Many an evil man came into the little congregations of the early church. Jesus had warned of the false prophets who are wolves in sheep's clothing (Mat 7:15). In his farewell speech to the elders of this very Church at Ephesus, Paul had warned them that grievous wolves would invade the flock (Act 20:29). These evil men were of many kinds. There were emissaries of the Jews who sought to entangle Christians again in the Law and followed Paul everywhere, trying to undo his work. There were those who tried to turn liberty into licence. There were professional beggars who preyed on the charity of the Christian congregations. The Church at Ephesus us was even more open to these itinerant menaces than any other Church. It was on the highway to Rome and to the east, and what R. C. Trench called "the whole rabble of evil-doers" was liable to descend upon it.

More than once the New Testament insists on the necessity of testing. John in his First Letter insists that the spirits who claim to come from God should be tested by their willingness to accept the Incarnation in all its fullness (1Jo 4:1-3). Paul insists that the Thessalonians should test all things and then hold on to that which is good (1Th 5:21). He insists that, when the prophets preach, they are subject to the testing of the other prophets (1Co 14:29). A man cannot proclaim his private views in the assembly of God's people; he must abide in the tradition of the Church. Jesus demanded the hardest test of all: "By their fruits you will know them" (Mat 7:15-20).

The Church at Ephesus had faithfully applied its tests and had weeded out all evil and misguided men; but the trouble was that something had got lost in the process. "I have this against you," says the Risen Christ, "that you have lost your first love." That phrase may have two meanings.

(a) It can mean that the first enthusiasm is gone. Jeremiah speaks of the devotion of Israel to God in the early days. God says to the nation that he remembers, "the devotion of your youth, your love as a bride" (Jer 2:2). There had been a honeymoon period, but the first flush of enthusiasm is past. It may be that the Risen Christ is saying that all the enthusiasm has gone out of the religion of the Church of Ephesus.

(b) Much more likely this means that the first fine rapture of love for the brotherhood is gone. In the first days the members of the Church at Ephesus had really loved each other; dissension had never reared its head; the heart was ready to kindle and the hand was ready to help. But something had gone wrong. It may well be that heresy-hunting had killed love, and orthodoxy had been achieved at the price of fellowship. When that happens, orthodoxy has cost too much. All the orthodoxy in the world will never take the place of love.

Barclay: Rev 2:1-7

In Ephesus something had gone wrong. The earnest toil was there; the gallant endurance was there; the unimpeachable orthodoxy was there; but the love was gone. So the Risen Christ makes his appeal and it is for the three steps of the return journey.

(i) First, he says "Remember". He is not here speaking to someone who has never been inside the Church; he is speaking to those who are inside but have somehow lost the way. Memory can often be the first step on the way back. In the far country the prodigal son suddenly remembered his home (Luk 15:17).

O. Henry has a short story. There was a lad who had been brought up in a village; and in the village school he had sat beside a village girl, innocent and sweet. The lad found his way to the city; fell into bad company; became an expert pickpocket. He was on the street one day; he had just picked a pocket--a neat job, well done--and he was pleased with himself. Suddenly he saw the girl he used to sit beside at school. She was still the same--innocent and sweet. She did not see him; he took care of that. But suddenly he remembered what he had been, and realized what he was. He leaned his burning head against the cool iron of a lamp post. "God," he said, "how I hate myself." Memory was offering him the way back.

William Cowper wrote:

Where is the blessedness I knew

When first I saw the Lord?

Where is the soul-refreshing view

Of Jesus and his word?

A verse like that may sound like nothing but tragedy and sorrow, but in fact it can be the first step of the way back; for the first step to amendment is to realize that something has gone wrong.

(ii) Second, he says "Repent". When we discover that something has gone wrong, there is more than one possible reaction. We may feel that nothing can sustain its first lustre, and so accept what we consider inevitable. We may be filled with a feeling of resentment and blame life instead of facing ourselves. We may decide that the old thrill is to be found along forbidden pathways and try to find spice for life in sin. But the Risen Christ says, "Repent!" Repentance is the admission that the fault is ours and the feeling of sorrow for it. The prodigal's reaction is: "I will arise and go to my father and say I have sinned." (Luk 15:18). It is Saul's cry of the heart when he realizes his folly: "I have played the fool and I have erred exceedingly" (1Sa 26:21). The hardest thing about repentance is the acceptance of personal responsibility for our failure, for once the responsibility is accepted the godly sorrow will surely follow.

(iii) Third, he says "Do". The sorrow of repentance is meant to drive a man to two things. First, it is meant to drive him to fling himself on the grace of God, saying only: "God, be merciful to me a sinner." Second, it is meant to drive him to action in order to bring forth fruits meet for repentance. No man has truly repented when he does the same things again. Fosdick said that the great truth of Christianity is that "no man need stay the way he is." The proof of repentance is a changed life, a life changed by our effort in co-operation with the grace of God.

Barclay: Rev 2:1-7

We meet here a heresy which the Risen Christ says that he hates and which he praises Ephesus for also hating. It may seem strange to attribute hatred to the Risen Christ; but two things are to be remembered. First, if we love anyone with passionate intensity, we will necessarily hate anything which threatens to ruin that person. Second, it is necessary to hate the sin but love the sinner.

The heretics we meet here are the Nicolaitans. They are only named, not defined. But we meet them again in Pergamum (Rev 2:15). There they are very closely connected with those "who hold the teaching of Balaam," and that in turn is connected with eating things offered to idols and with immorality (Rev 2:14). We meet precisely the same problem at Thyatira where the wicked Jezebel is said to cause Christians to practise immorality and to eat things offered to idols.

We may first note that this danger is coming not from outside the Church but from inside. The claim of these heretics was that they were not destroying Christianity but presenting an improved version.

We may, second, note that the Nicolaitans and those who hold the teaching of Balaam were, in fact, one and the same. There is a play on words here. The name Nicolaos (3532), the founder of the Nicolaitans, could be derived from two Greek words, nikan (3528), to conquer, and laos (2992), the people. Balaam (01109) can be derived from two Hebrew words, bela, to conquer, and ha'am (05971), the people. The two names, then, are the same and both can describe an evil teacher, who has won victory over the people and subjugated them to poisonous heresy.

In Num 25:1-5we find a strange story in which the Israelites were seduced into illegal and sacrilegious unions with Moabite women and into the worship of Baal-peor, a seduction which, if it had not been sternly checked, might have ruined the religion of Israel and destroyed her as a nation. When we go on to Num 31:16we find that seduction definitely attributed to the evil influence of Balaam. Balaam, then, in Hebrew history stood for an evil man who seduced the people into sin.

Let us now see what the early church historians have to tell us about these Nicolaitans. The majority identify them with the followers of Nicolaus, the proselyte of Antioch, who was one of the seven commonly called deacons (Act 6:5). The idea is that Nicolaus went wrong and became a heretic. Irenaeus says of the Nicolaitans that "they lived lives of unrestrained indulgence" (Against Heresies, 1.26.3). Hippolytus says that he was one of the seven and that "he departed from correct doctrine, and was in the habit of inculcating indifference of food and life" (Refutation of Heresies, 7: 24). The Apostolic Constitutions (6: 8) describe the Nicolaitans as "shameless in uncleanness." Clement of Alexandria says they "abandon themselves to pleasure like goats...leading a life of self-indulgence." But he acquits Nicolaus of all blame and says that they perverted his saying "that the flesh must be abused." Nicolaus meant that the body must be kept under; the heretics perverted it into meaning that the flesh can be used as shamelessly as a man wishes (The Miscellanies 2: 20). The Nicolaitans obviously taught loose living.

Let us see if we can identify their point of view and their teaching a little more definitely. The letter to Pergamum tells us that they seduced people into eating meat offered to idols and into immorality. When we turn to the decree of the Council of Jerusalem, we find that two of the conditions on which the Gentiles were to be admitted to the Church were that they were to abstain from things offered to idols and from immorality (Act 15:28-29). These are the very conditions that the Nicolaitans broke.

They were almost certainly people who argued on these lines. (a) The Law is ended; therefore, there are no laws and we are entitled to do what we like. They confused Christian liberty with unchristian licence. They were the very kind of people whom Paul urged not to use their liberty as an opportunity for the flesh (Gal 5:13). (b) They probably argued that the body is evil anyway and that a man could do what he liked with it because it did not matter. © They probably argued that the Christian was so defended by grace that he could do anything and take no harm.

What lay behind this Nicolaitan perversion of the truth? The trouble was the necessary difference between the Christian and the pagan society in which he moved. The heathen had no hesitation in eating meat offered to idols and it was set before him at every social occasion. Could a Christian attend such a feast? The heathen had no idea of chastity and sexual relations outside marriage were accepted as completely normal and brought no shame. Must a Christian be so very different? The Nicolaitans were suggesting that there was no reason why a Christian should not come to terms with the world. Sir William Ramsay describes their teaching thus: "It was an attempt to effect a reasonable compromise with the established usages of the Graeco-Roman society and to retain as many as possible of those usages in the Christian system of life." This teaching naturally affected most the upper classes because they had most to lose if they went all the way with the Christian demand. To John the Nicolaitans were worse than pagans, for they were the enemy within the gates.

The Nicolaitans were not prepared to be different; they were the most dangerous of all heretics from a practical point of view, for, if their teaching had been successful, the world would have changed Christianity and not Christianity the world.

Barclay: Rev 2:1-7

Finally, the Risen Christ makes his great promise to those who overcome. In this picture there are two very beautiful conceptions.

(i) There is the conception of the tree of life. This is part of the story of the Garden of Eden; in the midst of the garden there was the tree of life (Gen 2:9); it was the tree of which Adam was forbidden to eat (Gen 2:16-17); the tree whose fruit would make a man like God, and for eating which Adam and Eve were driven from Eden (Gen 3:22-24).

In later Jewish thought the tree came to stand for that which gave man life indeed. Wisdom is a tree of life to them that lay hold of her (Pro 3:18); the fruit of the righteous is a tree of life (Pro 11:30); hope fulfilled is a tree of life (Pro 13:12); a tongue is a tree of life (Pro 15:4).

To this is to be added another picture. Adam was first forbidden to eat of the tree of life and then he was barred from the garden so that the tree of life was lost for ever. But it was a regular Jewish conception that, when the Messiah came and the new age dawned, the tree of life would be in the midst of men and those who had been faithful would eat of it. The wise man said: "They that do the things that please thee shall receive the fruit of the tree of immortality" (Ecc 19:19). The rabbis had a picture of the tree of life in paradise. Its boughs overshadowed the whole of paradise; it had five hundred thousand fragrant perfumes and its fruit as many pleasant tastes, every one of them different. The idea was that what Adam had lost the Messiah would restore. To eat of the tree of life means to have all the joys that the faithful conquerors will have when Christ reigns supreme.

(ii) There is the conception of paradise, and the very sound of the word is lovely. It may be that we do not attach any very definite meaning to it but when we study history, we come upon some of the most adventurous thinking the world has ever known.

(a) Originally paradise was a Persian word. Xenophon wrote much about the Persians, and it was he who introduced the word into the Greek language. Originally it meant a pleasure garden. When Xenophon is describing the state in which the Persian king lived, he says that he takes care that, wherever he resides, there are paradises, full of all the good and beautiful things the soil can produce (Xenophon: Oeconomicus, 4: 13). Paradise is a lovely word to describe a thing of serene beauty.

(b) In the Septuagint paradise has two uses. First, it is regularly used for the Garden of Eden (Gen 2:8; Gen 3:1). Second, it is regularly used of any stately garden. When Isaiah speaks of a garden that has no water, it is the word paradise that is used (Isa 1:30). It is the word used when Jeremiah says: "Plant gardens and eat their produce" (Jer 29:5). It is the word used when the preacher says: "I made myself gardens and parks, and planted in them all kinds of fruit trees" (Ecc 2:5).

(iii) In early Christian thought the word has a special meaning. In Jewish thought after death the souls of all alike went to Hades, a grey and shadowy place. Early Christian thought conceived of an intermediate state between earth and heaven to which all men went and in which they remained until the final judgment. This place was conceived of by Tertullian as a vast cavern beneath the earth. But there was a special part in which the patriarchs and the prophets lived, and that was paradise. Philo describes it as a place "vexed by neither rain, nor snow, nor waves, but which the gentle Zephyr refreshes, breathing ever on it from the ocean." As Tertullian saw it, only one kind of person went straight to this paradise, and that was the martyr. "The sole key," he said, "to unlock paradise is your own life's blood" (Tertullian: Concerning the Soul, 55).

Origen was one of the most adventurous thinkers the Church ever produced. He writes like this: "I think that all the saints (saints means Christians) who depart from this life will remain in some place situated on the earth, which holy Scripture calls paradise, as in some place of instruction and, so to speak, class-room or school of souls.... If anyone indeed be pure in heart and holy in mind, and more practised in perception, he will by making more rapid progress, quickly ascend to a place in the air, and reach the kingdom of heaven, through these mansions (stages) which the Greeks called spheres and which holy Scripture calls heavens.... He will in the end follow him who has passed into the heavens, Jesus the Son of God, who said: 'I will that where I am, these may be also.' It is of this diversity of places he speaks, when he said: 'In my Father's house are many mansions' " (Origen: De Principilis, 2: 6).

The great early thinkers did not identify paradise and heaven; paradise was the intermediate stage, where the souls of the righteous were fitted to enter the presence of God. There is something very lovely here. Who has not felt that the leap from earth to heaven is too great for one step and that there is need of a gradual entering into the presence of God? May it have been of this that Charles Wesley was thinking when he sang:

Changed from glory into glory,

Till in heaven we take our place,

Till we cast our crowns before thee,

Lost in wonder, love, and praise.

(iv) In the end in Christian thought paradise did not retain this idea of an intermediate state. It came to be equivalent to heaven. Our minds must turn to the words of Jesus to the dying and penitent thief: "Today you will be with me in paradise" (Luk 23:43). We are in the presence of mysteries about which it would be irreverent to dogmatize; but is there any better definition of paradise than to say that it is life for ever in the presence of our Lord?

When death these mortal eyes shall seal,

And still this throbbing heart,

The rending veil shall thee reveal

All glorious as thou art--

and that is paradise.

Constable: Rev 2:1--3:22

II THE LETTERS TO THE SEVEN CHURCHES chs. 2--3

Before analyzing each of the seven letters that follows we should note some of their features as a group. They are similar in that they are all brief, and each contains a unique description of the Lord Jesus drawn from 1:12-20 that is appropriate to that church. Moreover each contains a word of commendation (except the letter to Laodicea) and each carries some rebuke for the congregation (except those to Smyrna and Philadelphia). Furthermore each exhorts its readers to specific action, and each holds out a promise as an incentive for faithful obedience.

"These promises are often the most metaphorical and symbolic portions of the letters and thus in some cases present interpretative difficulties. Each is eschatological and is correlated with the last two chapters of the book (21-22). . . . Furthermore, the promises are echoes of Genesis 2-3: what was lost originally by Adam in Eden is more than regained in Christ."⁶⁷

"Churches 1 and 7 are in grave danger; churches 2 and 6 are in excellent shape, churches 3, 4, and 5 are middling, neither very good nor very bad."⁶⁸

These were letters to historical churches in the first century similar to so many of Paul's epistles, for example. A notable difference between Paul's letters and these, however, is that in his epistles normally doctrine precedes practical exhortation, but in Revelation practical exhortation precedes teaching about future events.

"The letters are not structured in strict epistolary form; they are special messages addressed to the seven churches. The book as a whole is in the form of a letter."⁶⁹

The messages of these seven letters are applicable to individual local churches and to the Christians in them today. Furthermore there is a remarkable parallel between conditions in these seven local churches and conditions in the universal church as history has unfolded from the first century to the twentieth. Their order has proven prophetic though there is no statement in the text that God intended them to be prophetic.⁷⁰ Nevertheless the situations these churches faced represent characteristic situations the church has faced at any given time in various geographical locations. Each letter is applicable to the church today to the extent that local churches find themselves in similar circumstances.

"The pointed message of Christ to each of these churches is the capstone to New Testament Epistles dealing with the practical life of those committed to the Christian faith."⁷¹

". . . they are more like prophetic oracles than formal epistles. The likeness extends to form and content {cf. Amos 1-2]."⁷²

Constable: Rev 2:1-7

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

Jesus Christ told John to write the letter to the church in Ephesus to commend the Ephesian Christians for their labors and perseverance in God's truth. He also wanted to exhort them to rekindle their former love for the Savior.

Constable: Rev 2:7

5. Promise 2:7

An invitation preceded the promise, as in all the letters to follow (cf. 1:3). Jesus was the only person to issue this invitation in Scripture. The Gospels also record Him doing so seven times (Matt. 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35). This invitation always occurs where Jesus appealed to His hearers to make a significant change.

In addition to the implied promise of the whole church's continuance if obedient (v. 5), Jesus Christ gave a promise to the individuals in the church. "Him who overcomes" probably refers to all Christians (cf. vv. 2-3, 10c, 13, 19, 25; 3:3, 8, 10; 1 John 5:4-5).⁸⁷ The promises given to overcomers in all seven letters and in 21:7 bear this interpretation out.⁸⁸ The Lord held out a reminder of what would inevitably be theirs in the future to motivate the readers to follow Him faithfully in the present. Similarly other New Testament writers wrote of our blessings in Christ to motivate us to live in harmony with our calling.

". . . the promises to the conquerors are fundamentally assurances to the faithful of the benefits of Christ's redemption, expressed in the language of apocalyptic. In the nature of the case the promises afford inspiration for faith and fortitude in all who may be called to lay down their lives for Christ, and they are intended to do so."⁸⁹

John prefaced the promise with a special exhortation to give attention.

"These promises pertain to Christians alone, and their realization awaits the future Messianic Era. The time when Christians will enter into these promises must follow the time set forth in chapter one--Christ appearing as Judge in the midst of the seven Churches. The Church must first be brought into judgment, and then overcoming Christians will realize that which has been promised."⁹⁰

The promise itself seems to be that those who remember, repent, and repeat the first works (v. 5) will partake of the tree of life.

There is a connection between the tree of life and man's rule over the earth. Adam in his unfallen state had access to this tree, but when he fell God kept him from it (Gen. 1:26-28; 3:22). In the future believers will have access to it again (cf. 22:14).

"A number of other Jewish texts use the eating of the fruit of the tree of life as a metaphor for salvation (1 Enoch 25:5; 3 Enoch 23:18; T. Levi 18:11; Apoc. Mos. 28:4; Apoc. Elijah 5:6), and this metaphor continues to be used by Christian authors (T. Jacob 7:24). . . The tree of life is not simply a symbol for eternal life alone but also represents the cosmic center of reality where eternal life is present and available, and where God dwells. . .

"One tradition often used in apocalyptic literature originated in Gen 2:9; 3:23-24 and involved eschatological access to the tree of life in the heavenly paradise, clearly a metaphor for the enjoyment of eternal life."⁹¹

"The tree of life reserved for Christians is associated peculiarly with a provision for those who will rule and reign as co-heirs with Christ; and viewing Adam's position in the Genesis account--created to rule and reign, in possession of life, with the fruit of the tree at his disposal--the same would hold true. The fruit of this tree was in Genesis and will be in Revelation a provision for the rulers in the kingdom."⁹²

The tree of life appears four times in the Book of Proverbs and its use there helps us understand its presence in Genesis and Revelation. Solomon referred to wisdom (Prov. 3:18), righteousness (Prov. 11:30), satisfied hope (Prov. 13:12), and controlled speech (Prov. 15:4) as a tree of life. These are all the fruits that would have provided Adam and will provide the overcomers with what they will need to rule effectively in the millennial kingdom and beyond.

The tree of life in Eden and the tree of life in the New Jerusalem (Rev. 22:2, 14, 19) appear to be literal trees.⁹³

In church history, conditions described in this letter characterized the apostolic age especially.

College: Rev 2:1-29

REVELATION 2-3

II. THE REVELATION OF "WHAT IS NOW" (2:1-3:22)

In Revelation 1:19 Christ offers John a vision of both the present ("what is now") and the future ("what will take place later"). The vision of the future appears in 4:1-22:6, where John watches history unfold from God's vantage point in heaven. The vision of the present appears in 2:1-3:22 and takes the form of seven letters to churches in Asia. The phrase "what is now" refers not to what is "present" from our point of view, but to what was "present" for John at the time he received the Revelation. In the letters, the Lord offers his assessment of the situation faced by Christians in the Roman province of Asia during A.D. 95-96. For a more detailed discussion of the Structure of Revelation, see Part V of the Introduction.

Christ's letters to the churches display several recurring themes. For example, the Lord highlights the kinds of pressures and opposition faced by his Asian disciples. He also promises rewards for those who meet and "overcome" those challenges. Studying the letters individually is certainly a worthwhile exercise. However, studying them as a group yields a clearer, more comprehensive understanding of both the situation in Asia and Christ's response to it. For this reason, we have adopted a topical approach - rather than a verse-by-verse approach - to Revelation 2 and 3.

A. THE SEVEN CHURCHES

Christ addresses his letters to the Christian congregations in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. Some believe that the Lord is speaking to these seven churches alone because each letter seems tailor-made for its specific destination. To illustrate, after years of decline, Smyrna had revived to enjoy a "second life." Christ compares himself to the city as one "who died and came to life again" (2:8). Pergamum was the center of the emperor cult in Asia, and so Christ identifies it as the place "where Satan has his throne" (2:13). In contrast with the medicinal hot springs of nearby Hierapolis and the clear, cold streams of nearby Colossae, Laodicea's water supply was tepid, impure, and barely drinkable. Accordingly, the Lord rebukes the Laodicean church for its inadequacies by calling it "lukewarm." Several excellent books are available, which discuss these historical, geographical, and religious details at great length.

While acknowledging the local connections, others point out that "seven" is the apocalyptic number for "completeness." The seven congregations probably symbolize all the churches in the Roman province of Asia. This theory seems to be supported by the substance of the letters, which reflect the kinds of challenges faced by Christians throughout Asia late in the first century. If this is the case, then why does Christ choose these particular cities to represent the whole of the Asian Church? First, all were communities of some prominence, located along the main Roman road system. Second, at least three of these cities (Ephesus, Smyrna, and Pergamum) contained temples dedicated to emperor worship. Third, all seven cities held a Roman law court, where believers could be put on trial for the capital crime of being a Christian. Perhaps the Lord singles out these particular churches because they are at the center of the crisis facing Christians late in the reign of Domitian.

B. THE STRUCTURE OF THE LETTERS

TO THE SEVEN CHURCHES

1. Addressed to the Angels of the Seven Churches

The Lord addresses each letter to the angel of the corresponding church (see 2:1a,8a,12a,18a; 3:1a,7a,14a). Through the commendations and rebukes of the letters, Christ exercises his sovereignty over the angels. Through the angels, he exercises lordship over the churches. For a further explanation of this apocalyptic idea, see the comment on Revelation 1:12-13,16,20 concerning the "seven stars."

2. A Renewal of the New Covenant

a. Typical Elements of Covenants

A "covenant" is a formal relationship between two persons or groups. The Mosaic Covenant between God and Israel includes five main elements - namely, a preamble, historical prologue, stipulations, witnesses, and blessings and/or curses. As such, it closely resembles Hittite suzerainty treaties - that is, treaties between a superior and inferior, between a king and his subjects. The renewal of the Mosaic Covenant in Joshua 24:1-27 serves to illustrate:

First, there is a preamble in which the king is identified. In verse 2a Joshua declares: "This is what the LORD, the God of Israel, says."

The second element is an historical prologue, which reviews the past relationship between God the king and his people Israel ( vv. 2b-13). Joshua describes what the Lord has done for Israel, beginning with his promises to Abraham and ending with the Exodus and conquest of Canaan in fulfillment of those promises.

Third, Joshua names the terms or stipulations for a continued relationship with God ( v. 14). The Israelites must rid themselves of idols and serve the LORD alone.

Fourth, Joshua warns the people of the curse that will fall on them if they break the covenant. He declares, "If you forsake the LORD and serve foreign gods, he will turn and bring disaster on you and make an end of you, after he has been good to you" ( v. 20). This particular passage names no blessings that will come from upholding the covenant. However, the blessings and curses of Deuteronomy 27-28 are fine examples of these typical elements of ancient covenant agreements.

Fifth, Joshua names the people themselves as witnesses of the covenant, and he also sets up a large stone to serve as a witness ( vv. 22-27).

b. Covenantal Elements in the Letters to the Seven Churches

William H. Shea shows that the letters to the churches in Revelation 2 and 3 include all five elements of ancient covenants. This suggests that, in the letters, the risen Christ is offering to renew his new covenant relationship with the suffering Christians of Asia.

First, each letter begins with a preamble in which Christ appears in the role of king. Many of the titles used to identify the Lord repeat symbols that appear in Revelation 1. So the apocalyptic description of Christ in that chapter sets the tone for the seven letters that follow.

Second, the letters feature historical prologues beginning with "I know your deeds" (or "I know your afflictions" in the case of Smyrna, or "I know where you live" in the case of Pergamum). After describing the kinds of pressures and opposition faced by Christians in Asia (discussed below), the king reviews the churches' performance.

Third, Christ issues a series of commands ("Remember! Repent! Be faithful! Wake up! Hold on!"), which should be understood as stipulations for remaining in a right covenant relationship with the Lord.

Fourth, most of the letters include a warning - a curse for those who refuse to meet the stipulations. However, all of the letters place much more emphasis on the blessings that come through covenantal faithfulness. In each letter, the Lord offers a promise "to him who overcomes" (discussed below).

Fifth, each letter includes a type of appeal that Jesus was fond of using during his earthly ministry: "He who has an ear, let him hear what the Spirit says to the churches." In a covenantal context, it should be understood as a call for everyone to act as witnesses to the renewal of the covenant between Christ and the churches of Asia.

The NIV translations of the seven letters are printed below, along with a few comments. The contents of the letters are arranged in a way that highlights their covenantal elements.

c. The Letter to Ephesus (2:1-7)

"To the angel ^a of the church in Ephesus write:

Preamble (2:1b): These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands:

Historical Prologue (2:2-4,6): I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false. You have persevered and have endured hardships for my name, and have not grown weary.

Yet I hold this against you: You have forsaken your first love. . . . But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate.

Stipulations (2:5a): Remember the height from which you have fallen! Repent and do the things you did at first.

Curse (2:5b): If you do not repent, I will come to you and remove your lampstand from its place.

Witnesses (2:7a): He who has an ear, let him hear what the Spirit says to the churches.

Blessing (2:7b): To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God.

^a 1 Or messenger , also in verses 8, 12 and 18

d. The Letter to Smyrna (2:8-11)

"To the angel of the church in Smyrna write:

Preamble (2:8b): These are the words of him who is the First and the Last, who died and came to life again.

Historical Prologue (2:9): I know your afflictions and your poverty-yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan.

Stipulations (2:10a): Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death,

Witnesses (2:11a): He who has an ear, let him hear what the Spirit says to the churches.

Blessing (2:10b, 11b): and I will give you the crown of life. . . . He who overcomes will not be hurt at all by the second death.

The "crown" (stevfano" , stephanos) is the "wreath" of the victor in athletic games. It here symbolizes eternal life.

e. The Letter to Pergamum (2:12-17)

"To the angel of the church in Pergamum write:

Preamble (2:12b): These are the words of him who has the sharp, double-edged sword.

Historical Prologue (2:13-15): I know where you live-where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city-where Satan lives. Nevertheless, I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality. Likewise you also have those who hold to the teaching of the Nicolaitans.

Stipulation (2:16a) : Repent therefore!

Curse (2:16b) : Otherwise, I will soon come to you and will fight against them with the sword of my mouth.

Witnesses (2:17a): He who has an ear, let him hear what the Spirit says to the churches.

Blessings (2:17b): To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it.

f. The Letter to Thyatira (2:18-29)

"To the angel of the church in Thyatira write:

Preamble (2:18b): These are the words of the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze.

Historical Prologue (2:19-21): I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first. Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols. I have given her time to repent of her immorality, but she is unwilling.

Curse (2:22-23): So I will cast her on a bed of suffering, and I will make those who commit adultery with her suffer intensely, unless they repent of her ways. I will strike her children dead. Then all the churches will know that I am he who searches hearts and minds, and I will repay each of you according to your deeds.

Stipulation (2:24-25): Now I say to the rest of you in Thyatira, to you who do not hold to her teaching and have not learned Satan's so-called deep secrets (I will not impose any other burden on you): Only hold on to what you have until I come.

Blessings (2:26-28): To him who overcomes and does my will to the end, I will give authority over the nations-

'He will rule them with an iron scepter;

he will dash them to pieces like pottery' ^a -

just as I have received authority from my Father. I will also give him the morning star.

Witnesses (2:29): He who has an ear, let him hear what the Spirit says to the churches.

^a 27 Psalm 2:9

g. The Letter to Sardis (3:1-6)

"To the angel of the church in Sardis write:

Preamble (3:1b): These are the words of him who holds the seven spirits ^a of God and the seven stars.

Historical Prologue (3:1c,2b,4a): I know your deeds; you have a reputation of being alive, but you are dead. . . . for I have not found your deeds complete in the sight of my God. . . . Yet you have a few people in Sardis who have not soiled their clothes.

Stipulations (3:2a,3a): Wake up! Strengthen what remains and is about to die . . . . Remember, therefore, what you have received and heard; obey it, and repent.

Curse (3:3b): But if you do not wake up, I will come like a thief, and you will not know at what time I will come to you.

Compare Matthew 24:43//Luke 12:39; 1 Thessalonians 5:2,4; 2 Peter 3:10; and Revelation 16:15, which also liken Christ's Second Coming to the surprise appearance of a thief.

Blessings (3:4b-5): [Yet you have a few people in Sardis who have not soiled their clothes.] They will walk with me, dressed in white, for they are worthy. He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels.

Witnesses (3:6): He who has an ear, let him hear what the Spirit says to the churches.

^a 1 Or the sevenfold Spirit

h. The Letter to Philadelphia (3:7-13)

"To the angel of the church in Philadelphia write:

Preamble (3:7b): These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.

The "key" is a symbol of authority and power - the ability to "open" and "shut," the ability to do what others cannot do. In Revelation 1:18 (discussed above); Christ "holds the keys of death and Hades" - the ability to "open the door" of the grave and release people from death. John calls this "key" the "key of David" (a phrase borrowed from Isaiah 22:22) because it is held and used by the Messiah, the Son of David. On Jesus as the ultimate Davidic King, see the comments on "Christ," "the faithful witness," and "the ruler of the kings of the earth" in Revelation 1:5.

Historical Prologue (3:8,10a): I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. . . . Since you have kept my command to endure patiently,

Blessings (3:9,10b): I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars-I will make them come and fall down at your feet and acknowledge that I have loved you. . . . I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth.

Stipulation (3:11a): I am coming soon. Hold on to what you have,

Curse (3:11b): so that no one will take your crown.

Blessings (3:12): Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name.

Witnesses (3:13): He who has an ear, let him hear what the Spirit says to the churches.

i. The Letter to Laodicea (3:14-22)

"To the angel of the church in Laodicea write:

Preamble (3:14b): These are the words of the Amen, the faithful and true witness, the ruler of God's creation.

The word "Amen" means "truly" or "so be it." Compare 2 Corinthians 1:20, where Paul says that Jesus adds the "Yes" or the "Amen" to the promises of God - that is, he makes those promises come true.

The Greek term translated "ruler" is ajrchv (archç ), which means "first" or "primary." If the writer is speaking of someone who is "primary" in authority, then the term may be translated "ruler" (as in the NIV). If the writer is speaking of someone or something that is "first" in time, then the term may be translated "beginning." In Revelation 21:6 and 22:13, this title is applied to Christ as "the Beginning and the End." (For an explanation, see the comment on "him who is, and who was, and who is to come" in Rev 1:4.) Here in 3:14, the basic truth contained in the title "ruler of God's creation" is that Christ holds preeminence over all.

Historical Prologue (3:15,17): I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! . . . . You say, 'I am rich; I have acquired wealth and do not need a thing.' But you do not realize that you are wretched, pitiful, poor, blind and naked.

Curse (3:16): So, because you are lukewarm-neither hot nor cold-I am about to spit you out of my mouth.

Stipulations (3:18-20a): I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Those whom I love I rebuke and discipline. So be earnest, and repent. Here I am! I stand at the door and knock. If anyone hears my voice and opens the door,

Laodicea was famous for the black wool garments produced by its clothing industry and for the Phyrgian eye salve distributed by its medical school. Christ reminds the Laodicean church that he is the true giver of sight and the "clothier" who can truly remove their shame.

Blessings (3:20b-21): I will come in and eat with him, and he with me. To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne.

To eat with someone expresses a willingness and desire to enter into a close relationship with that person. (This is why Jewish leaders were scandalized when Jesus ate with prostitutes, tax collectors, and other sinners - see, e.g., Matthew 9:11 and 11:19.) Here Christ offers a covenant relationship to anyone who will "open the door." Compare Luke 22:14-30, where Jesus explains that he is about to establish the new covenant, and then says to his disciples: "I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in my kingdom . . . ."

Witnesses (3:22): He who has an ear, let him hear what the Spirit says to the churches."

C. PRESSURES AND OPPOSITION IN ASIA

Throughout the letters to the seven churches, John mentions certain persons whom he considers to be enemies of Christ and enemies of the churches. The author does not provide a detailed description of the situation because the readers know full well what they are facing. Nevertheless, we will survey the contents of the letters and try to reconstruct the circumstances in which Asian Christians found themselves in A.D. 95-96. It appears that they were enduring pressures and opposition both from within the Christian community and from outside the community of faith.

1. Pressures and Opposition from

Within the Christian Community

a. False Apostles and the Nicolaitans (2:2,6)

In his letter to the Christians in Ephesus, the Lord says:

I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false. . . . But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate (Rev 2:2,6).

Note that Christ commends the church for testing and detecting false apostles. The Greek term ajpovstolo" ( apostolos , "apostle") literally means "sent one." It refers to a person sent out with a commission as the authoritative representative of the sender. The term could be translated into English as "ambassador" or "missionary." In the New Testament we read of two types of "apostles": First, "Apostles of Christ" are chosen and commissioned by Jesus himself to be authoritative eyewitnesses of his resurrection, to preach the gospel, and to establish churches in his name. Peter, John, the rest of the Twelve, and later Paul are examples of this kind of "Apostle" (see, e.g., Mark 3:14-19; Acts 1:21-26; 1 Cor 9:1; Gal 2:8). Second, "apostles of the churches" are chosen and commissioned by churches to serve as authorized missionaries, evangelists, and teachers. Barnabas (Acts 14:14), Andronicus and Junias (Rom 16:7), and Epaphroditus (Phil 2:25) belong to this group of "apostles."

The "false apostles" John mentions in Revelation 2 are probably not claiming to be "Apostles of Christ." They are most likely roving "missionaries" who enjoy the backing of one or more Christian congregations. We know nothing about these apostles other than the fact that John calls them "false" (i.e., untruthful) and "wicked men." The teaching of these apostles apparently conflicts with John's, and he commends the Ephesian church for rejecting them. They are people whom John considers enemies, and they are operating from within the Christian community.

Through John, Christ also commends the Ephesians for hating "the practices of the Nicolaitans." This group is mentioned here in Revelation 2:6 and again in 2:15. John says nothing about them except that they were spreading some sort of false teaching. We will return to the question of their identity below.

b. The Teaching of Balaam (2:14)

In the letter to Pergamum, Christ says:

Nevertheless, I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality (Rev 2:14).

John mentions people "who hold to the teaching of Balaam." Balaam was the prophet from the region of the Euphrates River described in Numbers 22-25. When Israel was preparing to come out of the wilderness and invade the land of Canaan, Balak, king of Moab, grew afraid. So he summoned Balaam to come and call down a curse on Israel. Balaam came, but instead of cursing Israel the Lord caused him to bless Israel. His plans thwarted, Balaam later tried to defeat God's people through a different tactic: He encouraged the Moabite women to seduce the men of Israel, to get them involved in sexual immorality and the worship of Moabite idols (see Num 25:1-3; 31:16).

John indicates that there are Christians in the church at Pergamum repeating the sins of Balaam: First, they are participating in the worship of false gods "by eating food sacrificed to idols." Second, they are practicing "sexual immorality." The latter sin may refer to literal fornication or adultery in the believers' personal lives. It may refer to literal sexual sins with temple prostitutes, who played a role in many pagan religions. However, "sexual immorality" was also a common Old Testament figure of speech for unfaithfulness to God. As husbands or wives break the marriage covenant with their spouses by having "affairs" with other lovers, so do the people of God break their covenant relationship with the Lord by having "adulterous affairs" with other gods. In other words, the biblical writers often use "sexual immorality" or "adultery" or "fornication" or "prostitution" as synonyms for idolatry. An example may be found in Hosea 4:12, where the Lord complains: "[My people] consult a wooden idol and are answered by a stick of wood. A spirit of prostitution leads them astray; they are unfaithful to their God." John seems to use sexual sins as symbols for idolatry quite often in the Book of Revelation.

c. The Sins of Jezebel (2:20-25)

In Revelation 2:20-25 the Lord rebukes the church at Thyatira:

Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols. I have given her time to repent of her immorality, but she is unwilling. So I will cast her on a bed of suffering, and I will make those who commit adultery with her suffer intensely, unless they repent of her ways. I will strike her children dead. Then all the churches will know that I am he who searches hearts and minds, and I will repay each of you according to your deeds. Now I say to the rest of you in Thyatira, to you who do not hold to her teaching and have not learned Satan's so-called deep secrets (I will not impose any other burden on you): Only hold on to what you have until I come.

Jezebel was the wife of King Ahab and queen over Israel in the time of Elijah the prophet. 1 Kings 16:29-33 records that

In the thirty-eighth year of Asa king of Judah, Ahab son of Omri became king of Israel, and he reigned in Samaria over Israel twenty-two years. Ahab son of Omri did more evil in the eyes of the Lord than any of those before him. He not only considered it trivial to commit the sins of Jeroboam son of Nebat [who set up golden calf idols in Bethel and Dan - see 1 Kings 12:26-33], but he also married Jezebel daughter of Ethbaal king of the Sidonians, and began to serve Baal and worship him. He set up an altar for Baal in the temple of Baal that he built in Samaria. Ahab also made an Asherah pole and did more to provoke the Lord, the God of Israel, to anger than did all the kings of Israel before him.

As the text suggests, the Phoenician princess Jezebel became a great promoter of idol worship in Israel. Later, after Elijah defeated the prophets of Baal on Mount Carmel, Jezebel tried to have Elijah killed (see 1 Kings 18-19). She was a corrupter and persecutor of the people of God.

According to Revelation 2, there is a prophetess in the church at Thyatira whom John considers to be promoting idolatry. As in the case of "Balaam" (see above), he picks the name of a villain from the Jewish past, who committed similar sins, and calls the prophetess by that name - "Jezebel." (John employs a similar literary device later in Revelation when he speaks of "Babylon" and alludes to Pharaoh.) Specifically, this "Jezebel" woman is encouraging Christians to eat food sacrificed to idols and participate in "adultery" or sexual "immorality" - which, again, probably refers to a lack of covenant faithfulness to God (see above). This prophetess is also teaching what John calls "Satan's deep secrets." Of course, Jezebel herself was probably claiming to be revealing the mysteries of God, but John identifies her teaching as the work of Satan.

d. Assessment

Based on the preceding evidence, what conclusions should we draw concerning the situation in Asia at the time Revelation was written? All the opponents John has mentioned so far seem to be people within the churches, people who call themselves "Christians," people who think they are serving God. These believers are probably encouraging other Christians to go ahead and eat meat offered to idols, or say "Caesar is Lord," or offer incense to Caesar at the public festivals and trade guild banquets and other social events. In support of this position, they could appeal to Jesus himself, who commands his followers to "Give to Caesar what is Caesar's" (Matt 22:21). They could also appeal to the Apostle Paul's admonition to "submit to the governing authorities" as ministers of God (Rom 13:1). (For further discussion of Emperor Worship in Daily Life, Christian Responses to the Emperor Cult, and the Christian's Choice, see Part IV.B.3 of the Introduction.)

In the letters to the seven churches, John attacks this point of view. He offers the churches a revelation of the present in which he helps believers to see their behavior as Christ sees it. What his readers may be brushing off as harmless accommodation to Greco-Roman culture, Christ identifies as the work of Satan, the idolatry of Balaam and Jezebel, adultery committed against God.

We know nothing about the "Nicolaitans," but they were probably promoting a similar accommodation. The Greek term "Nicolaitans" literally means "conquerors of the people" or "ones who overcome the people." ("Overcoming" is a major theme in Revelation, as discussed below.) It is roughly equivalent to the Hebrew name "Balaam" ( Baal-am ), which means "lord over the people." Like "Balaam" and "Jezebel," the "Nicolaitans" may be John's symbolic name for his opponents.

2. Pressures and Opposition from

Outside the Christian Community

The letters to Ephesus, Pergamum, and Thyatira describe opposition to Christ from within the churches. The letters to Smyrna and Philadelphia describe opposition from outside the Christian community. In Revelation 3:9 the Lord solemnly declares:

I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars-I will make them come and fall down at your feet and acknowledge that I have loved you.

The Lord refers to opposition from Jews, who claim to belong to God and to be the people of God, but who are actually serving Satan by opposing Christ's church. We discussed the reasons for Jewish opposition to the church in the Introduction. As the pressure on believers increases, Jews in Asia are probably beginning to deny that Christians are part of the Jewish community. This strips the churches of special protections under Roman law, making them vulnerable to persecution for refusing to worship Caesar.

Christ has more to say about Jewish opposition to the church in the letter to Smyrna:

These are the words of him who is the First and the Last, who died and came to life again. I know your afflictions and your poverty-yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days [a round number in apocalyptic literature that is not to be taken literally]. Be faithful, even to the point of death, and I will give you the crown of life (Rev 2:8-10).

The Lord expects the opposition in Smyrna to grow worse. Christians there will face persecution, imprisonment, and even death - as did Christ before them. Jews will be involved. It is their slander that will cause many Christians to be dragged before the Roman authorities on charges of subversion.

Everything that Christ foresaw did actually occur within the next few years. In his History of the Church , Eusebius describes the murder of many Christians in Smyrna - the very city addressed here - in about A.D. 156. He focuses especially on the martyrdom of Polycarp, who at that time was bishop over the church at Smyrna. Quoting from a letter prepared by Christians from that city, he writes:

After this, before giving an account of Polycarp's death, they relate what happened to the other martyrs, vividly describing the heroism with which they faced their torments, to the amazement of the spectators on every side. Sometimes they were torn with scourges to the innermost veins and arteries, so that even the secret hidden parts of the body, the entrails and internal organs, were laid bare; sometimes they were forced to lie on pointed seashells and sharp spikes. After going through every kind of punishment and torture, they were finally flung to the beasts as food.

Special mention is made of the noble Germanicus, who by divine grace overcame his natural physical fear of death. The proconsul tried to dissuade him, stressing his youth and begging him as one still in the very prime of life to spare himself; but without a moment's hesitation he drew the savage beast towards him, well nigh forcing and goading it on, the more quickly to escape from their wicked, lawless life. After this glorious death the whole crowd were so astounded by the heroism of God's beloved martyr, and the courage of Christian people everywhere, that a shout went up from all sides: "Away with the godless! [Note that Christians were considered to be 'godless' or 'atheists' because they refused to worship the Roman gods.] Fetch Polycarp!". . .

From that point the letter tells us the rest of the story as follows:

[Polycarp] was met by Herod the chief of police and his father Nicetes, who after transferring him to their carriage sat beside him and tried persuasion. "What harm is there in saying 'Lord Caesar' and sacrificing? You will be safe then." At first he made no answer, but when they persisted he replied: "I have no intention of taking your advice." Persuasion having failed they turned to threats, and put him down so hurriedly that in leaving the carriage he scraped his shin. But without even looking round, as if nothing had happened, he set off happily and at a swinging pace for the stadium. There the noise was so deafening that many could not hear at all, but as Polycarp came into the arena a voice from heaven came to him: "Be strong, Polycarp, and play the man." No one saw the speaker, but many of our people heard the voice.

His introduction was followed by a tremendous roar as the news went round: "Polycarp has been arrested!" At length, when he stepped forward, he was asked by the proconsul if he really was Polycarp. When he said yes, the proconsul urged him to deny the charge [of being a Christian]. "Respect your years!" he exclaimed, adding similar appeals regularly made on such occasions: "Swear by Caesar's fortune; change your attitude; say: 'Away with the godless!'" But Polycarp, with his face set, looked at the crowd in the stadium and waved his hand towards them , sighed, looked up to heaven, and cried: "Away with the godless!" The governor pressed him further: "Swear, and I will set you free: execrate Christ." "For eighty-six years," replied Polycarp, "I have been His servant, and He has never done me wrong: how can I blaspheme my King who saved me?". . .

As he said this and much besides, he was filled with courage and joy, and his features were full of grace, so that not only did he not wilt in alarm at the things said to him, but on the contrary the proconsul was amazed, and sent the crier to stand in the middle of the arena and announce three times: "Polycarp has confessed that he is a Christian." At this announcement the whole mass of Smyrnaeans, Gentiles and Jews alike, boiled with anger and shouted at the tops of their voices: "This fellow is the teacher of Asia, the father of the Christians, the destroyer of our gods, who teaches numbers of people not to sacrifice or even worship". . . . Then a shout went up from every throat that Polycarp must be burnt alive. . . .

The rest followed in less time than it takes to describe: the crowds rushed to collect logs and faggots from workshop and public baths, the Jews as usual joining in with more enthusiasm than anyone . . . .

When [Polycarp] had offered up the Amen and completed his prayer the men in charge lit the fire and a great flame shot up . . . .

D. "OVERCOMERS" IN REVELATION

Throughout Revelation, John speaks of those who "triumph" or "conquer" or "overcome." The Greek verb translated "overcome" is nikavw (nikaô ). Three persons or groups of persons are identified as "overcomers" - namely, Satan and the forces of evil, Jesus Christ, and Christians. In tracing the contours of this important theme, we will focus on three questions: First, who or what do they "overcome"? Second, how do they "overcome"? Third, what is the result of their "overcoming"? For further discussion of the texts involved, see the appropriate portions of the Commentary.

1. Satan as "Overcomer"

Two sections of Revelation describe Satan as an "overcomer." First, Revelation 13:1-10 describes "a beast coming out of the sea," which symbolizes one of the agents of the "red dragon" Satan. According to verse 7, "He was given power to make war against the saints and to conquer (nikaô ) them."

This theme appears again in chapter 11, which describes "two witnesses" who represent the church and who testify concerning Christ. Verses 7 and 11 read:

Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower [nikaô ] and kill them. . . . But after three and a half days a breath of life from God entered them, and they stood on their feet, and terror struck those who saw them.

In light of these two texts, we may draw some conclusions about Satan as an "overcomer." Whom does he "overcome"? The answer is Christians, the saints of God. How does Satan "overcome" the saints? He does so by killing them. What is the result of his "overcoming" Christians? Ultimately, Satan accomplishes nothing because God raises his servants from the dead.

Below, we will see that Christ and Christians "overcome" in quite different ways with quite different results.

2. Christ as "Overcomer"

a. Whom Jesus "Overcomes"

According to the Book of Revelation, whom does Jesus "overcome"? First, he "overcomes" Satan and his angels, the spiritual forces of darkness that pervert and destroy God's good creation. John communicates this truth in the vision of the woman and the dragon found in Revelation 12:

The great dragon was hurled down-that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.

Then I heard a loud voice in heaven say:

"Now have come the salvation and the power and the kingdom of our God,

and the authority of his Christ.

For the accuser of our brothers,

who accuses them before our God day and night,

has been hurled down.

They overcame [nikaô ] him

by the blood of the Lamb

and by the word of their testimony;

they did not love their lives so much

as to shrink from death.

Therefore rejoice, you heavens

and you who dwell in them!

But woe to the earth and the sea,

because the devil has gone down to you!

He is filled with fury,

because he knows that his time is short"

(Rev 12:9-12).

We will discuss this vision in much more detail later in the commentary. For now, let the reader note that Satan and his angels are the ones who are "overcome" (v. 9). Furthermore, Christ is the one who ultimately "overcomes" them - an act he accomplishes by his bloody sacrificial death (v. 11).

In addition to "overcoming" Satan himself, Jesus also "overcomes" human beings who ally themselves with Satan against God. This is seen in the vision of the woman on the beast with seven heads and ten horns found in Revelation 17. Verses 12-14 read as follows:

The ten horns you saw are ten kings who have not yet received a kingdom, but who for one hour will receive authority as kings along with the beast. They have one purpose and will give their power and authority to the beast. They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings-and with him will be his called, chosen and faithful followers.

Note that the ten horns represent ten humans - ten kings who ally themselves with the "beastly" forces of evil and "make war against the Lamb." However, Christ the Lamb "overcomes" them.

To summarize, then, Christ, in the Book of Revelation, "overcomes" Satan and all who join him in his rebellion against God, the true Creator and Lord of all. In other words, he "overcomes" all those powers that stand behind the "present evil age," seeking to prevent the coming of God's universal kingdom rule.

b. How Jesus "Overcomes"

How does Jesus "overcome" Satan and his allies? He does so by shedding his blood in his sacrificial death on the cross. We see this idea in Revelation 12:11 (quoted above), where Satan is beaten "by the blood of the Lamb." This truth also appears in Revelation 5:5-6:

Then one of the elders said to me, "Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed [or "overcome," nikaô ]. He is able to open the scroll and its seven seals."

Then I saw a Lamb, looking as if it had been slain , standing in the center of the throne, encircled by the four living creatures and the elders.

It is the Christ who has been slain who is able to "overcome." Once again, John links Christ's victory to his death.

c. The Results of Jesus' "Overcoming"

What is the outcome or result of Christ's "overcoming" Satan and the forces of evil on the cross? First, God has responded to Christ's sacrificial death by raising him up to eschatological life and exalting him to the position of King of kings and Lord of lords. We see this, for example, in Revelation 3:21:

To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and [after being raised from the dead] sat down with my Father on his throne .

A second result of Christ's death is that he is able to open the scroll with seven seals, which symbolizes God's redemptive plan for creation (see the Commentary on Revelation 5). In other words, he is able to destroy the kingdom of Satan and establish the kingdom of God. This seems to be the force of Revelation 5:9-10:

"You are worthy to take the scroll

and to open its seals,

because you were slain,

and with your blood you purchased men for God

from every tribe and language and people and nation.

You have made them to be a kingdom and priests to serve our God,

and they will reign on the earth."

How exactly does Christ's death on the cross "overcome" Satan and his allies, bring the "present evil age" to an end, inaugurate the kingdom of God, and give believers a place in that kingdom? John, in Revelation, never gives a clear answer to that question. He does not offer a detailed explanation of precisely how the Cross "works." Drawing on other parts of the New Testament, we have explained the relationship between the kingdom of God and the death of Jesus in Part III.B.2.c.(4) of the Introduction. Our explanation goes beyond what John says in Revelation, but it does not contradict the message of Revelation.

3. Christians as "Overcomers"

a. Whom Christians "Overcome"

Like Christ himself, Christians "overcome" Satan and his angels. As John says in Revelation 12:10-11 (quoted above),

. . . the accuser of our brothers [i.e., Satan], who accuses them before our God day and night, has been hurled down. They [i.e., Christians] overcame him by the blood of the Lamb.

Moreover, Christians "overcome" human beings who ally themselves with Satan against God and his people. Revelation 17:14 (also quoted above) highlights this truth:

[The ten human kings who serve the beast] will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings- and with him will be his called, chosen and faithful followers .

With Christ, believers will "overcome," will conquer, will gain the victory over all the powers responsible for the "present evil age."

b. How Christians "Overcome"

How do Christians gain the victory over their enemies, both natural and supernatural? Revelation 12:11 answers this question very nicely:

They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death.

First, Christians "overcome" Satan and his allies "by the blood of the Lamb." We do not - and, in fact, cannot - end the kingdom of Satan and establish the kingdom of God by our own power. Christ conquers Satan by his blood. Christians, by his grace, simply share in the Lord's victory.

Second, Christians "overcome" Satan and his allies "by the word of their testimony" - that is, by their marturiva ( martyria ), their "witness" to Christ. By proclaiming the "good news" of what God has accomplished in Christ, we enable others to embrace God's emerging rule, and thus share in Christ's victory and kingdom with us. We participate in Christ's work of "overcoming" Satan by helping to free people from the devil's power.

Third, Christians "overcome" Satan and his allies by remaining faithful to Christ until death, and by remaining faithful to Christ even if it brings death. In other words, we "overcome" by not allowing Satan to reestablish his hold on us even through threats of persecution and martyrdom. As verse 11 states it, the "overcomers" "did not love their lives so much as to shrink from death." Revelation 2:26 expresses the same idea when it speaks of "him who overcomes and does my will to the end ."

c. The Result of Christians' "Overcoming"

What is the outcome when Christians embrace Christ's sacrifice and thereby "overcome" the forces of evil? The Lord gives his people the right to sit down with him on his throne, to share in his beneficent rule over the universe, to experience the fullness of the kingdom of God:

To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne (Rev 3:21).

He who overcomes will inherit all this [i.e., the "new heaven and new earth"], and I will be his God and he will be my son (Rev 21:7).

These are amazing promises! Our God is a God who does not keep the blessings and joys of lordship to himself, but who freely shares them with us, his creatures! Jesus lets us reign as kings with him, giving us dominion over all creation. The whole universe - with all its joys and limitless possibilities - will be ours to relish! (For further discussion of Christ's promises to "him who overcomes," see Part E.)

E. CHRIST'S PROMISES TO "HIM WHO OVERCOMES"

We have seen that, in the Book of Revelation, Christians "overcome" the forces of evil through the death of Christ and through remaining faithful to him. Each of the letters to the seven churches contains a promise to "him who overcomes" in this way. We will examine each promise below.

1. The Tree of Life (2:7)

2:7 To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God.

"Paradise" is the Greek word for "garden." (The term literally means "a walled enclosure.") The "Paradise" or "Garden of God" Christ refers to in Revelation 2:7 is the Garden of Eden. Genesis 2:8-9 explains that the "tree of life" was one of the trees found in this Garden:

Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed. And the LORD God made all kinds of trees grow out of the ground-trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil.

As we saw in the Introduction, the first humans were not created immortal. Instead, they were created mortal, or subject to death. God sustained Adam and Eve through his gift of the "tree of life," and he presumably would have sustained them forever.

However, after Adam and Eve sinned, God decided that he would not continue their lives indefinitely while they were in that evil state.

The LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life (Gen 3:22-24).

One of the characteristics of the "present evil age" is that human beings have been cut off from the "tree of life" because of their own sin and the sin of Adam and Eve.

Jewish apocalyptic writers predict that one of the blessings of the kingdom of God will be that the righteous are given access to the tree of life, so that they may live forever. This idea appears, for example, in 1 Enoch 25:4-7. Here the prophet is shown a vision of seven mountains made of precious stones and surrounded by fragrant trees. Among them is the tree of life. The angel Michael tells Enoch:

"And as for this fragrant tree, not a single human being has the authority to touch it until the great judgment, when [God] shall take vengeance on all and conclude [everything] forever. This is for the righteous and the pious. And the elect will be presented with its fruit for life. He will plant it in the direction of the northeast, upon the holy place - in the direction of the house of the Lord, the Eternal King.

Then they shall be glad and rejoice in gladness, and they shall enter into the holy [place]; its fragrance shall [penetrate] their bones, long life will they live on earth, such as your fathers lived in their days."

At that moment, I [Enoch] blessed the God of Glory, the Eternal King, for he has prepared such things for the righteous people, as he had created [them] and given it to them.

We find a similar prediction in the Testament of Levi, a Jewish apocalyptic work dating to the second century B.C. The author of this book believes that God will send two Messiahs to Israel - namely, a kingly Messiah from the tribe of Judah (David's tribe) and a priestly Messiah from the tribe of Levi. In Testament of Levi 18:10-11, the writer anticipates that the priestly Messiah "shall open the gates of paradise; he shall remove the sword that has threatened since Adam, and he will grant to the saints to eat of the tree of life."

Christ makes a similar prediction in Revelation 2:7: "To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God."

2. Escape from the Second Death (2:11)

He who overcomes will not be hurt at all by the second death.

John tells what "the second death" is in Revelation 20:11-15:

Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. If anyone's name was not found written in the book of life, he was thrown into the lake of fire.

The "second death" refers to "the lake of fire" - to not having one's name written in the "book of life." The "fire" is a symbol for eschatological condemnation at the final judgment - the punishment God will carry out against those who oppose his kingdom when Christ returns. In his letter to the church at Smyrna, the Lord makes a promise to Christians who "overcome," who forsake the kingdom of Satan and embrace the emerging rule of God. These persons "will not be hurt at all by the second death."

3. The Hidden Manna, White Stone, and Secret Name (2:17)

To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it.

a.The Hidden Manna, the Messianic Banquet, Behemoth and Leviathan

The symbol of the "hidden manna" has deep roots in Jewish history and legend. Manna first appears in the Bible in Exodus 16, where the Israelites cry out for food during their wilderness wanderings. The Lord responds by sending them "bread from heaven" that falls like dew, looks like frost, and tastes like wafers made with honey. When the people find it on the ground, they ask, " Manna ?" (Hebrew for "What is it?") and so the miraculous food takes on that name. In Exodus 16:32-35, the Israelites store some of the manna in a jar as a reminder of God's provision:

Moses said, "This is what the LORD has commanded: 'Take an omer of manna and keep it for the generations to come, so they can see the bread I gave you to eat in the desert when I brought you out of Egypt.'"

So Moses said to Aaron, "Take a jar, and put an omer of manna in it. Then place it before the LORD to be kept for the generations to come."

As the LORD commanded Moses, Aaron put the manna in front of the Testimony [that is, within the Ark of the Covenant, which also contained the stone tablets bearing the Ten Commandments - the so-called "tablets of the Testimony"; cf. Heb 9:3-5], that it might be kept. The Israelites ate manna forty years, until they came to a land that was settled; they ate manna until they reached the border of Canaan.

What happened to the Ark and its jar of manna? According to Jewish legend, the prophet Jeremiah later took them to Mount Nebo and hid them in a cave to prevent them from falling into the hands of the invading Babylonians. The story appears in 2 Maccabees 2:4-8:

It was also in the writing that the prophet [Jeremiah], having received an oracle, ordered that the tent [i.e., the Tabernacle] and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.

Some of those who followed him came up to mark the way, but could not find it. When Jeremiah learned of it, he rebuked them and declared: "The place shall be unknown until God gathers His people together again and shows His mercy. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated" (RSV).

This is how the jar of manna became the "hidden manna." Note that, in this text, the prophet predicts that the manna will be found again "when God gathers His people together" at some future time.

The manna likewise appears in texts that describe the Messianic Banquet. In Jewish apocalyptic literature, the Messianic Banquet is a symbol for the consummated kingdom of God. The symbol communicates the joy and fellowship and abundance of the kingdom by picturing it as a great feast presided over by the Messiah. The basic Old Testament text that inspires the apocalyptic writers' descriptions of the Messianic Banquet is Isaiah 25:6-8:

On this mountain the LORD Almighty will prepare

a feast of rich food for all peoples,

a banquet of aged wine-

the best of meats and the finest of wines.

On this mountain he will destroy

the [burial] shroud that enfolds all peoples,

the sheet that covers all nations;

he will swallow up death forever.

The Sovereign LORD will wipe away the tears

from all faces;

he will remove the disgrace of his people

from all the earth.

The LORD has spoken.

Notice that, when this "Banquet" is served - when the kingdom of God comes in its fullness - it will mark the end of death and sadness and disgrace.

Building on Isaiah's vision, the author of 2 Baruch (a Jewish apocalypse dating to about A.D. 100, which is very close to the writing of Revelation] offers his vision of the great Feast:

And it will happen that when all that which should come to pass in these parts has been accomplished, the Anointed One [i.e., the Messiah] will begin to be revealed. And Behemoth will reveal itself from its place, and Leviathan will come from the sea, the two great monsters which I created on the fifth day of creation and which I shall have kept until that time. And they will be nourishment for all who are left. The earth will also yield fruits ten thousandfold. And on one vine will be a thousand branches, and one branch will produce a thousand clusters, and one cluster will produce a thousand grapes, and one grape will produce a cor [i.e., about 6 bushels] of wine. And those who are hungry will enjoy themselves and they will, moreover, see marvels every day. For winds will go out in front of me every morning to bring the fragrance of aromatic fruits and clouds at the end of the day to distill the dew of health. And it will happen at that time that the treasury of manna will come down again from on high, and they will eat of it in those years because these are they who will have arrived at the consummation of time (2 Bar 29:3-8).

According to this vision, the menu at the Messianic Banquet will include some unusual items: First, there will be wine in extraordinary abundance. Second, the meat dishes served will be the sea serpent Leviathan and the land monster Behemoth. Apocalyptic writers (including John) often use these mythical beasts to represent the forces of evil and chaos - the enemies of God. The meaning of the symbolism here in 2 Baruch is that, when the kingdom comes in its fullness, God and his people are going to "have their enemies for lunch." Finally, the Messianic Banquet will feature manna, which the Messiah provides for those who "have arrived at the consummation of time."

Against this background, we may now interpret the promise of Revelation 2:17. Christ says, "To him who overcomes, I will give some of the hidden manna." In literature of the time, the persons who receive the "hidden manna" are servants of the Lord who inherit the kingdom of God. Christ is promising "overcomers" a seat at the Messianic Banquet, new life in the eschatological age.

b. The White Stone

What would the symbol of the "white stone" have communicated to the first readers of Revelation? Some suggest that a "white stone" with a "name written on it" refers to a magical amulet. Greeks engraved the names of deities on such amulets and wore them as sources of divine power and protection. However, if John is thinking of the name of the Deity, then would he describe it as a name "known only to him who receives it"? Perhaps so, if his idea is that only Christians truly "know" God and truly have a relationship with him.

To this author, a different meaning seems more likely: In the Greco-Roman world, white and black stones were used in courtrooms for rendering verdicts. To acquit the defendant, jurors tossed a white stone into a basket. To condemn the accused, they used a black stone. Luke mentions this practice in Acts 26:9-10, where the Apostle Paul describes his earlier life as a persecutor of the church:

I too was convinced that I ought to do all that was possible to oppose the name of Jesus of Nazareth. And that is just what I did in Jerusalem. On the authority of the chief priests I put many of the saints in prison, and when they were put to death, I cast my vote against them [lit., "I cast the stone against them"].

In his Sayings of Kings and Commanders , Plutarch refers to the same practice in an amusing quote from Alcibiades:

Summoned from Sicily by the Athenians to be tried for his life, [Alcibiades] went into hiding, saying that it is silly for a man under indictment to seek a way to get off when he can get away.

When somebody said, "Don't you trust your fatherland to decide about you?" he replied, "Not I; nor would I trust even my mother, lest in a moment of thoughtlessness she unwittingly cast a black ballot [lit., 'black stone'] instead of a white one [lit., 'white stone']."

John and his fellow Christians in Asia are being hauled into the Roman courts and having the black stone cast against them. Jesus promises that, if they "overcome" by remaining faithful even to death, then he will cast the white stone in their favor. Having once received imprisonment, death, and condemnation from the Roman king, they will one day receive acquittal, release, and vindication from the King of kings.

c. The Secret Name

The "white stone" has "a new name written on it." The Greek term translated "new" is kainov" ( kainos ), which John uses throughout Revelation to describe realities of the eschatological age. He speaks of a "new song" (5:9; 14:3), "new names" (2:17; 3:12), the "new Jerusalem" (3:12; 21:2), "a new heaven and a new earth" (21:1), and the consummation of the kingdom of God in which the Lord makes "everything new" (21:5). When Christ promises "overcomers" a "new name," he is offering them a share in the coming redemption and transformation of all creation.

And yet there is more, for the "new name" is "known only to him who receives it." In the ancient world, the ability to name some person or some thing was associated with power. To illustrate, the Greek magical papyri include lists of the names of various deities so that the sorcerer may invoke their names in casting spells. They also contain the secret "true names" of various creatures, which were thought to give the magician power over those creatures.

We find hints of this idea in the Bible. For example, in Genesis 2:19-20 God grants Adam the right to name the animals, which is a sign of his "dominion" over them (see Gen 1:26). In Luke 8:26-39 a man possessed by a "Legion" of demons cries out to Jesus, "What do you want with me, Jesus, Son of the Most High God?" Since the demons know Jesus' true name ("Son of God"), the ancient reader would expect them to have power over Jesus - and yet they do not! Instead, Christ asks, "What is your name?" When they give it, the Lord expels them from the region.

In A.D. 95-96, the Christians in Asia are suffering under the power of their enemies, but Jesus promises to give them a new name "known only to him who receives it." In other words, the Lord promises them freedom, self-determination, deliverance from those who would oppress them.

4. Authority over the Nations and the Morning Star (2:26-28)

2:26-28 To him who overcomes and does my will to the end, I will give authority over the nations-"He will rule them with an iron scepter; he will dash them to pieces like pottery"-just as I have received authority from my Father. I will also give him the morning star.

In verse 27 Christ quotes from Psalm 2:9, a "Royal Psalm" describing the God-given authority of the Davidic King or Messiah. Here the Lord promises to share that authority with his people - to give them dominance over their enemies and a share in his kingdom rule. Compare the similar promise found in Revelation 3:21 (discussed below).

"The morning star" refers to the planet Venus, a symbol of victory and domination in the ancient world. So in verse 28 the Lord promises his people that they will triumph over their enemies, the human and angelic forces of darkness. In Revelation 22:16 Christ himself is called the Victor, "the bright, morning star."

Introduction / Outline

Robertson: Revelation (Book Introduction)

THE REVELATION OF JOHN

ABOUT a.d. 95

By Way of Introduction

Difficulty in the Problem

Perhaps no single book in the New Testament presents so many and so formidable problems as the Apocalypse of John. These difficulties concern the authorship, the date, the apocalyptic method, the relation to the other Johannine books, the purpose, the historical environment, the reception of the book in the New Testament canon, the use and misuse of the book through the ages, etc. In the eastern churches the recognition of the Apocalypse of John was slower than in the west, since it was not in the Peshitta Syriac Version. Caius of Rome attributed the book to Cerinthus the Gnostic, but he was ably answered by Hippolytus, who attributed it to the Apostle John. The Council of Laodicea (about a.d. 360) omitted it, but the third Council of Carthage (a.d. 397) accepted it. The dispute about millenarianism led Dionysius of Alexandria (middle of the third century, a.d.) to deny the authorship to the Apostle John, though he accepted it as canonical. Eusebius suggested a second John as the author. But finally the book was accepted in the east as Hebrews was in the west after a period of doubt.

Poor State of the Text

There are only five uncials that give the text of John’s Apocalypse (Aleph A C P Q). Of these Aleph belongs to the fourth century, A and C to the fifth, Q (really B2 , B ending with Heb_9:13, both in the Vatican Library) to the eighth, P to the ninth. Only Aleph A Q (= B2 ) are complete, C lacking Rev_1:1, 3:19-5:14, Rev_7:14-17, 8:5-9:16, 10:10-11:3, 14:13-18:2, 19:5-21, P lacking Rev 16:12 - 17:1, 19:21-20:9, 22:6-21. Both C and P are palimpsests. In the 400 verses of the book " over 1,600 variants have been counted" (Moffatt). Erasmus had only one cursive (of the twelfth century numbered Ir) for his first edition, and the last six verses of the Apocalypse, save Rev_22:20, were a translation from the Vulgate. The result is that the versions are of special importance for the text of the book, since in no single MS. or group of MSS. do we have a fairly accurate text, though Aleph A C and A C Vulgate are the best two groups.

The Apocalyptic Style

The book claims to be an apocalypse (Rev_1:1) and has to be treated as such. It is an unveiling ( apokalupsis , from apokaluptō ) or revelation of Jesus Christ, a prophecy, in other words, of a special type, like Ezekiel, Zechariah, and Daniel in the Old Testament. There was a considerable Jewish apocalyptic literature by this time when John wrote, much of it b.c., some of it a.d., like the Book of Enoch, the Apocalypse of Baruch, the Book of Jubilees, the Assumption of Moses, the Psalms of Solomon, the Testaments of the Twelve Patriarchs, the Sibylline Oracles, some of them evidently " worked over by Christian hands" (Swete). Jesus himself used the apocalyptic style at times (Mark 13; Matt 24, 25; Luke 21). Paul in 1 Cor 14 spoke of the unpremeditated apocalyptic utterances in the Christian meetings and suggested restraints concerning them. " The Revelation of John is the only written apocalypse, as it is the only written prophecy of the Apostolic age.... The first Christian apocalypse came on the crest of this long wave of apocalyptic effort" (Swete). The reason for this style of writing is usually severe persecution and the desire to deliver a message in symbolic form. The effort of Antiochus Epiphanes, who claimed to be " a god manifest," to hellenize the Jews aroused violent opposition and occasioned many apocalypses to cheer the persecuted Jews.

Emperor Worship as the Occasion for John’s Apocalypse

There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus ( Sebastos , Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January a.d. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in a.d. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed Dominus ac Deus noster (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a religio licita , but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in 1Co_12:3. It was Kurios Iēsous or Kurios Kaisar . On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero redivivus , or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in 2Th_2:3., the man of sin who sets himself above God as the object of worship. We have seen also in 1Jo_2:18, 1Jo_2:22; 1Jo_4:3; 2Jo_1:7 the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

The Author

The writer calls himself John (Rev_1:1, Rev_1:4, Rev_1:9; Rev_22:8). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably 2 John and 3 John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to a.d. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.

Relation to the Fourth Gospel

Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in Rev_1:4), all of them on purpose according to Milligan ( Revelation in Schaff’s Pop. Comm.) and Heinrici ( Der Litterarische Charakter der neutest. Schriften , p. 85). Radermacher ( Neutestamentliche Grammatik , p. 3) calls it " the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton ( Grammar , Vol. II, Part I, p. 3) says: " Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian’s reign and not much later than the Fourth Gospel. It is worth noting that in Act_4:13 Peter and John are both termed by the Sanhedrin agrammatoi kai idiōtai (unlettered and unofficial men). We have seen the possibility that 2 Peter represents Peter’s real style or at least that of a different amanuensis from Silvanus in 1Pe_5:12. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (Joh_21:24). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John’s own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man’s excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.

The Unity of the Apocalypse

Repeated efforts have been made to show that the Apocalypse of John is not the work of one man, but a series of Jewish and Christian apocalypses pieced together in a more or less bungling fashion. Spitta argued for this in 1889. Vischer was followed by Harnack in the view there was a Jewish apocalypse worked over by a Christian. Gunkel ( Creation and Chaos , 1895) argued for a secret apocalyptic tradition of Babylonian origin. In 1904 J. Weiss carried on the argument for sources behind the Apocalypse. Many of the Jewish apocalypses do show composite authorship. There was a current eschatology which may have been drawn on without its being a written source. It is in chapter Rev 12 where the supposed Jewish source is urged more vigorously about the woman, the dragon, and the man child. There are no differences in language (vocabulary or grammar) that argue for varied sources. The author may indeed make use of events in the reign of Nero as well as in the reign of Domitian, but the essential unity of the book has stood the test of the keenest criticism.

The Date

There are two chief theories, the Neronic, soon after Nero’s death, the other in the reign of Domitian. Irenaeus is quoted by Eusebius as saying expressly that the Apocalypse of John was written at the close of the reign of Domitian. This testimony is concurred in by Clement of Alexandria, by Origen, by Eusebius, by Jerome. In harmony with this clear testimony the severity of the persecutions suit the later date better than the earlier one. There is, besides, in Rev_17:11. an apparent reference to the story that Nero would return again. The fifth king who is one of the seven is an eighth. There was a Nero legend, to be sure, that Nero either was not dead but was in Parthia, or would be redivivus after death. Juvenal termed Domitian " a bald Nero" and others called Domitian " a second Nero." But in spite of all this Hort, Lightfoot, Sanday, Westcott have argued strongly for the Neronic era. Peake is willing to admit allusions to the Neronic period as Swete is also, but both consider the Domitianic date the best supported. Moffatt considers any earlier date than Domitian " almost impossible."

The Visions

No theory of authorship, sources, or date should ignore the fact that the author claims to have had a series of visions in Patmos. It does not follow that he wrote them down at once and without reflection, but it seems hardly congruous to think that he waited till he had returned from exile in Patmos to Ephesus before writing them out. In fact, there is a note of sustained excitement all through the book, combined with high literary skill in the structure of the book in spite of the numerous grammatical lapses. The series of sevens bear a relation to one another, but more in the fashion of a kaleidoscope than of a chronological panorama. And yet there is progress and power in the arrangement and the total effect. There is constant use of Old Testament language and imagery, almost a mosaic, but without a single formal quotation. There is constant repetition of words and phrases in true Johannine style. Each of the messages to the seven churches picks out a metaphor in the first picture of Christ in chapter 1 and there are frequent other allusions to the language in this picture. In fact there is genuine artistic skill in the structure of the book, in spite of the deflections from ordinary linguistic standards. In the visions and all through the book there is constant use of symbols, as is the fashion in apocalypses like the beasts, the scorpions, the horses, etc. These symbols probably were understood by the first readers of the book, though the key to them is lost to us. Even the numbers in the book (3 ½, 7, 3, 4, 12, 24, 1000) cannot be pressed, though some do so. Even Harnack called the Apocalypse the plainest book in the New Testament, by using Harnack’s key for the symbols.

Theories of Interpretation

They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter Rev 13 as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter Rev_20:1-15. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to 2Pe_3:8 and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian’s persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.

A Practical Purpose

So considered, this vision of the Reigning Christ in heaven with a constant eye on the suffering saints and martyrs is a guarantee of certain triumph in heaven and ultimate triumph on earth. The picture of Christ in heaven is a glorious one. He is the Lamb that was slain, the Lion of the tribe of Judah, the Word of God, the Victor over his enemies, worshipped in heaven like the Father, the Light and Life of men. Instead of trying to fit the various symbols on particular individuals one will do better to see the same application to times of persecution from time to time through the ages. The same Christ who was the Captain of salvation in the time of Domitian is the Pioneer and Perfecter of our faith today. The Apocalypse of John gives glimpses of heaven as well as of hell. Hope is the word that it brings to God’s people at all times.

The Readers of the Book

The whole book is sent to the seven churches in Asia (Rev_1:4). There is a special message to each of the seven (chapters Rev 2; 3), suited to the peculiar needs of each church and with a direct reference to the geography and history of each church and city, so Ramsay holds ( The Letters to the Seven Churches ). The book is to be read aloud in each church (Rev_1:3). One can imagine the intense interest that the book would arouse in each church. Children are charmed to hear the Apocalypse read. They do not understand the symbols, but they see the pictures in the unfolding panorama. There were other churches in the Province of Asia besides these seven, but these form a circle from Ephesus where John had lived and wrought. They do present a variety of churches, not necessarily all types, and by no means a chart of seven dispensations of Christian history.

JFB: Revelation (Book Introduction)

AUTHENTICITY.--The author calls himself John (Rev 1:1, Rev 1:4, Rev 1:9; Rev 2:8). JUSTIN MARTYR [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes from the Apocalypse, as John the apostle's work, the prophecy of the millennium of the saints, to be followed by the general resurrection and judgment. This testimony of JUSTIN is referred to also by EUSEBIUS [Ecclesiastical History, 4.18]. JUSTIN MARTYR, in the early part of the second century, held his controversy with TRYPHO, a learned Jew, at Ephesus, where John had been living thirty or thirty-five years before: he says that "the Revelation had been given to John, one of the twelve apostles of Christ." MELITO, bishop of Sardis (about A.D. 171), one of the seven churches addressed, a successor, therefore, of one of the seven angels, is said by EUSEBIUS [Ecclesiastical History, 4.26] to have written treatises on the Apocalypse of John. The testimony of the bishop of Sardis is the more impartial, as Sardis is one of the churches severely reproved (Rev 3:1). So also THEOPHILUS OF ANTIOCH (about A.D. 180), according to EUSEBIUS [Ecclesiastical History, 4.26], quoted testimonies from the Apocalypse of John. EUSEBIUS says the same of Apollonius, who lived in Asia Minor in the end of the second century. IRENÆUS (about A.D. 180), a hearer of POLYCARP, the disciple of John, and supposed by ARCHBISHOP USHER to be the angel of the Church of Smyrna, is most decided again and again in quoting the Apocalypse as the work of the apostle John [Against Heresies, 4.20.11; 4.21.3; 4.30.4; 5.36.1; 5.30.3; 5.35.2]. In [5.30.1], alluding to the mystical number of the beast, six hundred sixty-six (Rev 13:18), found in all old copies, he says, "We do not hazard a confident theory as to the name of Antichrist; for if it had been necessary that his name should be proclaimed openly at the present time, it would have been declared by him who saw the apocalyptic vision; for it was seen at no long time back, but almost in our generation, towards the end of Domitian's reign." In his work Against Heresies, published ten years after Polycarp's martyrdom, he quotes the Apocalypse twenty times, and makes long extracts from it, as inspired Scripture. These testimonies of persons contemporary with John's immediate successors, and more or less connected with the region of the seven churches to which Revelation is addressed, are most convincing. TERTULLIAN, of North Africa (about A.D. 220), [Against Marcion, 3.14], quotes the apostle John's descriptions in the Apocalypse of the sword proceeding out of the Lord's mouth (Rev 19:15), and of the heavenly city (Rev. 21:1-27). Compare On the Resurrection of the Flesh [27]; A Treatise on the Soul, [8, 9, &c.]; The Prescription Against Heretics, [33]. The MURATORI fragment of the canon (about A.D. 200) refers to John the apostle writing to the seven churches. HIPPOLYTUS, bishop of Ostia, near Rome (about A.D. 240) [On Antichrist, p. 67], quotes Rev. 17:1-18, as the writing of John the apostle. Among HIPPOLYTUS' works, there is specified in the catalogue on his statue, a treatise "on the Apocalypse and Gospel according to John." CLEMENT OF ALEXANDRIA (about A.D. 200) [Miscellanies, 6.13], alludes to the twenty-four seats on which the elders sit as mentioned by John in the Apocalypse (Rev 4:5); also, [Who Is the Rich Man Who Shall Be Saved? 42], he mentions John's return from Patmos to Ephesus on the death of the Roman tyrant. ORIGEN (about A.D. 233), [Commentary on Matthew, in EUSEBIUS Ecclesiastical History, 6.25], mentions John as the author of the Apocalypse, without expressing any doubts as to its authenticity; also, in Commentary on Matthew, [16.6], he quotes Rev 1:9, and says, "John seems to have beheld the Apocalypse in the island of Patmos." VICTORINUS, bishop of Pettau in Pannonia, who suffered martyrdom under Diocletian in A.D. 303, wrote the earliest extant commentary on the Apocalypse. Though the Old Syriac Peschito version does not contain the Apocalypse, yet EPHREM THE SYRIAN (about A.D. 378) frequently quotes the Apocalypse as canonical, and ascribes it to John.

Its canonicity and inspiration (according to a scholium of ANDREAS OF CAPPADOCIA) are attested by PAPIAS, a hearer of John, and associate of POLYCARP. PAPIAS was bishop of Hierapolis, near Laodicea, one of the seven churches. WORDSWORTH conjectures that a feeling of shame, on account of the rebukes of Laodicea in Revelation, may have operated on the Council of Laodicea, so as to omit Revelation from its list of books to be read publicly (?). The Epistle of the churches of Lyons and Vienne to the churches of Asia and Phrygia (in EUSEBIUS, [Ecclesiastical History, 5.1-3]), in the persecution under Marcus Aurelius (A.D. 77) quotes Rev 1:5; Rev 3:14; Rev 14:4; Rev 22:11, as Scripture. CYPRIAN (about A.D. 250) also, in Epistle 13, quotes Rev 2:5 as Scripture; and in Epistle 25 he quotes Rev 3:21, as of the same authority as the Gospel. (For other instances, see ALFORD'S Prolegomena, from whom mainly this summary of evidence has been derived). ATHANASIUS, in his Festival Epistle, enumerates the Apocalypse among the canonical Scriptures, to which none must add, and from which none must take away. JEROME [Epistle to Paulinus] includes in the canon the Apocalypse, adding, "It has as many mysteries as words. All praise falls short of its merits. In each of its words lie hid manifold senses." Thus an unbroken chain of testimony down from the apostolic period confirms its canonicity and authenticity.

The ALOGI [EPIPHANIUS, Heresies, 51] and CAIUS the Roman presbyter [EUSEBIUS, Ecclesiastical History, 3.28], towards the end of the second and beginning of the third century, rejected John's Apocalypse on mere captious grounds. CAIUS, according to JEROME [On Illustrious Men], about A.D. 210, attributed it to Cerinthus, on the ground of its supporting the millennial reign on earth. DIONYSIUS OF ALEXANDRIA mentions many before his time who rejected it because of its obscurity and because it seemed to support Cerinthus' dogma of an earthly and carnal kingdom; whence they attributed it to Cerinthus. This DIONYSIUS, scholar of ORIGEN, and bishop of Alexandria (A.D. 247), admits its inspiration (in EUSEBIUS [Ecclesiastical History, 7.10]), but attributes it to some John distinct from John the apostle, on the ground of its difference of style and character, as compared with John's Gospel and Epistle, as also because the name John is several times mentioned in the Apocalypse, which is always kept back in both the Gospel and Epistle; moreover, neither does the Epistle make any allusion to the Apocalypse, nor the Apocalypse to the Epistle; and the style is not pure Greek, but abounds in barbarisms and solecisms. EUSEBIUS wavers in opinion [Ecclesiastical History, 24.39] as to whether it is, or is not, to be ranked among the undoubtedly canonical Scriptures. His antipathy to the millennial doctrine would give an unconscious bias to his judgment on the Apocalypse. CYRIL OF JERUSALEM (A.D. 386), [Catechetical Lectures, 4.35,36], omits the Apocalypse in enumerating the New Testament Scriptures to be read privately as well as publicly. "Whatever is not read in the churches, that do not even read by thyself; the apostles and ancient bishops of the Church who transmitted them to us were far wiser than thou art." Hence, we see that, in his day, the Apocalypse was not read in the churches. Yet in Catechetical Lectures, 1.4 he quotes Rev 2:7, Rev 2:17; and in Catechetical Lectures, 1; 15.13 he draws the prophetical statement from Rev 17:11, that the king who is to humble the three kings (Dan 7:8, Dan 7:20) is the eighth king. In Catechetical Lectures, 15 and 27, he similarly quotes from Rev 12:3-4. ALFORD conjectures that CYRIL had at some time changed his opinion, and that these references to the Apocalypse were slips of memory whereby he retained phraseology which belonged to his former, not his subsequent views. The sixtieth canon (if genuine) of the Laodicean Council in the middle of the fourth century omits the Apocalypse from the canonical books. The Eastern Church in part doubted, the Western Church, after the fifth century, universally recognized, the Apocalypse. CYRIL OF ALEXANDRIA [On Worship, 146], though implying the fact of some doubting its genuineness, himself undoubtedly accepts it as the work of St. John. ANDREAS OF CÆSAREA, in Cappadocia, recognized as genuine and canonical, and wrote the first entire and connected commentary on, the Apocalypse. The sources of doubt seem to have been, (1) the antagonism of many to the millennium, which is set forth in it; (2) its obscurity and symbolism having caused it not to be read in the churches, or to be taught to the young. But the most primitive tradition is unequivocal in its favor. In a word, the objective evidence is decidedly for it; the only arguments against it seem to have been subjective.

The personal notices of John in the Apocalypse occur Rev 1:1, Rev 1:4, Rev 1:9; Rev 22:8. Moreover, the writer's addresses to the churches of Proconsular Asia (Rev 2:1) accord with the concurrent tradition, that after John's return from his exile in Patmos, at the death of Domitian, under Nerva, he resided for long, and died at last in Ephesus, in the time of Trajan [EUSEBIUS, Ecclesiastical History, 3.20,23]. If the Apocalypse were not the inspired work of John, purporting as it does to be an address from their superior to the seven churches of Proconsular Asia, it would have assuredly been rejected in that region; whereas the earliest testimonies in those churches are all in its favor. One person alone was entitled to use language of authority such as is addressed to the seven angels of the churches--namely, John, as the last surviving apostle and superintendent of all the churches. Also, it accords with John's manner to assert the accuracy of his testimony both at the beginning and end of his book (compare Rev 1:2-3, and Rev 22:8, with Joh 1:14; Joh 21:24; 1Jo 1:1-2). Again, it accords with the view of the writer being an inspired apostle that he addresses the angels or presidents of the several churches in the tone of a superior addressing inferiors. Also, he commends the Church of Ephesus for trying and convicting "them which say they are apostles, and are not," by which he implies his own undoubted claim to apostolic inspiration (Rev 2:2), as declaring in the seven epistles Christ's will revealed through him.

As to the difference of style, as compared with the Gospel and Epistle, the difference of subject in part accounts for it, the visions of the seer, transported as he was above the region of sense, appropriately taking a form of expression abrupt, and unbound by the grammatical laws which governed his writings of a calmer and more deliberate character. Moreover, as being a Galilean Hebrew, John, in writing a Revelation akin to the Old Testament prophecies, naturally reverted to their Hebraistic style. ALFORD notices, among the features of resemblance between the styles of the Apocalypse and John's Gospel and Epistle: (1) the characteristic appellation of our Lord, peculiar to John exclusively, "the Word of God" (Rev 19:13; compare Joh 1:1; 1Jo 1:1). (2) the phrase, "he that overcometh" (Rev 2:7, Rev 2:11, Rev 2:17; Rev 3:5, Rev 3:12, Rev 3:21; Rev 12:11; Rev 15:2; Rev 17:14; Rev 21:7; compare Joh 16:33 1Jo 2:13-14; 1Jo 4:4; 1Jo 5:4-5). (3) The Greek term (alethinos) for "true," as opposed to that which is shadowy and unreal (Rev 3:7, Rev 3:14; Rev 6:10; Rev 15:3; Rev 16:7; Rev 19:2, Rev 19:9, Rev 19:11; Rev 21:5; Rev 22:6). This term, found only once in Luke (Luk 16:11), four times in Paul (1Th 1:9; Heb 8:2; Heb 9:24; Heb 10:22), is found nine times in John's Gospel (Joh 1:9; Joh 4:23, Joh 4:37; Joh 6:32; Joh 7:28; Joh 8:16; Joh 15:1 Joh 17:3; Joh 19:3, Joh 19:5), twice in John's First Epistle (1Jo 2:8; 1Jo 5:20), and ten times in Revelation (Rev 3:7, Rev 3:14; Rev 6:10; Rev 15:3; Rev 16:7; Rev 19:2, Rev 19:9, Rev 19:11; Rev 21:5 Rev 22:6). (4) The Greek diminutive for "Lamb" (arnion, literally, "lambkin") occurs twenty-nine times in the Apocalypse, and the only other place where it occurs is Joh 21:15. In John's writings alone is Christ called directly "the Lamb" (Joh 1:29, Joh 1:36). In 1Pe 1:19, He is called "as a lamb without blemish," in allusion to Isa 53:7. So the use of "witness," or "testimony" (Rev 1:2, Rev 1:9; Rev 6:9; Rev 11:7, &c.; compare Joh 1:7-8, Joh 1:15, Joh 1:19, Joh 1:32; 1Jo 1:2; 1Jo 4:14; 1Jo 5:6-11). "Keep the word," or "commandments" (Rev 3:8, Rev 3:10; Rev 12:17; compare Joh 8:51, Joh 8:55; Joh 14:15). The assertion of the same thing positively and negatively (Rev 2:2, Rev 2:6, Rev 2:8, Rev 2:13; Rev 3:8, Rev 3:17-18; compare Joh 1:3, Joh 1:6-7, Joh 1:20; 1Jo 2:27-28). Compare also 1Jo 2:20, 1Jo 2:27 with Rev 3:18, as to the spiritual anointing. The seeming solecisms of style are attributable to that,inspired elevation which is above mere grammatical rules, and are designed to arrest the reader's attention by the peculiarity of the phrase, so as to pause and search into some deep truth lying beneath. The vivid earnestness of the inspired writer, handling a subject so transcending all others, raises him above all servile adherence to ordinary rules, so that at times he abruptly passes from one grammatical construction to another, as he graphically sets the thing described before the eye of the reader. This is not due to ignorance of grammar, for he "has displayed a knowledge of grammatical rules in other much more difficult constructions" [WINER]. The connection of thought is more attended to than mere grammatical connection. Another consideration to be taken into account is that two-fifths of the whole being the recorded language of others, he moulds his style accordingly. Compare TREGELLES' Introduction to Revelation from Heathen Authorities.

TREGELLES well says [New Testament Historic Evidence], "There is no book of the New Testament for which we have such clear, ample, and numerous testimonies in the second century as we have in favor of the Apocalypse. The more closely the witnesses were connected with the apostle John (as was the case with IRENÆUS), the more explicit is their testimony. That doubts should prevail in after ages must have originated either in ignorance of the earlier testimony, or else from some supposed intuition of what an apostle ought to have written. The objections on the ground of internal style can weigh nothing against the actual evidence. It is in vain to argue, a priori, that John could not have written this book when we have the evidence of several competent witnesses that he did write it."

RELATION OF THE APOCALYPSE TO THE REST OF THE CANON.--GREGORY OF NYSSA [tom. 3, p. 601], calls Revelation "the last book of grace." It completes the volume of inspiration, so that we are to look for no further revelation till Christ Himself shall come. Appropriately the last book completing the canon was written by John, the last survivor of the apostles. The New Testament is composed of the historical books, the Gospels and Acts, the doctrinal Epistles, and the one prophetical book, Revelation. The same apostle wrote the last of the Gospels, and probably the last of the Epistles, and the only prophetical book of the New Testament. All the books of the New Testament had been written, and were read in the Church assemblies, some years before John's death. His life was providentially prolonged that he might give the final attestation to Scripture. About the year A.D. 100, the bishops of Asia (the angels of the seven churches) came to John at EPHESUS, bringing him copies of the three Gospels, Matthew, Mark, and Luke, and desired of him a statement of his apostolical judgment concerning them; whereupon he pronounced them authentic, genuine, and inspired, and at their request added his own Gospel to complete the fourfold aspect of the Gospel of Christ (compare MURATORI [Fragment on the Canon of Scripture]; EUSEBIUS [Ecclesiastical History, 3.24]; JEROME [Commentary on Matthew]; VICTORINUS on the Apocalypse; THEODORET [Ecclesiastical History, 39]). A Greek divine, quoted in ALLATIUS, calls Revelation "the seal of the whole Bible." The canon would be incomplete without Revelation. Scripture is a complete whole, its component books, written in a period ranging over one thousand five hundred years, being mutually connected. Unity of aim and spirit pervades the entire, so that the end is the necessary sequence of the middle, and the middle of the beginning. Genesis presents before us man and his bride in innocence and blessedness, followed by man's fall through Satan's subtlety, and man's consequent misery, his exclusion from Paradise and its tree of life and delightful rivers. Revelation presents, in reverse order, man first liable to sin and death, but afterwards made conqueror through the blood of the Lamb; the first Adam and Eve, represented by the second Adam, Christ, and the Church. His spotless bride, in Paradise, with free access to the tree of life and the crystal water of life that flows from the throne of God. As Genesis foretold the bruising of the serpent's head by the woman's seed (Gen 3:15), so Revelation declares the final accomplishment of that prediction (Rev. 19:1-20:15).

PLACE AND TIME OF WRITING.--The best authorities among the Fathers state that John was exiled under Domitian (IRENÆUS [Against Heresies, 5; 30]; CLEMENT OF ALEXANDRIA; EUSEBIUS [Ecclesiastical History, 3.20]). VICTORINUS says that he had to labor in the mines of Patmos. At Domitian's death, A.D. 95, he returned to Ephesus under the Emperor Nerva. Probably it was immediately after his return that he wrote, under divine inspiration, the account of the visions vouchsafed to him in Patmos (Rev 1:2, Rev 1:9). However, Rev 10:4 seems to imply that he wrote the visions immediately after seeing them. Patmos is one of the Sporades. Its circumference is about thirty miles. "It was fitting that when forbidden to go beyond certain bounds of the earth's lands, he was permitted to penetrate the secrets of heaven" [BEDE, Explanation of the Apocalypse on chap. 1]. The following arguments favor an earlier date, namely, under Nero: (1) EUSEBIUS [Demonstration of the Gospel] unites in the same sentence John's banishment with the stoning of James and the beheading of Paul, which were under Nero. (2) CLEMENT OF ALEXANDRIA'S'S story of the robber reclaimed by John, after he had pursued, and with difficulty overtaken him, accords better with John then being a younger man than under Domitian, when he was one hundred years old. Arethas, in the sixth century, applies the sixth seal to the destruction of Jerusalem (A.D. 70), adding that the Apocalypse was written before that event. So the Syriac version states he was banished by Nero the Cæsar. Laodicea was overthrown by an earthquake (A.D. 60) but was immediately rebuilt, so that its being called "rich and increased with goods" is not incompatible with this book having been written under the Neronian persecution (A.D. 64). But the possible allusions to it in Heb 10:37; compare Rev 1:4, Rev 1:8; Rev 4:8; Rev 22:12; Heb 11:10; compare Rev 21:14; Heb 12:22-23; compare Rev 14:1; Heb 8:1-2; compare Rev 11:19; Rev 15:5; Rev 21:3; Heb 4:12; compare Rev 1:16; Rev 2:12, Rev 2:16; Rev 19:13, Rev 19:15; Heb 4:9; compare Rev 20:1-15; also 1Pe 1:7, 1Pe 1:13; 1Pe 4:13, with Rev 1:1; 1Pe 2:9 with Rev 5:10; 2Ti 4:8, with Rev 2:26-27; Rev 3:21; Rev 11:18; Eph 6:12, with Rev 12:7-12; Phi 4:3, with Rev 3:5; Rev 13:8; Rev 17:8; Rev 20:12, Rev 20:15; Col 1:18, with Rev 1:5; 1Co 15:52, with Rev 10:7; Rev 11:15-18, make a date before the destruction of Laodicea possible. Cerinthus is stated to have died before John; as then he borrowed much in his Pseudo-Apocalypse from John's, it is likely the latter was at an earlier date than Domitian's reign. See TILLOCH'S Introduction to Apocalypse. But the Pauline benediction (Rev 1:4) implies it was written after Paul's death under Nero.

TO WHAT READERS ADDRESSED.--The inscription states that it is addressed to the seven churches of Asia, that is, Proconsular Asia. John's reason for fixing on the number seven (for there were more than seven churches in the region meant by "Asia," for instance, Magnesia and Tralles) was doubtless because seven is the sacred number implying totality and universality: so it is implied that John, through the medium of the seven churches, addresses in the Spirit the Church of all places and ages. The Church in its various states of spiritual life or deadness, in all ages and places, is represented by the seven churches, and is addressed with words of consolation or warning accordingly. Smyrna and Philadelphia alone of the seven are honored with unmixed praise, as faithful in tribulation and rich in good works. Heresies of a decided kind had by this time arisen in the churches of Asia, and the love of many had waxed cold, while others had advanced to greater zeal, and one had sealed his testimony with his blood.

OBJECT.--It begins with admonitory addresses to the seven churches from the divine Son of man, whom John saw in vision, after a brief introduction which sets forth the main subject of the book, namely, to "show unto His servants things which must shortly come to pass" (the first through third chapters). From the fourth chapter to the end is mainly prophecy, with practical exhortations and consolations, however, interspersed, similar to those addressed to the seven churches (the representatives of the universal Church of every age), and so connecting the body of the book with its beginning, which therefore forms its appropriate introduction. Three schools of interpreters exist: (1) The Preterists, who hold that almost the whole has been fulfilled. (2) The Historical Interpreters, who hold that it comprises the history of the Church from John's time to the end of the world, the seals being chronologically succeeded, by the trumpets and the trumpets by the vials. (3) The Futurists, who consider almost the whole as yet future, and to be fulfilled immediately before Christ's second coming. The first theory was not held by any of the earliest Fathers, and is only held now by Rationalists, who limit John's vision to things within his own horizon, pagan Rome's persecutions of Christians, and its consequently anticipated destruction. The Futurist school is open to this great objection: it would leave the Church of Christ unprovided with prophetical guidance or support under her fiery trials for 1700 or 1800 years. Now God has said, "Surely He will do nothing, but He revealeth His secrets unto His servants the prophets" (Amo 3:7). The Jews had a succession of prophets who guided them with the light of prophecy: what their prophets were to them, that the apocalyptic Scriptures have been, and are, to us.

ALFORD, following ISAAC WILLIAMS, draws attention to the parallel connection between the Apocalypse and Christ's discourse on the Mount of Olives, recorded in Mat. 24:4-28. The seals plainly bring us down to the second coming of Christ, just as the trumpets also do (compare Rev 6:12-17; Rev 8:1, &c.; Rev 11:15), and as the vials also do (Rev 16:17): all three run parallel, and end in the same point. Certain "catchwords" (as WORDSWORTH calls them) connect the three series of symbols together. They do not succeed one to the other in historical and chronological sequence, but move side by side, the subsequent series filling up in detail the same picture which the preceding series had drawn in outline. So VICTORINUS (on Rev 7:2), the earliest commentator on the Apocalypse, says, "The order of the things said is not to be regarded, since often the Holy Spirit, when He has run to the end of the last time, again returns to the same times, and supplies what He has less fully expressed." And PRIMASIUS [Commentary on the Apocalypse], "In the trumpets he gives a description by a pleasing repetition, as is his custom."

At the very beginning, John hastens, by anticipation (as was the tendency of all the prophets), to the grand consummation. Rev 1:7, "Behold, He cometh with clouds," &c. Rev 1:8, Rev 1:17, "I am the beginning and the ending . . . the first and the last." So the seven epistles exhibit the same anticipation of the end. Rev 3:12, "Him that overcometh, I will write upon Him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven"; compare at the close, Rev 21:2. So also Rev 2:28, "I will give him the morning star"; compare at the close, Rev 22:16, "I am the bright and morning star."

Again, the earthquake that ensues on the opening of the sixth seal is one of the catchwords, that is, a link connecting chronologically this sixth seal with the sixth trumpet (Rev 9:13; Rev 11:13): compare also the seventh vial, Rev 16:17-18. The concomitants of the opening of the sixth seal, it is plain, in no full and exhaustive sense apply to any event, save the terrors which shall overwhelm the ungodly just before the coming of the Judge.

Again, the beast out of the bottomless pit (Rev 11:7), between the sixth and seventh trumpets, connects this series with the section, twelfth through fourteenth chapters, concerning the Church and her adversaries.

Again, the sealing of the 144,000 under the sixth seal connects this seal with the section, the twelfth through fourteenth chapters.

Again, the loosing of the four winds by the four angels standing on the four corners of the earth, under the sixth seal, answers to the loosing of the four angels at the Euphrates, under the sixth trumpet.

Moreover, links occur in the Apocalypse connecting it with the Old Testament. For instance, the "mouth speaking great things" (Dan 7:8 Rev 13:5), connects the beast that blasphemes against God, and makes war against the saints, with the little horn (Dan 7:21; Rev 13:6-7), or at last king, who, arising after the ten kings, shall speak against the Most High, and wear out the saints (Dan 7:25); also, compare the "forty-two months" (Rev 13:5), or "a thousand two hundred and threescore days" (Rev 12:6), with the "time, times, and the dividing of time," of Dan 7:25. Moreover, the "forty-two months," Rev 11:2, answering to Rev 12:6; Rev 13:5, link together the period under the sixth trumpet to the section, Rev. 12:1-14:20.

AUBERLEN observes, "The history of salvation is mysteriously governed by holy numbers. They are the scaffolding of the organic edifice. They are not merely outward indications of time, but indications of nature and essence. Not only nature, but history, is based in numbers. Scripture and antiquity put numbers as the fundamental forms of things, where we put ideas." As number is the regulator of the relations and proportions of the natural world, so does it enter most frequently into the revelations of the Apocalypse, which sets forth the harmonies of the supernatural, the immediately Divine. Thus the most supernatural revelation leads us the farthest into the natural, as was to be expected, seeing the God of nature and of revelation is one. Seven is the number for perfection (compare Rev 1:4; Rev 4:5, the seven Spirits before the throne; also, Rev 5:6, the Lamb's seven horns and seven eyes). Thus the seven churches represent the Church catholic in its totality. The seven seals (Rev 5:1), the seven trumpets (Rev 8:2), and the seven vials (Rev 17:1), are severally a complete series each in itself, fulfilling perfectly the divine course of judgments. Three and a half implies a number opposed to the divine (seven), but broken in itself, and which, in the moment of its highest triumph, is overwhelmed by judgment and utter ruin. Four is the number of the world's extension; seven is the number of God's revelation in the world. In the four beasts of Daniel (Dan 7:3) there is a recognition of some power above them, at the same time that there is a mimicry of the four cherubs of Ezekiel (Eze 10:9), the heavenly symbols of all creation in its due subjection to God (Rev 4:6-8). So the four corners of the earth, the four winds, the four angels loosed from the Euphrates, and Jerusalem lying "foursquare" (Rev 21:16), represent world-wide extension. The sevenfoldness of the Spirits on the part of God corresponds with the fourfold cherubim on the part of the created. John, seeing more deeply into the essentially God-opposed character of the world, presents to us, not the four beasts of Daniel, but the seven heads of the beast, whereby it arrogates to itself the sevenfold perfection of the Spirits of God; at the same time that, with characteristic self-contradiction, it has ten horns, the number peculiar to the world power. Its unjust usurpation of the sacred number seven is marked by the addition of an eighth to the seven heads, and also by the beast's own number, six hundred sixty-six, which in units, tens, and hundreds, verges upon, but falls short of, seven. The judgments on the world are complete in six: after the sixth seal and the sixth trumpet, there is a pause. When seven comes, there comes "the kingdom of our Lord and His Christ." Six is the number of the world given to judgment. Moreover, six is half of twelve, as three and a half is the half of seven. Twelve is the number of the Church: compare the twelve tribes of Israel, the twelve stars on the woman's head (Rev 12:1), the twelve gates of new Jerusalem (Rev 21:12, Rev 21:21). Six thus symbolizes the world broken, and without solid foundation. Twice twelve is the number of the heavenly elders; twelve times twelve thousand the number of the sealed elect (Rev 7:4): the tree of life yields twelve manner of fruits. Doubtless, besides this symbolic force, there is a special chronological meaning in the numbers; but as yet, though a commanded subject of investigation, they have received no solution which we can be sure is the true one. They are intended to stimulate reverent inquiry, not to gratify idle speculative curiosity; and when the event shall have been fulfilled, they will show the divine wisdom of God, who ordered all things in minutely harmonious relations, and left neither the times nor the ways haphazard.

The arguments for the year-day theory are as follows: Dan 9:24, "Seventy weeks are determined upon," where the Hebrew may be seventy sevens; but MEDE observes, the Hebrew word means always seven of days, and never seven of years (Lev 12:5; Deu 16:9-10, Deu 16:16). Again, the number of years' wandering of the Israelites was made to correspond to the number of days in which the spies searched the land, namely, forty: compare "each day for a year," Num 14:33-34. So in Eze 4:5-6, "I have laid up on thee the years of their iniquity, according to the number of the days, three hundred and ninety days . . . forty days: I have appointed thee each day for a year." John, in Revelation itself, uses days in a sense which can hardly be literal. Rev 2:10, "Ye shall have tribulation ten days": the persecution of ten years recorded by EUSEBIUS seems to correspond to it. In the year-day theory there is still quite enough of obscurity to exercise the patience and probation of faith, for we cannot say precisely when the 1260 years begin: so that this theory is quite compatible with Christ's words, "Of that day and hour knoweth no man" [Mat 24:36; Mar 13:32]. However, it is a difficulty in this theory that "a thousand years," in Rev 20:6-7, can hardly mean one thousand by three hundred sixty days, that is, three hundred sixty thousand years. The first resurrection there must be literal, even as Rev 20:5 must be taken literally, "the rest of the dead lived not again until the thousand years were finished" (Rev 20:5). To interpret the former spiritually would entail the need of interpreting the latter so, which would be most improbable; for it would imply that "the rest of the (spiritually) dead lived not (spiritually)" until the end of the thousand years, and then that they did come spiritually to life. 1Co 15:23, "they that are Christ's at His coming," confirms the literal view.

JFB: Revelation (Outline)

• TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20)
• EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA. (Rev. 2:1-29)
• THE EPISTLES TO SARDIS, PHILADELPHIA, AND LAODICEA. (Rev. 3:1-22)
• VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES. (Rev 4:1-11)
• THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST. (Rev 5:1-14)
• THE OPENING OF THE FIRST SIX OF THE SEVEN SEALS. (Rev. 6:1-17)
• SEALING OF THE ELECT OF ISRAEL. THE COUNTLESS MULTITUDE OF THE GENTILE ELECT. (Rev. 7:1-17)
• SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES. (Rev 8:1-13)
• THE FIFTH TRUMPET: THE FALLEN STAR OPENS THE ABYSS WHENCE ISSUE LOCUSTS. THE SIXTH TRUMPET. FOUR ANGELS AT THE EUPHRATES LOOSED. (Rev. 9:1-21) The last three trumpets of the seven are called, from Rev 8:13, the woe-trumpets.
• VISION OF THE LITTLE BOOK. (Rev 10:1-11)
• MEASUREMENT OF THE TEMPLE. THE TWO WITNESSES' TESTIMONY: THEIR DEATH, RESURRECTION, AND ASCENSION: THE EARTHQUAKE: THE THIRD WOE: THE SEVENTH TRUMPET USHERS IN CHRIST'S KINGDOM. THANKSGIVING OF THE TWENTY-FOUR ELDERS. (Rev. 11:1-19)
• VISION OF THE WOMAN, HER CHILD, AND THE PERSECUTING DRAGON. (Rev. 12:1-17) This episode (Rev. 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Rev 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Rev 11:13, Rev 11:18. The beast in Rev 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Rev 12:6, Rev 12:14; Rev 13:5; compare Rev 11:2-3).
• VISION OF THE BEAST THAT CAME OUT OF THE SEA: THE SECOND BEAST, OUT OF THE EARTH, EXERCISING THE POWER OF THE FIRST BEAST, AND CAUSING THE EARTH TO WORSHIP HIM. (Rev. 13:1-18)
• THE LAMB SEEN ON ZION WITH THE 144,000. THEIR SONG. THE GOSPEL PROCLAIMED BEFORE THE END BY ONE ANGEL: THE FALL OF BABYLON, BY ANOTHER: THE DOOM OF THE BEAST WORSHIPPERS, BY A THIRD. THE BLESSEDNESS OF THE DEAD IN THE LORD. THE HARVEST. THE VINTAGE. (Rev. 14:1-20)
• THE LAST SEVEN VIALS OF PLAGUES: SONG OF THE VICTORS OVER THE BEAST. (Rev 15:1-8)
• THE SEVEN VIALS AND THE CONSEQUENT PLAGUES. (Rev. 16:1-21)
• THE HARLOT BABYLON'S GAUD: THE BEAST ON WHICH SHE RIDES, HAVING SEVEN HEADS AND TEN HORNS, SHALL BE THE INSTRUMENT OF JUDGMENT ON HER. (Rev. 17:1-18)
• BABYLON'S FALL: GOD'S PEOPLE CALLED OUT OF HER: THE KINGS AND MERCHANTS OF THE EARTH MOURN, WHILE THE SAINTS REJOICE AT HER FALL. (Rev. 18:1-24)
• THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION: JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. (Rev. 19:1-21) As in the case of the opening of the prophecy, Rev 4:8; Rev 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Rev. 18:1-24), there is a song of praise in heaven to God: compare Rev 7:10, &c., toward the close of the seals, and Rev 11:15-18, at the close of the trumpets: Rev 15:3, at the saints' victory over the beast.
• SATAN BOUND, AND THE FIRST-RISEN SAINTS REIGN WITH CHRIST, A THOUSAND YEARS; SATAN LOOSED, GATHERS THE NATIONS, GOG AND MAGOG, ROUND THE CAMP OF THE SAINTS, AND IS FINALLY CONSIGNED TO THE LAKE OF FIRE; THE GENERAL RESURRECTION AND LAST JUDGMENT. (Rev 20:1-15) The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.
• THE NEW HEAVEN AND EARTH: NEW JERUSALEM OUT OF HEAVEN. (Rev. 21:1-27)
• THE RIVER OF LIFE: THE TREE OF LIFE: THE OTHER BLESSEDNESSES OF THE REDEEMED. JOHN FORBIDDEN TO WORSHIP THE ANGEL. NEARNESS OF CHRIST'S COMING TO FIX MAN'S ETERNAL STATE. TESTIMONY OF JESUS, HIS SPIRIT, AND THE BRIDE, ANY ADDITION TO WHICH, OR SUBTRACTION FROM WHICH, SHALL BE ETERNALLY PUNISHED. CLOSING BENEDICTION. (Rev. 22:1-21)

TSK: Revelation (Book Introduction)

The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language in which it is delivered, and is, in fact, a strong internal proof of its authenticity and divine original. " For it is a part of this prophecy," as Sir Isaac Newton justly remarks, " that it should not be understood before the last age of the world; and therefore it makes for the credit of the prophecy that it is not yet understood. The folly of interpreters has been to foretell times and things by this prophecy, as if God designed to make them prophets. By this rashness they have not only exposed themselves, but brought the prophecy also into contempt. The design of God was much otherwise. He gave this, and the prophecies of the Old Testament, not to gratify men’s curiosities by enabling them to foreknow things, but that, after that they were fulfilled, they might be interpreted by the event; and his own providence, not the interpreter’s, be then manifested thereby to the world. For the event of things, predicted many ages before, will then be a convincing argument that the world is governed by Providence. For, as the few and obscure prophecies concerning Christ’s first coming were for setting up the Christian religion, which all nations have since corrupted, so the many and clear prophecies concerning the things to be done at Christ’s second coming, are not only for predicting, but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. The event will prove the Apocalypse; and this prophecy, thus proved and understood, will open the old prophets; and all together will make known the true religion, and establish it. There is already so much of the prophecy fulfilled, that as many as will take pains in this study may see sufficient instances of God’s promise; but then, the signal revolutions predicted by all the holy prophets, will at once both turn men’s eyes upon considering the predictions, and plainly interpret them. Till then we must content ourselves with interpreting what hath already been fulfilled." And, as Mr. Weston observes, " if we were in possession of a complete and particular history of Asia, not only of great events, without person or place, names or dates, but of the exactest biography, geography, topography, and chronology, we might, perhaps, still be able to explain and appropriate more circumstances recorded in the Revelation, under the emperors of the East and the West, and in Arabia, Persia, Tartary, and Asia, the seat of the most important revolutions with which the history of Christianity has ever been interwoven and closely connected." History is the great interpreter of prophecy. " Prophecy is, as I may say," observes Bp. Newton, " history anticipated and contracted; history is prophecy accomplished and dilated; and the prophecies of Scripture contain the fate of the most considerable nations, and the substance of the most memorable transactions in the world, from the earliest to the latest times. Daniel and St. John, with regard to those latter times, are more copious and particular than the other prophets. They exhibit a series and succession of the most important events from the first of the four great empires to the consummation of all things. Their prophecies may really be said to be a summary of the history of the world; and the history of the world is the best comment upon their prophecies....and the more you know of ancient and modern times, and the farther you search into the truth of history, the more you will be satisfied of the truth of prophecy." The Revelation was designed to supply the place of that continued succession of prophets, which demonstrated the continued providence of God to the patriarchal and Jewish churches. " The majority of commentators on the Apocalypse," says Mr. Townsend, " generally acted on these principles of interpretation. They discover in this Book certain predictions of events which were fulfilled soon after they were announced; they trace in the history of later years various coincidences, which so fully agree with the various parts of the Apocalypse, that they are justly entitled to consider them as the fulfilment of its prophecies; and, by thus tracing the one God of revelation through the clouds of the dark ages, through the storms of revolutions and wars, through the mighty convulsions which at various periods have agitated the world, their interpretations, even when they are most contradictory, when they venture to speculate concerning the future, are founded on so much undoubted truth that they have materially confirmed the wavering faith of thousands. Clouds and darkness must cover the brightness of the throne of God, till it shall please him to enable us to bear the brighter beams of his glory. In the mean time, we trace his footsteps in the sea of the Gentile world, his path in the mighty waters of the ambitions and clashing passions of man. We rejoice to anticipate the day when the bondage of Rome, which would perpetuate the intellectual and spiritual slavery of man, shall be overthrown, and day-spring of united knowledge and holiness bless the world."

TSK: Revelation 2 (Chapter Introduction)

Overview

Rev 2:1, What is commanded to be written to the angels, that is, the ministers of the churches of Ephesus, Rev 2:8, Smyrna, Rev 2:12. Pergamos, Rev 2:18. Thyatira, and what is commended or found wanting in them.

Poole: Revelation 2 (Chapter Introduction)

CHAPTER 2

MHCC: Revelation (Book Introduction)

The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to " the things which are," that is, the then present state of the church, and contains the epistle of John to the seven churches, and his account of the appearance of the Lord Jesus, and his direction to the apostle to write what he beheld, Rev 1:9-20. Also the addresses or epistles to seven churches of Asia. These, doubtless, had reference to the state of the respective churches, as they then existed, but contain excellent precepts and exhortations, commendations and reproofs, promises and threatenings, suitable to instruct the Christian church at all times. 2. Contains a prophecy of " the things which shall be hereafter," and describes the future state of the church, from the time when the apostle beheld the visions here recorded. It is intended for our spiritual improvement; to warn the careless sinner, point out the way of salvation to the awakened inquirer, build up the weak believer, comfort the afflicted and tempted Christian, and, we may especially add, to strengthen the martyr of Christ, under the cruel persecutions and sufferings inflicted by Satan and his followers.

MHCC: Revelation 2 (Chapter Introduction)

(Rev 2:1-7) Epistles to the churches in Asia, with warnings and encouragements, To the church at Ephesus.

(Rev 2:8-11) At Smyrna.

(Rev 2:12-17) At Pergamos.

(Rev 2:18-29) And at Thyatira.

Matthew Henry: Revelation (Book Introduction)

An Exposition, with Practical Observations, of The Revelation of St. John the Divine

It ought to be no prejudice to the credit and authority of this book that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for this has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription of this book are truly sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it. From the beginning, the church of God has been blessed with prophecy. That glorious prediction of breaking the serpent's head was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come were the gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem; and, about the time in which that was accomplished, he entrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important events that should happen to it to the end of time, for the support of the faith of his people and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding, those deep things of God which no man knows, but the Spirit of God, and those to whom he reveals them.

Matthew Henry: Revelation 2 (Chapter Introduction)

The apostle John, having in the foregoing chapter written the things which he had seen, now proceeds to write the things that are, according to the command of God (Rev 1:19), that is, the present state of the seven churches of Asia, with which he had a particular acquaintance, and for which he had a tender concern. He was directed to write to every one of them according to their present state and circumstances, and to inscribe every letter to the angel of that church, to the minister or rather ministry of that church, called angels because they are the messengers of God to mankind. In this chapter we have, I. The message sent to Ephesus (Rev 2:1-7). II. To Smyrna (Rev 2:8-11). III. To Pergamos (Rev 2:12-17). IV. To Thyatira (Rev 2:18, etc.).

Barclay: Revelation (Book Introduction)

INTRODUCTION TO THE REVELATION OF JOHN

The Strange Book

When a student of the New Testament embarks upon the study of the Revelation he feels himself projected into a different world. Here is something quite unlike the rest of the New Testament. Not only is the Revelation different; it is also notoriously difficult for a modern mind to understand. The result is that it has sometimes been abandoned as quite unintelligible and it has sometimes become the playground of religious eccentrics, who use it to map out celestial time-tables of what is to come or find in it evidence for their own eccentricities. One despairing commentator said that there are as many riddles in the Revelation as there are words, and another that the study of the Revelation either finds or leaves a man mad.

Luther would have denied the Revelation a place in the New Testament. Along with James, Jude, Second Peter and Hebrews he relegated it to a separate list at the end of his New Testament. He declared that in it there are only images and visions such as are found nowhere else in the Bible. He complained that, notwithstanding the obscurity of his writing, the writer had the boldness to add threats and promises for those who kept or disobeyed his words, unintelligible though they were. In it, said Luther, Christ is neither taught nor acknowledged; and the inspiration of the Holy Spirit is not perceptible in it. Zwingli is equally hostile to the Revelation. "With the Apocalypse," he writes, "we have no concern, for it is not a biblical book.... The Apocalypse has no savour of the mouth or the mind of John. I can, if I so will, reject its testimonies." Most voices have stressed the unintelligibility of the Revelation and not a few have questioned its right to a place in the New Testament.

On the other hand there are those in every generation who have loved this book. T. S. Kepler quotes the verdict of Philip Carrington and makes it his own: "In the case of the Revelation we are dealing with an artist greater than Stevenson or Coleridge or Bach. St. John has a better sense of the right word than Stevenson; he has a greater command of unearthly supernatural loveliness than Coleridge; he has a richer sense of melody and rhythm and composition than Bach.... It is the only masterpiece of pure art in the New Testament.... Its fullness and richness and harmonic variety place it far above Greek tragedy."

We shall no doubt find this book difficult and bewildering; but doubtless, too, we shall find it infinitely worthwhile to wrestle with it until it gives us its blessing and opens its riches to us.

Apocalyptic Literature

In any study of the Revelation we must begin by remembering the basic fact that although unique in the New Testament, it is nonetheless representative of a kind of literature which was the commonest of all between the Old and the New Testaments. The Revelation is commonly called the Apocalypse, being in Greek Apokalupsis. Between the Old and the New Testaments there grew up a great mass of what is called Apocalyptic literature, the product of an indestructible Jewish hope.

The Jews could not forget that they were the chosen people of God. To them that involved the certainty that some day they would arrive at world supremacy. In their early history they looked forward to the coming of a king of Davidline who would unite the nation and lead them to greatness. There was to come forth a shoot from the stump of Jesse (Isa_11:1 , Isa_11:10 ). God would raise up a righteous branch for David (Jer_23:5 ). Some day the people would serve David their king (Jer_30:9 ). David would be their shepherd and their king (Eze_34:23 ; Eze_37:24 ). The booth of David would be repaired (Amo_9:11 ); out of Bethlehem there would come a ruler who would be great to the ends of the earth (Mic_5:2-4 ).

But the whole history of Israel gave the lie to these hopes. After the death of Solomon, the kingdom, small enough to begin with, split into two under Rehoboam and Jeroboam and so lost its unity. The northern kingdom, with its capital at Samaria, vanished in the last quarter of the eighth century B.C. before the assault of the Assyrians, never again reappeared in history and is now the lost ten tribes. The southern kingdom, with its capital at Jerusalem, was reduced to slavery and exile by the Babylonians in the early part of the sixth century B.C. It was later the subject state of the Persians, the Greeks and the Romans. History for the Jews was a catalogue of disasters from which it became clear that no human deliverer could rescue them.

The Two Ages

Jewish thought stubbornly held to the conviction of the chosenness of the Jews but had to adjust itself to the facts of history. It did so by working out a scheme of history. The Jews divided all time into two ages. There was this present age, which is wholly bad and beyond redemption. For it there can be nothing but total destruction. The Jews, therefore, waited for the end of things as they are. There was the age which is to come which was to be wholly good, the golden age of God in which would be peace, prosperity and righteousness and Godchosen people would at last be vindicated and receive the place that was theirs by right.

How was this present age to become the age which is to come? The Jews believed that the change could never be brought about by human agency and, therefore, looked for the direct intervention of God. He would come striding on to the stage of history to blast this present world out of existence and bring in his golden time. The day of the coming of God was called The Day of the Lord and was to be a terrible time of terror and destruction and judgment which would be the birthpangs of the new age.

All apocalyptic literature deals with these events, the sin of the present age, the terrors of the time between, and the blessings of the time to come. It is entirely composed of dreams and visions of the end. That means that all apocalyptic literature is necessarily cryptic. It is continually attempting to describe the indescribable, to say the unsayable, to paint the unpaintable.

This is further complicated by another fact. It was only natural that these apocalyptic visions should flame the more brightly in the minds of men living under tyranny and oppression. The more some alien power held them down, the more they dreamed of the destruction of that power and of their own vindication. But it would only have worsened the situation, if the oppressing power could have understood these dreams. Such writings would have seemed the works of rebellious revolutionaries. Such books, therefore, were frequently written in code, deliberately couched in language which was unintelligible to the outsider; and there are many cases in which they must remain unintelligible because the key to the code no longer exists. But the more we know about the historical background of such books, the better we can interpret them.

The Revelation

All this is the precise picture of our Revelation. There are any number of Jewish Apocalypses--Enoch, The Sibylline Oracles, The Testaments of the Twelve Patriarchs, The Ascension of Isaiah, The Assumption of Moses, The Apocalypse of Baruch, Fourth Ezra. Our Revelation is a Christian Apocalypse. It is the only one in the New Testament, although there were many others which did not gain admission. It is written exactly on the Jewish pattern and follows the basic conception of the two ages. The only difference is that for the day of the Lord it substitutes the coming in power of Jesus Christ. Not only the pattern but the details are the same. The Jewish apocalypses had a standard apparatus of events which were to happen at the last time; these events all have their place in Revelation.

Before we go on to outline that pattern of events, another question arises. Both apocalyptic and prophecy deal with the events which are to come. What, then, is the difference between them?

Apocalyptic And Prophecy

The difference between the prophets and the apocalyptists was very real. There were two main differences, one of message and one of method.

(i) The prophet thought in terms of this present world. His message was often a cry for social, economic and political justice; and was always a summons to obey and serve God within this present world. To the prophet it was this world which was to be reformed and in which Godkingdom would come. This has been expressed by saying that the prophet believed in history. He believed that in the events of history Godpurpose was being worked out. In one sense the prophet was an optimist, for, however sternly he condemned things as they were, he nonetheless believed that they could be mended, if men would accept the will of God. To the apocalyptist the world was beyond mending. He believed, not in the reformation, but in the dissolution of this present world. He looked forward to the creation of a new world, when this one had been shattered by the avenging wrath of God. In one sense, therefore, the apocalyptist was a pessimist, for he did not believe that things as they were could ever be cured. True, he was quite certain that the golden age would come, but only after this world had been destroyed.

(ii) The prophetmessage was spoken; the message of the apocalyptist was always written. Apocalyptic is a literary production. Had it been delivered by word of mouth, men would never have understood it. It is difficult, involved, often unintelligible; it has to be pored over before it can be understood. Further, the prophet always spoke under his own name; all apocalyptic writings--except our New Testament one--are pseudonymous. They are put into the mouths of great ones of the past, like Noah, Enoch, Isaiah, Moses, The Twelve Patriarchs, Ezra and Baruch. There is something pathetic about this. The men who wrote the apocalyptic literature had the feeling that greatness was gone from the earth; they were too self-distrusting to put their names to their works and attributed them to the great figures of the past, thereby seeking to give them an authority greater than their own names could have given. As Julicher put it: "Apocalyptic is prophecy turned senile."

The Apparatus Of Apocalyptic

Apocalyptic literature has a pattern; it seeks to describe the things which will happen at the last times and the blessedness which will follow; and the same pictures occur over and over again. It always, so to speak, worked with the same materials; and these materials find their place in our Book of the Revelation.

(i) In apocalyptic literature the Messiah was a divine, preexistent, otherworldly figure of power and glory, waiting to descend into the world to begin his all-conquering career. He existed in heaven before the creation of the world, before the sun and the stars were made, and he is preserved in the presence of the Almighty (Enoch 48:3, 6; 62:7; 4Ezra 13:25-26). He will come to put down the mighty from their seats, to dethrone the kings of the earth, and to break the teeth of sinners (Enoch 42:2-6; 48:2-9; 62:5-9; 69:26-29). In apocalyptic there was nothing human or gentle about the Messiah; he was a divine figure of avenging power and glory before whom the earth trembled in terror.

(ii) The coming of the Messiah was to be preceded by the return of Elijah who would prepare the way for him (Mal_4:5-6 ). Elijah was to stand upon the hills of Israel, so the Rabbis said, and announce the coming of the Messiah with a voice so great that it would sound from one end of the earth to the other.

(iii) The last terrible times were known as "the travail of the Messiah." The coming of the Messianic age would be like the agony of birth. In the Gospels Jesus is depicted as foretelling the signs of the end and is reported as saying: "All these things are the beginnings of sorrows" (Mat_24:8 ; Mar_13:8 ). The word for sorrows is odinai (G5604), and it literally means birthpangs.

(iv) The last days will be a time of terror. Even the mighty men will cry bitterly (Zep_1:14 ); the inhabitants of the land shall tremble (Joe_2:1 ); men will be affrighted with fear and will seek some place to hide and will find none (Enoch 102:1,3).

(v) The last days will be a time when the world will be shattered, a time of cosmic upheaval when the universe, as men know it, will be disintegrated. The stars will be extinguished; the sun will be turned into darkness and the moon into blood (Isa_13:10 ; Joe_2:30-31 ; Joe_3:15 ). The firmament will crash in ruins; there will be a cataract of raging fire, and creation will become a molten mass (Sibylline Oracles 3: 83-89). The seasons will lose their order, and there will be neither night nor dawn (Sibylline Oracles 3: 796-806).

(vi) The last days will be a time when human relationships will be destroyed. Hatred and enmity will reign upon the earth. Every manhand will be against his neighbour (Zec_14:13 ). Brothers will kill each other; parents will murder their own children; from dawn to sunset they shall slay one another (Enoch 100:1-2). Honour will be turned into shame, and strength into humiliation, and beauty into ugliness. The man of humility will become the man of envy; and passion will hold sway over the man who once was peaceful (Bar 48:31-37).

(vii) The last days will be a time of judgment. God will come like a refinerfire, and who can endure the day of his coming? (Mal_3:1-3 ). It is by the fire and the sword that God will plead with men (Isa_66:15-16 ). The Son of Man will destroy sinners from the earth (Enoch 69:27), and the smell of brimstone will pervade all things (Sibylline Oracles 3: 58-61). The sinners will be burned up as Sodom was long ago (Jubilees 36:10-11).

(viii) In all these visions the Gentiles have their place, but it is not always the same place.

(a) Sometimes the vision is that the Gentiles will be totally destroyed. Babylon will become such a desolation that there will be no place for the wandering Arab to plant his tent among the ruins, no place for the shepherd to graze his sheep; it will be nothing more than a desert inhabited by the beasts (Isa_13:19-22 ). God will tread down the Gentiles in his anger (Isa_63:6 ). The Gentiles will come over in chains to Israel (Isa_45:14 ).

(b) Sometimes there is depicted one last gathering of the Gentiles against Jerusalem, and one last battle in which they are destroyed (Eze_38:14-23 ; Eze_39:1-16 ; Zec_14:1-11 ). The kings of the nations will throw themselves against Jerusalem; they will seek to ravage the shrine of the Holy One; they will place their thrones in a ring round the city, with their infidel people with them; but it will be only for their final destruction (Sibylline Oracles 3: 663-672).

(c) Sometimes there is the picture of the conversion of the Gentiles through Israel. God has given Israel for a light to the Gentiles, that she may be Godsalvation to the ends of the earth (Isa_49:6 ). The isles wait upon God (Isa_51:5 ); the ends of the earth are invited to look to God and be saved (Isa_45:20-22 ). The Son of Man will be a light to the Gentiles (Enoch 48:4-5). Nations shall come from the ends of the earth to Jerusalem to see the glory of God (Wis 17:34).

Of all the pictures in connection with the Gentiles the commonest is that of the destruction of the Gentiles and the exaltation of Israel.

(ix) In the last days the Jews who have been scattered throughout the earth will be ingathered to the Holy City again. They will come back from Assyria and from Egypt and will worship the Lord in his holy mountain (Isa_27:12-13 ). The hills will be removed and the valleys will be filled in, and even the trees will gather to give them shade, as they come back (Bar 5:5-9). Even those who died as exiles in far countries will be brought back.

(x) In the last days the New Jerusalem, which is already prepared in heaven with God (4Ezra 10:44-59; 4Ezra 2Baruch 4Ezra 4:2-6), will come down among men. It will be beautiful beyond compare with foundations of sapphires, and pinnacles of agate, and gates of carbuncles, on borders of pleasant stones (Isa_54:12-13 ; Tob 13:16-17). The glory of the latter house will be greater than the glory of the former (Hag 2:7-9).

(xi) An essential part of the apocalyptic picture of the last days was the resurrection of the dead. "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Dan_12:2-3 ). Sheol and the grave will give back that which has been entrusted to them (Enoch 51:1). The scope of the resurrection of the dead varied. Sometimes it was to apply only to the righteous in Israel; sometimes to all Israel; and sometimes to all men everywhere. Whichever form it took, it is true to say that now for the first time we see emerging a strong hope of a life beyond the grave.

(xii) There were differences as to how long the Messianic kingdom was to last. The most natural--and the most usual--view was to think of it as lasting for ever. The kingdom of the saints is an everlasting kingdom (Dan_7:27 ). Some believed that the reign of the Messiah would last for 400 years. They arrived at this figure from a comparison of Gen_15:13 and Psa_90:15 . In Genesis Abraham is told that the period of affliction of the children of Israel will be 400 years; the psalmistprayer is that God will make the nation glad according to the days wherein he has afflicted them and the years wherein they have seen evil. In the Revelation the view is that there is to be a reign of the saints for a thousand years; then the final battle with the assembled powers of evil; then the golden age of God.

Such were the events which the apocalyptic writers pictured in the last days; and practically all of them find their place in the pictures of the Revelation. To complete the picture we may briefly summarize the blessings of the coming age.

The Blessings Of The Age To Come

(i) The divided kingdom will be united again. The house of Judah will walk again with the house of Israel (Jer_3:18 ; Isa_11:13 ; Hos_1:11 ). The old divisions will be healed and the people of God will be one.

(ii) There will be in the world an amazing fertility. The wilderness will become a field (Isa_32:15 ), it will become like the garden of Eden (Isa_51:3 ); the desert will rejoice and blossom like the crocus (Isa_35:1 ). The earth will yield its fruit ten thousandfold; on each vine will be a thousand branches, on each branch a thousand clusters, in each cluster a thousand grapes, and each grape will give a cor (120 gallons) of wine (2 Baruch 29:5-8). There will be a plenty such as the world has never known and the hungry will rejoice.

(iii) A consistent part of the dream of the new age was that in it all wars would cease. The swords will be beaten into ploughshares and the spears into pruning-hooks (Isa_2:4 ). There will be no sword or battle-din. There will be a common law for all men and a great peace throughout the earth, and king will be friendly with king (Sibylline Oracles 3: 751-760).

(iv) One of the loveliest ideas concerning the new age was that in it there would be no more enmity between the beasts or between man and the beasts. The leopard and the kid, the cow and the bear, the lion and the falling will play and lie down together (Isa_11:6-9 ; Isa_65:25 ). There will be a new covenant between man and the beasts of the field (Hos_2:18 ). Even a child will be able to play where the poisonous reptiles have their holes and their dens (Isa_11:6-9 ; Isa 2Baruch Isa_73:6 ). In all nature there will be a universal reign of friendship in which none will wish to do another any harm.

(v) The coming age will bring the end of weariness, of sorrow and of pain. The people will not sorrow any more (Jer_31:12 ); everlasting joy will be upon their heads (Isa_35:10 ). There will be no such thing as an untimely death (Isa_65:20-22 ); no man will say: "I am sick" (Isa_33:24 ); death will be swallowed up in victory and God will wipe tears from all faces (Isa_25:8 ). Disease will withdraw; anxiety, anguish and lamentation will pass away; childbirth will have no pain; the reaper will not grow weary and the builder will not be toilworn (Bar 73:2-74:4). The age to come will be one when what Virgil called "the tears of things" will be no more.

(vi) The age to come will be an age of righteousness. There will be perfect holiness among men. Mankind will be a good generation, living in the fear of the Lord in the days of mercy (Wis 17:28-49; Wis 18:9-10).

The Revelation is the New Testament representative of all these apocalyptic works which tell of the terrors before the end of time and of the blessings of the age to come; and it uses all the familiar imagery. It may often be difficult and even unintelligible to us, but for the most part it was using pictures and ideas which those who read it would know and understand.

The Author Of The Revelation

(i) The Revelation was written by a man called John. He begins by saying that God sent the visions he is going to relate to his servant John (Rev_1:1 ). He begins the body of his book by saying that it is from John to the Seven Churches in Asia (Rev_1:4 ). He speaks of himself as John the brother and companion in tribulation of those to whom he writes (Rev_1:9 ). "I John," he says, "am he who heard and saw these things" (Rev_22:8 ).

(ii) This John was a Christian who lived in Asia in the same sphere as the Christians of the Seven Churches. He calls himself the brother of those to whom he writes; and he says he too shares in the tribulations through which they are passing (Rev_1:9 ).

(iii) He was most probably a Jew of Palestine who had come to Asia Minor late in life. We can deduce that from the kind of Greek he writes. It is vivid, powerful, and pictorial; but from the point of view of grammar it is easily the worst Greek in the New Testament. He makes mistakes which no schoolboy who knew Greek could make. Greek is certainly not his native language; and it is often clear that he is writing in Greek and thinking in Hebrew. He is steeped in the Old Testament. He quotes it or alludes to it 245 times. These quotations come from about twenty Old Testament books; his favourites are Isaiah, Daniel, Ezekiel, Psalms, Exodus, Jeremiah, Zechariah. Not only does he know the Old Testament intimately; he is also familiar with the apocalyptic books written between the Testaments.

(iv) His claim for himself is that he is a prophet, and it is on that fact that he rests his right to speak. The command of the Risen Christ to him is that he must prophesy (Rev_10:11 ). It is through the spirit of prophecy that Jesus gives his witness to the Church (Rev_19:10 ). God is the God of the holy prophets and sends his angel to show his servants what is going to happen in the world (Rev_22:6 ). The angel speaks to him of his brothers the prophets (Rev_22:9 ). His book is characteristically prophecy or the words of prophecy (Rev_22:7 , Rev_22:10 ; Rev_22:18-19 ).

It is here that Johnauthority lies. He does not call himself an apostle, as Paul does when he wishes to underline his right to speak. He has no "official" or administrative position in the Church; he is a prophet. He writes what he sees; and since what he sees comes from God, his word is faithful and true (Rev_1:11 , Rev_1:19 ).

When John was writing, the prophets had a very special place in the Church. He was writing, as we shall see, about A.D. 90. By that time the Church had two kinds of ministry. There was the local ministry; those engaged in it were settled permanently in one congregation, the elders, the deacons and the teachers. And there was the itinerant ministry of those whose sphere of labour was not confined to any one congregation. In it were the apostles, whose writ ran throughout the whole Church; and there were the prophets, who were wandering preachers. The prophets were greatly respected; to question the words of a true prophet was to sin against the Holy Spirit, the Didache says (Rev_11:7 ). The accepted order of service for the celebration of the Eucharist is laid down in the Didache, but at the end comes the sentence: "But allow the prophets to hold the Eucharist as they will" (Rev_10:7 ). The prophets were regarded as uniquely the men of God, and John was a prophet.

(v) It is not likely that he was an apostle. Otherwise he would hardly have so stressed the fact that he was a prophet. Further, he speaks of the apostles as if he was looking back on them as the great foundations of the Church. He speaks of the twelve foundations of the wall of the Holy City and then says, "and on them were the twelve names of the twelve apostles of the Lamb" (Rev_21:14 ). He would scarcely have spoken of the apostles like that if he himself was one of them.

This conclusion is rendered even more likely by the title of the book. In the King James and English Revised Versions it is called The Revelation of St. John the Divine. In the Revised Standard Version and in Moffattand in J. B. Phillipsranslations the Divine is omitted, because it is absent from the majority of the oldest Greek manuscripts; but it does go very far back. The Greek is theologos (G2312 and the word is here used in the sense in which we speak of "the Puritan divines" and means, not John the saintly but John the theologian; and the very addition of that title seems to distinguish this John from the John who was the apostle.

As long ago as A.D. 250 Dionysius, the great scholar who was head of the Christian school at Alexandria, saw that it was well nigh impossible that the same man could have written the Revelation and the Fourth Gospel, if for no other reason than that the Greek is so different. The Greek of the Fourth Gospel is simple but correct; the Greek of the Revelation is rugged and vivid, but notoriously incorrect. Further, the writer of the Fourth Gospel studiously avoids any mention of his own name; the John of the Revelation repeatedly mentions it. Still further, the ideas of the two books are different. The great ideas of the Fourth Gospel, light, life, truth and grace, do not dominate the Revelation. At the same time there are enough resemblances in thought and language to make it clear that both books come from the same centre and from the same world of thought.

The Date Of The Revelation

We have two sources which enable us to fix the date.

(i) There is the account which tradition gives to us. The consistent tradition is that John was banished to Patmos in the time of Domitian; that he saw his visions there; at the death of Domitian was liberated and came back to Ephesus; and there set down the visions he had seen. Victorinus, who wrote towards the end of the third century A.D., says in his commentary on the Revelation: "John, when he saw these things, was in the island of Patmos, condemned to the mines by Domitian the Emperor. There, therefore, he saw the revelation... When he was afterwards set free from the mines, he handed down this revelation which he had received from God." Jerome is even more detailed: "In the fourteenth year after the persecution of Nero, John was banished to the island of Patmos, and there wrote the Revelation... Upon the death of Domitian, and upon the repeal of his acts by the senate, because of their excessive cruelty, he returned to Ephesus, when Nerva was emperor." Eusebius says: "The apostle and evangelist John related these things to the Churches, when he had returned from exile in the island after the death of Domitian." Tradition makes it certain that John saw his visions in exile in Patmos; the only thing that is doubtful--and it is not important--is whether he wrote them down during the time of his banishment or when he returned to Ephesus. On this evidence we will not be wrong if we date the Revelation about A.D. 95.

(ii) The second line of evidence is the material in the book. There is a completely new attitude to Rome and to the Roman Empire.

In Acts the tribunal of the Roman magistrate was often the safest refuge of the Christian missionaries against the hatred of the Jews and the fury of the mob. Paul was proud that he was a Roman citizen and again and again claimed the rights to which every Roman citizen was entitled. In Philippi he brought the local magistrates to heel by revealing his citizenship (Act_16:36-40 ). In Corinth Gallio dismissed the complaints against him with impartial Roman justice (Act_18:1-17 ). In Ephesus the Roman authorities were careful for his safety against the rioting mob (Act_19:13-41 ). In Jerusalem the Roman tribune rescued him from what might have become a lynching (Act_21:30-40 ). When the Roman tribune in Jerusalem heard that there was to be an attempt on Paullift on the way to Caesarea, he took every possible step to ensure his safety (Act_23:12-31 ). When Paul despaired of justice in Palestine, he exercised his right as a citizen and appealed direct to Caesar (Act_25:10-11 ). When he wrote to the Romans, he urged upon them obedience to the powers that be, because they were ordained by God and were a terror only to the evil, and not to the good (Rom_13:1-7 ). Peteradvice is exactly the same. Governors and kings are to be obeyed, for their task is given them by God. It is a Christianduty to fear God and honour the emperor (1Pe_2:12-17 ). In writing to the Thessalonians it is likely that Paul points to the power of Rome as the one thing which is controlling the threatening chaos of the world (2Th_2:7 ).

In the Revelation there is nothing but blazing hatred for Rome. Rome is a Babylon, the mother of harlots, drunk with the blood of the saints and the martyrs (Rev_17:5-6 ). John hopes for nothing but her total destruction.

The explanation of this change in attitude lies in the wide development of Caesar worship which, with its accompanying persecution, is the background of the Revelation.

By the time of the Revelation Caesar worship was the one religion which covered the whole Roman Empire; and it was because of their refusal to conform to its demands that Christians were persecuted and killed. Its essence was that the reigning Roman Emperor, as embodying the spirit of Rome, was divine. Once a year everyone in the Empire had to appear before the magistrates to burn a pinch of incense to the god-head of Caesar and to say: "Caesar is Lord." After he had done that, a man might go away and worship any god or goddess he liked, so long as that worship did not infringe decency and good order; but he must go through this ceremony in which he acknowledged the Emperordivinity.

The reason was very simple. Rome had a vast heterogeneous empire, stretching from one end of the known world to another. It had in it many tongues, races and traditions. The problem was how to weld this varied mass into a self-conscious unity. There is no unifying force like that of a common religion but none of the national religions could conceivably have become universal. Caesar worship could. It was the one common act and belief which turned the Empire into a unity. To refuse to burn the pinch of incense and to say: "Caesar is Lord," was not an act of irreligion; it was an act of political disloyalty. That is why the Romans dealt with the utmost severity with the man who would not say: "Caesar is Lord." And no Christian could give the title Lord to any other than Jesus Christ. This was the centre of his creed.

We must see how this Caesar worship developed and how it was at its peak when the Revelation was written

One basic fact must be noted. Caesar worship was not imposed on the people from above. It arose from the people; it might even be said that it arose in spite of efforts by the early emperors to stop it, or at least to curb it. And it is to be noted that of all the people in the Empire only the Jews were exempt from it.

Caesar worship began as a spontaneous outburst of gratitude to Rome. The people of the provinces well knew what they owed to Rome. Impartial Roman justice had taken the place of capricious and tyrannical oppression. Security had taken the place of insecurity. The great Roman roads spanned the world; and the roads were safe from brigands and the seas were clear of pirates. The pax Romana, the Roman peace, was the greatest thing which ever happened to the ancient world. As Virgil had it, Rome felt her destiny to be "to spare the fallen and to cast down the proud." Life had a new order about it. E. J. Goodspeed writes: "This was the pax Romana. The provincial under Roman sway found himself in a position to conduct his business, provide for his family, send his letters, and make his journeys in security, thanks to the strong hand of Rome."

Caesar worship did not begin with the deification of the Emperor. It began with the deification of Rome. The spirit of the Empire was deified under the name of the goddess Roma. Roma stood for all the strong and benevolent power of the Empire. The first temple to Roma was erected in Smyrna as far back as 195 B.C. It was no great step to think of the spirit of Rome being incarnated in one man, the Emperor. The worship of the Emperor began with the worship of Julius Caesar after his death. In 29 B.C. the Emperor Augustus granted to the provinces of Asia and Bithynia permission to erect temples in Ephesus and Nicaea for the joint worship of the goddess Roma and the deified Julius Caesar. At these shrines Roman citizens were encouraged and even exhorted to worship. Then another step was taken. To provincials who were not Roman citizens Augustus gave permission to erect temples in Pergamum in Asia and in Nicomedia in Bithynia, for the worship of Roma and himself. At first the worship of the reigning Emperor was considered to be something permissible for provincial non-citizens, but not for those who had the dignity of the citizenship.

There was an inevitable development. It is human to worship a god who can be seen rather than a spirit. Gradually men began more and more to worship the Emperor himself instead of the goddess Roma. It still required special permission from the senate to erect a temple to the living Emperor, but by the middle of the first century that permission was more and more freely given. Caesar worship was becoming the universal religion of the Roman Empire. A priesthood developed and the worship was organized into presbyteries, whose officials were held in the highest honour.

This worship was never intended to wipe out other religions. Rome was essentially tolerant. A man might worship Caesar and his own god. But more and more Caesar worship became a test of political loyalty; it became, as has been said, the recognition of the dominion of Caesar over a manlife and soul. Let us, then trace the development of this worship up to, and immediately beyond, the writing of the Revelation.

(i) Augustus, who died in A.D. 14, allowed the worship of Julius Caesar, his great predecessor. He allowed non-citizens in the provinces to worship himself but he did not permit citizens to do so; and he made no attempt to enforce this worship.

(ii) Tiberius (A.D. 14-37) could not halt Caesar worship. He forbade temples to be built and priests to be appointed for his own worship; and in a letter to Gython, a Laconian city, he definitely refused divine honours for himself. So far from enforcing Caesar worship, he actively discouraged it.

(iii) Caligula (A.D. 37-41), the next Emperor, was an epileptic, a madman and a megalomaniac. He insisted on divine honours. He attempted to enforce Caesar worship even on the Jews, who had always been and who always were to remain exempt from it. He planned to place his own image in the Holy of Holies in the Temple in Jerusalem, a step which would certainly have provoked unyielding rebellion. Mercifully he died before he could carry out his plans. But in his reign we have an episode when Caesar worship became an imperial demand.

(iv) Caligula was succeeded by Claudius (A.D. 41-54) who completely reversed his insane policy. He wrote to the governor of Egypt--there were a million Jews in Alexandria--fully approving the Jewish refusal to call the Emperor a god and granting them full liberty to enjoy their own worship. On his accession to the throne, he wrote to Alexandria saying: "I deprecate the appointment of a High Priest to me and the erection of temples, for I do not wish to be offensive to my contemporaries, and I hold that sacred fanes and the like have been by all ages attributed to the immortal gods as peculiar honours."

(v) Nero (A.D. 54-68) did not take his own divinity seriously and did nothing to insist on Caesar worship. It is true that he persecuted the Christians; but this was not because they would not worship him, but because he had to find scapegoats for the great fire of Rome.

(vi) On the death of Nero there were three Emperors in eighteen months--Galba, Otto and Vitellius, and in such a time of chaos the question of Caesar worship did not arise.

(vii) The next two Emperors, Vespasian (A.D. 69-79) and Titus (A.D. 79-81), were wise rulers, who made no insistence on Caesar worship.

(viii) The coming of Domitian (A.D. 81-96) brought a complete change. He was a devil. He was the worst of all things--a cold-blooded persecutor. With the exception of Caligula, he in as the first Emperor to take his divinity seriously and to demand Caesar worship. The difference was that Caligula was an insane devil; Domitian was a sane devil, which is much more terrifying. He erected a monument to "the deified Titus son of the deified Vespasian." He began a campaign of bitter persecution against all who would not worship the ancient gods--"the atheists" as he called them. In particular he launched his hatred against the Jews and the Christians. When he arrived in the theatre with his empress, the crowd were urged to rise and shout: "All hail to our Lord and his Lady!" He enacted that he himself was a god. He informed all provincial governors that government announcements and proclamations must begin: "Our Lord and God Domitian commands..." Everyone who addressed him in speech or in writing must begin: "Lord and God."

Here is the background of the Revelation. All over the Empire men and women must call Domitian god--or die. Caesar worship was the deliberate policy; all must say: "Caesar is Lord." There was no escape.

What were the Christians to do? What hope had they? They had not many wise and not many mighty. They had no influence or prestige. Against them had risen the might of Rome which no nation had ever resisted. They were confronted with the choice--Caesar or Christ. It was to encourage men in such times that the Revelation was written. John did not shut his eyes to the terrors; he saw dreadful things and he saw still more dreadful things on the way; but beyond them he saw glory for those who defied Caesar for the love of Christ. The Revelation comes from one of the most heroic ages in all the history of the Christian Church. It is true that Domitiansuccessor Nerva (A.D. 96-98) repealed the savage laws; but the damage was done, the Christians were outlaws, and the Revelation is a clarion call to be faithful unto death in order to win the crown of life.

b The Book Worth Studying

No one can shut his eyes to the difficulty of the Revelation. It is the most difficult book in the Bible; but it is infinitely worth studying, for it contains the blazing faith of the Christian Church in the days when life was an agony and men expected the end of the heavens and the earth as they knew them but still believed that beyond the terror was the glory and above the raging of men was the power of God.

FURTHER READING

Revelation

G. B. Caird, The Revelation of Saint John the Divine (ACB; E)

R. H. Charles, Revelation (ICC; G)

T. S. Kepler, The Book of Revelation

H. B. Swete, The Apocalypse of St John (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MmC: Macmillan Commentary

E: English Text

G: Greek Text

Barclay: Revelation 2 (Chapter Introduction)

The Letter To Ephesus (Rev_2:1-7)

Ephesus, First And Greatest (Rev_2:1-7 Continued)

Ephesus, Christ And His Church (Rev_2:1-7 Continued)

Ephesus, When Orthodoxy Costs Too Much (Rev_2:1-7 Continued)

Ephesus, The Steps On The Return Journey (Rev_2:1-7 Continued)

Ephesus, A Ruinous Heresy (Rev_2:1-7 Continued)

Ephesus, The Great Reward (Rev_2:1-7 Continued)

The Letter To Smyrna (Rev_2:8-11)

Smyrna, The Crown Of Asia (Rev_2:8-11 Continued)

Smyrna, Under Trial (Rev_2:8-11 Continued)

Smyrna, The Cause Of The Trouble (Rev_2:8-11 Continued)

Smyrna, Christ's Claim And Christ's Demand (Rev_2:8-11 Continued)

Smyrna, The Promised Reward (Rev_2:8-11 Continued)

The Letter To Pergamum (Rev_2:12-17)

Pergamum, The Seat Of Satan (Rev_2:12-17 Continued)

Pergamum, An Engagement Very Difficult (Rev_2:12-17 Continued)

Pergamum, The Doom Of Error (Rev_2:12-17 Continued)

Pergamum, The Bread Of Heaven (Rev_2:12-17 Continued)

Pergamum, The White Stone And The New Name (Rev_2:12-17 Continued)

Pergamum, Renamed By God (Rev_2:12-17 Continued)

The Letter To Thyatira (Rev_2:18-29)

Thyatira, The Peril Of Compromise (Rev_2:18-29 Continued)

Thyatira, The State Of The Church In Thyatira (Rev_2:18-29 Continued)

Thyatira, The Source Of The Error (Rev_2:18-29 Continued)

(1) Thyatira, The Teaching Of Jezebel (Rev_2:18-29 Continued)

(2) Thyatira, The Teaching Of Jezebel (Rev_2:18-29 Continued)

Thyatira, Promises And Threats (Rev_2:18-29 Continued)

Constable: Revelation (Book Introduction)

Introduction

Historical background

The opening verses of the book state that "John" wrote it (1:1, 4, 9; cf. 22:8). >From the first century to the present day almost all orthodox scholars have concluded that this means the Apostle John.¹ Two noteworthy exceptions were Luther and Zwingli.² Today many scholars who accept the divine inspiration of the book believe the Apostle John wrote it.

Some of the early church fathers (Clement of Alexandria, Eusebius, Irenaeus, and Victorinus) wrote that the Apostle John experienced exile on the island of Patmos during Domitian's reign.³ They wrote that the government allowed John to return to Ephesus after this emperor died. Domitian died in A.D. 96. Consequently many conservative interpreters date the writing of this book near A.D. 95 or 96.

"Perhaps more than any other book in the NT, the Apocalypse enjoyed wide distribution and early recognition."⁴

Where did John get the revelation that he wrote down in this book? He said that he received it from Jesus Christ through angelic mediation (1:1). Most of the details of this revelation were undoubtedly new to John. However there are remarkable parallels between this revelation and the Lord Jesus' teaching in the Olivet Discourse (Matt. 24-25; Mark 13; Luke 21). The Book of Revelation clearly builds on that foundation.⁵ The apocalyptic sections of certain books of the Old Testament--particularly Daniel, Isaiah, Ezekiel, and Psalms--contain former revelation that God gave His prophets about the end times.⁶ The revelation that Jesus gave in the Olivet Discourse and later to John on Patmos supplements that earlier revelation.

"Jesus in His [Olivet] discourse was clearly anticipating what He was to show John in much greater detail more than six decades later here on the island of Patmos."⁷

Message⁸

The subject of the Book of Revelation is Jesus Christ (1:1). It is an unveiling ("revelation") of Him. What does this book reveal about Christ? The Book of Revelation is the unveiling of the person of Jesus Christ, the power of Jesus Christ, and the program of Jesus Christ.

First, it is a revelation of the person of Jesus Christ. It unveils who He is and what He is. This book is the climax of Scriptural Christology.

Notice first what the Book reveals about who Jesus Christ is. Three emphases in the book clarify His essential being.

1. He is the same human Jesus Christ who was born on earth at His first coming. He is the same Jesus on whose chest John reclined (1:1, 2, 5). He is a "son of man," possessing a full human nature (1:13). Moreover He will always be that (22:20).

2. He is also fully divine, one with the Father (1:12-18; 3:14). He reveals God fully (19:13). He will share the throne of the universe with the Father eventually (22:1, 3).

3. He is the eternal God (1:8; 21:6; 22:13).

Notice also what the book of Revelation reveals about what Jesus Christ is. Seven titles give us a fuller appreciation of His place in history.

1. In the past He proved to be the Root of David, the Lion of the tribe of Judah, the promised Messiah (3:7; 5:5; 22:16). This became clear at His baptism (Matt. 3:17).

2. In the past, also at His first advent, He proved to be the Lamb of God who takes away the sins of the world (5:6, 12-13; 6:1). This became clear at His death.

3. In the past He proved to be the First-born from the dead, the victor over death and Hades (1:5-6, 2:8). This became clear at His resurrection.

4. In the present He is the Lord of the churches (2:1; 3:1; cf. 22:20).

5. In the future He will prove to be the Judge of all mankind (2:12, 18; 3:14; 6:1; et al.). This is His primary role during the Great Tribulation.

6. In the future He will prove to be King of kings and Lord of lords (1:5; 17:14; 19:16). This is His primary role during the Millennium.

7. In the future He will prove to be the Morning Star (22:16; cf. 2:28). His second coming will signal the dawning of a new day in history. This will find its clearest revelation in the new heavens and earth. The Millennium will only be a foretaste of that day.

This book is also a revelation of the power of Jesus Christ. Individuals have various kinds of power. Jesus Christ has all kinds of power and all power of all kinds.

He has all personal power.

1. He has inherent power. We see this in His control of all other beings and forces (e.g., believers, unbelievers, Satan, the beasts, human armies, etc.). He wields the power Himself.

2. He also has acquired power. His Father has given Him this power (5:1, 6-7; cf. Matt. 28:18). He exercises all the power of the Godhead.

Second, He has all instrumental power. That is He has authority over all things as He executes His power. All things are His instruments or tools.

1. He has power over all material objects and forces. He controls the physical universe. We can see this in His using individuals, storms, earthquakes, and even the heavenly bodies to accomplish His will.

2. He also has power over all spiritual entities and authorities. He controls the angels, demons, and Satan. Every power in the universe is under His control (e.g., 13:15).

Third, He has all effectual power. That is He has power to accomplish anything. He can affect any changes He desires.

1. He has all destructive power. He can destroy anything that exists: individuals, systems (e.g., Babylonianism), objects, even the heavens and earth.

2. He also has all constructive power. He can create new human bodies (by resurrection), new systems (new religious and economic orders), and new cities (the new Jerusalem). He will even create new heavens and a new earth.

The Book of Revelation also reveals the program of Jesus Christ (1:19). It gives us much detail about God's program and how it will unfold in the future. However let me point out God's purposes that this program unveils.

Christ's immediate purpose is to defeat and destroy Satan and sin.

We see Him doing this in the church age in Revelation as He deals with believers in the seven churches (chs. 2-3). His purpose is to purify to Himself a people who will be a kingdom and priests to God (1:6).

We also see Him doing this in the Tribulation in Revelation. We see it in His judgment of those who have not believed on Him (chs. 4-18). His purpose is to pour out God's wrath on His enemies for their refusal to receive His grace (16:1).

Christ's ultimate purpose is to dwell among His people and experience intimate fellowship with them.

We see Him doing this in the Millennium to an extent never before attained in history (20:6).

We see Him doing this in the new earth perfectly and eternally (22:3-5). This has always been God's ultimate purpose (e.g., Adam, Noah, the patriarchs, Israel, the church, the Millennium). He will achieve it completely in the new earth.

The Book of Revelation then is an unveiling of Jesus Christ--His person, His power, and His program--for the rest of history. This is the message statement. We must never forget that He is the subject of this book as we seek to understand what He has revealed here.

Constable: Revelation (Outline)

Outline

I. The preparation of the prophet ch. 1

A. The prologue of the book 1:1-8

1. The preface 1:1-3

2. The address and doxology 1:4-6

3. The theme 1:7-8

B. The commission of the prophet 1:9-20

1. The first commission to write 1:9-11

2. The source of the commission 1:12-16

3. The amplification of the commission 1:17-20

II. The letters to the seven churches chs. 2-3

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

1. Destination and description of Christ 2:1

2. Commendation 2:2-3

3. Rebuke 2:4

4. Exhortation 2:5-6

5. Promise 2:7

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

1. Destination and description of Christ 2:8

2. Commendation 2:9

3. Exhortation 2:10a

4. Promise 2:10b-11

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

1. Destination and description of Christ 2:12

2. Commendation 2:13

3. Rebuke 2:14-15

4. Exhortation 2:16

5. Promise 2:17

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

1. Destination and description of Christ 2:18

2. Commendation 2:19

3. Rebuke 2:20-23

4. Exhortation 2:24-25

5. Promise 2:26-29

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

1. Destination and description of Christ 3:1a-b

2. Commendation and rebuke 3:1c, 2b

3. Exhortation 3:2a, 3

4. Promise 3:4-6

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

1. Destination and description of Christ 3:7

2. Commendation 3:8

3. Promise 3:9-11a, 12

4. Exhortation 3:11b, 13

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

1. Destination and description of Christ 3:14

2. Rebuke 3:15-17

3. Exhortation 3:18-19

4. Promise 3:20-22

III. The revelation of the future 4:1-22:5

A. Introduction to the judgments of the Tribulation chs. 4-5

1. The throne in heaven ch. 4

2. The Lamb on the throne ch. 5

B. The first six seal judgments ch. 6

1. The first seal 6:1-2

2. The second seal 6:3-4

3. The third seal 6:5-6

4. The fourth seal 6:7-8

5. The fifth seal 6:9-11

6. The sixth seal 6:12-17

C. Supplementary revelation of salvation in the Great Tribulation ch. 7

1. The sealing of 144,000 Israelites 7:1-8

2. The salvation of the great multitude 7:9-17

D. The first six trumpet judgments chs. 8-9

1. The first four trumpet judgments ch. 8

2. The fifth and sixth trumpet judgments ch. 9

E. Supplementary revelation of John's preparation for recording the remaining judgments in the Great Tribulation ch. 10

1. The appearance of the mighty angel 10:1-4

2. The announcement of the mighty angel 10:5-7

3. The instruction of the mighty angel 10:8-11

F. Supplementary revelation of the two witnesses in the Great Tribulation 11:1-14

1. The temple in Jerusalem 11:1-2

2. The ministry of the two witnesses 11:3-6

3. The death of the two witnesses 11:7-10

4. The resurrection of the two witnesses 11:11-13

5. The end of the second woe 11:14

G. The seventh trumpet judgment 11:15-19

H. Supplementary revelation of Satan's activity in the Great Tribulation chs. 12-13

1. The activity of Satan himself ch. 12

2. The activity of Satan's agents ch. 13

I. Supplementary revelation of preparations for the final judgments in the Great Tribulation chs. 14-15

1. Judgment at the end of the Great Tribulation ch. 14

2. Preparation for the bowl judgments ch. 15

J. The seven bowl judgments ch. 16

1. The commencement of the bowl judgments 16:1

2. The first bowl 16:2

3. The second bowl 16:3

4. The third bowl 16:4

5. Ascriptions of angelic and martyr praise 16:5-7

6. The fourth bowl 16:8-9

7. The fifth bowl 16:10-11

8. The sixth bowl 16:12-16

9. The seventh bowl 16:17-21

K. Supplementary revelation of the judgment of ungodly systems in the Great Tribulation chs. 17-18

1. Religion in the Great Tribulation ch. 17

2. Commerce in the Great Tribulation ch. 18

L. The Second Coming of Christ ch. 19

1. The praise of God in heaven 19:1-10

2. The return of Christ to earth 19:11-16

3. The destruction of the wicked on earth 19:17-21

M. The millennial reign of Christ ch. 20

1. The binding of Satan 20:1-3

2. The resurrection of tribulation martyrs 20:4-6

3. The final judgment of Satan 20:7-10

4. The judgment of the wicked 20:11-15

N. The eternal state 21:1-22:5

1. The vision of the new heaven and earth 21:1

2. John's first vision of the New Jerusalem 21:2-8

3. John's second vision of the New Jerusalem 21:9-22:5

IV. The epilogue to the book 22:6-21

A. The testimony of the angel 22:6-7

B. The testimony of John 22:8-11

C. The testimony of Jesus and John's response 22:12-20

D. The final benediction 22:21

Constable: Revelation

Revelation

Bibliography

Abbott-Smith, George. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Clark, 1950.

Aldrich, Roy L. "The Divisions of the First Resurrection." Bibliotheca Sacra 128:510 (April-June 1971):117-19.

Alford, Henry. The Greek Testament. 4 vols. Cambridge: Deighton, Bell, and Co., 1884.

Allen, Kenneth W. "The Rebuilding and Destruction of Babylon." Bibliotheca Sacra 133:529 (January-March 1976):19-27.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1964.

Aune, David E. Revelation 1-5. Word Biblical Commentary series. Dallas: Word Books, 1997.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. Letters to the Seven Churches. New York: Abingdon Press, 1957.

_____. The Revelation of John. 2 vols. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1964.

Barnhouse, Donald Gray. Messages to the Seven Churches. Philadelphia: Eternity Book Service, 1953.

_____. Revelation: An Expository Commentary. Grand Rapids: Zondervan Publishing House, 1971.

Baxter, J. Sidlow. Awake My Heart. Grand Rapids: Zondervan Publishing House, 1960.

_____. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Beasley-Murray, George Raymond. The Book of Revelation. New Century Bible Commentary series. Revised ed. London: Morgan & Scott, 1974; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan & Scott, 1983.

Beckwith, Isbon T. The Apocalypse of John. New York: Macmillan, 1922.

Beckwith, Roger T., and Wilfred Stott. This is The Day: The Biblical Doctrine of the Christian Sabbath in its Jewish and Early Christian Setting. Greenwood: S.C.: Attic Press, 1978.

Benedict, R. R. "The Use of Nikeo in the Letters to the Seven Chruches of Revelation." Th.M. Thesis, Dallas Theological Seminary, 1966.

Berkouwer, G. C. The Return of Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Betz, Harlan D. "The Nature of Rewards at the Judgment Seat of Christ." Th.M. Thesis, Dallas Theological Seminary, 1974.

Blass, F., and A. Debrunner. A Greek Grammar of the New Testament and Other Early Christian Literature. Translated and revised by Robert W. Funk. Chicago: University of Chicago Press, 1961.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Boring, M. Eugene. Revelation. Louisville: John Knox Press, 1989.

Brindle, Wayne A. "Biblical Evidence for the Imminence of the Rapture." Bibliotheca Sacra 158:630 (April-June 2001):138-51.

Broadbent, E. H. The Pilgrim Church. London: Pickering & Inglis, Ltd., 1931.

Brown, Raymond E. The Gospel According to John. Anchor Bible series. 2 vols. Garden City, N.Y.: Doubleday, 1966.

Bruce, F. F. "The Revelation of John." In A New Testament Commentary, pp. 629-66. Edited by G. C. D. Howley. London: Pickering & Inglis, 1969.

Brunk, M. J. "The Seven Churches of Revelation Two and Three." Bibliotheca Sacra 126:503 (July-September 1969):240-46.

Bullinger, E. W. The Apocalypse or "The Day of the Lord." London: Eyre and Spottiswodde, n.d.

Bury, J. B.; S. A. Cools; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. Reprinted. Cambridge: University Press, 1928.

Caird, G. B. The Revelation of St. John the Divine. Harper's New Testament Commentaries series. New York: Harper, 1966.

Chafer, Lewis Sperry. Major Bible Themes. Chicago: Moody Press, 1942.

_____. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Charles, R. H. A Critical and Exegetical Commentary on the Revelation of St. John. 2 vols. International Critical Commentary series. Edinburgh: T. & T. Clark, 1920.

Chilton, David. The Days of Vengeance: An Exposition of the Book of Revelation. Fort Worth: Dominion Press, 1987.

_____. Paradise Restored: A Biblical Theology of Dominion. Fort Worth: Dominion Press, 1985.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

Clark, David S. The Message from Patmos: A Postmillennial Commentary on the Book of Revelation Grand Rapids: Baker Book House, 1989.

Cook, W. Robert. The Theology of John. Chicago: Moody Press, 1979.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. "Revelation 3:10 Teaches the Pretribulation Rapture of the Church." Paper submitted for course 104 Eschatology. Dallas Theological Seminary, Spring 1964.

Cullmann, Oscar. Christ and Time. Philadelphia: Westminster Press, 1962.

Custer, Stewart. "Annotated Bibliography On Revelation." Biblical Viewpoint 16:2 (November 1982):178-93.

Daniélou, Jean. The Theology of Jewish Christianity. Philadelphia: Westminster Press, 1964.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, Dale Ralph. "The Relationship Between the Seals, Trumpets, and Bowls in the Book of Revelation." Journal of the Evangelical Theological Society 16 (Summer 1973):149-58.

Davis, R. Dean. "The Heavenly Court Scene of Revelation 4-5." Ph.D. dissertation, Andrews University, 1986.

Deere, Jack S. "Premillennialism in Revelation 20:4-6." Bibliotheca Sacra 135:537 (January-March 1978):58-73.

Deissmann, Adolf. Light from the Ancient East. Revised ed. Translated by Lionel R. M. Strachen. Grand Rapids: Baker Book House, 1965.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Apocalypse," by Lewis A. Muirhead.

Dictionary of the Bible. Edited by James Hastings, 1910 ed. S.v. "Sword," by W. Emery Barnes.

_____. Edited by James Hastings, 1910 ed. S.v. "Revelation, Book of," by Frank C. Porter.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dunnett, Walter M. Judge of the Earth: Studies in Revelation Chapters 4-16. Moody Manna series. Chicago: Moody Bible Institute, 1967.

_____. King of Kings: Studies in Revelation Chapters 17-22. Moody Manna series. Chicago: Moody Bible Institute, 1967.

_____. Lord of the Churches: Studies in Revelation Chapters 1-3. Moody Manna series. Chicago: Moody Bible Institute, 1966.

Düsterdieck, Friedrich. Critical and Exegetical Handbook to the Revelation of John. Meyer's Commentary series. Translated and edited by Henry E. Jacobs. New York: Funk & Wagnalls, 1887.

Dyer, Charles H. "The Identity of Babylon in Revelation 17-18." Bibliotheca Sacra 144:575 (July-September 1987):305-16; 576 (October-December 1987):433-49.

_____. The Rise of Babylon. Wheaton: Tyndale House Publishers, 1991.

Edgar, Thomas R. "An Exegesis of Rapture Passages." In Issues in Dispensationalism, pp. 203-23. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Erdman, Charles R. The Revelation of John. Philadelphia: Westminster Press, 1936.

Evans, William. Outline Study of the Bible. Chicago: Moody Press, 1913.

Farrer, Austin. The Revelation of St. John the Divine. Oxford: Clarendon House, 1964.

Fekkes, Jan, III. "His Bride Has Prepared Herself': Revelation 19-21 and Isaian Nuptial Imagery." Journal of Biblical Literature 109:2 (Summer 1990):269-87.

Ford, J. Massyngberde. Revelation. Anchor Bible series. Garden City, N.Y.: Doubleday, 1975.

_____. "The Structure and Meaning of Revelation 16." Expository Times 98:11 (August 1987):327-31.

Ford, W. Hershel. Seven Simple Sermons on the Second Coming. Grand Rapids: Zondervan Publishing House, 1966.

Fuller, J. William. "I Will Not Erase His Name from the Book of Life' (Revelation 3:5)." Journal of the Evangelical Theological Society 26:3 (September 1983):297-306.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc, 1970.

_____. The Revelation. New York: Publication Office "Our Hope," 1915.

Gentry, Kenneth L., Jr. Before Jerusalem Fell. Tyler, Tex.: Institute for Christian Economics, 1989.

Glasson, T. F. The Revelation of John. The Cambridge Bible Commentray on the New English Bible series. New York: Cambridge at the University, 1965.

Govett, Robert. Govett on Revelation. Reprint ed. 2 vols. Maimi Springs, Fla.: Conley & Schoettle, 1981.

Grant, F. W. Facts and Theories as to the Future State. 2nd ed. enlarged. New York: Loizeaux Brothers, n.d.

_____. The Prophetic History of the Church. New York: Loizeaux Brothers, Publishers, n.d.

Gray, James M. Progress in the Life to Come. New York: Fleming H. Revell Co., 1910.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised, and enlarged by Joseph Henry Thayer, 1889.

Gundry, Robert H. The Church and the Tribulation. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, Academic Books, 1973.

_____. "The New Jerusalem: People as Place, not Place for Place." Novum Testamentum 29:3 (July 1987):254-64.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Hadjiantoniou, G. A. The Postman of Patmos. Grand Rapids: Zondervan Publishing House, 1961.

Hailey, Homer. Revelation: An Introduction and Commentary. Grand Rapids: Baker Book House, 1977.

Harris, Gregory H. "Satan's Deceptive Miracles in the Tribulation." Bibliotheca Sacra 156:623 (July-September 1999):308-24.

_____. "Satan's Work as a Deceiver." Bibliotheca Sacra 156:622 (April-June 1999):190-202.

_____. "The Wound of the Beast in the Tribulation." Bibliotheca Sacra 156:624 (October-December 1999):459-68

Harris, Hall W. "A Theology of John's Writings." In A Biblical Theology of the New Testament, pp. 167-242. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Heater, Homer, Jr. "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):23-43.

Heide, Gale Z. "What Is New about the New Heaven and the New Earth? A Theology of Creation from Revelation 21 and 2 Peter 3." Journal of the Evangelical Theological Society 40:1 (March 1997):37-56.

Hemer, Colin J. The Letters to the Seven Churches of Asia in Their Local Setting. Journal for the Study of the New Testament Supplement series. Sheffield, England: University of Sheffield, 1986.

Hendriksen, William. More Than Conquerors. London: Tyndale Press, 1940. Reprint ed. Grand Rapids: Baker Book House, 1982.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Hill, David. "Prophecy and Prophets in the Revelation of St. John." New Testament Studies 18 (1971-72):401-18.

Hislop, Alexander. The Two Babylons. New York: Loizeaux Brothers, 1950.

Hodges, Zane C. "The Doctrine of Rewards, Part 1: Rewards and Grace." Grace Evangelical Society News 9:5 (September-October 1994):1, 4.

_____. "The First Horseman of the Apocalypse." Bibliotheca Sacra 119:476 (October 1962):324-34.

_____. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. Grace in Eclipse. Dallas: Redencion Viva, 1985.

_____. The Hungry Inherit. Chicago: Moody Press, 1972.

_____. "No Small Problem." Grace Evangelical Society News 6:3 (March 1991):1, 4.

_____. "Revelation 3:15 Revisited." The Kerugma Message 4:1 (September 1995):1-2.

Hoehner, Harold W. "Evidence from Revelation 20." In A Case for Premillennialism: A New Consensus, pp. 235-62. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Hoeksema, Herman. Behold, He Cometh! Grand Rapids: Reformed Free Publishing Association, 1969.

_____. "The Reign of the Saints." The Researcher 20:4 (Winter 1990):20-23.

Homcy, Stephen L. "To Him Who Overcomes': A Fresh Look at What Victory' Means for the Believer According to the Book of Revelation." Journal of the Evangelical Theological Society 38:2 (June 1995):193-201.

Hort, F. J. A. The Apocalypse of St. John. London: Macmillan, 1908.

Hoste, William. The Visions of John the Divine. Kilmarnock, Scotland: John Ritchie, 1932.

Hubbard, David A. Ecclesiastes, Song of Solomon. Communicator's Commentary series. Dallas: Word Books, 1991.

Hughes, Philip Edgcumbe. The Book of Revelation. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Revelation of John," by James Orr.

Irenaeus. Against Heresies, Vol. 1: Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. American reprint of the Edinburgh edition. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1973.

Ironside, Harry A. Lectures on the Book of Revelation. New York: Loizeaux Brothers, 1946.

Jeffrey, Grant R. Armageddon: Appointment with Destiny. Toronto: Frontier Research Publications, 1988.

Jennings, F. C. Studies in Revelation. New York: Publication Office of "Our Hope," n.d.

Johnson, Alan. "Revelation." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1981.

Johnson, Elliott E. "Apocalyptic Genre in Literal Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Karleen, Paul S. The Pre-Wrath Rapture of the Church--Is it Biblical? Langhorne, Pa.: BF Press, 1991.

Kelly, William. Lectures on the Book of Revelation. New ed. London: A. S. Rouse, 1897.

Kenyon, Frederic G. Handbook to Textual Criticism of the New Testament. London: Macmillan, 1912.

Kiddle, Martin. The Revelation of St. John. Moffatt New Testament Commentary series. London: Hodder and Stoughton, 1940.

Kistemaker, Simon J. "The Temple in the Apocalypse." Journal of the Evangelical Theological Society 43:3 (September 2000):433-41.

Kline, Meredith G. "Har Magedon: The End of the Millennium." Journal of the Evangelical Theological Society 39:2 (June 1996):207-22.

Ladd, George Eldon. The Blessed Hope. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

_____. A Commentary on the Revelation of John. 1972 reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1985.

Landels, William. The Victor's Sevenfold Reward: Being Discourses on the Promises of Our Lord to the Seven Churches. London: James Nisbet & Co., 1878.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 12: James-Revelation, by J. P. Lange, J. J. Van Oosterzee, G. T. C. Fronmuller, and Karl Braune. Enlarged and edited by E. R. Craven. Translated by J. Isidor Mombert and Evelina Moore.

Larkin, Clarence. The Book of Revelation. Philadelphia: The Clarence Larkin Estate, 1959.

LaRondelle, Hans K. "The Biblical Concept of Armageddon." Journal of the Evangelical Theological Society 28:1 (March 1985):21-31.

Lasor, William Sanford. The Truth about Armageddon. Grand Rapids: Baker Book House, 1982.

Lee, William. "The Revelation of St. John." In The Holy Bible. Edited by F. C. Cook. London: John Murray, 1881.

Lenski, Richard C. H. The Interpretation of St. John's Revelation. Reprint ed. Minneapolis: Augsburg Publishing House, 1963.

Leone, Marcus. They Overcame: An Exposition of Revelation 1-3. Grand Rapids: Baker Book House, 1971.

Levin, Martin. "Time for a New Temple?" Time, 16 October 1989, pp. 64-65.

Lewis, C. S. The Problem of Pain. 1940. London: Collins, Fontana Books, 1959.

Lewis, Arthur H. The Dark Side of the Millennium: The Problem of Evil in Revelation 20:1-10. Grand Rapids: Baker Book House, 1980.

Lilje, Hanns. The Last Book of the Bible. Translated by Olive Wyon. Philadelphia: Muhlenberg, 1957.

Lincoln, W. Lectures on the Book of Revelation. New York: Fleming H. Revell Co., n.d.

Lindsey, Hal. The Late Great Planet Earth. Grand Rapids: Zondervan Publishing House, 1971.

MacArthur, Jack. Expositional Comentary on Revelation. Eugene, Oreg.: Certain Sound, 1973.

Mackay, Thomas W. "Early Christian Millenarianist Interpretation of the Two Witnesses in John's Apoclaypse, 11:3-13." In By Study and Also by Faith, pp. 252-65. Edited by John M. Lundquist and Stephen D. Ricks. Salt Lake City: Deseret, 1990.

MacLeod, David J. "The Fifth Last Thing': The Relese of Satan and Man's Final Rebellion (Rev. 20:7-10)." Bibliotheca Sacra 157:626 (April-June 2000):200-14.

_____. "The First Last Thing': The Second Coming of Christ (Rev. 19:11-16)." Bibliotheca Sacra 156:622 (April-June 1999):203-20.

_____. "The Fourth Last Thing': The Millennial Kingdom of Christ (Rev. 20:4-6)." Bibliotheca Sacra 157:625 (January-March 2000):44-67.

_____. "Heaven's Hallelujah Chorus: An Introduction to the Seven Last Things' (Rev. 19:1-10)." Bibliotheca Sacra 156:621 (January-March 1999):72-84.

_____. "The Second Last Thing': The Defeat of Antichrist." Bibliotheca Sacra 156:623 (July-September 1999):325-35.

_____. "The Sixth Last Thing': The Last Judgment and the End of the World (Rev. 20:11-15)." Bibliotheca Sacra 157:627 (July-September 2000):315-30.

_____. "The Third Last Thing': The Binding of Satan (Rev. 20:1-3)." Bibliotheca Sacra 156:624 (October-December 1999):469-86.

Manahan, R. E. "Overcomes the World'--I John 5:4." M.Div. Thesis, Grace Theological Seminary, 1970.

Manley, G. T. The Return of Jesus Christ. Great Doctrines of the Bible series. Chicago: Inter-Varsity Press, 1960.

Mathewson, Dave. "A Re-examination of the Millennium in Rev 20:1-6: Consummation and Recapitulation." Journal of the Evangelical Theological Society 44:2 (June 2001)237-51.

Mauro, Philip. The Hope of Israel: What Is It? n.p., n.d.

McCall, Thomas S. "How Soon the Tribulation Temple?" Bibliotheca Sacra 128:512 (October-December 1971):341-51.

_____. "Problems in Rebuilding the Tribulation Temple." Bibliotheca Sacra 129:513 (January-March 1972):75-80.

McComiskey, Thomas E. "Alteration of OT Imagery in the Book of Revelation: Its Hermeneutical and Theological Significance." Journal of the Evangelical Theological Society 36:3 (September 1993):307-16.

McGahey, John F. "The Identity of the Twenty-Four Elders." Th.M. thesis, Dallas Theological Seminary, 1954.

McGee, J. Vernon. He is Coming Again! Pasadena, Calif.: Thru the Bible Books, 1973.

_____. Through the Bible with J. Vernon McGee. 5 vols. Pasadena, Calif.: Thru the Bible Radio, 1983.

McLean, John A. "Another Look at Rosenthal's Pre-Wrath Rapture'." Bibliotheca Sacra 148:592 (October-December 1991):387-98.

_____. "The Seventieth Week of Daniel 9:27 as a Literary Key for Understanding the Structure of the Apocalypse of John." Ph.D. dissertation, University of Michigan, 1990.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Mercer, Arthur. Israel. Moody Manna series. Chicago: Moody Bible Institute, 1967.

Milligan, William. The Book of Revelation. Vol. 25 of The Expositor's Bible. New York: George H. Doran, 1889.

Minear, Paul S. I Saw a New Earth: An Introduction to the Visions of the Apocalypse. Cleveland: Corpus Books, 1968.

Moffatt, James. "The Revelation of St. John the Divine." In The Expositor's Greek Testament. Edited by W. Robertson Nicoll. London: Hodder and Stoughton, 1910.

Morgan, G. Campbell. The Letters of Our Lord: Or First Century Messages to Twentieth Century Believers. London: Pickering and Inglis, 1945.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Henry M. The Revelation Record. Wheaton: Tyndale; and San Diego: Creation-Life, 1983.

Morris, Leon. The Revelation of St. John. Tyndale New Testament Commentary series. Reprint ed., Leicester, England: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Mounce, Robert H. The Book of Revelation. New International Commentary on the New Testament series. Grand Rapids: William B. Eerdmans Publishing Co., 1983.

Mulholland, M. Robert. Revelation, Holy Living in an Unholy World. Grand Rapids: Zondervan Publishing House, 1990.

Nakhro, Mazie. "The Manner of Worship according to the Book of Revelation." Bibliotheca Sacra 158:630 (April-June 2001):165-80.

_____. "The Meaning of Worship according to the Book of Revelation." Bibliotheca Sacra 158:629 (January-March 2001):75-85.

Newell, William R. The Book of the Revelation. Chicago: Moody Press, 1935.

Newport, Kenneth G. C. "Semitic Influence in Revelation: Some Further Evidence." Andrews University Seminary Studies 25:3 (Autumn 1987):249-56.

_____. "Semitic Influence on the Use of Some Prepositions in the Book of Revelation." Bible Translator 37:3 (July 1986):328-34.

Nichols, Stephen J. "Prophecy Makes Strange Bedfellows: On the History of Identifying the Antichrist." Journal of the Evangelical Theological Society 44:1 (March 2001):75-85.

Niles, D. T. As Seeing the Invisible. New York: Harper & Brothers, 1961.

Olles, Ken, and Warren Gage. "The City of God and the Cities of Men." Paper. September 7, 1981.

Ottman, Ford C. The Unfolding of the Ages. New York: Baker & Taylor, 1905.

Paulien, Jon. "Allusions, Exegetical Method, and the Interpretation of Revelation 8:7-12." Ph.D. dissertation, Andrews University, 1987.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1963.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Peterson, Robert A. "Does the Bible Teach Annihilationism?" Bibliotheca Sacra 156:621 (January-March 1999):13-27.

_____. "A Traditionalist Response to John Stott's Arguments for Annihilationism." Journal of the Evangelical Theological Society 37:4 (December 1994):553-68.

Pettingill, William L. Loving His Appearing and Other Prophetic Studies. Findlay, Ohio: Fundamental Truth Publishers, 1943.

Phillips, John. Exploring Revelation. Chicago: Moody Press, 1974.

Poythress, Vern S. "Counterfeiting in the Book of Revelation as a Perspective on Non-Christian Culture." Journal of the Evangelical Theological Society 40:3 (September 1997):411-18.

_____. "Genre and Hermeneutics in Rev 20:1-6." Journal of the Evangelical Theological Society 36:1 (March 1993):41-54.

Preston, R. H., and A. T. Hanson. The Revelation of Saint John the Divine. Torch Bible Commentary series. London: SCM, 1949.

Ramsay, William M. The Letters to the Seven Churches of Asia. New York: A. C. Armstrong & Son, 1904; reprint ed. Minneapolis: James Family Publishing Co., 1978.

Reese, Alexander. The Approaching Advent of Christ. London: Marshall, Morgan and Scott, 1937; reprint ed., Grand Rapids: Grand Rapids International Publications, 1975.

Richardson, Ralph D. "The Johannine Doctrine of Victory." Th.M. Thesis, Dallas Theological Seminary, 1955.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament. Edited and translated by Cleon L. Rogers, Jr. Grand Rapids: Zondervan Publishing House, 1980.

Rist, Martin. "The Revelation of St. John the Divine." In The Interpreter's Bible, vol. XII, pp. 345-613. New York: Abingdon, 1957.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Rosenthal, Marvin. The Pre-Wrath Rapture of the Church. Nashville: Thomas Nelson Publishers, 1990.

Ross, William R., Jr. "An Analysis of the Rewards and Judgments in Revelation 2 and 3." Th.M. Thesis, Dallas Theological Seminary, 1971.

Rosscup, James E. "The Overcomer of the Apocalypse," Grace Theological Journal 3:2 (Fall 1982:261-86.

Rudwick, M. J. S., and E. M. B. Green. "The Laodicean Lukewarmness." Expository Times 69 (1957-8):176-78.

Ryrie, Charles C. "Apostasy in the Church." Bibliotheca Sacra 121:481 (January 1964):44-53.

_____. Basic Theology. Wheaton: Scripture Press Foundation, Victor Books, 1986.

_____. "The Church and the Tribulation: A Review." Bibliotheca Sacra 131:522 (April-June 1974):173-79.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. Revelation. Everyman's Bible Commentary series. Chicago: Moody Press, 1968.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Scofield, C. I., ed. The Scofield Reference Bible. Revised ed.; New York: Oxford University Press, 1917.

Scott, Walter. Exposition of the Revelation of Jesus Christ. London: Pickering and Inglis, Ltd., n.d.

Seiss, Joseph A. The Apocalypse. Charles C. Cook, 1900; reprint ed. Grand Rapids: Zondervan Publishing House, 1973.

Shea, William H. "Literary and Theological Parallels Between Revelation 14-15 and Exodus 19-24." Journal of the Adventist Theological Society 12:2 (Autumn 2001):164-79.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Simcox, William Henry. The Revelation of St. John the Divine. Cambridge: Cambridge University Press, 1893.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Smith, Christopher R. "The Tribes of Revelation 7 and the Literary Competence of John the Seer." Journal of the Evangelical Theological Society 38:2 (June 1995):213-18.

Smith, J. B. A Revelation of Jesus Christ. Edited by J. Otis Yoder. Scottdale, Pa: Herald Press, 1971.

Smith, Wilbur M. "Revelation." In The Wycliffe Bible Commentary, pp. 1491-1525. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Smith and Trotter. Eight Lectures on Prophesy. London: G. Moorish, 1909.

Spurgeon, W. A. The Conquering Christ. Muncie, Ind.: By the Author, 1936.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fla.: Schoettle Publishing Co., 1991.

_____. "A Review of The Pre-Wrath Rapture of the Church." Bibliotheca Sacra 148:589 (January-March 1991):90-111.

Stauffer, Ethelbert. Christ and the Caesars. London: SCM, 1965.

Stott, John R. W. What Christ Thinks of the Church. Grand Rapids: Wm. B. Eerdmans Publishing Co.,1959.

Strauss, Lehman. The Book of the Revelation. Neptune: N.J.: Loizeaux Brothers, 1964.

_____. Life After Death. Condensed Books series. Condensation of We Live Forever. New York: Loizeaux Brothers, 1947; condensed ed., Westchester, Ill.: Good News Publishers, 1961.

_____. Prophetic Mysteries Revealed. Neptune, N.J.: Loizeaux Brothers, 1980.

Stuart, Moses. A Commentary on the Apocalypse. Edinburgh: Macmachlan, Stewart, 1847.

Summers, Ray. Worthy Is the Lamb. Nashville: Broadman Press, 1951.

Sweet, J. P. M. Revelation. Philadelphia: Westminster Press, Pelican Books, 1979.

Swete, Henry Barclay. The Apocalypse of St. John. 2nd ed. London: Macmillan and Co., Ltd., 1907.

Tatford, Frederick A. The Patmos Letters. By the Author, 1969; reprint ed., Grand Rapids: Kregel Publications, n.d.

Tenney, Merrill C. Interpreting Revelation. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

Theological Dictionary of the New Testament. S.v. "Lampo . . .," by A Oepke.

_____. S.v. "Onoma," by H. Beitenhard.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, Robert L. "The Chronological Interpretation of Revelation 2-3." Bibliotheca Sacra 124:496 (October-December 1967):321-31.

_____. "The Glorified Christ on Patmos." Bibliotheca Sacra 122:487 (July-September 1965):241-47.

_____. "The Imprecatory Prayers of the Apocalypse." Bibliotheca Sacra 125:502 (April-June 1969):123-31.

_____. "John's Apocalyptic Outline." Bibliotheca Sacra 123:492 (October- December 1966):334-41.

_____. Revelation 1-7: An Exegetical Commentary. Chicago: Moody Press, 1992.

_____. Revelation 8-22: An Exegetical Commentary. Chicago: Moody Press, 1995.

_____. "The Spiritual Gift of Prophecy in Rev 22:18." Journal of the Evangelical Theological Society 32:2 (June 1989):201-16.

Thompson, Leonard L. The Book of Revelation, Apocalypse and Empire. Oxford: Oxford University Press, 1990.

Torry, C. C. "Armageddon." Harvard Theological Review 31 (1938):237-48.

Townsend, Jeffrey L. "Is the Present Age the Millennium?" Bibliotheca Sacra 140:559 (July-September 1983):206-24.

_____. "The Rapture in Revelation 3:10." Bibliotheca Sacra 137:547 (July-September 1980):252-66.

Trench, Richard C. Commentary on the Epistles to the Seven Churches. New York: Macmillan, 1861.

Turner, David L. "The New Jerusalem in Revelation 21:1-22:5." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 264-92. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Unger, Merrill F. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

Van Kampen, Robert. The Sign. Wheaton: Crossway Books, 1992.

Vine, W. E. An Expository Dictionary of New Testament Words. Old Tappan, N.J.: Fleming H. Revell, 1966.

Vos, Louis A. The Synoptic Traditions in the Apocalypse. Kampen, Netherlands: J. H. Kok, 1965.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Wall, Robert. Revelation. New International Bible Commentary series. Peabody, Mass.: Hendrickson, 1991.

Walvoord, John F. Armageddon Calendar. Dallas: Dallas Theological Seminary, n.d.

_____. Armageddon, Oil and the Middle East Crisis. Grand Rapids: Zondervan Publishing House, 1974.

_____. The Blessed Hope and the Tribulation. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1976.

_____. "Christ's Coming to Reign." Bibliotheca Sacra 123:491 (July-September 1966):195-203.

_____. The Holy Spirit. 3rd ed. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

_____. The Millennial Kingdom. Revised ed. Findlay, Ohio: Dunham Publishing Co., 1963.

_____."The Millennial Kingdom and the Eternal State." Bibliotheca Sacra 123:492 (October-December 1966):291-300.

_____. The Nations in Prophecy. Grand Rapids: Zondervan Publishing Co., 1967.

_____. The Prophecy Knowledge Handbook. Wheaton: Scripture Press Publications, Victor Books, Dallas Seminary Press, 1990.

_____. "Prophecy of the Ten-Nation Confederacy." Bibliotheca Sacra 124:494 (April-June 1967):99-105.

_____. The Rapture Question. Findlay, Ohio: Dunham Publishing Co., 1957.

_____. "The Resurrection of Israel." Bibliotheca Sacra 124:493 (January-March 1967):3-15.

_____. "Revelation." In The Bible Knowledge Commentary: New Testament, pp. 925-91. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

_____. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

_____. "Revival of Rome." Bibliotheca Sacra 126:504 (October-December 1969):317-28.

_____. "The Theological Significance of Revelation 20:1-6." In Essays in Honor of J. Dwight Pentecost, pp. 227-38. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

_____. "Will Israel Build a Temple in Jerusalem?" Bibliotheca Sacra 125:498 (April-June 1968):99-106.

White, R. Fowler. "On the Hermeneutics and Interpretation of Rev 20:1-3: A Preconsummationist Perspective." Journal of the Evangelical Theological Society 42:1 (March 1999):53-66.

_____. "Making Sense of Rev 20:1-10? Harold Hoehner Versus Recapitulation." Journal of the Evangelical Theological Society 37:4 (December 1994):539-51.

_____. "Reexamining the Evidence for Recapitulation in Rev 20:1-10." Westminster Theological Journal 51 (1989):319-44.

Wiarda, Tim. "Revelation 3:20: Imagery and Literary Context." Journal of the Evangelical Theological Society 38:2 (June 1995):203-12.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Victor Books, Scripture Press, 1989.

Wilcock, Michael. The Message of Revelation. Downers Grove, Ill.: Inter-Varsity Press, 1975.

Wilkin, Robert N. "I Will Not Blot Out His Name." Grace Evangelical Society News 10:2 (March-April 1995):1-4.

_____. "The Mark of the Beast and Perseverance; Revelation 14:9-12." Grace Evangelical Society News 6:6 (June 1991):2-3.

_____. "Who Are The Outsiders? Revelation 22:14-17." Grace Evangelical Society News 8:6 (November-December 1993):2-3.

Woods, Andy M. "The First Beast of Revelation 13 Has Not Yet Appeared in World History: A Comparison of the Preterist and Futurist Views." Th.M. thesis, Dallas Theological Seminary, 2002.

Wong, Daniel K. K. "The First Horseman of Revelation 6." Bibliotheca Sacra 153:610 (April-June 1996):212-26.

_____. "The Hidden Manna and the White Stone in Revelation 2:17." Bibliotheca Sacra 155:619 (July-September 1998):346-54.

_____. "The Pillar and the Throne in Revelation 3:12, 21." Bibliotheca Sacra 156:623 (July-September 1999):297-307.

_____. "The Tree of Life in Revelation 2:7." Bibliotheca Sacra 155:618 (April-June 1998):211-26.

_____. "The Two Witnesses in Revelation 11." Bibliotheca Sacra 154:615 (July-September 1997):344-54.

The World Almanac, 1971. Edited by L. H. Long. New York: Newspaper Enterprise Association, 1970.

Yamauchi, Edwin M. The Archaeology of the New Testament Cities in Western Asia Minor. Grand Rapids: Baker Book House, 1980.

_____. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

Young, Richard, and Stewart Custer. "Annotated Bibliography on Revelation." Biblical Viewpoint 16:1 (April 1982):81-106.

Copyright 2003 by Thomas L. Constable

Haydock: Revelation (Book Introduction)

THE

APOCALYPSE OF ST. JOHN,

THE APOSTLE.

INTRODUCTION.

Though some in the first ages [centuries] doubted whether this book was canonical, and who was the author of it, (see Eusebius, lib. 7, History of the Church, chap. xxv.) yet it is certain much the part of the ancient fathers acknowledged both that it was a part of the canon, and that it was written by St. John, the apostle and evangelist. See Tillemont, in his ninth note upon St. John, where he cites St. Justin Martyr, St. Irenæus, St. Clement of Alexandria, Tertullian, St. Cyprian, St. Athanasius., Eusebius, St. Ambrose, St. Jerome, St. Augustine, &c. It was written in Greek to the churches in Asia [Asia Minor], under Domitian, about the year 96 or 97, long after the destruction of Jerusalem, when St. John was banished to the island of Patmos, in the Ægean Sea. It is by some called the prophecy of the New Testament, and the accomplishment of the predictions of all other prophets, by the first coming of Christ at his incarnation, and by his second coming at the end of the world. As to the time when the chief predictions should come to pass, we have no certainty, as appears by the different opinions, both of the ancient fathers, and late interpreters. Many think that most things set down from the fourth chapter to the end, will not be fulfilled till a little time before the end of the world. Others are of an opinion, that a great part of them, and particularly the fall of the wicked Babylon, happened at the destruction of paganism, by the destruction of heathen Rome, and its persecuting heathen emperors. Of these interpretations, see Alcazar in his long commentary, the learned Bossuet, bishop of Meaux, in his treatise on this book, and P. Alleman, in his notes on the same Apocalypse, tom. xii, who, in his preface, says, that this is in a great measure may be now looked upon as the opinion followed by the learned men. In fine, others think St. John's design was in a mystical way, by metaphors and allegories, to represent the attempts and persecutions of the wicked against the servants of God, the punishments that should in a short time fall upon Babylon, that is, upon all the wicked in general; the eternal happiness and reward which God had reserved for the pious inhabitants of Jerusalem, that is, for his faithful servants, after their short trials and tribulations of this mortal life. In the mean time we meet with many profitable instructions and admonitions, which we may easily enough understand; but we have no certainty, when we apply these predictions to particular events; for as St. Jerome takes notice, the Apocalypse has as many mysteries as words, or rather mysteries in every word. Apocalypsis Joannis tot habet sacramenta quot verba....parum dixi, in verbis singulus multiplices latent intelligentiæ . (Ep. ad Paulin. t. iv., p. 574. Edit. Benedict.) (Witham) --- In the first, second, and third chapters of this book are contained instructions and admonitions which St. John was commanded to write to the seven bishops of the churches in Asia. And in the following chapters, to the end, are contained prophecies of things that are to come to pass in the Church of Christ, particularly towards the end of the world, in the time of antichrist. It was written in Greek, in the island of Patmos, where St. John was in banishment by order of the cruel emperor Domitian, about sixty-four years after our Lord's ascension. (Challoner) --- This is the last in order of the sacred writings, and contains, in twenty-two chapters, revelations, as the name imports, extremely obscure, it must be acknowledged, yet undoubtedly of utmost importance to the Christian Church, if we may judge from the dignity of the author, who is the beloved disciple, or the grandeur and majesty of the ideas, which pervade every chapter of the work. Being a sealed book, or a hidden mystery, in the beginning of the Church, when nothing of this important prophecy had yet been fulfilled, it is no wonder we are deprived of the usual lights which we have hitherto followed in expounding the Scripture, viz. the works of the fathers. So little was it indeed understood at that time, that by many it was long considered as a reverie, and an extravagant composition, though the most learned always looked upon it as an inspired work. One reason, which may have led the faithful to class this among the apocryphal works, was the number of fables and illusions published by the misguided piety of the ignorant. We know at least, that on account of the heresy of Cerinthus, which was filled up with illusion and fanaticism, this book was not circulated among the faithful: a few copies were kept with care in the archives of the Churches, to be perused only by the bishop, or such as he thought not likely to abuse it. With regard to the interpretation of it, it will not be expected that it should be attempted in a work of this kind. We shall therefore only give a short account of the principal commentators, and their plans, that the enlightened reader may consult their works, if he wish to enter deeper into the subject. But it should never be forgotten, that the connection of sublime and prophetical ideas which compose this work, has at all times been a labyrinth, in which the greatest geniuses have lost themselves, and a rock on which most commentators have split, the great Sir Isaac Newton not excepted. Hence Scaliger's praise of Calvin; Calvinus sapuit, quia non scripsit in Apocalypsim. 1. The fathers living before the accomplishment of the events, have of course given us no interpretation. Those, therefore, who have written on it at all, have explained it in a mere moral sense, and drawn from it useful parables and instructions. None of them have given a regular systematic explanation. It must, however, be observed, as a circumstance of some moment, that many of them, particularly Sts. Augustine and Jerome, thought the Apocalypse contained prophecies regarding the whole time of the existence of the Church of Christ, till its triumphant state in the new Jerusalem. 2. Among the moderns we have abundant interpreters of the Apocalypse in all the reformed Churches. It has indeed grown into a mania among them, the only difference being their respective degrees of absurdity. This has been to all of them the common quarry, whence they have hewn the stones to cast at their mother Church. For to this day they have continued to disgrace themselves and Christianity, by depicting the Church of Rome as the scarlet whore of Babylon, popery the beast, and the pope antichrist. We must, however, except Grotius and Hammond, who have given historical interpretations, and some few others. 3. Among Catholic expositors stands eminently conspicuous the learned bishop of Meaux, Bosseut. This light of the Galican Church has improved upon and filled up the outlines which Grotius had only sketched. The first three chapters, according to him, regard only the Churches of Asia, to which they are addressed; the other chapters, to nineteen, have been fulfilled in the persecutions which the Church endured under the pagan emperors. The last three are merely allegorical of the triumphs which the Church finally gained over her persecutors. 4. Du Pin has taken a wider range. The last three chapters regard the final judgment, and the establishment of the Church in heaven. And all the chapters between the first three and last three, are mere general descriptions of persecutions, fall of tyrants, heresies, &c. which shall happen in the Church; represented under the various figures which the rich imagination of St. John supplied. This system certainly removes all difficulties at once, by saving the trouble of comparing each figure with corresponding historical facts; but substitutes a vague and indeterminate sense, which we do not expect in prophecy. 5. Calmet does not vary a great deal in the outlines with Bossuet; but their applications of the text to the history are in many points widely different. He conceives the intermediate chapters between the first three and last three to have been fulfilled in the general persecution begun by Diocletian, in 303, and the destruction of Rome, in 410, by Alaric. The last three chapters give the triumph of the martyrs at that period, as well as many things, which are to take place at the coming of antichrist, and the dissolution of the world. 6. Conceiving that all the above commentators had too much contracted the time for the accomplishment of the prophecy, by limiting it to the establishment of Christianity, Monsieur de la Chetardie established a new system upon the supposition that the Apocalypse includes the whole history of Christ's Church upon earth. In doing this, he had the authority of St. Augustine, and other fathers. Observing, therefore, upon an attentive perusal of this work, that there were seven seals, seven trumpets, seven vials, and that at the opening of such seals a new revelation was made, he ingeniously concluded, that the history of the whole Church was divided into seven periods or ages, and that to each period belonged one seal, one trumpet, and one vial. Six of these periods he conceives to be already accomplished, the seventh yet remains concealed in the womb of futurity. 7. Ingenious as is this system of Chetardie, it was not adopted, since Calmet, who wrote after him, preferred his own, which resembled that of Bossuet. It has, however, been renewed by this late bishop Walmsley, under the name of Signor Pastorini, who has taken up the idea and general outline from Chetardie, but illustrated the same with his own interpretation and application to historical facts. The erudition with which the latter author has clothed this system, and the striking aptness of his comparisons of the words of the prophecy to the events which have passed, have gained a very general approbation, and he is almost exclusively followed in the interpretation of this sealed book. How far he has succeeded in his explanation of the seventh age of the Church, cannot be determined by us, since it is shut up in the dark recess of futurity. Posterity will decide. To him we refer the English reader for any further information on the subject, convinced that his researches will be amply gratified, his education wonderfully improved. For, says the illustrious prelate Bossuet, "notwithstanding the obscurities of this book, we experience in its perusal an impression so sweet, and at the same time so magnificent, of the majesty of God; such sublime ideas present themselves of the mystery of Jesus Christ, such noble images of his victories and his reign, and such terrible effects of his judgment, that the soul is quite moved and penetrated. All the beauties of the Scriptures are collected in this book. Whatever there is melting, lively, and majestic in either the law or the prophets, acquires in this book an additional lustre." O truly adorable truths contained herein! of which God is the plentitude and eternal source; of which Jesus Christ is the prophet, the teacher and master; truths which have the angels for servants and ministers; the apostles and bishops for witnesses and depositaries; and all faithful souls, ver. 3. for children and disciples. Let us prepare our hearts to hear Jesus Christ arisen from the dead, discovering to us the mysteries of his kingdom, and the truths of the gospel of his glory. Let us hear his warning voice, and prepare for his speedy coming by a strict observance of every duty. Happy, thrice happy that Christian whom the death of sin, and the sleep of tepidity shall not render deaf to this voice!

====================

Gill: Revelation (Book Introduction)

INTRODUCTION TO REVELATION

That this book was written by the Apostle and Evangelist John, is clear not only from the express mention of his name, and from his office, a servant of Jesus Christ, Rev 1:1; but also from the character this writer gives of himself, Rev 1:2; as being an eyewitness of the essential Logos, or Word of God, and who bore a faithful record of him as such, as John did in his Gospel, in a very peculiar and remarkable manner, and from this writer's being in the isle of Patmos when he wrote, Rev 1:9; for of what other John can this be said? to which may be added the testimonies of the ancient writers, as Justin Martyr ^a, who lived within fifty years of the apostle, and Irenaeus ^b, who was the disciple of Polycarp, an hearer of this apostle, and Clemens Alexandrinus ^c, Tertullian ^d, Origen ^e, and others, who ascribe it to him. It was a most monstrously stupid notion of Caius, Dionysius of Alexandria mentions ^f, that it was written by Cerinthus the heretic, when his heresies concerning the divinity and humanity of Christ are most strongly refuted in it. What seems to have led to such a thought is, that the account of the thousand years' reign, and the descent of the new Jerusalem from heaven, seemed to favour the judaism of this man, and his carnal notions of an earthly paradise, whereas they have no such tendency. And as for its being written by another John, who is said to be presbyter at Ephesus, after the apostle, it is not certain there ever was such a man; and if there was, he must be too late to be the writer of this book; nor to him can the above characters agree. What is observed in favour of him, that the penman of this book is called, in the title, John the divine, and not the evangelist, or apostle, will do him no service; for to whom does this character so well agree, as to the Evangelist John, who wrote of divine things in so divine a manner, and particularly concerning the divinity of Christ? hence this book was sometimes called yeologia, "Divinity" ^g: besides, the title of the book is not original, but is what has been affixed to it by others, and varies; for in the Complutensian edition it runs thus,

"the Revelation of the holy Apostle and Evangelist John the Divine.''

In the Vulgate Latin version it is called the Apocalypse of the blessed John the Apostle; and in the Syriac version, the Revelation which was made to John the Evangelist; and in the Arabic version, the Vision of John, the Apostle and Evangelist, to wit, the Apocalypse. All which acknowledge the Apostle John to be the writer of it, and show the sense of the ancients concerning it. Nor is it of any moment what is alleged, that this writer makes mention of his name several times, whereas it was usual with John, both in his Gospel and epistles, to conceal his name; since there is a wide difference between writing an history and epistles to friends, and prophecy which requires the author's name, on whom the authority and truth of the prophecy greatly depend: and so likewise the disagreement of style observed in this book, with the other writings of John, has no force in it; since the prophetic style is always different from an historical and epistolary one; and yet, after all, in many things, there is an agreement; John in this, as in his other writings, speaks of Christ as the Word and Son of God and under the character of the Lamb; and likewise the following: passages may be compared together, as Rev 1:2 with Joh 19:35 and 1Jo 1:1, Rev 1:5 with 1Jo 1:7. All which being observed there no room to doubt, neither of the writer nor of the authority of this book; especially when the agreement of the doctrine contained in it with other parts of the Scripture, the majesty of its style, and above all the many prophecies of things to come to pass in it, several of which have been already fulfilled, are considered; and though it was called in question and rejected by some heretical men, because some things in it did not suit with their tenets, yet we have not the least reason to doubt of its being authentic who have lived to see so much of it already accomplished and which could come from no other but God. As for the time of its writing this is not agreed upon on all hands; the place where, seems to be the isle of Patmos, which yet some question. Some think it was written in the times of Claudius Caesar ^h, before the destruction of Jerusalem. In the title of the Syriac version, this revelation is said to be made to John in the isle of Patmos, into which he was cast by Nero Caesar. But the more commonly received opinion is, that he had this vision there, at the latter end of Domitian's reign ⁱ by whom he was there banished, about the year 95, or 96. But be this as it will, the book is certainly of divine authority, and exceeding useful and instructive; and contains in it the most momentous and important doctrines of the Gospel, concerning a trinity of persons in the Godhead, the deity and sonship of Christ, the divinity and personality of the Spirit, the offices of Christ, the state and condition of man by nature, justification, pardon, and reconciliation by the blood of Christ; and it recommends the several duties of religion, and encourages to the exercise of every grace and gives a very particular account of the rise, power, and fall of antichrist, and of the state of the church of Christ in all the periods of time to the end of the world. And though it is written in an uncommon style, yet may be understood, by the use of proper means, as by prayer and meditation, by comparing it with other prophetic writings, and the history of past times, by which many things in it will appear to have had their accomplishment; and it ought to be observed, that it is a revelation, and not a hidden thing; that it is now not a sealed book, but an open one; and that such are pronounced blessed that read and hear it, and observe the things in it, Rev 1:3; and which is no small encouragement to attempt an explanation of it.

Gill: Revelation 2 (Chapter Introduction)

INTRODUCTION TO REVELATION 2

This chapter contains the epistles to the churches at Ephesus, Smyrna, Pergamos, and Thyatira. It begins with that to Ephesus, in which the sender of it describes himself by some of his characters mentioned in the preceding chapter; takes notice of some things commendable in this church, Rev 2:1, reproves her for leaving her first love; gives some advice upon it; threatens her in case of non-repentance; yet notwithstanding commends her for her detestation of some bad practices; and concludes the epistle with a phrase exciting to attention to what is written, and with a promise to them that are constant and conquering, Rev 2:4, next follows the epistle to the church at Smyrna, in which the sender assumes some of his former titles; takes notice of her works in general, and of her afflictions in particular, and of the blasphemy of others, Rev 2:8, fortifies her against a great affliction to be endured, described by its author, kind, use, and duration; and exhorts to faithfulness and constancy, with a promise of a crown of life, Rev 2:10, and closes the epistle in the same form as the preceding, promising security from the second death to the persevering and conquering Christian, Rev 2:11, and next in order is the epistle to the church at Pergamos, in which the sender takes to him one of the above characters in the description of him; observes her works and place of abode, and commends her faithfulness to him in the worst of times and places, Rev 2:12, yet exhibits a complaint against her for having, and conniving at persons of bad principles and practice, called Balaamites and Nicolaitans, Rev 2:14, exhorts to repentance, and in failure of it threatens to come and fight against them; and closes the epistle in the same manner as the two former, with a promise of hidden manna, a white stone, and a new name to him that overcomes, Rev 2:16, and the last epistle in this chapter is that to the church at Thyatira, in which the sender makes use of some other titles and characters of his before mentioned; takes notice of her good works, and yet signifies he had a controversy with her, for permitting a false prophetess to teach in her, who seduced men to fornication and idolatry, Rev 2:18, whose impenitence is complained of, and which was aggravated by having space for repentance given her, Rev 2:21, wherefore, in case of continuance in impenitence, he threatens both her and her followers with tribulation and death, whereby the omniscience and justice of Christ would be manifest to all the churches, Rev 2:22, and then another and better sort of men in this church are addressed, who are described as not having imbibed the doctrine of the false prophetess, and as not approving the depths of Satan, or her doctrines of devils; and these are told that no other burden should be laid on them than was, and are exhorted to hold fast what they had, until the coming of Christ, Rev 2:24, and for their encouragement to hold on to the end, many promises are made unto them respecting their power and rule over their enemies, and the happy days that they should enjoy, Rev 2:26, and the epistle is concluded with the usual epiphonema, Rev 2:29.

College: Revelation (Book Introduction)

PREFACE

This commentary on the Revelation of John has been prepared for general readers of the Bible who desire to deepen their understanding of God's inspired word. It is not a technical commentary, although it draws on the best in current biblical scholarship. It is not a devotional commentary, although the reader will find that Revelation certainly speaks to our day. My primary aim has been to provide a clear, concise explanation of what the biblical text means, showing the evidence on which my conclusions are based.

Extensive cross-referencing makes this volume a convenient reference tool for those seeking insight into a particular passage. However, I strongly recommend that users read through the entire commentary from beginning to end, considering each text in its broader context. It is particularly important to read the Introduction. There I define key terms ("kingdom of God," "labor pains," "apocalypse," etc.) and explain the historical, literary, and theological setting for John's work. Readers who truly desire to understand Revelation will find this approach most productive.

For many years I have taught Revelation at Minnesota Bible College and in other settings. Therefore most of the research for writing this commentary was already done. Nevertheless, completing this project on a tight deadline has been a major undertaking. Many people have provided assistance and support to make this book possible. MBC's President, Mr. Robert Cash, relieved me from certain duties as Vice President of Academics and Professor of New Testament so that I could make a research trip to Virginia. Dr. Mark Mangano, MBC's Professor of Old Testament and Biblical Languages, took over one of my classes to reduce my teaching load. The elders of the Meadow Park Church of Christ in Rochester, Minnesota, granted me a leave of absence from elders' duties so I could devote more time to writing. Dr. Harold Mahan, Director of the G.H. Cachiaras Memorial Library at MBC, provided research assistance. Dr. John Trotti and Mr. Roger Pittard, of Union Theological Seminary in Virginia, also provided library support. My dear wife Cathy read the entire manuscript and provided secretarial assistance. The series editors, Dr. Jack Cottrell and Dr. Tony Ash, also read the manuscript and offered helpful suggestions. Mr. John Hunter of College Press guided me through the publication process. My students and colleagues at MBC, my family members, and so many others offered help and encouragement along the way. The women of the Disciple's Prayer Life Sunday School class have bathed this entire project in prayer. To all these brothers and sisters in Christ, I offer my sincere thanks.

Christopher A. Davis

Rochester, Minnesota

July 2, 2000

-College Press New Testament Commentary: with the NIV

INTRODUCTION

I. INTENDED TO REVEAL NOT TO CONCEAL

The Revelation of John is one of the most often read, but least understood books of the Bible. The first three words of the Greek text of Revelation are ajpokavluyi" =Ihsou' Cristou' (apokalypsis Içsou Christou), or "apocalypse from Jesus Christ." Apokalypsis is a combination of two Greek terms: The noun kaluvptra ( kalyptra ) refers to some sort of "covering," particularly a woman's "veil." The preposition ajpov ( apo ) communicates the idea of "movement away from" or "removing" something from one location to another. The term apokalypsis literally means, then, "the removal of that which conceals" or "the removal of the veil" (so that one may see what is under it). In English, the term is usually translated "revelation" - something that does not "conceal" or "cover," but which "unveils" or "reveals." So John's own title for his book is "Apocalypse from Jesus Christ" or "Revelation from Jesus Christ."

Beginning with the very first word of the book, the author claims to be revealing something. John expects that his Christian readers will not be puzzled, but able to comprehend his meaning. He does not intend the Revelation to be an enigma, but to be understood . For centuries, however, the book's mysterious symbolism has served to hide more than it reveals. Anyone who reads interpretations of Revelation - from Irenaeus in the second century, to Joachim of Fiore in the twelfth century, to Hal Lindsey in the twentieth century - finds very little agreement regarding what the book means. The reason is that Revelation is so unusual, so unique in the New Testament, that many Bible students simply do not know how to approach it. They lack the "key" for unlocking the secrets John intends to share.

II. APPROACH TO REVELATION

A. AN HISTORICAL AND CRITICAL APPROACH

A breakthrough has come in our own time. Before the mid-1800s, the Bible was viewed as little more than a vast collection of proof texts that could be taken apart and used to support the doctrinal systems of the various churches. No serious effort was made to understand each book as a whole or to seek insight into the meaning of the biblical books by examining the historical circumstances in which they were written. Beginning with Ferdinand Christian Baur in the mid-nineteenth century, a new group of scholars has urged a different approach to Scripture - an historical and critical approach. This is the kind of approach to Revelation adopted in this commentary.

By "critical" we do not mean mere "faultfinding." Instead, being "critical" involves asking questions, weighing evidence, and forming judgments. If we ask no questions of Revelation, then we get no answers. Since we wish to understand this word from God, we ask the same kinds of penetrating questions of it that we ask of any other piece of literature, whether it be the orations of Cicero, the plays of Shakespeare, or the novels of Mark Twain. We ask questions such as: Who wrote this book? When? Where? How? For what purpose? To what audience? In what circumstances? Using what sources? Why is the book structured in the way it is? What did the terminology used by the author mean to the readers of his time? What literary techniques does he employ?

We take an "historical" approach to Revelation because we believe that the Bible should not be studied in a vacuum as if it had no relationship to the events surrounding its writing. One of the primary convictions of the Christian faith is that God does not reveal himself in a vacuum, but in history. He is not just "God." He is the God of Abraham, Isaac and Jacob; the God of Moses and the Exodus; the God who made an eternal covenant with King David; the God who came among us in the person of Jesus Christ in history. For this reason, one of the best ways to gain an understanding of the Bible is to learn something about the historical settings in which it was produced.

In this commentary, we uncover the meaning of Revelation by asking an historical question: What did this book communicate to its first readers? What did Revelation reveal to the Christians for whom John wrote? How would they have understood its message? In order to answer this question, we must learn all we can about who the first readers were. We must acquaint ourselves with their time, their location, their circumstances, their language, their literature, and their culture. Only then will we be able to discern what Revelation meant to the believers for whom it was intended. Only then will we begin to work out an accurate interpretation of Revelation in its historical context. We will find that most of the truths Christ revealed to the first readers are applicable to his modern-day disciples as well.

B. RESOURCES FOR THE STUDY OF REVELATION

What resources from the ancient world assist us in our efforts to correctly understand and interpret Revelation? Primary texts include:

1. The Hebrew Old Testament

The Old Testament contains history and theological reflection regarding God's covenant relationship with the people of Israel. Christians consider the Old Testament and New Testament (see below) to be the inspired, authoritative word of God.

2. The Septuagint

The Septuagint is a Greek version of the Old Testament. This translation was begun in the third century B.C. after Alexander the Great made Greek the common language uniting his empire. According to legend, seventy Jewish scholars independently produced identical translations of the Hebrew Scriptures, thus attesting to divine inspiration of the Greek text. For this reason, "LXX" (the Roman numeral for "70") serves as the common abbreviation designating the Septuagint translation. The Septuagint was the "Bible" of most of the first Christians, who lived in the Greek-speaking eastern half of the Roman Empire. Nearly every line of Revelation contains allusions to either the Septuagint or the Hebrew Old Testament. The Septuagint also includes the Apocrypha.

3. The Old Testament Apocrypha

The Apocrypha is a collection of Jewish writings, most of which date from the second century B.C. through the first century A.D. Christians from the Roman Catholic and Greek Orthodox traditions consider them part of the authoritative Christian canon. Most Protestants view the Apocrypha as useful, edifying works, but do not give them a status equal to that of the Old and New Testaments.

4. The Old Testament Pseudepigrapha

The Pseudepigrapha is a collection of Jewish and Christian documents, with the majority dating from the third century B.C. through the second century A.D. About one-third are called "apocalypses" because they resemble the Revelation of John in their language, style, use of symbolism, and/or shared concepts. Since they represent the same literary type, or "genre," they prove an invaluable aid to the study of John's vision (as discussed below in Part III). James H. Charlesworth has edited a two-volume collection of these writings in English.

5. Ancient Near Eastern Texts

Texts surviving from the Ancient Near East shed light on the cultural roots of ideas found in Revelation. To illustrate, the Babylonian Creation Myth offers insights into the symbolic meaning of the "sea" and the "sea monster" in John's vision. J.B. Pritchard has edited a useful collection of such texts in English translation.

6. The Dead Sea Scrolls

Called "the greatest manuscript discovery in modern times" by W.F. Albright, the Scrolls were produced by a Jewish community at Qumran on the northwestern shore of the Dead Sea. Some of the texts are biblical manuscripts, while others describe the beliefs and rules of the Qumran sect. Dating from the end of third century B.C. to A.D. 70, the Dead Sea Scrolls shed light on Palestinian Judaism in the years prior to the writing of Revelation.

7. The New Testament

Written in the first century A.D., the New Testament draws together writings of the very first Christian communities. As such, it represents our earliest and most precious witness to Jesus and the church he founded.

8. Josephus

A contemporary of John, Flavius Josephus composed valuable histories of the Jewish people. He provides us, for example, with a vivid, first-hand description of the destruction of Jerusalem in A.D. 70 - an event alluded to in Revelation.

9. The New Testament Apocrypha

The New Testament Apocrypha is a collection of extracanonical Christian writings (some from Gnostic or other heretical groups) from the second century A.D. and beyond. It provides us with additional samples of early Christian apocalypses.

10. Early Christian Fathers

Writings of Christian leaders from the post-New Testament period cast light on the circumstances surrounding Revelation's composition. To illustrate, Eusebius's History of the Church (ca. A.D. 325) identifies the author and date of Revelation. Eusebius also describes two great persecutions suffered by first-century believers - events that play a role in John's vision.

11. Rabbinical Writings

Although most date to the post-New Testament period, teachings of ancient Jewish rabbis (Mishnah, Talmud, Midrashim, etc.) sometimes illuminate the biblical text. We turn to them, for example, when interpreting the symbolism of the four living creatures in Revelation 4.

12. Classical Greek and Latin Literature

Ancient Greek and Latin writers open a door to the world of the first readers of Revelation. To illustrate, Suetonius has left us biographies of the first twelve Roman emperors, some of whom play a role in Revelation. The correspondence of Governor Pliny and the Emperor Trajan explains Roman policy toward Christians in the early second century. The nearly five hundred volumes of the Loeb Classical Library (Harvard University Press) make this wealth of knowledge available to English readers.

We will utilize all these resources and more as we interpret the Revelation of John. We study other ancient writings not because we consider them to be inspired or authoritative - not because we place them on an equal level with the Bible. Rather, we study them because they help us to enter the thought world of John's first readers, so that we may understand Revelation as they understood it.

C. STRENGTHS OF THE HISTORICAL AND CRITICAL

APPROACH TO REVELATION

The weakness of alternative approaches to Revelation is seen in their failure to create a consensus regarding the meaning of the book. There have been nearly as many interpretations of Revelation as there have been interpreters. The weakness of alternative approaches is further highlighted by the erroneous predictions made on the basis of those approaches. To illustrate, when the former Soviet Union disintegrated, many scholars' interpretations of Revelation perished with it.

The strength of an historical and critical approach to Revelation is demonstrated by several facts: First, there is a great deal of agreement among historical and critical scholars regarding the meaning of John's vision. They have found the key to interpreting Revelation, while others must rely heavily on guesswork. Second, an historical and critical interpretation of Revelation makes sense today, and it would have made sense to the first-century Christians for whom the book was written. Third, an historical and critical interpretation reveals that the message of Revelation is wholly compatible and consistent with the message of the rest of the New Testament. Finally, the accuracy of an historical and critical interpretation of Revelation can be demonstrated with objective evidence drawn from other ancient writings. It does not rest on subjective speculation.

III. APOCALYPTIC LITERATURE

Other New Testament writers communicate through narrative or epistle, but in Revelation John employs striking imagery and vivid symbolism. Although Revelation is unique in the New Testament, it was not at all unique in John's time. Revelation belongs to a genre, or type of literature, that was most popular in Palestine from the second century B.C. through the second century A.D. Such writings are called "apocalypses," or "apocalyptic literature," partly because they are revelatory in nature and partly because they resemble the Apocalypse of John (see Part I above).

A. JEWISH AND CHRISTIAN APOCALYPSES

The only apocalyptic writing in the Old Testament is the Book of Daniel. Some believe that Daniel is the oldest apocalypse and that later writers imitate its style. Others argue that the Book of the Watchers ( = 1 Enoch 1-36) is older. Whatever the case, Jewish theologians found apocalyptic to be a powerful tool for expressing their convictions concerning God and his dealings with the world. The most important Jewish apocalypses for our purposes are 1 Enoch (a compilation of five originally independent works dating from the second or third century B.C. to the first century A.D.), 2 Enoch (late first century A.D.), 2 Baruch (ca. A.D. 100), 3 Baruch (first to third century A.D.), 4 Ezra (ca. A.D. 100), the Apocalypse of Abraham (ca. A.D. 100), and the Apocalypse of Zephaniah (first century B.C. to first century A.D.). Beyond the apocalypses themselves, other writings from the period contain apocalyptic sections or features. Two examples are the Testaments of the Twelve Patriarchs (second century B.C.) and the Sibylline Oracles (second century B.C. through seventh century A.D.). All of these writings are preserved in the Pseudepigrapha (described above in Part II.B.4).

Early Christian apocalypses include, for example, the Shepherd of Hermas, 5 Ezra, and the Apocalypse of Peter (all dating to the second century A.D.). The Revelation of John appears to be the first Christian apocalypse - the first Christian adaptation of the apocalyptic form. Other New Testament writings certainly contain apocalyptic ideas, but in Revelation alone do we find a fully developed apocalyptic vision. Since John's Christian apocalypse builds on the earlier Jewish apocalyptic tradition, those Jewish documents serve as one of the most valuable resources for understanding the nature and meaning of Revelation.

B. CHARACTERISTICS OF APOCALYPTIC LITERATURE

But what exactly is an "apocalypse"? What sets these books apart and leads us to place them in a special class? First, Jewish apocalyptic literature is characterized by a particular kind of theology - a particular understanding of who God is and how he deals with his creation. Apocalyptic theology is rooted in the Jewish Scriptures since apocalyptic was initially a Jewish phenomenon. Christian apocalyptic writers later modified this theology in significant ways due to their encounter with Jesus Christ (see below).

Second, apocalyptic writers utilize a particular manner of communicating that theology - a distinctive form or style of writing . For example, they tend to make heavy use of symbolism.

So apocalyptic theology is a certain network of beliefs about God and the apocalyptic form is a certain means of expressing those beliefs. It is possible to have a message containing apocalyptic theology that is not communicated in the apocalyptic style. (An example would be the gospel preached by the Apostle Paul, which J. Christiaan Beker rightly describes as an "apocalyptic interpretation of the Christ-event.) However, true apocalypses - like the Revelation of John - display both apocalyptic form and apocalyptic theology.

1. Common Characteristics of the Apocalyptic Form

Some of the most common characteristics of the apocalyptic form are described below. Not every apocalypse includes every feature.

a. Visions or Revelations

Apocalypses take the form of visions or revelations from God. Whereas Old Testament prophets experience God directly ("The word of the Lord came to me" or "In the year that king Uzziah died, I saw the Lord"), the apocalyptic seers receive their revelations through an intermediary - often an angel. Their visions usually concern the future, giving apocalyptic a strong "eschatological" element.

b. Symbolism

Apocalyptic visions are filled with vivid symbolism. Over time, as various apocalyptists adopted and adapted the images used by others, a set of common symbols was developed. For example, the sea typically represents the forces of evil and chaos. Stars often represent angels. Beasts symbolize political powers opposed to God and his people. If we read Revelation alone (as so many do), then we may find John's symbolism puzzling and impenetrable. However, if we study other apocalypses as well, then we begin to see the patterns and Revelation becomes less intimidating.

c. Esoteric Elements

Apocalyptic writings are esoteric; they contain an element of mystery or secrecy. They are not meant for the general public, but for "insiders" who are acquainted, for example, with the meaning of the conventional apocalyptic symbols. John apparently considers his readers to be insiders able to grasp his meaning. By acquainting ourselves with their literature and culture, we can become insiders too.

d. Symbolic Numbers

Apocalyptic writers place symbolic meaning in numbers. Here, too, a set of conventional symbols emerge:

Two is the number of valid witness. Its Jewish roots are found in Deuteronomy 19:15 where the Lord requires at least two witnesses for a matter to be established in a court of law.

Three often relates to God. This symbol also has Old Testament roots in passages such as Isaiah 6:3 where the Lord receives the threefold worship of the seraphim: "Holy, holy, holy is the LORD Almighty." Christian writers tend to see Trinitarian connotations in this number since the Lord has revealed himself to us as God the Father, God the Son, and God the Holy Spirit.

Four often symbolizes the world, or God's creation. This goes back to the idea that the "four corners of the earth" (Ezek 7:2; cf. Rev 7:1), the "four quarters of the earth" (Isa 11:12), or the "four winds" (Jer 49:36; Ezek 7:9; Zech 6:5; Dan 7:2; cf. Matt 24:31//Mark 13:27; Rev 7:1) - i.e., north, south, east, and west - together encompass the whole of creation.

Five, the number of fingers on the human hand, describes a "handful" or a "few."

Ten - two "handfuls" - represents "several." Neither ten nor five should necessarily be interpreted literally in apocalyptic writings.

Seven is the number of "fullness," "completeness," "perfection." In some texts this number carries connotations of goodness or morality, for the author is thinking of persons or things being "complete" in the sense of being everything God intends them to be. However, the dominant meaning for seven is not "perfection" in the sense of being morally faultless, but "perfection" in the sense of being "complete" or "whole." We may trace the origin of this symbol to Old Testament texts such as Genesis 1-2, where seven days form a "complete" week.

Six is one less than seven; it does not "measure up" to seven or attain to the fullness of seven. Six, then, symbolizes "incompleteness," "imperfection," and sometimes evil.

Eight, in Christian apocalypses, symbolizes Jesus Christ. For an explanation, see the comments on Revelation 13:18.

Twelve tends to represent the people of God - those who love him and serve him faithfully (i.e., Law-keeping Jews in Jewish apocalypses and faithful Christians in Christian apocalypses). The idea no doubt comes from the Old Testament, where the twelve tribes of Israel together form the covenant community of God.

Multiples of these numbers typically represent the "fullness" or complete number of the thing symbolized. For example, the 144,000 (12 12 1000) in Revelation 7 represent the full number of the people of God. Other symbolic numbers used in Revelation will be explained at appropriate points in the commentary.

e. Pseudonymity

Rather than writing in their own names, apocalyptists typically employ pseudonyms, or false names. They attribute their works to an ancient hero such as Abraham, Jacob, or Ezra. What is the reason for this practice? Various theories have been put forward.

Many apocalypses (including Revelation) were composed in times of persecution. Some suggest that the pseudonyms and mysterious symbols are aimed at hiding the author's identity and message from hostile political authorities. One may question how successful this tactic would have been. Could any of John's neighbors read his description of the Whore of Babylon (Revelation 17) without seeing in it a criticism of Rome?

Apocalyptic literature became popular during the first and second centuries B.C., as Jewish prophecy declined and the Old Testament canon was being finalized. At the same time, Greco-Roman society tended to devalue the present and glorify the past. All of these factors would have made it difficult for newer theologians to gain a hearing. Perhaps they attributed their works to respected ancient luminaries in order to deceive their readers and add authority to their message. They pretended to predict events leading up to their own time, and thereby added credibility to their real predictions concerning the readers' future. The difficulty with this theory is that it assumes a great deal of gullibility on the part of the readers. Would many people really believe that writings of Enoch, the seventh descendant of Adam (Gen 5:18-24), had suddenly appeared in the second century B.C.?

It seems more likely that pseudonymity was openly used as a literary device. In other words, the readers knew very well that the writer was not Jacob or Moses or Ezra. Attributing a book to one of these Jewish heroes was a way of saying: What you are about to read is an apocalypse, so read and understand it as such. The "pen name" was chosen according to the subject matter of the apocalypse. For example, Baruch was the secretary of the prophet Jeremiah, who interprets the destruction of Jerusalem by the Babylonians in the sixth century B.C. (Jer 32:12-16; 36; 43:1-6; 45:1-2). Similarly, the author of the Syriac Apocalypse of Baruch writes of the destruction of Jerusalem by the Romans in A.D. 70. He presents himself as a "second Baruch" helping his readers understand why God again allowed the holy city to fall.

Whereas most apocalypses are pseudonymous, Revelation proves the exception to the rule. As we will see below (Part IV), John writes in his own name.

2. Common Features of Apocalyptic Theology

In addition to sharing a distinctive form of writing, Jewish and Christian apocalyptists tend to hold a number of common convictions concerning God and his ways with the world. This distinctive apocalyptic theology, or worldview, is rooted in the Old Testament. At the risk of oversimplifying a complex matter, we will trace the historical development of the apocalyptic worldview through three primary, overlapping stages: the Old Testament period, the intertestamental period, and the New Testament period.

a. Roots of Apocalyptic Theology in the Old Testament Period

(1) Genesis 1-5. Several key elements of apocalyptic theology appear in the opening chapters of Genesis, the foundational book of the Old Testament. First, God exists and he is the creator of all that is, including human beings. "In the beginning, God created the heavens and the earth" (Gen 1:1). God made humankind, both male and female, in his own image and his own likeness (Gen 1:26-27).

Second, by virtue of the fact that he is creator, God is also the owner, the king, the sovereign Lord over all creation. This truth is implicit in Genesis but is made explicit elsewhere in the Old Testament. For example, the Psalms proclaim that

The earth is the LORD's, and everything in it, the world, and all who live in it; for he founded it upon the seas and established it upon the waters (Ps 24:1-2).

God is the King of all the earth (Ps 47:7).

As creator and king, God alone has the right to decide what his world should be - what he considers "good" in his creation and what he considers "evil."

Third, as sovereign Lord, God created the world good. "God saw all that he had made, and it was very good" (Gen 1:31) - that is, pleasing to God, perfectly conforming to his will.

Fourth, Genesis does not state that human beings are immortal by nature. Instead, the first humans, Adam and Eve, were created mortal and their lives were sustained only by God's provision. God placed the tree of life in the center of the garden so that, by eating its fruit, the man and the woman could potentially live forever (Gen 2:9; 3:22). Life is the gift of God and is sustained by God alone at his good pleasure.

Fifth, God's creatures have rebelled against his sovereign will, thus introducing "sin" or "evil" into God's "good" creation. According to Genesis 2:16-17, God issued one command to Adam:

You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.

Chapter 3 describes how one of God's creatures, the serpent (discussed below), tempted Eve to sin - that is, to "be like God" by deciding good and evil for herself (Gen 3:5). (Note that the Book of Genesis implies a rebellion against God on the part of the serpent that preceded the rebellion of Adam and Eve.) As a result, she and Adam disobeyed God, ate the forbidden fruit, and thus introduced sin into the human race (Gen 3:6).

Sixth, God has responded to the sin of his creatures by pronouncing several terrible judgments: He cursed the serpent and promised that the woman's "offspring" would crush its head and thereby destroy it (Gen 3:14-15). He condemned the woman to pains in childbearing and domination by her husband (Gen 3:16). He cursed the ground so that it would resist Adam's efforts to cultivate it and would bear fruit only through painful toil (Gen 3:17-19). Finally, God kept the promise made in Genesis 2:17 by condemning Adam and Eve to death. Genesis 3:22-24 reads:

And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

Separated from the tree of life, "nature" took its course: Adam and Eve - and their descendants after them - eventually died (see Gen 5:5-31).

Note that, within the framework of Genesis, death is the destruction of God's creation. Furthermore, it is God's penalty for sin, for the idolatrous effort to be one's own "god" by deciding good and evil for oneself. Human beings die as a result of their own sin (e.g., Adam and Eve themselves) and/or as a result of their ancestor's sin (Adam and Eve's descendants - including, for example, innocent babies who sometimes die not because they have rebelled against God on their own, but because they have been cut off from the tree of life due to the sin of their ancestors) and as a result of the serpent's sin (since the serpent played a role in the fall of Adam and Eve, which led to their death and that of their descendants). As the Apostle Paul would later phrase it, "the wages of sin is death" (Rom 6:23).

(2) Promised Salvation from Sin and Death. However, throughout the Old Testament, God, in his grace and mercy, declares that he will not allow sin and death to have the last word. For example, he vows that Adam and Eve's "offspring" will crush the serpent's head (Gen 3:14-15). He swears to the nomad Abraham that "all people on earth will be blessed through you" (Gen 12:3). He promises King David that, "when your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom . . . forever" (2 Sam 7:12-13). To the prophet Isaiah God reveals his future plans: "Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind" (Isa 65:17).

b. Development of Jewish Apocalyptic Theology in the Intertestamental Period

(1) Rebellion in Heaven . In reading the Old Testament and attempting to discern the truths contained in it, Jewish apocalyptists draw the logical conclusion that the serpent of Genesis 3 must have been an angel who rebelled against God. After all, the Scripture says that, "in the beginning, God created the heavens and the earth" (Gen 1:1). The "heavens and earth" include everything that exists - both the natural, "earthly" realities and the supernatural, "heavenly" realities. Therefore the serpent must have been some sort of creature of God.

This talking "serpent" was certainly unlike other serpents; it apparently did not belong to the natural sphere. Therefore it must have been some sort of supernatural creature - a heavenly or angelic being.

Genesis states that " all that [God] had made" was "very good" (Gen 1:31), and yet the serpent reveals itself to be very evil by tempting humans to sin. Apparently, the "serpent" was an angel who had fallen away from God - a heavenly creature who had surrendered its original goodness and rebelled against the creator. Jewish apocalyptists conclude, then, that the "serpent" must have been a supernatural, angelic being (known to Christians as the "devil" or "Satan"), and that rebellion against God in the heavenly sphere must have preceded Adam and Eve's rebellion against God in the earthly sphere.

This type of interpretation of the Genesis story is found, for example, in 2 Enoch, a Jewish apocalypse dating to the late first century A.D.:

But [Satanail] from the order of the archangels deviated, together with the division [of angels] that was under his authority. He thought up the impossible idea, that he might place his throne higher than the clouds which are above the earth, and that he might become equal to my [i.e., God's] power.

And I hurled him out from the height, together with his angels [to the earthly sphere] . . . . And he will become a demon, because he fled from heaven; Sotona, because his name was Satanail. In this way he did become different from the angels. His nature did not change, [but] his thought did, since his consciousness of righteous and sinful things changed. And he became aware of his condemnation and of the sin which he sinned previously. And that is why he thought up the scheme against Adam. In such a form he entered paradise, and corrupted Eve (2 Enoch 29:4-5 and 31:4-6 [J]).

This passage from 2 Enoch also illustrates another important aspect of apocalyptic theology: While there was a rebellion against God in the heavenly sphere, this rebellion did not succeed. The rebels were put down and God maintained his sovereignty. Apocalyptic writers often express this conviction by speaking of God binding the devil and his angels in prison (e.g., 1 Enoch 10:4-6; cf. 18:12-19:1; 21:1-6; Test. Levi 18:12; Mark 3:26-27; 2 Pet 2:4; Jude 6) or casting them out of heaven onto the earth (as in the passage quoted above). Defeated on the supernatural plane, they continue their warfare on the natural plane by inciting human beings to join their fight against God.

(2) The Present Evil Age and the Kingdom of Satan . As noted above, Genesis 3 attributes pains in childbearing, painful toil, and human death to God's judgment against the sin of Adam and Eve. Jewish apocalyptists read the Scripture, consider the outcome of the Fall, and draw this conclusion: The sin of Adam and Eve caused the world to be afflicted not only with the judgments mentioned above, but with all manner of evils. To illustrate, 2 Baruch (ca. A.D. 100) maintains that

When [Adam] transgressed, untimely death came into being, mourning was mentioned, affliction was prepared, illness was created, labor accomplished, pride began to come into existence, the realm of death began to ask to be renewed with blood, the conception of children came about, the passion of the parents was produced, the loftiness of men was humiliated, and goodness vanished (2 Apoc. Bar. 56 @ :6).

Realizing that the entire human race has been adversely affected by Adam's sin, the author of 4 Ezra (ca. A.D. 100) comes close to despair:

It would have been better if the earth had not produced Adam, or else, when it had produced him, had restrained him from sinning. . . . O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendants (4 Ezra 7:46[116], 48[118]).

Yet Adam does not shoulder the whole blame for warping God's creation. All creatures (both human and angelic) who choose evil over the good, who ally themselves with Satan against God, contribute toward the ruin of God's handiwork. Second Baruch declares:

. . . although Adam sinned first and has brought death upon all who were not in his own time, yet each of them who has been born from him has prepared for himself the coming torment [i.e., the coming judgment/punishment for sin]. . . . Adam is, therefore, not the cause [of "destruction," or "retribution"], except only for himself, but each of us has become our own Adam (2 Apoc. Bar. 54:15a, 19).

Jewish apocalyptists and other writers of their era refer to this world corrupted with evils, this world marred by death, this world fallen away from its original goodness, using a number of different terms. For example, they call it "the present evil age" - they claim that the "present age" is characterized by "evil." They describe this fallen world as the "kingdom of Satan" - that is, a world where Satan and his allies (both human and angelic) exercise a degree of "kingdom" or "kingship" or "rule," a degree of power and influence. Human beings have collaborated with Satan to transform God's good creation into the "present evil age," the "kingdom of Satan," a world twisted and ruined by evil and death.

(3) The Eschatological Age and the Kingdom of God . The Jewish apocalyptists are hardheaded realists who see more clearly than most the nature and pervasiveness of evil in the created order. Still, they do not despair, for they believe the Old Testament promises of redemption. Though extremely pessimistic about the ability of human beings to purge the world of evil, they are extremely optimistic that God will prove true to his word. They trust that God will someday break into history and radically transform the cosmos, that he will "create new heavens and a new earth" through his promised Redeemer. Then sickness and death will be no more. No more will the untamed forces of nature maim and destroy. God will wipe away all tears and restore broken relationships. He will put an end to sin and evil and demonic activity in the world. Death will give way to eternal life. Now evil is tolerated, but then God will suffer evil no more. Now we are living in the "present evil age," but then God will inaugurate a "new age" or "last age" or "eschatological age" (from the Greek term e[scato" [ eschatos ], which means "last"). Now we know only the perversion of creation, but then God will make a "new creation." Now the world is the "kingdom of Satan," but then he will transform it into the "kingdom of God."

(4) The Shift of the Ages. Through what sequence of events will this radical reconfiguration of all things come about? In general, the Jewish apocalyptists anticipate that the world will first undergo a time of terrible "distress" or "tribulation" as Satan and his allies make one last attempt to overcome God and his people. They liken this period of turmoil to the "woes" or "birth pains" that a woman endures in childbirth. In their minds, this time of suffering for God's people will be the "labor pains" preceding the "birth" of the "new creation."

Second, God will send the promised Savior and Redeemer, the Messiah and Christ, the Son of David and Son of Abraham.

Third, they predict that the "labor pains" and the coming of the Messiah will be followed by a great day (sometimes called the "day of the Lord") in which God will suddenly raise the dead (either all the dead or only the servants of God, depending on the writer) to new life.

Fourth, the Messiah will carry out God's final judgment against all his enemies. In other words, God, through his Messiah, will set all wrongs right and put an end to the evil that pollutes his creation. Satan, his angels, and humans allied with them will either be annihilated or forced to suffer an eternal punishment (depending on the writer).

The end result will be a "new age" or "new creation" in which every aspect will conform to God's good and perfect will - the "consummation" of the kingdom of God, or the coming of God's sovereign rule in its fullness.

Who will participate in this new world? Virtually all the Jewish apocalyptists agree that only righteous, covenant-keeping Jews who obey the Law of Moses (not Gentiles) will inherit a place in the consummated kingdom of God.

These sorts of expectations are characteristic features of Jewish apocalyptic theology - common elements of the apocalyptists' understanding of God and his dealings with the world. To illustrate, most are found in two passages from the book of Daniel, a Jewish apocalypse included in the Christian canon.

In Daniel 2, King Nebuchadnezzar has a dream in which he sees an enormous statue with a head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron, and feet made partly of iron and partly of baked clay. As the king watches, a rock "cut out, but not by human hands" (i.e., cut out by God) strikes the statue and shatters it to dust. Then the rock becomes a huge mountain that fills the whole earth (see Dan 2:31-35). In verses 36-45 Daniel interprets the vision, telling Nebuchadnezzar:

. . . You, O king, are the king of kings. . . . You are that head of gold.

After you, another kingdom will rise, inferior to yours. Next, a third kingdom, one of bronze, will rule over the whole earth. Finally, there will be a fourth kingdom, strong as iron - for iron breaks and smashes everything - and as iron breaks things to pieces, so it will crush and break all the others. Just as you saw that the feet and toes were partly of baked clay and partly of iron, so this will be a divided kingdom; yet it will have some of the strength of iron in it, even as you saw iron mixed with clay. . . .

In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever.

Daniel predicts that a series of temporal, human kingdoms (represented by the statue) will be replaced (on the "day of the Lord" at the "final judgment") by the eternal kingdom of God (represented by the rock).

Other common elements of Jewish apocalyptic theology appear in Daniel 12:1-3:

At that time [the archangel] Michael, the great prince who protects your people [ = the Jews], will arise. There will be a time of distress such as has not happened from the beginning of nations until then [ = the period of "labor pains"]. But at that time your people - everyone whose name is found written in the book - will be delivered. Multitudes who sleep in the dust of the earth will awake [ = the resurrection]: some to everlasting life, others to shame and everlasting contempt [ = the division made between the righteous and unrighteous at the final judgment]. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness [ = obedience to the Mosaic Law], like the stars for ever and ever.

(5) Apocalyptic Transcendence, Dualism, and Pessimism. We have seen that the Jewish apocalyptists hold a transcendent worldview. They believe that beyond the visible, material, earthly, physical realities, there lie invisible, immaterial, heavenly, spiritual realities. Spiritual powers influence the material universe in significant ways. The apocalyptic worldview makes room for the supernatural.

Since some angels and some humans oppose God, apocalyptic theology also includes a strong element of dualism. In other words, there are two opposing powers in the world - the evil and the good. What we are witnessing in history is a struggle between the forces of good (God, his angels, his righteous servants) and the forces of evil (Satan, demonic powers, unrighteous persons who do not submit to the Lord). Apocalyptists do not believe in an absolute dualism, for the power of Satan and his allies is not equal to that of the creator and Lord of all. However, evil powers do exercise a degree of influence in the world because the sovereign God - for the time being - permits it. One of the reasons the righteous suffer is that they are being attacked and persecuted by the enemies of God, both human and demonic.

Most apocalypses come out of communities experiencing such persecution firsthand. Their prolonged struggle with evil has led them to a certain kind of pessimism. The Old Testament prophets look for God's good purposes to be worked out within the historical process - in the world as we know it. In contrast, Jewish apocalyptists do not expect the world to improve. They doubt that human beings will ever overcome evil to build a good, just, and godly society on their own.

(6) Apocalyptic Optimism, Determinism, and Triumph. Although they are pessimistic about humanity's ability to redeem a fallen world, the apocalyptists are optimistic that God will do just that. From the Old Testament, they know that God is good, just, powerful, and true. If he is good, then he will not allow evil to stand forever. If he is just, then he will punish the wicked and reward the righteous. If he is powerful, then he can do it; and if he can do it, then he will do it. But if this is so, then why do so many of God's faithful servants suffer hardship, poverty, and even violent death? If this is so, then why do so many of the wicked live prosperous lives and then die peacefully in bed? With remarkable faith, apocalyptic writers conclude that God will be true to himself and true to his promises. He will punish evildoers and vindicate his holy people - if not before death then after death, if not in this life then in another, if not in this world then in a new world created just for them. History has a goal predetermined by God: The Sovereign Lord will redeem his fallen creation, purging it from evil and bringing every detail into conformity with his good and perfect will. The Lord will indeed triumph; his kingdom will come.

c. Development of Christian Apocalyptic Theology in the New Testament Period

Against this background, we now turn our attention to the New Testament period. When the German theologian Ernst Käsemann identifies Jewish apocalyptic as "the mother of Christian theology," he is not far off the mark. When Jesus of Nazareth arrives on the scene, he confirms that much of the apocalyptists' interpretation of the Old Testament is correct. Influenced by Jesus and the first disciples taught by him, New Testament writers introduce many elements of Jewish apocalyptic theology into the Christian Bible. Some elements they adopt wholesale; others they modify or transform as their insight into God's purpose - enacted through Christ - surpasses that of their predecessors. Christian theology, then, is largely apocalyptic theology.

(1) Supernatural Forces of Evil . New Testament writers share the apocalyptists' belief in both the earthly and heavenly, the natural and supernatural spheres. Behind the evils plaguing this world - behind the deeply rooted systemic wickedness, behind the sophisticated lies that have for centuries held entire civilizations captive under false worldviews - lies an intelligence, a power beside and beyond that of mere human beings. As Paul says,

Our struggle is not against flesh and blood [i.e., human beings - creatures of the earthly, natural sphere], but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly [supernatural] realms (Eph 6:12).

(2) Adam and the Present Evil Age. New Testament writers also hold to the notion of the "kingdom of Satan" or "present evil age" - an era marred by sin and death that begins with the rebellion of Adam and ends with the consummation of God's kingdom. To illustrate, Paul maintains that

. . . sin entered the world through one man [Adam], and death through sin, . . . many died by the trespass of the one man . . . . The judgment [of God] followed one sin and brought condemnation . . . . by the trespass of the one man, death reigned through that one man . . . (Rom 5:12,15,16,17).

The creation waits in eager expectation for the sons of God to be revealed [at the resurrection]. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay [including death] and brought into the glorious freedom [from decay] of the children of God (Rom 8:19-21).

(3) The Kingdom of God and the Ministry of Jesus . Working from within this kind of apocalyptic worldview, New Testament writers show that Jesus - in his words and even more so in his deeds - claimed to be the promised Messiah, the one sent by God to annihilate the kingdom of Satan and inaugurate the kingdom of God. As 1 John 3:8 words it, "The reason the Son of God appeared was to destroy the devil's work."

That this was Jesus' purpose and mission is seen in every aspect of his ministry. For example, the coming of God's kingdom was the subject of Jesus' preaching, as shown by the summary of his message found in Mark 1:14-15:

After John [the Baptist] was put in prison, Jesus went into Galilee, proclaiming the good news [or "gospel"] of God. "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!"

Note that the "gospel" message, according to Jesus, is the proclamation of the "good news" - the apocalyptic promise - that God will soon annihilate evil and transform the entire cosmos to conform to his will.

God's coming kingdom was also the focus of Jesus' teaching. For example, in teaching his disciples to pray, Jesus tells them:

This, then, is how you should pray: "Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven" (Matt 6:9-10).

When Jesus calls on people to repent and "leave your life of sin" (John 8:11), he is urging them to turn away from evil - to renounce their alliance with Satan (whether conscious or unconscious) and conform their lives to the coming "kingdom" or "rule" or "Lordship" of God. When Jesus forgives sins as only God can (see, e.g., Luke 5:17-26), he shows that God - through his Messiah Jesus - is in the process of doing away with evil, in the process of wiping away the sin that has corrupted his creation for so long. When Jesus gathers disciples to himself and commands them to "love each other as I have loved you" (see, e.g., John 15:12), then he is beginning to form the community of the "eschatological age," when men and women from all nations will live together in peace forever under the beneficent kingship of God.

Jesus' miracles also proclaim the "good news" of God's emerging kingdom. They show that, in the person of Jesus the Christ, God has entered into his sinful, fallen, perverted creation in order to set things right - to reestablish his kingdom rule over it. For example, by healing the sick, Jesus shows that God is going to put an end to the pain and suffering and misery that have warped his good creation. This is why Jesus, in Luke 10:8-9, gives these instructions to his disciples when he sends them out with authority to preach and heal in his name:

When you enter a town and are welcomed, eat what is set before you. Heal the sick who are there and tell them, "The kingdom of God is near you" (italics added for emphasis here and throughout the commentary).

He says, when you heal the sick, you must not forget to tell them what it means - what it signifies. The healings are intended to show that the kingdom or lordship of God is near - that it is becoming a reality through the Messiah Jesus (here working through his disciples).

When Jesus exorcises demons, he shows that God is in the process of destroying the kingdom of Satan and establishing the kingdom of God. To illustrate, Luke 11:14-20 recounts how, on one occasion,

Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. But some of them said, "By Beelzebub [another name for Satan], the prince of demons, he is driving out demons." Others tested him by asking for a sign from heaven.

Jesus knew their thoughts and said to them: "Any kingdom divided against itself will be ruined, and a house divided against itself will fall. If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebub. Now if I drive out demons by Beelzebub, by whom do your followers drive them out? So then, they will be your judges. But if I drive out demons by the finger of God [i.e., by the power of God], then the kingdom of God has [already] come to you."

When Jesus calms the storm and walks on water (see Matt 14:22-33; Mark 6:45-52; John 6:16-21), he shows that even the forces of nature - all God's creation - will be brought under his lordship so that they bend to his will and no longer hurt and destroy. When Jesus resuscitates the dead (e.g., Lazarus in John 11), he points forward to the day when all God's people will be raised up to eternal life in his consummated kingdom.

(4) The Kingdom of God and the Death of Jesus . What is the relationship between Jesus' death on the cross and the kingdom of God? During the Old Testament period, covenants - i.e., formal relationships between two parties - were established or sealed through animal sacrifices. To illustrate, Exodus 24:1-11 describes how God established a covenant with the people of Israel that was mediated by Moses (the so-called "Mosaic Covenant"). The Law of the Lord was read to the people, specifying the behavior that would be required of them in their new relationship with God. Israel then "responded with one voice, 'Everything the Lord has said we will do'" ( vv. 3,7). They agreed to enter into the type of covenantal relationship with God described by the Law. Next, animals were sacrificed and Moses sealed the covenant with blood: He "took the blood, sprinkled it on the people and said, 'This is the blood of the covenant that the Lord has made with you'" ( v. 8) - i.e., the sacrificial blood that seals or establishes the Mosaic Covenant. Finally, the elders of Israel, on behalf of the entire nation, ascended Mount Sinai, saw God, and ate and drank with him. They shared a "covenant meal" celebrating the new relationship with God Israel now enjoyed through the blood sacrifices.

During his last meal with his disciples - on the evening before his crucifixion - Jesus took simple bread and a cup of wine, and he used them to offer the most detailed explanation of his death in the Gospels:

When the hour came, Jesus and his apostles reclined at the table. And he said to them, "I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfilllment in the kingdom of God."

After taking the cup, he gave thanks and said, "Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes."

And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for you; do this in remembrance of me."

In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you" (Luke 22:14-20).

Jesus says, "This is my body given for you (uJpeÉr uJmw'n, hyper hymôn) . . . . my blood, which is poured out for you (hyper hymôn)." Although not readily apparent in English translation, this is sacrificial language from the Greek version of the Old Testament. Jesus is saying that his impending death will be a sacrifice. But what kind of sacrifice? The Lord tells them: "This cup is the new covenant in my blood." He uses language nearly identical to that employed in Exodus 24:8 ("This is the blood of the covenant") to identify his death precisely as the kind of sacrifice that establishes a covenant. What covenant? Not the Mosaic Covenant, but a "new covenant." What, then, is the significance of the ritual meal of bread and wine - the "Eucharist" or "Lord's Supper" Jesus commands his disciples to observe "in remembrance of me"? It is the "covenant meal" celebrating the establishment of the "new covenant" through Jesus' sacrifice. Who participates in this "new covenant"? God, who sent Jesus to establish the covenant, and Jesus' disciples - those from "all nations" (see Matt 28:19), Jews and Gentiles alike , who accept God's lordship over their lives as exercised through his Messiah. In other words, those persons to whom the "covenant meal" is offered. Finally, when may Jesus' disciples participate in this "new covenant" relationship with God? The answer is: Both now and, more completely, in the future. The "new covenant" was established in the past by Jesus' sacrificial death. It is in place now, in the present , so that Jesus' disciples - who were once "God's enemies" - are now at "peace with God" and "reconciled to him through the death of his Son" (Rom 5:1,10). Yet disciples of Christ will experience this new relationship with God on an even deeper, more intimate level, in the future - when they are raised from the dead, when they "see him as he is" (1 John 3:2), when the new covenant "finds fulfilllment in the [consummated] kingdom of God."

Who participates in the Kingdom of God - the coming "new creation" in which every detail will conform to the will of God? All those who share in the "new covenant." And who participates in the "new covenant"? All those who choose to be disciples of Jesus. All those who conform to the will of God as he makes that will known through his Messiah. All those who embrace God's kingdom rule over their lives in Christ. In essence, Jesus offers "all nations" a place in the kingdom of God now in the form of the "new covenant" established by his sacrificial death. This truth is extremely important: Jesus' death on the cross forgives sins not merely in the sense that, through it, God pardons wrong deeds. (The sinner receiving such a pardon would still be trapped in a fallen world and doomed to death.) Jesus' death forgives sins in the sense that it provides an escape from the "present evil age" - and entrance into the emerging kingdom of God - in the form of a "new covenant" relationship with God. By his sacrificial death, Jesus shattered the kingdom of Satan, the powers of sin and death, and thus established the kingdom of God. The New Testament writers testify to this wonderful truth:

. . . the Lord Jesus Christ . . . gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father . . . (Gal 1:3-4).

Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death - that is, the devil - and free those who all their lives were held in slavery by their fear of death (Heb 2:14-15).

[God] has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins (Col 1:13-14).

. . . our Savior, Christ Jesus, . . . has destroyed death and has brought life and immortality to light through the gospel (2 Tim 1:10).

Since death came through a man [Adam], the resurrection of the dead comes also through a man [Jesus Christ] (1 Cor 15:21).

Jesus is the full realization of the Old Testament and apocalyptic hopes. He is the "son of Adam" who crushes the serpent's head for his disciples by dying to make a place for them in God's kingdom. He is the "Son of Abraham" who offers this blessing to "all people on earth." He is the "Son of David" who rules over an eternal Kingdom - not through military force, but by dying as a sacrifice for his people. He is the promised one who freely offers "new heavens and a new earth" to all who desire it - to everyone willing to live as his disciple, willing to accept the beneficent rule of God over his or her life.

(5) The Kingdom of God and the Resurrection of Jesus . Jesus died on the cross, and on the third day - much to the surprise of his disciples - God raised him from the dead. What is the meaning and significance of his resurrection? Many answers to that question are found in the New Testament, but we shall mention only four: First, the fact that Jesus was raised from the dead means that he is our contemporary, that he continues to live and work among us. His Spirit is continuously present with us today in accordance with the promise he gave to his first disciples: "Surely I am with you always, to the consummation of the age" (Matt 28:20).

Second, Jesus' return from the grave shows that life after death is possible. Furthermore, such life takes the form of resurrection, by which the biblical writers mean transformed, bodily existence in the eschatological age . Resurrection is a bodily form of existence in the sense that, like the risen Jesus, raised persons possess bodies (sw'ma, sôma). They are not ghosts or disembodied spirits. Like Jesus, they also retain their memories, their personalities, their identities - everything that made them who they were before death, everything that made them some body . (The Greek idea of the sôma includes both the "body" in the sense of the "physical frame" and the "body" in the sense of the "person.") Resurrection is a transformed kind of existence in the sense that, like Jesus, raised persons enjoy a better, higher, more glorious, more exalted, more lasting form of existence than they knew before death. Resurrection is existence in the eschatological age in the sense described below.

Third, the resurrection of Jesus marks the beginning of the general resurrection of the righteous anticipated by the apocalyptists. Thus Paul calls Christ "the firstfruits of those who have fallen asleep" (1 Cor 15:20) and "the firstborn from among the dead" (Col 1:18) - that is, the first of many to rise from death to eternal life. This is why Christ's resurrection was more than an anomaly, why it gives Christians sure hope for their own resurrection. Jesus' emergence from the tomb shows that the apocalyptists' hopes were not misplaced - that there is indeed such a thing as the resurrection, that it has begun, and that we should expect for many more to be raised in the future. When will this "general resurrection" take place? Jesus indicated that it would occur at his "Second Coming" or "Parousia" (from the Greek term parousiva for "coming," "arrival" or "appearing"), when he returns to carry out the final judgment and consummate the kingdom of God. Paul describes this event in 1 Thessalonians 4:13-18:

Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord's own word, we tell you that we who are still alive, who are left till the coming [ parousia ] of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words (1 Thess 4:13-18).

From that time forward, "there will be no more death or mourning or crying or pain, for the old order of things has passed away" (Rev 21:4).

Fourth, the resurrection of Jesus marks the beginning of the eschatological age and the kingdom of God. The Jewish apocalyptists had predicted that the resurrection of the dead would announce the coming of God's kingdom (see above). The resurrection of Jesus, "the firstborn from among the dead," showed his first disciples that the anticipated event had begun - that God was beginning to fulfilll his eschatological promises, that the kingdom of God had arrived. At the same time, the fact that sin and evil continued to mar the world, the fact that human beings continued to die, demonstrated to first century Christians that the kingdom of Satan had not yet entirely passed away. In light of these two undeniable realities (the continued presence of evil in the world and the eschatological event of Christ's resurrection), they concluded that God's intention must be to establish his kingdom more gradually than the Jewish apocalyptists had anticipated. In other words, the "present evil age" and the "eschatological age" would coexist - or "overlap" - for a time.

Day of the

Sin of Adam Lord

& Eve

PRESENT EVIL AGE

(Kingdom of Satan)

Eternal life for

"Labor pains" righteous Jews and Gentiles

Rebellion ("overlap" of the ages)

in heaven

ESCHATOLOGICAL AGE

(Kingdom of God)

Creation Messiah comes Messiah returns

Resurrection

Final Judgment

Fig. 2. The Shape of Christian Apocalyptic Theology

In the recent past, the kingdom of God had invaded the kingdom of Satan with the coming, the ministry, the death, and the resurrection of the Messiah. In the present (which becomes the period of "labor pains" in Christian theology - see below), God is allowing the two kingdoms, the two realities, to coexist. The "new covenant" is in place and Christians are embracing the kingdom of God over their lives; but death, the "last enemy," has not yet been completely "destroyed." In the future, however, Christ will return a second time to annihilate the kingdom of Satan and consummate the kingdom of God. In this way, Jesus' resurrection from the dead gave Christian theology its distinctive shape as compared to Jewish apocalyptic theology (compare Fig. 2 with Fig. 1).

Romans 13:11-14 shows that the Apostle Paul arrived at this understanding of God's actions in Christ. In this text, he compares the kingdom of Satan to the darkness or nighttime and the kingdom of God to the light or daytime:

And do this [i.e., live as kingdom people by obeying Christ's command to "love one another"], understanding the present time [oJ nu'n kairov" ( ho nyn kairos ), Paul's technical term for the "overlap" of the ages]. The hour has come for you to wake up from your slumber [i.e., act as if the daytime/kingdom of God has arrived and the nighttime/kingdom of Satan has ended], because our salvation [i.e., our resurrection to eternal life in the consummated kingdom of God] is nearer now than when we first believed. The night is nearly over [i.e., the kingdom of Satan has not entirely ended, but its days are numbered]; the day is almost here [i.e., the kingdom of God has not yet completely arrived, but it has "dawned"]. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime [i.e., as if God's kingdom rule had already fully come], not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.

That the "overlap" of the ages was Jesus' own understanding of God's plan is shown by his masterful Parable of the Weeds:

Jesus told them another parable: "The kingdom of heaven [ = the kingdom of God - the sovereignty God exercises from the heavenly sphere, rather than any human sovereignty exercised from the earthly sphere] is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared.

"The owner's servants came to him and said, 'Sir, didn't you sow good seed in your field? Where then did the weeds come from?'

"'An enemy did this,' he replied.

"The servants asked him, 'Do you want us to go and pull them up?'

"'No,' he answered, 'because while you are pulling the weeds, you may root up the wheat with them. Let both grow together [ = the "overlap" of the ages when the kingdom of Satan and kingdom of God coexist - see the interpretation of the parable given below] until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.'"

Then he left the crowd and went into the house. His disciples came to him and said, "Explain to us the parable of the weeds in the field."

He answered, "The one who sowed the good seed is the Son of Man [i.e., Jesus, the Messiah, who inaugurates the kingdom of God by preaching the gospel and dying as the sacrifice that makes it possible for people to become disciples/participants in the "new covenant"/"sons of the kingdom"]. The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age [i.e., the final judgment when a division is made between the wicked and the righteous, when the "present evil age" is ended and the "eschatological age" comes in its fullness], and the harvesters are angels.

"As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. [Note that Jesus considers the field/world to be his kingdom. God has never surrendered his good creation to the evil one, but at the final judgment will root out and destroy his evil works.] They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth [i.e., eschatological condemnation for the wicked]. Then the righteous will shine like the sun [i.e., the radiant glory of the resurrection body] in the kingdom of their Father. He who has ears, let him hear" (Matt 13:24-30,36-43).

d. Major Differences between Jewish and Christian Apocalyptic Theology

Jewish apocalyptic is indeed "the mother of Christian theology." The first Christians interpret Jesus in apocalyptic terms, as the Lord himself taught them to do. However, while Jesus does fulfill apocalyptic expectations, he does not do it in the way most Jews expect. Consequently, their first-hand experience with God's Messiah leads the early Christians to recast apocalyptic theology in several significant ways (again, compare Fig. 1 with Fig. 2).

(1) Identity of the Messiah . Christian apocalyptic writers name Jesus of Nazareth as the promised Messiah who destroys the kingdom of Satan and establishes the kingdom of God. Non-Christian Jewish apocalyptists do not, of course, make that identification.

(2) The Coming of God's Kingdom. From the point of view of Jewish apocalyptists, the coming of God's kingdom rule lies in the future, at the long-anticipated "Day of the Lord." In contrast, Jesus' first disciples see the kingdom as both a present and a future reality. They proclaim not that God has made promises that he will someday fulfill, but that he has made promises that he has already begun to fulfill in their own lifetime. The kingdom of God has begun to appear with the first coming of Jesus. With his Second Coming it will reach its sudden and swift consummation. In other words, for Jewish apocalyptists the kingdom of God comes suddenly in the future. For Christian apocalyptists it comes more gradually, in two stages.

Scholars sometimes refer to this idea as "the already, but not yet" of Christian theology. The kingdom of God has already broken into history with the coming of Jesus, but it has not yet come in its fullness. Another way of saying this is that Christian theology contains a strong element of "realized eschatology." This is the belief that many of the eschatological events (e.g., the "labor pains," the coming of the Messiah, the resurrection, the coming of God's kingdom) are already, to some extent, being "realized" or experienced in the present.

(3) The "Labor Pains." Jewish apocalyptists view the period immediately preceding the consummation of God's kingdom as the "labor pains" - a time of intense suffering and persecution for God's people. Christian writers agree that the "labor pains" precede the consummation. However, they differ from their predecessors by identifying the "labor pains" with the period between Christ's first and second comings - the "overlap" of the ages.

(4) Participants in God's Kingdom . Both Jewish and Christian apocalyptists agree that resurrection to eternal life in the consummated kingdom of God is for the "righteous" - that is, for covenant-keepers. They disagree regarding which covenant leads to this salvation. Jewish apocalyptists reserve resurrection to life for persons who participate in the Mosaic covenant and obey the Mosaic Law. In most cases, this limits salvation to Jews, since the Mosaic Law was given to the Jewish people. Christian apocalyptists believe that salvation comes to those who share in the new covenant established by Christ's sacrificial death. This new covenant is based not on Jewish descent, but on "faith" or commitment to God/Christ as Lord. It therefore opens the way for both Jews and Gentiles to enter the rule of God.

(5) Expectation and Fulfillment. The gap between Jewish expectation and the actual fulfilllment of God's promises proved a stumbling block to many Jews of the first century. Luke shows that even John the Baptist was bewildered by the way in which Jesus carried out his messianic mission:

John's disciples told him about all these things [Jesus was doing]. Calling two of them, he sent them to the Lord to ask, "Are you the one who was to come, or should we expect someone else?"

When the men came to Jesus, they said, "John the Baptist sent us to you to ask, 'Are you the one who was to come, or should we expect someone else?'"

At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. So he replied to the messengers, "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. [As we have seen, all these activities are manifestations of the end of Satan's rule and the coming of God's rule through Jesus the Messiah.] Blessed is the man who does not fall away on account of me" (Luke 7:18-23//Matt 11:2-6).

In other words, blessed is the one who does not miss the coming of the Messiah and God's kingdom because Jesus does not fulfill the apocalyptic prophecies in the way that most Jews expect.

The Revelation of John is an expression of Christian apocalyptic theology in the apocalyptic form. For this reason, its message goes far beyond that of non-Christian apocalypses. Christian theology is rooted in Jewish apocalyptic theology, but Jesus Christ transforms apocalyptic expectation in significant ways.

IV. AUTHOR, DATE, PLACE OF WRITING,

OCCASION, AND FIRST READERS

Before examining the message of Revelation, we must first address several important introductory questions concerning this book: Who is the author? When was the book written? Where was the author when he wrote the book? To whom was Revelation written? What occasion or situation does the author address? In seeking answers to these questions, we will examine both internal evidence (i.e., answers found within Revelation itself) and external evidence (i.e., clues to the origin of Revelation from outside the book).

A. INTERNAL EVIDENCE

In the first chapter of Revelation, the author provides us with important information concerning himself and his intended readers:

John,

To the seven churches in the province of Asia: (Rev 1:4)

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. On the Lord's Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: "Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea" (Rev 1:9-11).

1. First Readers

The author identifies his audience as "the seven churches in the province of Asia" - specifically the Christian congregations in the cities of "Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea." The Roman "province of Asia" made up the western third of Asia Minor (modern Turkey), with Ephesus serving as the provincial capital. The churches here had historical ties to the Apostle Paul, who established several congregations in this region during the late 40s and early 50s. For two or three years, Paul used Ephesus as his base of operations for training leaders and evangelizing the whole province (see Acts 19:8-10). John's "seven churches" may refer to seven literal churches. However, since the number "seven" tends to symbolize "completeness" in apocalyptic literature, these churches probably represent the whole of the Christian community in Asia.

The Asian churches were mixed bodies of Gentile and Jewish believers, reflecting the ethnic diversity of the province. By the late first century, about one million Jews made their homes in Asia Minor where they established more than fifty synagogues. Some had migrated to Asia from Palestine after the Jewish revolt against Rome in A.D. 66-73. Jewish Christians from Palestine would have been familiar with apocalyptic, for many apocalypses were produced in Palestine during this period.

2. Author

The author's name is "John." He calls himself a "brother" - that is, a Christian. He functions as a prophet or spokesman for God.

Revelation contains several indications that the author was a Palestinian Jew: First, the name "John" (=Iwavnnh", Iôannçs), a Greek form of the Hebrew "Johanan" (meaning "the LORD is gracious"), was common among first century Jews. Second, the structure and phrasing of Revelation suggest that the author thought in Hebrew (the original language of the Jewish Scriptures) and/or Aramaic (the closely related language spoken by ethnic Jews in Palestine). He spoke Greek only as a second language. Third, through over one hundred allusions to the Scriptures, the author demonstrates extensive knowledge of the Hebrew text of the Old Testament, as well as the Greek. Fourth, John writes in the apocalyptic genre, which was most popular in Jewish circles in Palestine. Finally, symbols such as Armageddon (Rev 16:16), the new Jerusalem (21:2), and the temple (11:1-2) are based on actual places located in Palestine (although such knowledge could have been drawn not from firsthand exposure but from the Old Testament). It may be, then, that the author of Revelation was one of the Jewish Christians who moved to Asia from Palestine due to the war with Rome. Who this "John" was cannot be determined from the book of Revelation in itself.

3. Occasion and Place of Writing

John identifies with his readers by describing himself as their "companion in suffering . . . and patient endurance." John himself has been exiled to the island of Patmos, just off the western coast of Asia, "because of the word of God and the testimony of Jesus." Other portions of Revelation (particularly the letters to the seven churches in chs. 2-3) show that at least some of John's readers are also being persecuted for their faith. To Ephesus and Smyrna the Lord writes:

You have persevered and have endured hardships for my name, and have not grown weary (Rev 2:3).

I know your afflictions and your poverty - yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life (Rev 2:9-10).

Christ mentions past afflictions, hardships, poverty, and slanders from Jews. When he speaks of "what you are about to suffer," he anticipates still more difficulties to come - persecution, imprisonment, and perhaps even death.

The Lord addresses these words to the church in Pergamum:

I know where you live - where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city - where Satan lives (Rev 2:13).

At the time when John writes Revelation, Christians in Asia are under intense pressure to renounce their faith in Christ. At least one martyrdom (Antipas) has already occurred.

Philadelphia and Laodicea receive these assurances:

I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first (Rev 2:19).

I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars - I will make them come and fall down at your feet and acknowledge that I have loved you. Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth (Rev 3:8-10).

Again we see pressure to deny Christ, troubles with Jews, and an expectation of further hardships to come ("the hour of trial that is going to come upon the whole world").

The vision of the fifth seal describes multiple Christian martyrs, whose numbers will continue to grow:

When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, "How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?" Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed (Rev 6:9-11).

John later sees a woman symbolizing Rome, with a golden cup, "drunk with the blood of the saints, the blood of those who bore testimony to Jesus" (Rev 17:6). She has not merely sipped from her gruesome cup; she has gorged herself with the blood of God's people to the point of intoxication. Numerous Christians are being murdered for their loyalty to Christ.

4. Summary

Internal evidence suggests that Revelation was written by a Jewish Christian from Palestine named "John." John received the Revelation on the island of Patmos, where he had been banished for witnessing to Christ. The book addresses all the churches in the Roman province of Asia. Together with John, these believers are being harassed and persecuted because of their commitment to Christ - some to the point of death. At the time of writing, the author expects the suffering to continue and the number of martyrs to grow.

B. EXTERNAL EVIDENCE

Revelation itself gives us a good start in discovering the origins of this book. Yet important questions remain unanswered: When was Revelation written? Precisely why were the first readers being persecuted and killed? Who is John? For insights into these issues, we turn to "external evidence" from outside the New Testament.

1. Author

Regarding the identity of "John," three possibilities seem most likely: First, the author could be John the Apostle, brother of James and son of Zebedee, one of the original Twelve disciples of Jesus (see Matt 10:2). Second, he could be someone writing in the name of John the Apostle, in which case Revelation would be pseudonymous like so many other apocalypses. Third, the writer could be some other person named "John" writing in his own name.

a. "John" a Pseudonym?

Of these three possibilities, we may eliminate the second immediately. Revelation is certainly not pseudonymous - not because such a practice would be unthinkable in a Christian apocalypse, but because the evidence makes this theory untenable. The author of Revelation never gives any indication that he is an Apostle. He simply calls himself a "servant" of God (21:1) and "your brother" (21:9). He recounts no stories or sayings from the ministry of Jesus, nor does he give any other indication that he had known Jesus during his earthly ministry. Many scholars (this writer not included) think that the author actually distinguishes himself from the Apostles in Revelation 21:14: "The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb" - that is, the past founders of the people of God.

If the author of Revelation is someone other than John the Apostle, then this easily explains why he does not identify himself as the Apostle. If the author actually is John the Apostle, then we could attribute his silence to modesty. (The author of the Gospel and letters attributed to John displays similar modesty, being more interested in telling others about Jesus than in telling them about himself.) However, if what we have in Revelation is someone who wants to present himself as John the Apostle, then he fails miserably by never clearly identifying himself as that hero of the faith. The theory of pseudonymity seems quite implausible in the case of Revelation.

b. Evidence from the Early Christian Fathers

We are left, then, with two possibilities: Is the author of Revelation John the Apostle, or is he some other "John" entirely? Perhaps the Early Christian Fathers can help us with this question. As leaders of the Church in the postapostolic period, they were certainly closer to John in time and space than we are. What do they tell us regarding the origin of Revelation?

(1) Timeline. Before we put the Fathers on the "witness stand," we should acquaint ourselves with the time period in question. Revelation - like all New Testament books - was written during the first century A.D. Thirteen Roman emperors reigned during that century, as outlined below:

Augustus (30 B.C.-A.D 14) was emperor at the time of Jesus' birth (which took place in 4-6 B.C. - see Luke 2:1) and also during his boyhood.

Tiberius (A.D. 14-37) ruled throughout the period of Jesus' adulthood, his public ministry (see Luke 3:1), and his death and resurrection (which occurred in A.D. 33).

Caligula, Claudius (mentioned in Acts 11:28

Caligula (37-41) and 18:2), and Nero reigned during the period when the Apostle Paul carried out

Claudius (41-54) his mission to the Gentiles and Christianity spread across the Mediterranean world.

Nero (54-68) According to the Church Fathers, both Peter and Paul died under a persecution of Christians sparked by Nero.

Galba, Otho, and Vitellius (68-69) held power only briefly as the Empire suffered through a period of murder, intrigue, and civil war.

Vespasian (69-79) was the Roman general charged with putting down the Jewish revolt that began in A.D. 66. When his forces defeated Vitellius and made him emperor, Vespasian left the siege of Jerusalem to return to Rome.

Titus (79-81), the son of Vespasian, took over his father's command and destroyed Jerusalem in A.D. 70. He later succeeded his father as emperor.

Domitian (81-96) According to the Church Fathers, Domitian (another son of Vespasian), Nerva, and Trajan

Nerva (96-98) played a role in the events surrounding the writing of Revelation (see below).

Trajan (98-117)

Against this background, what do the Church Fathers tell us about "John" and the writing of Revelation? Justin Martyr, Irenaeus, and Eusebius prove particularly helpful to our inquiry.

(2) The Testimony of Justin Martyr. Our earliest evidence that Revelation was written by John the Apostle comes from Justin Martyr, a teacher of the church at Rome in the mid-second century. In his Dialogue with Trypho the Jew, Justin recalls:

. . . a man among us [Christians] named John, one of Christ's Apostles, received a revelation and foretold that the followers of Christ would dwell in Jerusalem for a thousand years, and that afterwards the universal and, in short, everlasting resurrection and judgment would take place. (Justin refers to John's vision in Rev 20:4-22:5.)

As we will see, some of Justin's fellow believers agree that the Apostle wrote Revelation, while others have their doubts.

(3) The Testimony of Irenaeus. During the late second century, Irenaeus served as bishop of Lyons in what is now France. In Against Heresies (ca. 180), a refutation of Gnosticism, he defends the apostolic origin of the Christian gospel. In the process, he provides details concerning the later life of John the Apostle.

For we learned the plan of our salvation from no others than from those through whom the gospel came to us. They first preached it abroad, and then later by the will of God handed it down to us in Writings, to be the foundation and pillar of our faith. For it is not right to say that they preached before they had come to perfect knowledge, as some [Gnostics] dare to say, boasting that they are the correctors of the apostles. For after our Lord had risen from the dead, and they were enclothed with the power from on high when the Holy Spirit came upon them, they were filled with all things and had perfect knowledge. They went out to the ends of the earth, preaching the good things that come to us from God, and proclaiming peace from heaven to men, all and each of them equally being in possession of the gospel of God. So Matthew among the Hebrews issued a Writing of the gospel in their own tongue, while Peter and Paul were preaching the gospel at Rome, and founding the Church. After their decease Mark, the disciple and interpreter of Peter, also handed down to us in writing what Peter had preached. Then Luke, the follower of Paul, recorded in a book the gospel as it was preached by him. Finally John, the disciple of the Lord, who had also lain on his breast, published the Gospel, while he was residing at Ephesus in Asia. All of these handed down to us that there is one God, maker of heaven and earth, proclaimed by the Law and the Prophets, and one Christ the Son of God. If anyone does not agree with them he despises the companions of the Lord, he despises Christ the Lord himself, he even despises the Father, and he is self-condemned, resisting and refusing his own salvation, as all the heretics do.

Note that, according to Irenaeus, the Fourth Gospel was written by the Apostle John (whom he identifies with the "disciple whom Jesus loved," who reclined next to the Lord at the "Last Supper" - see John 13:23). The bishop also identifies John's home at the time of the writing as Ephesus in the Roman province of Asia.

Elsewhere in Against Heresies , Irenaeus writes:

The church in Ephesus also, which was founded by Paul, and where John survived until the time of Trajan, is a true witness of the tradition of the apostles.

Here the writer again locates John at Ephesus. Furthermore, he dates John's death to the reign of Trajan (A.D. 98-117). If John was as young as fifteen when called to be Jesus' disciple in about A.D. 30, then the Apostle would have been eighty-three years old when Trajan's reign began in A.D. 98. The Apostle John could have been in his nineties - or even one hundred years old - when he died (hence the rumors that he would not die mentioned in John 21).

(4) The Testimony of Eusebius, Origen, and Papias. Eusebius was bishop of Caesarea in Palestine and a confidant of Constantine, the first Christian emperor of Rome. After Constantine legalized Christianity, Eusebius wrote a History of the Church from its origins with Jesus and the Apostles to his own time in A.D. 325. In constructing this history, he used a number of sources, including the writings of Origen (Christian teacher in Caesarea active during the first half of the third century) and Papias (a bishop from Phyrgia who lived in the early second century). In several passages, Eusebius discusses the authorship of Revelation.

Meanwhile the holy apostles and disciples of our Saviour were scattered over the whole world. Thomas, tradition tells us, was chosen for Parthia, Andrew for Scythia, John for Asia, where he remained till his death at Ephesus. Peter seems to have preached in Pontus, Galatia and Bithynia, Cappadocia and Asia, to the Jews of the Dispersion. Finally, he came to Rome where he was crucified, head downwards at his own request. What need be said of Paul, who from Jerusalem as far as Illyricum preached in all its fulness the gospel of Christ, and later was martyred in Rome under Nero? This is exactly what Origen tells us in Volume III of his Commentary on Genesis.

Note that Peter and Paul were martyred at Rome during the reign of Nero, who persecuted Christians there. Furthermore, Eusebius - like Irenaeus - places John's death at Ephesus.

Elsewhere Eusebius describes a later persecution carried out against Christians by another emperor after Nero:

Many were victims of Domitian's appalling cruelty. At Rome great numbers of men distinguished by birth and attainments were executed without a fair trial, and countless other eminent men were for no reason at all banished from the country and their property confiscated. Finally, he showed himself the successor of Nero in enmity and hostility to God. He was, in fact, the second to organize persecution against us, though his father Vespasian had had no mischievous designs against us.

There is ample evidence that at that time the apostle and evangelist John was still alive, and because of his testimony to the word of God was sentenced to confinement on the island of Patmos. Writing about the number of the name given to antichrist in what is called the Revelation of John, Irenaeus has this to say about John in Book V of his Heresies Answered :

Had there been any need for his name to be openly announced at the present time, it would have been stated by the one who saw the actual revelation. For it was seen not a long time back, but almost in my own lifetime, at the end of Domitian's reign. . . .

After fifteen years of Domitian's rule Nerva succeeded to the throne. By vote of the Roman senate Domitian's honours were removed, and those unjustly banished returned to their homes and had their property restored to them. This is noted by the chroniclers of the period. At that time too the apostle John, after his exile on the island, resumed residence at Ephesus, as early Christian tradition records.

According to Eusebius, Domitian carried out an organized persecution against Christians involving confiscation of property, banishment, and executions. He was the second Roman emperor to persecute Christians after Nero. During this time, John the Apostle was exiled to the island of Patmos. There he wrote the Revelation "at the end of Domitian's reign" (i.e., A.D. 95-96). After Domitian's death and during the reign of Nerva (A.D. 96-98), John was released from Patmos and allowed to return to his home at Ephesus.

The author of Revelation identifies himself as "John" (Rev 1:1,4, 9). Eusebius quotes Irenaeus, who suggests that this was probably ("ample evidence") the same John who wrote the Fourth Gospel - that is, John the Apostle. Irenaeus also says that the "antichrist" mentioned in Revelation refers to Domitian, and that his identity would have been clear to anyone living at that time.

If Eusebius' information is correct, then we have the author, date, occasion, and an important key to understanding the book of Revelation here in his History of the Church . We will see, however, that Eusebius and other Christians of his time were not certain that this tradition was entirely accurate.

The bishop continues:

Now let me indicate the unquestioned writings of this apostle [John]. Obviously his gospel, recognized as it is by all the churches in the world, must first be acknowledged. . . .

Of John's writings, besides the gospel, the first of the epistles has been accepted as unquestionably his by scholars both of the present and of a much earlier period: the other two are disputed. As to the Revelation, the views of most people to this day are evenly divided.

Note that, by A.D. 325 (when Eusebius writes his History ), the fourth Gospel and 1 John are generally considered compositions of John the Apostle. However, the authorship of 2-3 John and Revelation are still disputed. Many Christians doubt the "ample evidence" given by Irenaeus and the other Church Fathers.

Eusebius therefore suggests an alternative theory:

Papias has left us five volumes entitled The Sayings of the Lord Explained . These are mentioned by Irenaeus as the only works from his pen:

To these things Papias, who had listened to John and was later a companion of Polycarp, and who lived at a very early date, bears written testimony in the fourth of his books; he composed five.

That is what Irenaeus says; but Papias himself in the preface of his work makes it clear that he was never a hearer or eyewitness of the holy apostles, and tells us that he learnt the essentials of the Faith from their former pupils:

I shall not hesitate to furnish you, along with the interpretations, with all that in days gone by I carefully learnt from the presbyters and have carefully recalled, for I can guarantee its truth. Unlike most people, I felt at home not with those who had a great deal to say, but with those who taught the truth; not with those who appeal to commandments from other sources but with those who appeal to the commandments given by the Lord to faith and coming to us from truth itself. And whenever anyone came who had been a follower of the presbyters, I inquired into the words of the presbyters, what Andrew or Peter had said, or Philip or Thomas or James or John or Matthew, or any other disciple of the Lord, and what Aristion [the reputed author of the present ending of the Second Gospel - i.e., Mark 16:9-20] and the presbyter John, disciples of the Lord, were still saying. For I did not imagine that things out of books would help me as much as the utterances of a living and abiding voice.

Here it should be observed that he twice includes the name of John. The first John he puts in the same list as Peter, James, Matthew, and the rest of the apostles, obviously with the evangelist in mind; the second, with a changed form of expression, he places in a second group outside the number of the apostles, giving precedence to Aristion and clearly calling John a presbyter. He thus confirms the truth of the story that two men in Asia had the same name, and that there were two tombs in Ephesus, each of which is still called John's. This is highly significant, for it is likely that the second - if we cannot accept the first - saw the Revelation that bears the name of John. Papias, whom we are now discussing, owns that he learnt the words of the apostles from their former followers, but says that he listened to Aristion and the presbyter John with his own ears. Certainly he often mentions them by name, and reproduces their teachings in his writings.

Eusebius raises the possibility that there were two Christian leaders, living in Ephesus, who shared the name "John" - namely, John the Apostle and John the Presbyter. He suggests that perhaps John the Presbyter is the "John" who was exiled to Patmos and who wrote the Revelation.

c. Conclusions

We possess significant external evidence from the Early Christian Fathers that John the Apostle wrote Revelation. Justin Martyr, Irenaeus, Origen, Papias, and others, together suggest that, later in life, the Apostle moved from Palestine to Ephesus in the Roman province of Asia. There he wrote the fourth Gospel and three New Testament epistles (1-3 John). During the persecution carried out by Domitian, he was exiled to the island of Patmos, where he received the Revelation. After Domitian's death, during the reign of Nerva, John returned to Ephesus. He died during the reign of Trajan after living an unusually long life. The external evidence meshes well with internal evidence suggesting that the author was a Palestinian Jew, exiled to Patmos, writing to Christians in Asia during a time of severe persecution. That John the Apostle wrote Revelation has been the traditional view of the church for centuries.

However, we have seen that - even in ancient times - there were many Christians who doubted this conclusion. As late as A.D. 325, when Eusebius wrote his History of the Church , opinions regarding the apostolic origin of Revelation were "evenly divided." As far back as A.D. 250, Dionysius of Alexandria questioned whether the same person who composed the simple yet profound language of the fourth Gospel and Johannine Epistles could have written the complicated prose of Revelation. (Of course, some of the differences must be attributed to the radically different genre of an apocalypse.) The controversy over whether or not Revelation should be included in the Christian canon was not finally settled until the Councils of Hippo (A.D. 393) and Carthage (A.D. 397).

Did early Church Fathers, such as Justin and Irenaeus, attribute the Revelation to John because they had solid, reliable information that the Apostle did indeed write the book? Or were they making an intelligent (but not necessarily correct) guess based on what evidence they had? For example, did they say that the Apostle John moved to Asia because they knew that he did? Or did they assume that the "John" who wrote Revelation was the Apostle, take note that this "John" was in Asia, and therefore assume that John the Apostle moved to Asia?

The fact that the authorship of Revelation was still heavily debated in Eusebius's time indicates that the early Church lacked solid proof one way or the other. For this reason, we must acknowledge the very real possibility that Revelation was written by someone other than John the Apostle - perhaps by John the Presbyter. We possess very good evidence that Revelation was written by John the Apostle, but not conclusive evidence.

2. Date

According to Irenaeus (see above), John wrote Revelation at the end of Domitian's reign - that is, about A.D. 95 or 96. This date is almost certainly accurate for the reasons given below.

We have already seen that Revelation was written at a time when Christians were beginning to be persecuted and killed by Roman authorities in Asia. The author expected the harassment and killings to escalate. We have also seen that, according to the Church Fathers, second century Christians possessed an historical recollection of two great persecutions during the first century. The earliest occurred during the reign of Nero in A.D. 64 or 65. At that time there was a great fire in Rome. Rumor had it that Nero wanted to build some new buildings, so he had the fire started in order to burn down a lower class part of town to make room for new construction. The fire burned out of control and destroyed a large portion of the city. Nero first tried to use the Jews as scapegoats. When that tactic failed, he blamed the Christians. Large numbers were executed with tortures that sickened even the Romans. Tacitus, a Roman historian writing about fifty years later, describes that terrible time:

But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order [of Nero]. Therefore, to scotch the rumor, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilate, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car[riage]. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.

Christians remembered Nero as a bloodthirsty "beast" from this time forward.

The second systematic persecution of Christians occurred late in the reign of Domitian, in A.D. 95-96. Roman historians leave no clear record of Domitian himself ever ordering such a persecution. However, church leaders such as Irenaeus and Eusebius testify to at least a localized persecution, in the province of Asia, carried out in Domitian's name (see above). The question, then, is which persecution prompted the writing of Revelation?

Revelation was probably written during the persecution of Domitian, rather than during the persecution of Nero, for the following reasons: First, John (like the authors of 1 Peter, 4 Ezra, and 2 Baruch) uses "Babylon" as a symbol for Rome. He views Rome as a second "Babylon" because, just as Babylon had destroyed Jerusalem and the temple in 587 B.C., so did Rome destroy Jerusalem and its temple in A.D. 70. At the time of Nero's reign (A.D. 54-68) the temple was still standing, so Rome had not yet become "Babylon." However, by Domitian's rule (A.D. 81-96), this potent symbol had become available to John.

Second, Revelation contains many allusions to Roman emperor worship (discussed below in Part 3). As we shall see, such worship was much more prevalent during the reign of Domitian than it was during the reign of Nero.

Third, Revelation frequently portrays Roman political authorities as Nero redivivus ("Nero revivified" or "Nero come back to life") because, like Nero before them, they persecute Christ's church. If he speaks of "Nero come back to life," then John must be writing after Nero's death rather than during the persecution he instigated. Nero redivivus imagery, then, is a symbolic way of referring to Domitian and his deadly agents. (For a fuller explanation of the Nero redivivus idea in Revelation, see the comments on 13:3.)

Finally, the Church Fathers say that John wrote Revelation late in the reign of Domitian (see above), which dates John's Apocalypse to A.D. 95-96.

3. Occasion: Persecution Related to

Emperor Worship in Asia Minor

Domitian's persecution of the church was partly due to the Christians' refusal to engage in emperor worship. What were the issues at stake in this practice, and how did believers respond to it?

a. Historical Background

Although worshiping kings as deities had a long history in the east, the practice did not enter the western world until the time of Alexander the Great (late fourth century B.C.). As the young ruler won victory after victory over Babylonia, Persia, and other eastern lands, the conquered peoples began to proclaim him a god. Alexander encouraged such worship because he thought it would help to unify the diverse peoples making up his empire.

Following his assassination on March 15, 44 B.C., Julius Caesar was declared a god by the Roman Senate. Afterwards it became customary to honor dead emperors in this way. On his deathbed Vespasian announced sarcastically, "I am already becoming a god!"

Tiberius and Claudius discouraged worship of living emperors. However, Nero, Vespasian, and Titus tolerated the practice for its political benefits. Caligula, who suffered from mental illness, was the first emperor who actually believed himself divine.

Domitian insisted on being worshiped as a god during his lifetime, which scandalized his biographer Suetonius:

When [Domitian] became emperor, he did not hesitate to boast in the senate that he had conferred their power on both his father (Vespasian) and his brother (Titus), and that they had but returned him his own; nor on taking back his wife after their divorce, that he had "recalled her to his divine couch." He delighted to hear the people in the amphitheatre shout on his feast day: "Good Fortune attend our Lord [ Dominus ] and Mistress.". . . With no less arrogance he began as follows in issuing a circular letter in the name of his procurators, "Our Master [ Dominus ] and our God [ Deus ] bids that this be done." And so the custom arose of henceforth addressing him in no other way even in writing or in conversation. He suffered no statues to be set up in his honour in the Capitol, except of gold and silver and of a fixed weight. He erected so many and such huge vaulted passage-ways and arches in the various regions of the city, adorned with chariots and triumphal emblems, that on one of them someone wrote in Greek: "It is enough."

During Domitian's reign, at least three of the seven cities to which John addressed the Revelation had temples dedicated to the worship of Caesar - namely, Ephesus, Smyrna and Pergamum. Since 29 B.C., Pergamum (called "the place where Satan has his throne" in Rev 2:13) had been the official center of emperor worship in Asia.

b. Emperor Worship in Daily Life

By the late first century, emperor worship touched many aspects of Roman life, embracing the political, the economic, and the social. Civic events and legal transactions included pledges of allegiance to Caesar as "Lord" and "God" (i.e., dominus and deus in Latin, or kuvrio" ( kyrios ) and qeov" ( theos ) in Greek - the biblical titles Christians used for God the Creator and his Son Jesus Christ). As they entered the theater, sporting competitions, gladiatorial games, or public festivals, citizens tossed a pinch of incense on a small altar as a sacrifice to the "divine Caesar." When animals were slaughtered to provide meat for the marketplace, a small portion was set aside as a sacrifice for the gods. Collegia (private men's clubs) and trade guilds (similar clubs made up of people who practiced the same vocation) held banquets honoring the emperor and their patron gods as silent guests.

Such practices were not necessarily taken seriously as major religious events. Rather, they were expressions of patriotism, national unity, and gratitude for the benevolent rule of the Roman emperor. They were the equivalent of saluting the flag or removing one's hat at the playing of the national anthem. However, refusal to participate called into question one's loyalty to the emperor, and this could lead to the most severe of consequences.

c. Exemptions for Jews and Christians

The only groups really troubled by such practices were Jews and Christians, who were monotheists believing in one God alone. To them, honoring Caesar (a mere man) as "Lord and God" was idolatry. To avoid this sin, Jews of the first century B.C. worked out an agreement that convinced the Romans of their loyalty to the empire: They agreed to pray for the emperor, but not to him. In the temple at Jerusalem they offered sacrifices for the benefit of Caesar, but not to Caesar. This arrangement satisfied the Romans that the Jews were not dangerous rebels, and it was preferable to fighting a war against irrational religious zealots. So Jews were exempted from worship of the Roman gods - including the emperor - and permitted to practice their own religion. Titus instituted a two-drachma tax on each Jew for continuing this special privilege.

At first, the Romans viewed Christians as simply another variety of Jew - messianic Jews. Christians therefore enjoyed the same exemption from emperor worship given to other Jews. Over time, several events altered their status: First, through the successful missionary activity of Paul and others, Christianity became a predominantly Gentile faith. Second, when Jews rebelled against Rome in A.D. 66-73, Christians began to distinguish themselves from that group in order to keep themselves out of trouble. Finally, after the war, Judaism closed ranks and expelled "heretics" such as Christians from the synagogues. Jews quit saying that the Christians were part of their community, which removed the churches' exemption from emperor worship.

d. Christian Responses to the Emperor Cult

How did Christians respond to this situation? Some favored acknowledging the emperor as "Lord," offering sacrifice to his image, and eating with the collegia as harmless expressions of patriotism. After all, they could hail Caesar as "god," giving him that title of honor, without really believing that he was a deity in the literal sense. Did not Jesus himself command us to "Give to Caesar what is Caesar's, and to God what is God's" (Matt 22:21)? Did not our beloved Apostle Paul teach us to "Submit to the governing authorities" (Rom 13:1)? Should we give up our social life, invite financial ruin, and even risk death over a pinch of incense that means nothing?!

Others argued that confessing Caesar as "Lord and god," and offering sacrifice to the "divine Caesar," was rank idolatry. And did not Christ also say, "Worship the Lord your God, and serve him only" (Matt 4:10)? Did not Paul also say that "for us there is but one God ( theos ) . . . and there is but one Lord ( kyrios )"? John belonged to this latter camp that wanted nothing to do with worshiping the emperor or the other Roman gods. He has harsh words for compromisers in Revelation 2-3.

To avoid committing idolatry, Christians tended to withdraw from much of the social life of the city. Over time, they gained a reputation for being a rather strange and suspicious group, antisocial and lacking community spirit. Eventually the gossip mill started up, and vicious rumors spread:

These Christians are so unpatriotic! They refuse to honor the emperor! And what do they do in those secret meetings of theirs? You don't suppose they are plotting some sort of rebellion, do you? Hmmm . . . wasn't their own leader, Christos, crucified for claiming to be a king?

I heard that those "love feasts" of theirs are incestuous orgies. They say Christos taught them to love their "brothers" and "sisters"!

It's even worse! I heard them talking about eating the flesh and drinking the blood of the "Son." They are sacrificing babies and practicing cannibalism!

These "Christ people" are impious atheists! They say idols are not real and refuse to worship any of our gods.

As their neighbors turned against them, Christians became subject to social and economic discrimination, pressures and harassment, unofficial mob violence, and the plundering of their property. Later books of the New Testament mention these kinds of persecution (see, e.g., Heb 10:34; 13:3; 1 Pet 4:14-16; 5:9).

Tensions focused on Christians' refusal to worship the emperor, for this was not simply a religious infraction but apparent political subversion. Domitian, who had once said, "Not good is a number of rulers," prosecuted this crime without mercy. A possible reference to Christians being punished for such transgressions appears in Dio Cassius' Roman History :

. . . the same year (i.e., A.D. 95) Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's. The charge brought against them both was that of atheism (i.e., refusal to worship the Roman gods - including the emperor?), a charge on which many others who drifted into Jewish ways (i.e., many Christians?) were condemned . Some of these were put to death, and the rest were at least deprived of their property. Domitilla was merely banished to [the island of] Pandateria.

Note that Dio describes events of the year 95, the very time period in which John wrote Revelation. Note also the kinds of penalties Domitian prescribed for "atheism" - namely, confiscation of property, banishment to an island (as John was exiled to Patmos), and death (as Antipas was killed in Pergamum).

There were political, social, and economic benefits to be gained by turning Christians over to the Roman authorities. For example, if there were two silversmiths in a city, and one was a Christian, then the other could eliminate his competitor by accusing the "disloyal" Christian. Jews could purge their synagogues of "heretics" by reporting that Christians were not true Jews and therefore not entitled to exemption from emperor worship. One's social or political rivals could be removed by posting an anonymous notice exposing them as Christians. The emperor cult handed a deadly weapon to anyone with a grudge or petty jealousy against any Christian.

e. The Correspondence of Pliny and Trajan

Unfortunately, we have no historical documents from Domitian's reign detailing governmental policy toward Christians in Asia. However, we do possess a series of official letters exchanged by Pliny Secundus, the Roman governor of Bithynia, and the Emperor Trajan. Bithynia was just north of Asia, and the letters were written only fifteen or sixteen years after Revelation, in A.D. 111-112. So this correspondence may offer a glimpse into the kinds of pressures faced by Christians during John's time.

Pliny to the Emperor Trajan

It is my custom to refer all my difficulties to you, Sir, for no one is better able to resolve my doubts and to inform my ignorance.

I have never been present at an examination of Christians. Consequently, I do not know the nature or the extent of the punishments usually meted out to them, nor the grounds for starting an investigation and how far it should be pressed. Nor am I at all sure whether any distinction should be made between them on the grounds of age, or if young people and adults should be treated alike; whether a pardon ought to be granted to anyone retracting his beliefs, or if he has once professed Christianity, he shall gain nothing by renouncing it; and whether it is the mere name of Christian which is punishable, even if innocent of crime, or rather the crimes associated with the name.

For the moment this is the line I have taken with all persons brought before me on the charge of being Christians. I have asked them in person if they are Christians, and if they admit it, I repeat the question a second and third time, with a warning of the punishment awaiting them. If they persist, I order them to be led away for execution; for, whatever the nature of their admission, I am convinced that their stubbornness and unshakeable obstinacy ought not to go unpunished. There have been others similarly fanatical who are Roman citizens. I have entered them on the list of persons to be sent to Rome for trial.

Now that I have begun to deal with this problem, as so often happens, the charges are becoming more widespread and increasing in variety. An anonymous pamphlet has been circulated which contains the names of a number of accused persons. Among these I considered that I should dismiss any who denied that they were or ever had been Christians when they had repeated after me a formula of invocation to the gods and had made offerings of wine and incense to your statue (which I had ordered to be brought into court for this purpose along with the images of the gods), and furthermore had reviled the name of Christ: none of which things, I understand, any genuine Christian can be induced to do.

Others, whose names were given to me by an informer, first admitted the charge and then denied it; they said that they had ceased to be Christians two or more years previously, and some of them even twenty years ago. They all did reverence to your statue and the images of the gods in the same way as the others, and reviled the name of Christ. They also declared that the sum total of their guilt or error amounted to no more than this: they had met regularly before dawn on a fixed day to chant verses alternately among themselves in honour of Christ as if to a god, and also to bind themselves by oath, not for any criminal purpose, but to abstain from theft, robbery and adultery, to commit no breach of trust and not to deny a deposit when called upon to restore it. After this ceremony it had been their custom to disperse and reassemble later to take food of an ordinary, harmless kind; but they had in fact given up this practice since my edict, issued on your instructions, which banned all political societies. This made me decide it was all the more necessary to extract the truth by torture from two slave-women, whom they call deaconesses. I found nothing but a degenerate sort of cult carried to extravagant lengths. I have therefore postponed any further examination and hastened to consult you. The question seems to me to be worthy of your consideration, especially in view of the number of persons endangered; for a great many individuals of every age and class, both men and women, are being brought to trial, and this is likely to continue. It is not only the towns, but villages and rural districts too which are infected through contact with this wretched cult. I think though that it is still possible for it to be checked and directed to better ends, for there is no doubt that people have begun to throng the temples which had been almost entirely deserted for a long time; the sacred rites which had been allowed to lapse are being performed again, and flesh of sacrificial victims is on sale everywhere, though up till recently scarcely anyone could be found to buy it. It is easy to infer from this that a great many people could be reformed if they were given an opportunity to repent.

Trajan's Reply to Pliny

You have followed the right course of procedure, my dear Pliny, in your examination of the cases of persons charged with being Christians, for it is impossible to lay down a general rule to a fixed formula. These people must not be hunted out; if they are brought before you and the charge against them is proved, they must be punished, but in the case of anyone who denies that he is a Christian, and makes it clear that he is not by offering prayers to our gods, he is to be pardoned as a result of his repentance however suspect his past conduct may be. But pamphlets circulated anonymously must play no part in any accusation. They create the worst sort of precedent and are quite out of keeping with the spirit of our age.

The Pliny/Trajan correspondence illustrates that, if Christians were hauled before a Roman magistrate, they were required to prove their patriotism in three basic ways: They must sacrifice wine and incense to images of Caesar and the other Roman gods. They must declare Kyrios Kaisaros ("Caesar is Lord," an exact counterpart to the basic Christian confession "Jesus is Lord"). They must "repent" of their faith and curse Christ. If they refused, they would be executed.

f. The Christians' Choice

In such a terrible circumstance, what choices did Christians have? Dr. Boring summarizes them nicely: They could surrender their faith in Christ, but for John this would be to surrender "the crown of life" (see Rev 2:10). They could lie about their loyalty to Christ, but John reserves a place in the "fiery lake of burning sulfur" for liars (see Rev 21:8). They could try to change the laws, but this was not possible since Rome was not a democracy and Domitian would never accept a rival "Lord." They could fight the Roman government, but this was not practical. They could "adjust" by confessing Caesar as "god" without meaning it, but John rejects even feigned idolatry as unworthy of Christ. Finally, they could die, as Jesus himself had died. John affirms death for Christ's sake as the only truly "Christian" response. There is no other way.

He who has an ear, let him hear: If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. Here is the patient endurance and the faithfulness of the saints. (Rev 13:10)

This is the challenge faced by the churches of Asia when John writes Revelation. It is a terribly hard book for terribly hard times.

V. THE STRUCTURE OF REVELATION

In Part III of the Introduction we identify Revelation as a Christian apocalypse - probably the first Christian apocalypse. Such writings often incorporate elements of other genres. For example, Daniel 1-6 consists largely of a narrative prologue to the apocalypse proper found in chapters 7-12. In the case of Revelation, John's apocalyptic vision is presented within the framework of a first-century letter.

A. THE FIRST CENTURY HELLENISTIC

LETTER FORM IN REVELATION

Letters written today generally bear certain standard features that conform to cultural norms (e.g., the name and address of the sender and receiver, a greeting formula such as "Dear Sir," and a closing formula such as "Sincerely yours"). New Testament epistles likewise conform to the standard Hellenistic letter form used in the Roman world of the first century A.D. The elements of this common letter form are listed below, along with examples of each element from Paul's First Letter to the Corinthians and his Letter to Philemon:

The name of the sender(s) (see 1 Cor 1:1; Phlm 1a)

The name of the recipient(s) (see 1 Cor 1:2; Phlm 1b-2)

The prescript , which is a greeting formula (see 1 Cor 1:3; Phlm 3)

The proem , which is a word of thanks, praise, or petition to a god (see 1 Cor 1:4-9; Phlm 4-7).

The introductory formula , which serves as the transition into the primary subject matter of the letter (see 1 Cor 1:10; Phlm 8-9).

The main body of the letter (see 1 Cor 1:11-16:18; Phlm 10-22)

Greetings (see 1 Cor 16:19-20; Phlm 23-24)

Benedictory wishes in the sender's own hand (rather than that of a secretary, if used), which serve to personalize the letter (see 1 Cor 16:21-24; Phlm 25)

Revelation bears most of the features of a first century Hellenistic letter, as shown below. This observation is important because it explains why certain elements appear in Revelation and why they are arranged as they are. John is simply following the conventions of his culture.

Name of Sender (Rev 1:4a):

John

Name of Recipient(s) (Rev 1:4b):

To the seven churches in the province of Asia:

Prescript (Rev 1:4c-5a):

Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.

Proem (Rev1:5b-6): In this part of the letter, a pagan would often call upon the gods to grant good health and prosperity to the addressee(s). John Christianizes this portion of the standard letter form and transforms it into a doxology of praise to God:

To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father - to him be glory and power for ever and ever! Amen.

Introductory Formula (Rev 1:9):

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus.

Main Body of the Letter (Rev 1:10-22:20)

Greetings are not found in Revelation.

Benedictory Wishes in the Sender's Own Hand (Rev 22:21):

The grace of the Lord Jesus be with God's people. Amen.

B. THE STRUCTURE OF JOHN'S VISION

Within the Hellenistic letter form, John structures Revelation in four main parts, as a careful examination clearly shows. The book begins with a Prologue (1:1-20) in which the author describes how Christ commissioned him to deliver a revelation to the seven churches of Asia. Near the end of this Prologue, in 1:19, the Lord summarizes the contents of the revelation itself:

Write, therefore, what you have seen, what is now and what will take place later.

Notice that the vision contains two main elements: First, there is a revelation of the present - a revelation of "what is now." The "present," of course, refers to "what is now" from John's perspective. Christ offers John a vision of the late first century A.D. in Asia. Second, the Lord promises a revelation of the future - a vision of "what will take place later." Again, this is the "future" from John's point of view - the period from A.D. 95-96 through Christ's return and the consummation of the kingdom of God.

Which part of the book reveals John's "present" and which part reveals the "future"? John treats these two subjects in the order in which they are mentioned. His discussion of the "present" appears in 2:1-3:22 and takes the form of seven letters to the churches of Asia. This part of the vision describes the "present" circumstances of the Asian churches from Christ's point of view.

The Lord's revelation of the "future" appears in 4:1-22:6, as the structure of the passage makes clear. The first verse of this section (4:1) reads:

After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this."

The initial phrase "After this," in and of itself, marks a transition - the end of one discussion and the beginning of another. Christ then introduces the next major portion of the book when he says, "I will show you what must take place after this" - that is, "after" the "present" described in chapters 2 and 3. Revelation 4:1 marks the beginning of the promised vision of "what will take place later."

Where does the vision of the future end? After a long series of images we come to Revelation 22:6:

The angel said to me, "These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place ."

This verse marks the end of John's discussion of the future. The remainder of the book (22:7-21) consists of a short Epilogue.

By far the largest portion of Revelation describes John's vision of the future (4:1-22:6). How has the author structured this important part of the book? The revelation of "what will take place later" begins with an introduction (4:1-5:14) in which John describes his new vantage point in heaven ("Come up here , and I will show you"). The prophet will see the future from God's point of view.

The rest of the section (6:1-22:6) contains the revelation of the future itself. However, a careful reading shows that John does not receive one long, sequential vision of the future. Instead, he receives three separate revelations of the complete future from John's time through the consummation of the kingdom of God . John describes how the future unfolds in 6:1-8:1. Then he starts over and describes the same period again in 8:2-11:19. Then he reviews the same period a third time in 12:1-22:6. The approach is cyclical, with each vision examining the future from a slightly different angle, and the third vision offering the most detail.

In view of these considerations, we outline Revelation as follows. The Commentary is structured accordingly.

I. Prologue (1:1-20)

II. The Revelation of "What Is Now" (2:1-3:22)

III. The Revelation of "What Will Take Place Later" (4:1-22:6)

A. Introduction: John's Heavenly Vantage Point (4:1-5:14)

B. The First Vision of the Future (6:1-8:1)

C. The Second Vision of the Future (8:2-11:19)

D. The Third Vision of the Future (12:1-22:6)

IV. Epilogue (22:7-21)

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

APOCALYPTIC LITERATURE

Barr, J. "Jewish Apocalyptic in Recent Scholarly Study." Bulletin of the John Rylands University Library of Manchester 58 (1975): 9-35.

Charlesworth, James H., ed. The Old Testament Pseudepigrapha: Volume 1 - Apocalyptic Literature and Testaments . Garden City, NY: Doubleday, 1983.

Collins, John J., ed. "Apocalypse: The Morphology of a Genre." Semeia 14. Missoula, MT: Scholars Press, 1979.

. The Apocalyptic Imagination: An Introduction to the Jewish Matrix of Christianity . 2 ^nd ed. The Biblical Resource Series. Grand Rapids: Eerdmans, 1998.

. "Apocalyptic Literature." In Early Judaism and Its Modern Interpreters. Eds. Robert A. Kraft and George W.E. Nickelsburg, 345-370. Atlanta: Scholars Press, 1986.

Collins, John J., and James H. Charlesworth, eds. Mysteries and Revelations: Apocalyptic Studies Since the Uppsala Colloquium. Journal for the Study of the Pseudepigrapha Supplement Series, 9. Sheffield: JSOT Press, 1991.

Funk, Robert W., ed. Journal for Theology and the Church 6 (1969) [issue on "Apocalypticism"].

Hanson, Paul D. The Dawn of Apocalyptic . Philadelphia: Fortress Press, 1975.

. Old Testament Apocalyptic . Interpreting Biblical Texts. Nashville: Abingdon Press, 1987.

Hellholm, David, ed. Apocalypticism in the Mediterranean World and the Near East: Proceedings of the International Colloquium on Apocalypticism, Uppsala, August 12-17, 1979. Tübingen: J.C.B. Mohr (Paul Siebeck), 1983.

Koch, Klaus. The Rediscovery of Apocalyptic: A Polemical Work on a Neglected Area of Biblical Studies and Its Damaging Effects on Theology and Philosophy . Studies in Biblical Theology, Second Series, 22. London: SCM Press Ltd, 1972.

Marcus, Joel, and Marion L. Soards, eds. Apocalyptic and the New Testament: Essays in Honor of J. Louis Martyn . Journal for the Study of the New Testament Supplement Series, 24. Sheffield: JSOT Press, 1989.

Minear, Paul S. New Testament Apocalyptic . Interpreting Biblical Texts. Nashville: Abingdon, 1981.

Morris, Leon. Apocalyptic . Grand Rapids: Eerdmans, 1972.

Murphy, Frederick J. "Apocalypses and Apocalypticism: The State of the Question." Currents in Research: Biblical Studies 2 (1994): 147-179.

Rowley, H.H. The Relevance of Apocalyptic: A Study of Jewish and Christian Apocalypses from Daniel to the Revelation . New York: Association Press, 1964.

Russell, D.S. Divine Disclosure: An Introduction to Jewish Apocalyptic. Minneapolis: Fortress Press, 1992.

. The Method and Message of Jewish Apocalyptic: 200 B.C.-A.D. 100. The Old Testament Library. Philadelphia: The Westminster Press, 1964.

Yarbro-Collins, Adela, ed. Early Christian Apocalypticism: Genre and Social Setting . Semeia 36. Atlanta: Scholars Press, 1986.

THE APOCALYPSE OF JOHN

Aune, David. Revelation . 3 Vols. Word Biblical Commentary. Dallas: Word, 1997-98.

Barclay, William. Letters to the Seven Churches . New York: Abingdon Press, 1957.

. The Revelation of John . 2 Vols. The Daily Bible Study Series. Rev. ed. Philadelphia: The Westminster Press, 1976.

Bauckham, Richard. The Theology of the Book of Revelation . New Testament Theology. Cambridge: University Press, 1993.

Boring, M. Eugene. Revelation . Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, KY: John Knox Press, 1989.

Caird, G.B. The Revelation of St. John the Divine . Harper's New Testament Commentaries. New York and Evanston: Harper & Row, 1966.

Hemer, Colin J. The Letters to the Seven Churches of Asia in Their Local Setting . Journal for the Study of the New Testament Supplement Series, 11. Sheffield: JSOT Press, 1986.

Murphy, Frederick J. "The Book of Revelation." Currents in Research: Biblical Studies 2 (1994): 181-225.

Pilch, John J. What Are They Saying about the Book of Revelation? New York: Paulist Press, 1978.

Ramsay, W.M. The Letters to the Seven Churches . Updated ed. Edited by Mark W. Wilson. Peabody, MA: Hendrickson, 1994.

-College Press New Testament Commentary: with the NIV

College: Revelation (Outline)

OUTLINE

I. PROLOGUE - 1:1-20

A. Introduction to the Prophecy - 1:1-3

B. Sender - 1:4a

C. Recipients - 1:4b

D. Prescript - 1:4c-5a

E. Proem - 1:5b-6

F. Prophetic Pronouncement - 1:7

G. The Lord's Self-Introduction - 1:8

H. John's Vision of the Lord - 1:9-20

1. John's Circumstances - 1:9-11

2. John's Vision - 1:12-20

a. Christ's Voice and His Appearance - 1:12-16

b. Christ's Words - 1:17-20

c. Summary: John's Portrait of Christ in Revelation - 1:9-20

II. THE REVELATION OF "WHAT IS NOW" - 2:1-3:22

A. The Seven Churches

B. The Structure of the Letters to the Seven Churches

1. Addressed to the Angels of the Seven Churches

2. A Renewal of the New Covenant

a. Typical Elements of Covenants

b. Covenantal Elements in the Letters to the Seven Churches

c. The Letter to Ephesus - 2:1-7

d. The Letter to Smyrna - 2:8-11

e. The Letter to Pergamum - 2:12-17

f. The Letter to Thyatira - 2:18-29

g. The Letter to Sardis - 3:1-6

h. The Letter to Philadelphia - 3:7-13

i. The Letter to Laodicea - 3:14-22

C. Pressures and Opposition in Asia

1. Pressures and Opposition from Within the Christian Community

a. False Apostles and the Nicolaitans - 2:2,6

b. The Teaching of Balaam - 2:14

c. The Sins of Jezebel - 2:20-25

d. Assessment

2. Pressures and Opposition from Outside the Christian Community

D. "Overcomers" in Revelation

1. Satan as "Overcomer"

2. Christ as "Overcomer"

a. Whom Jesus "Overcomes"

b. How Jesus "Overcomes"

c. The Results of Jesus' "Overcoming"

3. Christians as "Overcomers"

a. Whom Christians "Overcome"

b. How Christians "Overcome"

c. The Result of Christians' "Overcoming"

E. Christ's Promises to "Him Who Overcomes"

1. The Tree of Life - 2:7

2. Escape from the Second Death - 2:11

3. The Hidden Manna, White Stone, and Secret Name - 2:17

a. The Hidden Manna, the Messianic Banquet, Behemoth and Leviathan

b. The White Stone

c. The Secret Name

4. Authority over the Nations and the Morning Star - 2:26-28

5. White Garments and the Book of Life - 3:4-5

6. A Pillar in God's Temple - 3:12

7. A Place on Christ's Throne - 3:21

III. THE REVELATION OF "WHAT WILL TAKE PLACE LATER - 4:1-22:6

A. Introduction: John's Heavenly Vantage Point - 4:1-5:14

1. Transition to the Threefold Vision of the Future - 4:1

2. The Throne of God and the Twenty-Four Elders - 4:2-6a

3. The Four Living Creatures - 4:6b-8

4. The Heavenly Worship - 4:9-11

5. The Scroll with Seven Seals - 5:1

6. The Lion of Judah and the Root of David - 5:2-5

7. The Lamb Who Was Slain - 5:6-14

B. The First Vision of the Future - 6:1-8:1

1. The "Labor Pains:" Seals One through Five - 6:1-11

a. The Four Horsemen of the Apocalypse - 6:1-8

b. The Souls of the Martyrs - 6:9-11

2. The Final Judgment: Seal Six - 6:12-17

3. Summary of Revelation 6 (Seals 1-6) and Comparison with Matthew 24

4. Interlude: The 144,000 Sealed for Salvation - 7:1-17

a. The Sealing of the 144,000 - 7:1-8

b. A Song of Salvation - 7:9-17

5. The Consummation of God's Kingdom: Seal Seven - 8:1

6. Summary: John's First Vision of the Future - 6:1-8:1

C. The Second Vision of the Future - 8:2-11:19

1. The Structure of the Second Vision

a. Seven Trumpets versus Seven Seals

b. Major Elements of the Vision

c. The Dominant Image: God's Coming Kingdom as a "Second Exodus" for His People

d. Subordinate Imagery in Revelation 8:2-9:21

2. The "Present Evil Age/Labor Pains": Trumpets One through Six - 8:2-9:21

a. Hail, Blood, Bitter Waters, Darkness, Locusts, and Death: The "Present Evil Age" and "Labor Pains" as Eschatological "Plagues"

1) Present Evils as "Plagues"

2) The First Trumpet - 8:6-7

3) The Second Trumpet - 8:8-9

4) The Third Trumpet - 8:10-11

5) The Fourth Trumpet - 8:12

6) The Fifth Trumpet - 8:13-9:12

7) The Sixth Trumpet - 9:13-21

8) Heightened Imagery Portraying Eschatological Events

9) Partial Destruction versus Total Destruction

b. Earth, Trees, Grass, Springs, Rivers, Sea, and Sea Creatures: The Effect of the "Present Evil Age" and "Labor Pains" on the Natural World

c. The "Present Evil Age" and "Labor Pains" as God's Judgment on Sin and Call to Repentance

d. The "Present Evil Age" and "Labor Pains" as a Source of Hope and a Call to Perseverance

e. The Blazing Mountain, Falling Stars, Wormwood, Demon Locusts from the Abyss, Abaddon, Apollyon, and a Demon Army: The "Present Evil Age" and "Labor Pains" as God's Unleashing Demonic Forces on the Earth

f. Fire from the Altar: The "Present Evil Age" and "Labor Pains" as an Answer to Prayer

g. The Sounding of Seven Trumpets: The "Present Evil Age" and "Labor Pains" as the Announcement of the Day of the Lord

h. The Eagle and the Three "Woes"

3. Interlude: The Mighty Angel and the Two Witnesses - 10:1-11:14

a. The Mighty Angel with the Little Scroll - 10:1-11

1) The Angel's Appearance

2) The Angel's Voice

3) The Little Scroll

4) Comparison with Daniel 12

b. The Measuring of the Temple and the Two Witnesses - 11:1-14

1) A Note on the "Rapture"

2) A Note on the "Protection" of the "New Israel" from the "Plagues"

4. The Final Judgment and Consummation of God's Kingdom: Trumpet Seven - 11:15-19

5. Summary: John's Second Vision of the Future - 8:2-11:19

D. The Third Vision of the Future - 12:1-22:6

1. The Structure of the Third Vision

2. The "Labor Pains": The Dragon's War against the Saints - 12:1-13:18

a. The Dragon, the Woman, and the Male Child - 12:1-17

1) The Identity of the Male Child

2) The Identity of the Red Dragon

3) Five Theories Regarding the Identity of the Woman

4) A Sixth Theory: John's Adaptation of the Apollo Myth

5) Interpretation of Revelation 12

b. The Beast from the Sea - 13:1-10

c. The Beast from the Land - 13:11-18

d. Satan's Parody of Christ

e. Summary of Revelation 12-13: The "Labor Pains"

3. The Final Judgment and Consummation of God's Kingdom - 14:1-22:6

a. The Relationship between Salvation and Condemnation, Final Judgment and Consummation

b. The Structure of Revelation 14:1-22:6

c. Announcement of the Final Judgment - 14:1-13

1) The 144,000 - 14:1-5

2) Threefold Announcement of the Judgment - 14:6-13

d. The Harvest of the Earth - 14:14-20

e. The Seven Last Plagues or Seven Bowls of God's Wrath - 15:1-16:21

1) The Structure of Revelation 15-16

2) The Sea of Glass and Fire - 15:1-4

3) The Heavenly Tabernacle - 15:5-8

4) The Meaning of the Seven Bowls of God's Wrath - 16:1

5) The First Bowl of Wrath - 16:2

6) The Second Bowl of Wrath - 16:3

7) The Third Bowl of Wrath - 16:4-7

8) The Fourth Bowl of Wrath - 16:8-9

9) The Fifth Bowl of Wrath - 16:10-11

10) The Sixth Bowl of Wrath - 16:12-14,16

11) Interlude - 16:15

12) The Seventh Bowl of Wrath - 16:17-21

f. God's Final Judgment against Babylon - 17:1-19:4

1) The Great Prostitute - 17:1-18

2) The Scarlet Beast - 17:1-18

3) The Fall of Babylon - 18:1-19:4

g. Announcement of the Wedding Supper of the Lamb - 19:5-10

1) The Wedding of the Lamb - 19:5-9

2) The Testimony of Jesus - 19:10

h. The Victorious Christ - 19:11-21

1) The King of Kings - 19:11-16

2) The Great Supper of God - 19:17-21

i. Deliverance from Babylonian Captivity - 20:1-22:6

1) Element One: The Binding of Satan - 20:1-3

2) Element Two: The Resurrection of Christian Martyrs - 20:4a

3) Element Three: The Millennial Reign of Christ - 20:4b-6

4) Element Four: God's Judgment of Gog and Magog - 20:7-15

5) Element Five: The New Jerusalem - 21:1-22:5

6) Comparison of Revelation 20:1-22:5 with Ezekiel 37-48

7) Conclusions Regarding the Meaning of Revelation 20:1-22:5

8) Climax: The Consummated Kingdom of God - 21:1-22:5

9) Conclusion of the Third Vision of the Future - 22:6

IV. EPILOGUE - 22:7-21

-College Press New Testament Commentary: with the NIV