JOHN'S INTRODUCTION TO THE REVELATION.

A. THE SOURCE OF THE BOOK OF REVELATION. Rev.1v1-3.

Most Bibles call the Apocalypse, “The Revelation of John,” however, from Rev.1v1., we see that it should rather be called “A Revelation of Jesus Christ.” God the Father gave Jesus the Revelation, and He communicated it to the Church through John by angelic ministry. Jesus certainly knew all the prophetic facts contained in the book of Revelation, for the revelation of the last trumpet had been given in some measure to Paul many years before, but the timing in giving the Revelation was at the discretion of the Father. 1Cor.15v50-53. The Scriptures teach that the two other members of the Trinity have subjected themselves to the Father for the work of creation, mediation, and redemption. Jn.12v49,50. 16v13. 20v17,21. Lk.10v22-24. Rom.8v26-34. 1 Cor.2v10. 15v24-28. Jesus is still speaking what the Father tells Him to speak, as He did on earth, He is still, “The Faithful Witness.” Jn.3v32. 5v19,20,30. 7v16. 8v28. 12v49. 14v10. Mt.28v18. Jn.20v21. Only the pure in heart shall see God and know his innermost secrets. Amos.3v7. Jn.14v21-26. Dan.1v4,17. 5v11,12. 6v22. 10v11,12,19.

Christ sent “His angel” to reveal the Revelation to His beloved apostle by means of signs. “Signified,” “esemanen,” is the aorist active indicative of “semaino,” which means to signify, to show by means of signs, symbols and emblems, from “sema,” a sign or token. See Jn.12v33. Acts.11v28. Angels are sent to perform the desires of the Trinity and they often have great conflicts with the powers of darkness when they try to deliver their messages, as can be seen from Gabriel's three week conflict with the evil principality over Persia. Heb.1v14. 2v2. Eph.6v12. Dan.10v12-21. Rev.12v7-9,12. Jesus warns us not to let the truths and prophecies of Revelation slip by, as many have done, for there is a blessing on the book. In comparison with eternity these prophesied events were soon to be fulfilled, and when these events begin to come to pass, they will swiftly be completed. 2Pet.3v8,9. Ps.90v4. Rev.22v7,12,20. Lk.18v1-8. Bearing witness for Christ can be very expensive, and John suffered greatly for the truth and testimony he gave, and some of us have also been in peril of our lives for Christ's sake. Rev.1v9. 6v9. 12v17. 13v7,10. 14v12. 19v10. 20v4. Jn.19v37. Acts.19v15,16. 2Cor.11vv23-33. 1Thes.1v6.

B. JOHN'S GREETINGS TO THE SEVEN CHURCHES IN THE ROMAN PROVINCE OF ASIA.

When John speaks of the seven churches in Asia, he means the Roman province of Asia, not Asia or even Asia minor. (In Rev.1v11., the phrase, “which are in Asia,” is lacking in the Critical Texts, and Hodges and Farstad, and should be omitted.)

1. THE BENEDICTION UPON THOSE WHO READ AND HEAR THE REVELATION.

John gives greetings, grace and peace from himself and the hierarchy of Heaven. Rev.1v4,5.

A. "GRACE AND PEACE, -- FROM THE ONE WHO IS, AND WHO WAS, AND WHO IS TO COME."

Grace and peace from our wonderful Father of lights. James.1v17. His name, “tou ho on, kai ho en, kai ho erchomenos,” “THE ONE WHO IS, AND WHO WAS, AND WHO IS TO COME,” is almost certainly a paraphrase of the sacred Name, “Ehyeh Asher Ehyeh,” I AM THAT I AM, and the shortened version of the sacred Tetragrammaton, Y-H-W-H, from which we obtain “Jehovah,” or better, “Yahweh,” which was revealed to Moses in Exod.3v14-16.. This expression of the eternal nature of God also occurs in Rev.1v8. 4v8., and in 11v17. without “erchomenos,” “who is to come;” and in 16v5. with “ho esomenos,” “who will be,” instead of “erchomenos.” The whole purpose of this Greek construction is to convey to us the uncreated infinite timeless being and eternal unchangeableness of God. The Greek “on,” is the present active participle of “eimi,” “en,” is the imperfect of “eimi,” “erchomenos,” is the futuristic use of the present participle. The oracle in Pausanias blasphemously applies these exclusive eternal attributes of God to Zeus, “Zeus en, Zeus esti, Zeus essetai,” Zeus was, Zeus is, Zeus will be.” Satan and his demons falsely try to claim attributes which belong to God alone. In contrast to these false gods, the unlimited eternity of the true God is stated to show the blessedness of the benediction, and also to show that we should take this prophetic revelation from the Almighty very seriously. Rev.1v8. “The Almighty,” “Ho Pantocrator,” carries both the thought of divine omnipotence and the thought of God's supremacy over all things, it occurs in 2Cor.6v18. (from Jer.38v35.) Rev.1v8. 4v8. 11v17. 15v3. 16v7,14. 19v6,15. 21v22. The fact that God is on the throne has sustained persecuted Christians throughout history, and this will again be true when Satan and Antichrist are on the rampage in the last days of this age. “The Lord God Omnipotent reigns.”

B. "GRACE AND PEACE, --- FROM THE SEVEN SPIRITS WHICH ARE BEFORE HIS THRONE."

Some think that the seven spirits that are before the throne of God represent the seven-fold ministry and perfections of the Holy Spirit as recorded in Is.11v2-5.; however, they are undoubtedly the seven archangels referred to in Rev.8v2., who stand before God and blow the seven trumpets. Rev.3v1. 4v5. The benediction of grace and peace, not only comes from God our Father and the Lord Jesus, but also from the seven great angels that stand before the throne. These seven great angels, like all good angels, are full of love, good will and kindness towards us, they partake of the Father's heart and manifest love and all the other fruits of the Spirit to perfection. In Rev.5v6., these mighty angels are said to be the horns and eyes of the Lamb, who are sent into the earth, and Zech.4v7-10., informs us that “those seven; they are the eyes of the Lord, which run to and fro through the whole earth.” They were vitally connected with the revival which took place through God's grace in the time of Zechariah. They are almost certainly the “Watchers and Holy Ones” of Dan.4v13,17,23,24., who have such great delegated authority from God, that they could even make a decree that brought judgement upon Nebuchadnezzar, and their decree became the decree of the most High. Gabriel had authority to strike Zechariah dumb because of his unbelief. Lk.1v19,20.

C. "GRACE AND PEACE, --- FROM JESUS CHRIST." Rev.1v5.

"From Jesus Christ, who is the faithful witness." "ho martus ho pistos."

Jesus was the Father's faithful witness to us. God, desires a faithful witness even more than men, He longs to tell the world of His loving purposes and gracious character, and the evil consequences of sin. However, God often has great difficulty in finding those who are willing to face this great task. Many preachers refuse to preach the truth, preferring to teach the traditions of men, foolish fables or even Satan's lies. Mt.15v1-9. Mk.7v1-13. Col.2v8. 1Pet.1v18-20. 2Pet.1v16-21. 2Tim.4v1-5. Titus.1v14. God rejoices when His children preach and love the truth, great is their reward. Is.6v8. 2Jn.v4. 3Jn.v1-4. Rev.17v14.

"From Jesus Christ, --- the FIRSTBORN of the dead." "ho prototokos ton nekron."

“Firstborn,” “prototokos,” is used to describe the firstborn of a human family, and it is so used to describe Jesus as being the Mary's firstborn Son, Lk.2v7. Mt.1v25.; and in Heb.11v28., of the firstborn sons of the Egyptians. However, it can be clearly seen from the Scriptures that the title “firstborn” is also used in a special and unique sense in reference to the Lord Jesus.

1. "Firstborn" is used as a title of position and honour in relation to Jesus.

Jesus has won the right to be the Head and Lord of His brethren, of all creation, and of the dead. Jesus is “the firstborn of many brethren,” Rom.8v29.; “the firstborn of every creature,” Col.1v15.; “the firstborn from the dead,” Col.1v18.; “His firstborn,” Heb.1v6.; “Head of the Church of the firstborn,” Heb.12v23.; “the firstborn of the dead.” Rev.1v5. Jesus is the Head of all things, not just because of His deity, but through His sacrificial love, which brought about our salvation. Phil.2v1-13.

N.B. 1. The Jews applied the title "Firstborn" to God, to show His pre-eminence.

The title “firstborn” was used to denote pre-eminence, indeed, the Jews applied it to God Himself, to show His pre-eminence over the rest of Creation; they called Yahweh, “the Firstborn of all the world,” and “the Firstborn of all creation,” to signify that He was the Creator and Head of all things. This is the sense in which the title “firstborn,” “prototokos,” is given to Jesus, it is used to show His pre-eminence over all creation, as the New English Bible shows by its translation of Col.1v15.; “He is the image of the invisible God; His is the primacy over all created things.” The title of “Firstborn” is applied to Jesus to show His pre-eminence, dominion, and supreme position of honour.

N.B. 2. Paul uses "prototokos," "firstborn;" not "protoktisteos," "first creation."

Some heretics have falsely taught that “prototokos,” “firstborn,” suggests that Christ was the first creation of God, which is the very opposite of the truth that it was intended to convey. If Paul had meant that Christ was the first creation of God, he would have used “protoktisteos,” meaning, “first creation.” The Scriptures clearly state that Christ had no beginning and was from everlasting. Micah.5v2. Ps.90v1,2. and Neh.9v6,7. with Jn.1v1-3. Is.9v6. Heb.1v8-12. 7v1-3. Rev.1v8-11. etc. Jesus is, “That eternal life which was with the Father, and was manifested unto us.” 1Jn.1v2. Jesus is the uncreated Creator God of creation.

2. "Firstborn" is used as a title of pre-eminence, not just in a time sense.

God uses “firstborn” as a title of pre-eminence, and honour, and He applied it to men who were not the firstborn.

a. Jacob was the firstborn in God's eyes, even though Esau was the firstborn by natural birth.

God rejected the carnal and godless firstborn Esau, and gave Jacob the position of firstborn because of his integrity and godliness. Gen.25v23,27. 27v29. Mal.1v1-3. Rom.9v12,13. Heb.12v15-17. with Gen.25v33,34. In Gen.25v27., “plain” is “tam,” (Strong 8535); it is used to describe Job as being “perfect” in Job.1v1. and 2v3. See Job.8v20. 9v20-22. Ps.37v37.

b. Joseph was given the title "firstborn," that Reuben lost because of his sin.

Reuben forfeited his position as firstborn because of his immorality. Gen.49v3.4. Jacob saw that God had given the birthright to Joseph, because of his godliness. Gen.49v22-26. N.B. v26. The coat of many colours signified the priesthood and spiritual leadership of the family. Gen.37v2-11. We read that later, “Judah prevailed above his brethren, and of him came the chief ruler.” Gen.49v3,4. 1Chron.5v1,2.

c. God said the nation of Israel was His firstborn. Exod.4v22,23.

God chose Israel to be the spiritual leader and head of all the nations of the earth. Israel was not the first of God's creation, but God gave Israel the title of “firstborn,” which meant that He gave them the primacy, the first position of honour, and spiritual leadership of all the nations, because of the faith and faithfulness of the patriarchs.

d. God said that David, Jesse's last-born son, was to be His firstborn. Ps.89v20,27.

Because of his shepherds heart and faithfulness to God, God gave David the title of “firstborn,” to show that he was His ordained shepherd and king of Israel. God was certainly not saying that David was the first of His creation.

e. Jesus is called "the firstborn from the dead," even though others were resurrected before Him.

Jesus is called “the firstborn out from among the dead,” “prototokos ek ton nekron,” Col.1v18.; “the firstborn of the dead,” “ho prototokos ton nekron.” Rev.1v5. In a time sense others were raised from the dead before Christ; however, only Christ has conquered death and Hades, and owns and holds the keys to them. Jesus alone is the Lord of life and death. Rev.1v18. Jn.11v25,26. Jesus delivered all the redeemed from the power of death and Satan by His death, and so takes the position of primacy over the dead by right. Heb.2v14,15.


3. Paul uses the title "firstborn" to teach the absolute deity and divine Majesty of Christ.

a. In Col.1v15., the "Firstborn," the Lord Jesus, is said to be "the image of the invisible God."

In Col.1v12-20., Paul affirms the eternal being and absolute deity of Christ in the most definite way. Paul denounces the false philosophy of the Gnostic teachers at Colosse, who used a misinterpretation of the title “firstborn,” to deny the uncreated and eternal deity of Jesus, and the truths recorded in Jn.1v1-18. Phil.2v4-13. and Heb.1v1-14.

In Col.1v15., Paul states that Jesus is the image of the invisible God, “image” is “eikon,” which shows that Jesus is the perfect likeness of the Father, for “eikon” carries the thought of reality and exactness of likeness. Jesus is the exact and perfect image of the Father, not a vague and shadowy resemblance (“skia”). All the glories of the invisible God become visible in Jesus. The essential nature, perfections, attributes and character of the invisible God are clearly seen in the incarnate Son, as Col.2v9. states, “For in Him there is continually and permanently at home all the fullness of absolute deity in bodily fashion.” Christ is the very image of the Father, He completely portrays the boundless and infinite love of God. He communicates to us the otherwise unknowable immensity and incommunicable attributes of the invisible God; for the word translated “invisible,” “aoratus,” means “incommunicable” as well as “unseen,” it occurs in Rom.1v20. Col.1v15,16. 1Tim.1v7. and Heb.11v27.

N.B. By contemplating our Lord's glory and wonderful character, we can put off the old man and put on the new man, and be progressively transfigured from glory to glory by the Spirit of God into our Lord's image; when this occurs the divine purpose to conform us to the image (“eikon”) of Christ will be fulfilled. Col.3v10. 2Cor.3v18. Rom.8v29. In Rom.8v29., “conformed to the image,” is “summorphous tes eikonos,” the use of the adjective “summorphous,” from “sun,” which means “with,” and “morphe,” “form,” shows that the conformity to the image is inward, deep and real. See Phil.2v6. We are not deified, that belongs to God alone, but Peter informs us that through the precious promises of God, we are made partakers of the divine nature. 2Pet.1v4.

b. In Heb.1v3., the Firstborn Son is said to be "the express image" of God the Father.

In Heb.1v3., Paul uses a different word from Col.1v15., when he says that Jesus is the “express image” of the being and substance of God the Father. “Express image” is a translation of the word “charakter,” from which we get our word “character.” The Greek word “charakter” is used to speak of the exact reproduction of an engraved character, or the exact impression made by a die upon a coin, or a seal upon wax. Paul states that Jesus is “the exact reproduction of the Father's very being,” “charakter tes hupostaseos.” “Hupostasis” speaks of that which lies or is placed underneath, and in common usage it speaks of the foundation or substratum, and in Heb.11v1. it is used of the faith being “the foundation” and “title deeds” (so used in the papyri) of things hoped for. “Hupostasis,” is also used to describe essential being and essence, “ousia.” If we are wise we will accept the meaning given to “hupostasis” by the early Church, and avoid the philosophical reasoning and speculative terminology on the nature of God that caused such great controversy in later Church history. It is enough for us to know that Jesus is the exact representation, as a die produces upon metal, or as a seal produces upon wax, of the Father's very being and character. Only God the Son can be the exact representation of God the Father.

c. The Firstborn, the Lord Jesus, is definitely stated to be the great Creator God. Col.1v15-17.

The Firstborn, Jesus, is set forth as the architect, constructor, sustainer, and purpose behind creation. Ps.90v1,2. Neh.9v6,7. Jn.1v1-3. Heb.1v8-12. Jesus is the great First and Last Creator God. Rev.1v8,11,17. 2v8. with Is.44v6. and 48v12,13. Jesus existed eternally before all things, and all things hold together through Him, He is the sustainer of the creation. Col.1v17. All creation, angelic or human, heavenly or earthly, exists because of Christ our Lord.

Paul writes in Rom.1v19,20., that the creation clearly reveals God's nature, attributes, eternal power and deity. However, the creation cannot perfectly reveal God, only God the Son can perfectly declare and reveal God the Father to the souls of men. Lk.10v22. Jn.1v18. Through the incarnation the glories of the invisible God's character are clearly revealed in Jesus. We see the amazing sacrificial love of God the Father in the incarnate God the Word. Jn.14v6-11. Jesus is the perfect revelation of God to man, as He said to Philip, he who has seen Me has seen the Father. Jn.14v9. Christ is God with us. Mt.1v23. with Is.7v14. In 2Cor.4v4., Paul again states that Christ is the image, “eikon,” of God; Jesus shares in the Father's being and is a perfect revelation and manifestation of that being. Paul tells us in Phil.2v6., that Jesus existed in “the 'morphe' of God,” that is “the essential form, nature and essence of God,” and that He came to earth to reveal that nature and essence to us. This Jesus is our Great High Priest, He is “holy, without guile, undefiled, separated from sinners, and exalted higher than the heavens.” Heb.7v26. Jesus is the Firstborn Head of all creation. Blessed be His Name!

"From Jesus Christ, --- the Ruler of the kings of the earth." "ho archon ton basileon tes ges."

Satan offered Jesus the kingdoms of the world that he had corrupted and usurped from God. Mt.4v8. Through shedding His precious blood, Jesus has won the right to be the King of kings, and Lord of lords. Dan.2v44,45. 4v25,32. 31-37. Mt.28v18. Eph.1v20-23. 1Tim.6v15. Rev.17v14. 19v16.

"From Jesus Christ, - who actively and continually loves us all the time." "toi agaponti hemas."

The best Greek texts inform us that Jesus loves us with a continuous present tense love, for “loves,” “agaponti,” the present active participle of “agapao,” occurs in Ma, Aleph, A, C, the Critical Texts, and Hodges and Farstad. The A.V., T.R., and Mcde, reads, “loved us,” “agapesanti,” the aorist participle of “agapao;” and the Mb group reads “egapesen,” the aorist active indicative of “agapao.” The aorist tense would limit that love to a point in time. However, the best Greek texts, by using the present tense, inform us that our Lord's love has always been, and always will be, a continuous present reality, and is not just confined to the time when He died for us.

"From Jesus Christ --- who has washed us from our sins in His own blood."

Some of the modern translations follow the Critical Texts, Mde, Aleph, A, C, the Old Latin h and z; the Syrian Philoxenian and Harklean; the Armenian; Tyconius, Primasius, Cassiodorus, and Andrew's “a” commentary, and read, “having loosed or freed,” “lusanti,” the aorist active participle of “luo,” to loose, to release. However, though the Critical Texts read, “loosed us out of,” (“ek”), the majority of texts read, “washed us from,” (“apo”). Hodges and Farstad follow the A.V. and T.R., “washed,” “lousanti,” which occurs in the uncials P, 046, 94, and 1006; most minuscules, i.e. Mac; the Old Latin, dem, div, gig, haf, and t; the Vulgate; the Coptic Bohairic, the Ethiopian; the bav and c commentaries of Andrew of Caesarea, who died 614 A.D. (Arethas, Mb, and Andrew c, read “elousen;” the third person singular first aorist active indicative of “louo,” “to bathe.”)

“Washed us,” “lousanti,” is the aorist active participle of “louo;” “to bathe and wash the whole body,” (see Jn.13v10. Tit.3v5.); as distinct from “nipto,” washing part of the body. See Jn.13v5,6,8., all the apostles, except Judas, were bathed and clean, and needed only to wash their feet, if they were defiled from their contact with an evil world. The aorist participle points to the point of time when we received the double blessing of justification, and release from guilt, through faith in Jesus, and the cleansing power of His precious redeeming blood. 1Pet.1v18,19. Rev.12v11. The Greek “en,” means “in,” in the phrase “in His blood,” “en toi haimati;” “washed in Thy blood,” makes much better sense than, “loosed in Thy blood.” This reading is confirmed by the fact that in Rev.5v9. and 7v14., saints are definitely said to wash their robes white in the blood of the Lamb.

On page B-29 of "Unholy Hands On The Bible," a compilation of Burgon's works, the following comment is made on Rev.1v5. in favour of the Authorised Version reading “washed.” “The beautiful expression which has found its way into so many tender passages relating to Christian devotion, 'Who has WASHED US from our sins in His own blood' has been replaced in many critical editions by 'Who has LOOSED US from our sins by His blood.' In early times a purist scribe, who had a dislike of anything that savoured of provincial retention of Aeolian or Dorian pronunciations, wrote from unconscious bias 'u' for 'ou', thereby transcribing 'lusanti' instead of the correct 'lousanti', unless he were not a Greek scholar enough to understand the difference. And he was followed by others, especially those who, whether from their own prejudices or due to sympathy with the scruples of other people, but in any case under the influence of a slavish literalism, hesitated about a passage in which they did not rise to the precious meaning really conveyed in it. So we find the three uncials which are nearest the point of corruption adopt it, and they are followed by nine cursives, the Harkleian Syriac, and the Armenian versions. On the other side are two uncials B/2 of the eighth century and P of the ninth, and the Vulgate, Bohairic, Ethiopic versions - and what is most important, all the other cursives.” End of quote.

"From Jesus Christ, --- who has made us a kingdom and priests." Rev.1v6.

The Majority Text reading, “a kingdom,” “basileian,” occurs in Hodges and Farstad, the Critical Texts, Aleph, A, and C; and it is to be preferred to “kings,” “basileis,” which occurs in A.V., T.R. See Rev.5v10. which reads “kings and priests” in the Majority Text. God said in Exod.19v5,6., that Israel was to be “a kingdom of priests,” He indicated by this precious promise that He desired Israel to be a nation of prayer warriors and priests for all the world, and the Temple at Jerusalem the house of prayer for all nations. Is.56v7. Mt.21v13. Mk.11v17. Lk.19v46. The Church has now become the true spiritual children of Abraham, and the true spiritual Israel, and God desires the Church to be “a kingdom of priests,” who reveal His character, and impart His love, and Gospel blessings to the world. Rom.9v6-9,24-33. Gal.3v5-29. In 1Pet.2v5,9,10., Peter applies the promise and purpose of God in Exod.19v5,6., to the Church, and states that every member is given the privilege of this intercessory and priestly ministry with Jesus, our great High priest after the order of Melchizedek. Heb.7v11-28.

N.B. Because of His humanity and work of mediation the Father is spoken of as Christ's God.

“He has made us a kingdom of priests unto His God and Father.” “Unto his God and Father,” “toi theoi kai patri autou,” which is the dative case, and so the “autou,” “His,” applies both to “God,” and “Father.” Jesus said that the Father was His God, and Paul and Peter also speak of “the God and Father of our Lord Jesus Christ.” Mt.27v46. 2Cor.11v31. Eph.1v3,17. 1Pet.1v3. When Christ said that the Father was His God in Jn.20v17., He was still speaking, though risen and glorified, as the incarnate Son and perfect man, who became a servant for the work of redemption. Christ is “Lord,” and yet in His work as Redeemer and Mediator, God the Father is His God. When Christ spoke to Mary He was the Great High Priest of the Church, and the mediator and intercessor between God the Father and mankind, “the man Christ Jesus.” 1Tim.2v5. The Incarnation was the most wonderful act of sacrificial renunciation, self-demotion, and humiliation, and cost our Lord more than words can ever tell. Unfathomable, all-embracing, all-giving Divine love, inspired the Trinity to make the Creation; and our Lord's willing self-humiliation, emptying, and subordination to the Father, were part of the enormous cost of the sacrifice, pain, work and suffering which the Trinity have had to endure, as a result of our creation and redemption. Phil.2v5-11. Amazing love!

In this age and the Millennial age, Jesus acts as Mediator between man and God the Father. Though Jesus is God and possesses absolute deity, yet as Mediator He reigns with the power delegated to Him by God the Father. Though Jesus is subject to the Father in His work as a mediator; yet even in His incarnation and earthly life He claimed equality with the Father in respect to His divinity, and the Jews fully understood this and tried to kill Him because of this claim. Jn.5v18,19,30. 8v58,59. After the Great White Throne judgement, Jesus, who existed eternally in the form of God, and claimed oneness and equality with God the Father, will deliver the kingdom to God the Father and demonstrate His subjection to Him for the work of mediation and redemption. 1Cor.15v28. Phil.2v6,7. Jn.1v1. Having conquered and subdued all foes, Jesus subjects His kingdom to the Father; and they will rule together over their kingdom. The Scriptures inform us that Christ's kingdom is an everlasting kingdom, and that the saints will share in the rule of His kingdom. Dan.7v27. 2Tim.2v12. Rev.5v10. 20v6. 22v1-5. Jesus is God, and His throne is for ever. Dan.2v44,45. 7v13,14,18,27. Ps.45v6. with Heb.1v8. Is.9v6,7. with 2Sam.7v16. Lk.1v32,33. Having fulfilled His work as Mediator, and having eliminated evil from the Creation, and brought in everlasting righteousness, Jesus and the rest of the Trinity will rule and guide in love the redeemed creation. Dan.2v44. 7v22,27. 9v24. The creation will be delivered from the bondage of corruption and experience the true liberty and freedom ("eleutheria") of the sons of God. Rom.8v21. All the creation will applaud the triumphs of our Lord's grace, love and power; He will be worshipped for ever, as the eternally reigning King of kings and Lord of lords, and our Saviour God. Rev.5v10-12. 11v15. 19v6-16. 22v3-5. Titus.2v13. 2Pet.1v1.

2. "TO HIM BE GLORY AND DOMINION FOR EVER AND EVER. AMEN." Rev.1v6.

John praises and extols Jesus and ascribes eternal glory and dominion to Him, for all His sacrificial love has done for the redeemed. Similar doxologies to Jesus are found in Rev.5v13. 7v10. 2Tim.4v18. 1Pet.4v11. 2Pet.3v18. In 1Pet.4v11., the same phrase, “he doxa kai to kratos” occurs as in Rev.1v6..“He doxa” is used in 2Pet.3v18. and 2Tim.4v18., to state that glory is going to be given to Jesus for ever and ever. “he doxa” is used with other attributes of glory and rank in Rev.5v13. and 7v10.

The phrase in Rev.1v6., “for ever and ever,” “tous aionas ton aionon,” means literally, “unto the ages of ages,” it occurs on twelve occasions in Revelation, in Rev.1v6,18. 4v9,10. 5v13. 7v12. 10v6. 11v15. 15v7. 19v3. 20v10. and 22v5. When God made His creation, He had a clear plan in His mind, He divided time into various ages. In Eph.3v11., “eternal purpose,” “prothesin ton aionon,” means literally, “the plan of the ages.” In Heb.1v2. and 11v3., “worlds,” is, “ages.” In each of these ages God has brought to pass one aspect of His plan of the ages. In each age God has tried a different way of dealing with part or all of His creation. These ages have been; the ages of angelic administration; the short Adamic age of innocence; the age of forbearance ending with the flood; the age of Law which ended with our Lords first coming; the age of grace which ends with Christ's second coming; the next age is the Millennial age where love is mixed with stern justice; then follows the ages of ages of God's eternal kingdom. These ages make up God's wonderful plan of the ages, a vast thing which staggers the mind and makes us realise the immense wisdom, power and knowledge of our God and the wonderful future that He has for His children.

Before creation time was not measured by ages, and so it was called, “before the ages, or age times.” 1Cor.2v7. 2Tim.1v9. Titus.1v2. The preparatory or probationary ages, as we may call them, finish at the close of the Great White Throne judgement, and then begins the ages of ages. Life in these endless ages will be filled with the beauty, delight, inexhaustible variety, joy and love, which flow from the being and nature of God. God is the supreme treasure of Heaven, and through His grace we shall enjoy fellowship with Him for ever. During these endless ages God will bestow upon us lives of the fullest possible joy and happiness, there will be no disappointment or disillusionment, there will be a fulfilment of our hopes, which will be exceedingly more abundant than anything we can ask, or our minds can conceive. This was the reason for God's creation, God longed that untold millions of men and angels could enjoy His treasures and blessings for ever. To this end the Trinity have worked and suffered down the ages, giving and sacrificing to the very uttermost. How great and good they are.

3. "BEHOLD HE COMETH WITH CLOUDS." Rev.1v7.

These are clouds of heavenly glory, like the glory cloud at the Transfiguration. Mt.17v5. 2Pet.1v16-19. We read in Dan.7v13., of Jesus coming with the clouds of Heaven to God the Father to receive the kingdom. Oh, may that day come quickly. These clouds of glory are mentioned in the Old Testament, the cloudy pillar, the Shekinah, the glory that filled the heavenly Temple. Ex.13v21,22. 14v24. Num.12v5. Deut.31v15. Neh.9v19. Is.6v4. 19v1. Nahum.1v3. Jesus said He would return in the clouds of Heaven, Mt.24v29-31. 26v64. Mk.14v62. Rev.14v14-16.; He ascended to Heaven in clouds, Acts.1v9-11., we too shall caught up to Heaven in the clouds at His coming. 1Thes.4v17.

4. "AND EVERY EYE SHALL SEE HIM, AND THEY ALSO WHICH PIERCED HIM."

This is certainly no secret coming or secret rapture, both Jesus and Paul forcefully warn the Church against the false doctrine of a secret coming of Christ and secret rapture of the Church. Lk.17v23,24. 2Thes.2v1-8. Even Balaam knew this. Num.24v17. The Lord will come with a strong arm and all will mourn. Is.40v9,10. Zech.12v9-12. Mt.24v30. “Pierced,” is “exekentesan,” the aorist active indicative of “ekkenteo,” to pierce, it is used in Jn.19v37., in a quote from Zech.12v10. This will be a mourning day for the worldling because of the fiery judgement, but a happy day for the Church and the Old Testament saints. 2Thes.1v7-10. 1Jn.3v2. Jude.v14. Job.19v25-27. 33v26. “Shall mourn,” is “kopsontai,” the future middle indicative of “kopto,” to cut, as mourners often did; or, to smite the chest in mourning, and to lament and wail. All the nations of the earth shall mourn and weep in sorrow, fear, and terror when Jesus returns, this is certainly no secret second coming.

N. B. THIS INTRODUCTION AND GREETING IS BOTH A BENEDICTION AND A WARNING.

God the Father, the Lord Jesus, and the heavenly angelic hierarchy, give all readers of this book their greetings and their benediction of grace and peace. They come to us with good will and blessing, however, the majesty of these messengers warns us to take the Revelation very seriously. Jesus comes to us as God the Word, and He gives to us precious and eternal truth in the Revelation, however, the only ones who will be able to understand and properly interpret its moral truths and prophecies, are those who accept the absolute deity of the Lord Jesus. This is not difficult for genuine servants of God and believers in Jesus, for our Lord's divine credentials are absolutely irrefutable.

Nobody has made the claims that Christ made and substantiated by His character, life, teaching, miracles and actions. Jesus claimed that He had shared an eternally divine fellowship, oneness and equality of glory with the God the Father. Mt.11v27. Jn.1v18. 5v18. 10v30. 16v15. 17v1,5,9,10,20-23,25. Jesus said that He had been sent by the Father to live on earth the beautiful divine life that He had lived in heaven with the Father. Jn.5v17. 16v28. 20v21. “Through the tender mercy of God: the dayspring from on high has visited us.” Lk.1v78. Jesus said that His life was the perfect expression of the Father's being and character, and that He and the Father share an interfusion of nature and being. Jn.10v38. 17v20-23. 14v7-11. Heb.1v3.

Jesus claimed, enjoyed, and will for ever receive, the worship and praise that can only be given to God. Jn.5v23. Phil.2v9-11. Rev.1v5,6. 5v11-14. etc. In heaven Christ shared with the Father the divine qualities and prerogatives that only belong to God; omnipotence, Mt.28v18-20. Rev.1v8.; omnipresence, Mt.18v20. 28v19,20.; omniscience. Rev.2v23. with 1Kings.8v39. Christ claimed he had authority to forgive sins. Mk.2v5-10. Lk.24v46-48. He also proved that He had the authority and power to raise the dead, and said that at His command all the dead would be raised, and that He is the judge who will decide the eternal destinies of all mankind on the great judgement day. Jn.5v22-29. 6v39,40,44,54. 10v17,18. 11v25. Mt.25v31-46.

The Scriptures warn us that many false prophets would arise and deny the absolute deity of Jesus, His atonement, and the truths that He has revealed to us. 2Pet.2v1-3. These heretics are not Christians, and until they repent and believe the truth, they can have no place in the kingdom of God. Acts.4v12. Gal.1v6-12. 1Jn.5v12. 2Jn.v9,10. Jude.v4. The deity of Jesus is a vitally important fundamental Christian truth, and eternal life and eternal death depend on whether we accept Jesus as our God and Saviour. 2Pet.1v1. R.V. Acts.8v35-37. 20v28.

The full complement of the Divine qualities of character are fully revealed in Jesus. Col.2v3,9. The disciples who lived and walked with Jesus viewed His life with awe and wonder, and gave unanimous testimony that He was “that eternal life, which was with the Father.” John proclaims the awesome truth, “The Word was God, and the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” Jn.1v1,14. 1Jn.1v1-3. True Christians worship the Lord Jesus, and say with Thomas, “My Lord and my God.” Jn.20v28. Let us recognise the majesty and glory of His deity, and listen with the same humility, awe and wonder to what our divine Lord has to say to us in His Revelation.

PART 1. THINGS PAST. "The things which thou hast seen." Rev.1v9-20.

1. PATMOS.

The island of Patmos where John was imprisoned is off the South West coast of Asia Minor, it is to the West of Miletus and 50 miles South West of Ephesus. Patmos is 10 to 12 miles in length, 6 in breadth, and 28 in circumference; it has two rocky peaks which are joined by a narrow isthmus. The Romans banished criminals and political prisoners to hard labour in the mines on Patmos. The best authorities say that John was exiled on Patmos in the reign of Domitian, and received this glorious revelation during the latter part of Domitian's reign. Domitian was a cruel and ruthless opponent of the Church, he has been called “the second Nero,” because of his vicious persecutions against the Church. After the death of Domitian in A.D. 96, John was released and returned to Ephesus during the reign of Emperor Nerva. John suffered a great deal for his loyalty to Jesus, His hoary head of about 90 years of age, did not move the Romans to mercy, or exemption from working in the mines of Patmos, but God met with His aged servant and gave him the greatest prophetic revelation of all time. The hard labour prison camp on Patmos became holy ground with the presence of our beloved Lord. Exod.3v5. Josh.5v13-15.

Leaders in the early Church knew what it was to suffer and die for the truth. John was a co-partner and fellow partaker (“sunkoinonos”), with multitudes of other Christians in the pressure, persecution, and tribulation (“thlipsei”), and in the kingdom (“basileiai”), and patient courageous endurance (“hupomonei”), of Jesus Christ. John Bunyan in Bedford prison, Moses in exile, Ezekiel and Daniel in captivity in Babylon, Paul in chains at Rome, and multitudes of others have proved the faithfulness of their faithful Lord. How often in circumstances like these God has given wonderful revelations of His plans and purposes, and on Patmos Jesus meets with His beloved servant John, and gives him a glorious revelation of Himself and His eternal plans and purposes. Circumstances can never separate us from the love of God which is in Christ Jesus our Lord. Rom.8v31-39. Christ will come in power and blessing where there is one receptive, loving and longing soul. Though God's dear children may be denied earthly comforts and necessities, they will not be denied the consolations of Heaven. 2Tim.2v9. Acts.23v11. Those who endure persecution and tribulation for Christ's sake, will always enjoy His heavenly consolations. Dan.7v27. Jn.16v33. Acts.14v20-22. 1Cor.4v9-13. 1Thes.1v6. 2v14. 3v3,4. 2Thes.1v4,5. 3v5. Rom.2v7,8. 5v3,4. 8v17,25. 2Tim.2v12. Heb.10v36. 6v11,12,15. 12v22-24,28. Lk.12v32. 2Pet.1v11. Mt.24v13,14. James.5v7-11. 1v12.

2. "I CAME TO BE IN THE SPIRIT ON THE LORD'S DAY." Rev.1v10.

“On the Lords day,” “Lord's,” “kuriakos,” means “pertaining to the Lord,” (only here and in 1Cor.11v20., “the Lord's Supper, “kuriakon deipnon”), many think that this could be Sunday. See Acts.20v7. 1Cor.16v1,2. Jn.20v19,26. Rom.14v5. It certainly does not refer, as some have suggested, to the day of judgement on the day of the Lord, “hemera kuriou.” 2Pet.3v10.

N.B. VISIONS WHILE IN THE SPIRIT.

Many of God's children have experienced visions while, “In the spirit.” Rev.17v3. 21v10. Mt.22v43. Acts.10v10. 2Cor.12v2,4. Our spirit is renewed at the new birth. Jn.3v1-9. Eph.2v1-10. Titus.3v5. Our renewed spirit is the organ of communion with God, and the means whereby He communicates with us, and imparts to us the gifts of the Spirit. John was given a remarkable series of visions while he was, “In the Spirit.” See Jn.4v23,24. 1Cor.2v9-16. 14v15-18. A vision is an accepted New Testament experience. The noun; “horasis,” describes the act of seeing, it is used of visions in Acts.2v17. and Rev.9v17.; the noun “horama,” which means, that which is seen. The verb “horao,” to see, is used of visions in Mt.17v9. Acts.7v31. 9v10,12. 10v3,17,19. 11v5. 12v9. 16v9,10. and 18v9.. The noun “optasia,” which also describes the act of seeing, is from “optano,” to see, is used to speak of visions in Lk.1v22. 24v23. Acts.26v19. and 2Cor.12v1.. Supernatural sight is a reality.

During some of the more important visions, God can cause Christians to become oblivious to their surroundings; this is what happened in Acts.10v10. 11v5. and 22v17.; where the Authorised Version states that both Peter and Paul experienced a “trance;” an “ekstasis.” “Ekstasis,” literally means, “a standing out,” and so it means a transportation out of a person's normal condition or state of mind. It is used of people being carried out of themselves with extreme astonishment in Mk.5v42. 16v8. Lk.5v26. and Acts.3v10.. God even spoke to the sorcerer Balaam in a trance. Numb.24v4,16. “Ekstasis,” speaks of an elevated consciousness during which God suspends ordinary perceptions and the awareness of natural surroundings, and the person is only conscious of the vision imparted by God. Paul said that on one occasion, when he was having visions of Heaven, he did not know if he was in or out of the body. 2Cor.12v1-4. This does not mean, of course, that the intellectual powers of Paul were suspended, they were enlightened and carried to the greatest heights of spiritual revelation. This is in direct contrast to the experience of mediums, who completely lose consciousness when they go into a trance. Raphael Gasson, in his book, “The Challenging Counterfeit;” tells us from his own pre-Christian experience as a medium, that he lost consciousness when he went into a trance, and had to be told what had taken place during a seance.

The majority of Old Testament prophets received their revelations by vision. Is.1v1. Jer.1v11. Ezek.1v1. Dan.1v17. Amos.1v1. Zech.1v8. etc. The prophets were called “seers,” Hebrew “chozeh,” and “roeh,” because God taught them by visions. 1Sam.9v9,15-20. Vision was the highest form of revelation in both the Old Testament and New Testament; however, visions can vary a great deal in importance in both their method of communication and their content. The vision of John on the island of Patmos reached the very highest height of continuous revelation from God by “ekstasis” visions.

3. JOHN'S VISION OF OUR GREAT HIGH PRIEST. Rev.1v9-20. See Heb.6v20. 7v23 to 8v2.

A. CHRIST REVEALED TO JOHN THE AWESOME MAJESTY AND GLORY OF HIS PERSON.

The great Old Testament prophets were enabled to carry on against fierce opposition through the strength imparted by visions of God. John was about 90 and was suffering greatly under the severe prison regime and hard labour in the mines of Patmos. Jesus came to comfort, strengthen, and encourage His suffering friend and servant John, through a wonderful vision of Himself. Christian in difficulty, look for the light that surprises, for the Lord who rises with healing in His wings. Jesus still had great need of His aged servant, He desired to give John one of the greatest prophetic revelations of all time, and few are spiritually able to receive revelations of this kind. Old age and confinement does not mean that useful service has finished; look to Jesus, He certainly has great need of you, and so has His Church. Heb.6v10. The gentle welcoming love and gracious disposition of Jesus are exactly the same as when He was on earth, He is greatly moved by our needs, feelings, and infirmities, and all power is given to Him in Heaven and earth to aid us. 2Cor.5v16. Ezek.1v26-28. Dan.7v9-14. 10v5,6. Mt.17v2. 28v18. 2Pet.1v16-18. Phil.2v9-11. Is.9v6. The majesty and glory of Jesus was so great, that even the beloved apostle John was totally overwhelmed by the vision of his risen Lord, and he became greatly afraid. See Hab.3v1-19. Acts.22v9. Heb.12v21. Gen.17v3. 2Sam.6v9. Ez.1v28. This wonderful vision of our glorified Lord corrects any wrong earthly ideas that we may have about Him. He is the King of Kings, and Lord of Lords. The majestic King of Heaven is our dearest and closest friend. Blessed be His name!

Jesus is abundantly able to help us in our trials and temptations. The importance of Heb.2v17,18. and 4v1.

We see from Heb.2v17., that Jesus was in all things ("kata panta") made like us, in order to become our perfect, merciful, and faithful High Priest. God tells us in Heb.4v15. that Jesus was tempted in all points ("kata panta") like us, yet without sin. “Tempted,” is “pepeirasmenon” the perfect passive participle of “peirazo” 3985, to test, to make trial of, to tempt, the perfect tense shows that temptation and trial was a permanent part of Christ’s experience. There is no calamity or trial of life which Jesus has not experienced, and where He has not gone before us. Jesus knows all about us, and our trials, temptations, and difficulties, and is totally sympathetic with us, and manifests perfect compassionate love towards us. Jesus does not just passively watch us, He actively comes to our aid in time of need. We read in Heb.2v18., “For in that He himself hath suffered being tempted (the aorist passive participle of “peirazo” 3985), He is able to succour them that are tempted (the present passive participle of “peirazo” 3985).” In Heb.2v18., “to succour,” is “boethesai,” the aorist active infinitive of “boetheo,” “to run at a cry or call for help.” Our dear Lord Jesus is glorified and exalted, but He “runs to aid us when we cry for help. In Mt.15v25., the Syrophenician woman used “boethei,” the present active imperative of “boetheo,” to ask Jesus to run to her aid.

In Heb.2v18., “hath suffered,” is “peponthen,” the perfect active indicative of “pascho” 3958, the perfect shows that suffering and temptation was a permanent part of the experience of Jesus. The soul anguish and suffering of Jesus was at times utterly devastating and extreme. We read in Heb.5v7., that Jesus wept “with strong crying and tears,” “meta krauges ischuras kai dakruon.” “With loud cries and tears,” RSV. “With vehement cries and tears,” NKJ. Christ’s mental and spiritual agony and anguish was so great, and so physically destructive, that it seems an angel had to strengthen Jesus, in order to preserve His life. In Lk.22v43,44., “agony” “agonia,” means, anguish, conflict; “strengthening” “enischuo,” only occurs here and Acts.9v19.

God’s Word tells us in Heb.2v18., that Jesus is “absolutely able” (“dunamai”), to aid us in our temptations, and trials, not just because of His almighty power, but also because of His human experience of our trials. Jesus fully partook of our humanity, and personally experienced multitudes of really horrendous trials of life because of it. Jn.1v14. Rom.8v3. Phil.2v7. Heb.2v9. We can totally rely on the compassionate sympathising humanity of Jesus, as well as His omnipotent Deity. We read in Heb.2v17., “Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” “It behoved him,” is “opheilen,” the imperfect active of “opheilo,” 3784, to owe money; a debt to be paid, a duty, an obligation. Mt.18v28. Lk.17v10. Rom13v8. Before the foundation of the world Jesus dedicated Himself to be the Lamb of God to take away our sins, He paid this debt of love on the Cross at Calvary. In Heb.4v15,16., God promises to dispense mercy and grace in time of need from His throne of grace. “In time of need,” is “eis eukairon boetheian,” help given because of the heartfelt cry of the person in distress, for “boetheia” means to run at the cry, ( as in Heb.2v18.) we cry “for well timed (“eukairon,”) help,” or “for help in the nick of time.”

Christ’s humanity was complete and real. John states, in 1John.4v3., “every spirit that does not confess that Jesus Christ has come in the flesh is not of God.” “In the flesh,” “en sarki eleluthora,” is included by Hodges and Farstad, Aleph, the vast majority of Greek texts,” the Syrian Peshitta and Harklean, the Armenian, Theodoret etc., (a few manuscripts including B and A omit it). Those who deny our Lord’s humanity are “not of God.” Never forget that Jesus has suffered infinitely more than we can ever do, the worst of all our griefs and sorrows can never reach the awful soul destroying depths that He endured for us.

a. "His head and His hairs were white like wool, as white as snow." "hos erion leukon hos chion."

“Erion,” wool, only occurs in Rev.1v14., and as scarlet wool in Heb.9v19.; and “chion,” snow, only here, and of the angel's clothes in Mt.28v3.. In Dan.7v9., the Ancient of Days is described as having garments “as white as snow,” and hair “like pure wool,” this declares far more than the honour, wisdom, and dignity that was ascribed to the wise experience of an hoary head in the Scriptures. Lev.19v32. Prov.16v31. It is speaking of a manifestation of the effulgent glory of the being of God. It is the shining forth of the uncreated light and glory that was manifested in the “holy Mount,” when Jesus was transfigured, and His face shone as the sun, and His garments became shining, exceeding white as the snow, as white as the light. 2Pet.1v16-18. We read in Mt.17v2., that our Lord's garments were “white as the light,” “leuka hos to phos;” and Mk.9v3. reads, “glistering, exceeding white,” “stilbonta leuka lian;” and Luke.9v29. reads, “white and dazzling,” “leukos exastrapton.” Jesus was, “crowned with glory and honour, for the sufferings of death.” God the Father let Jesus experience His former glory in Heaven, to strengthen Him to “taste death to the full for every man.” Heb.2v9. “Taste,” “geusetai,” the aorist mid. subj. of “geuomai,” means that Jesus did not have a sip, but experienced and drank to the full, the bitter cup of death and the darkness and isolation of confinement in the Abyss for our redemption. Mt12v12v40. Rom.10v7. Eph.4v7-11. Heb.5v7.

b. "His eyes were as a flame of fire." "opthalmoi autou hos phlox puros."

This description is again applied to Christ in Rev.2v18. and 19v12.. In Dan.7v9., the throne of God is said to be, “like the fiery flame;” and the eyes of the mighty angel in Dan.10v6., are described “as lamps of fire.” “Thy kind, but searching glance can scan, the very wounds that shame would hide.” Rev.2v23.

c. "His feet like unto fine brass, as if they burned in a furnace."

The word for “fine brass,” is “chalkolibanoi,” it only occurs here and in Rev.2v18., some think it speaks of the metal referred to as “amber,” “chashmal,” (Greek “elecktron”), in Ezekiel's vision of God in Ezek.1v4,27. 8v2., Strong. 2830. It was a bright metal compound of gold and silver, and possibly copper, the whole picture is one of burning and shining glory and purity.

d. "A great voice, as of a trumpet, --- as the sound of many waters." Rev.1v10,15.

The Lord's voice is majestic and mighty in its authority; but it can also manifest the indescribable beauty, concerned love, and giving goodness of His being; and speak with a voice of gentle encouraging stillness, as He did to Elijah at Horeb, which is equally as awesome as His voice of authority and command. Ps.29. Ez.43v2. 1v24. 1Thes.4v16. 1King.19v12.

e. "Out of His mouth went a sharp two-edged sword."

This is literally “a sword two-mouthed sharp,” “romphaia distomos oxeia.” The sword here is not the “machaira,” spoken of in Heb.4v12., it is the “romphaia,” the long and heavy broad sword which the Thracians and other nations were armed with, some say the word speaks of a Thracian javelin. The word only occurs here in Rev.1v16. 2v12,16. 6v8. 19v15,21. and in Lk.2v35., of the terrible inner pain that Mary felt when Jesus became “a sign which was spoken against,” and was “despised and rejected,” persecuted and crucified. The sword of our Lord's mouth is a fearsome weapon that will be manifested at His second coming with devastating effect on the wicked. Rev.19v15,21. Zech.14v12. The sword of the Lord makes demons fear and fly, and He has said that through His Name we can exercise His authority.

B. JESUS REVEALED TO JOHN HIS CARE OF HIS CHURCHES. "He had in his right hand seven stars."

As we follow our Lord, we are safely kept in the hand of the Father and the Son, and no one can pluck us out of their hands. Jn.10v27-29. Jesus gives us the gift of eternal life. See also Jn.6v27,40,47.. “Give,” is the present active indicative of “didomi,” “to give.” Eternal life is a present reality, not just a future hope. There has been a great deal of controversy over whether the eternal security of Christians is conditional or unconditional. Is the will of God irresistible regarding salvation, or can a believer frustrate the will of God and become an apostate from the faith? The Scriptures teach that believing in Jesus does not take away our free will, and that it is possible for Christians to apostacise and lose their salvation. However, the Scriptures also emphasise the eternal security of those who cling to and follow their Lord. Jn.10v27-29.

C. CHRIST HAS COME TO PURIFY HIS CHURCHES.

a. Jesus has come to make us shine with a clear pure light.

We can only derive true spiritual life from Jesus, this is why the churches are looked upon as a lamp, and not a candlestick, which has the energy to burn within itself; a lamp needs a constant supply of oil to keep it burning. We can only shine as we derive our life from our Lord. Ex.25v31-40. Zech.4v1-14. Mt.5v14,15. 25v1-13. Jn.1v16,17. 6v53-58,63. Rom.3v24. 5v2,17,20,21. 2Cor.12v9. Phil.2v15,16. Our Lord's eyes, which are like a flame of fire, see all, His ears hear every thought and word. Nor is he just passive, the sword of His mouth encourages and commends, rebukes and judges. Jesus has not come into His Church as an idle bystander, He has come as Lord as well as our best friend, and we all need to obey His instructions to us through the Holy Spirit and the Scriptures. Ps.2v11,12. God is not a sugar daddy, for even though His love, tenderness and gentleness are wonderful, His judgements upon serious sin can be very severe. Is.11v4. Acts.5v1-11. Rev.2v5,16,22,23. Heb.3v6. 4v12. 12v25-29. Rev.19v15. We need to tremble at the Word of our Lord. Is.66v1,2.

b. This vision shows us that Jesus will never fail us in life's great trials.

This vision of our glorious Lord was intended to bring us to a fitting state of mind to hear Christ's words to us, and a realisation of His continual care for His sheep. 1Pet.5v7. Jesus will never fail us, He is the Good Shepherd who died for His sheep, and here we see Him in His watchful visitation of His churches and His continual intercession for them. Jesus has not gone to Heaven to enjoy Himself, He has gone there to work hard on our behalf. It is His love for us that makes Him so desirous of having us pure. Christ's care and love for His people are wonderful. Eph.5v25-27. 3v16-21. In Jn.13v1., “eis telos” is better translated, “to the uttermost,” as in 1Thes.2v16.. This vision of Jesus, which fills the Church with joy and delight, causes the wicked to express bitter hatred, anger and blasphemy. Antichrist and his followers even try to destroy Jesus when He returns. Rev.16v9,11,21. 19v19. Ps.2v1-3. The wicked will even blaspheme God to His face at the last judgement, and gnash their teeth in bitter anger and hatred against Him. Mt.8v12. 13v42,50. 22v13. 24v51. 25v30. Lk.13v28.

4. JESUS IS THE GREAT "FIRST AND LAST"

One of the most striking titles of Jesus is the title “First and Last,” for in Is.41v4. 44v6-8. and 48v12., God claims that He alone can be called “the First and the Last,” yet this title is directly claimed by Christ in Rev.1v17. 2v8. and 22v12-16. The title “The First and The Last,” is used by God to emphasise that He is the great Creator who foreknows and declares the future; when Jesus claims this title, He declares to all that He is the Creator God who unveiled future events to John and His Church. Indeed, Christ declares that He is not only “the First and the Last,” but that He is “the Alpha and the Omega,” and “the Beginning and the Ending.” These exclusive titles of absolute deity are used by the Father in Rev.1v8. and 21v5,6., when He proclaims Himself as “the Lord, which is, and which was, and which is to come, the Almighty.” Since all these exclusive titles of Deity are applied to Christ; the irrefutable conclusion is that Jesus possesses absolute deity.

Textual note. In Rev.1v11., the “I am the Alpha and Omega, the First and the Last,” is omitted by Aleph, A, C, the Critical Texts, Hodges and Farstad, and is only in part of the Andreas Me texts. However, Rev.1v17. 2v8. and 22v12-16., say Jesus is “The First and the Last,” the conclusion cannot be denied, Jesus has Jehovah deity.

5. JESUS OUR LORD HAS THE KEYS OF LIFE AND DEATH.

We have already seen our Lord's deity revealed in His title, “the Firstborn from the dead.” Here our Lord reveals that the destinies of all of the dead are in His hands, and that He has the keys of death and Hades. Jesus stated that John's life and death were in His hands, not in the hands of Emperor Domitian. Jesus was shortly to bring Domitian's life to an end, and He was going to imprison this evil Emperor in Hades, and He was going to release John, and give him almost ten more years of valuable ministry to the Church. Jesus has the keys of death and Hades, our lives, deaths, and ministries are in His hands.

N.B. IN REV.1V18., "HELL," SHOULD BE TRANSLATED "HADES," THE ABODE OF THE DEAD.

“Hades” occurs 10 times in the New Testament Mt.11v23. 16v18. Lk.10v15. 16v23. Acts.2v27,31. Rev.1v18. 6v8. 20v13,14. The Hebrew equivalent of “Hades” is “Sheol,” which occurs 65 times in the Old Testament, it too has been wrongly translated in places as Hell, e.g. Ps.66v10., and in other places as “the grave,” e.g. Gen.37v35.. “Sheol” should be translated as “the place of the dead,” or simply as “Sheol” in every place where it occurs in the Old Testament. The word “Sheol” never means grave, “Qeber” is the Hebrew word that is used to describe the burying place, grave, or sepulchre, into which the dead are laid. Compare the use of the words in the following Scriptures, the grave and “sheol” are seen in vivid contrast. In each case the first Scripture uses “Qeber” and the second one “sheol.” Gen.50v5. with Gen.37v35., 1Kings.13v30,31. with Ps.30v3., Is.22v16. with 38v10., 2Chron.16v14. with Ps.49v15., Is.53v9. with Ps.16v10. Acts.2v17,31.

“Sheol,” and “Hades,” both speak of the same place, the temporary abode of the dead, from which everyone who is in there, will come out for the Great White Throne Judgement, at the end of the Millennium. Rev.20v11-15. Jesus said that Hades has two parts between which there is a great impassable gulf, and before His death all went to one side or the other. Lk.16v26. The good side was not in God's presence, but in Abraham's bosom, and even though the Old Testament saints who were there had the comfort of their faith in God, none of them wanted to die and go to this place of darkness, and so they lived their lives in fear of death. Is.38v1-3. Heb.2v15. Job.10v20-22. 19v25-27. This outlook was completely changed by the death of Jesus, for He said that, unlike the Old Testament believer, those who believed in Him would not lose their spirit at death and go to Hades, but would go into the presence of God in Paradise in Heaven. Jn.8v35. 11v24-26. 2Cor.5v1,6-8. 12v2-4. Rev.2v7. 21v10 with 22v2. Phil.1v21,22. Heb.12v22-24. Ez.28v13.

Many believe that the Old Testament saints were among “the multitude of captives,” that Jesus led out of Hades. Eph.4v8. 1Pet.3v18-20. 4v6. We should translate Lk.23v43., “Verily, to thee I say today; with me thou shalt be in Paradise.” The thief asked Jesus to remember him when He came into His kingdom, Jesus told him that he did not have to wait until the kingdom came for that answer, his faith had saved him THAT DAY, and he was going to enjoy Paradise with his Lord. Paradise is in Heaven. Rev.2v7. 2Cor.12v1-4. Jesus did not go to Paradise that day, He went to the sinners side of Hades for our redemption, and suffered its pains. Acts.2v23-32. 1Pet.2v14. 2Cor.5v21. Mt.12v40. Heb.5v7. Is.53v10. This victory over death and Hades was our Lord's greatest victory of faith and love. Blessed be His lovely Name!

We must not confuse Hades with “Gehenna,” also known as “the lake of fire,” into which the wicked go after the Great White Throne Judgement. Mt.25v41,46. “Gehenna” occurs 12 times in the New Testament. Mt.5v22,29,30. 10v28. 18v9. 23v15,33. Mk.9v43,45,47. Lk.12v5. James.3v6. Fire is often associated with the judgement and doom of the wicked. Mt.7v19. 13v40,42,50. 18v8,9. 25v41. Mk.9v44,46,48. Lk.16v24. Jn.15v6. 2Thes.1v8. Heb.10v27. Jude.v7. Rev.14v10. 19v20. 20v10,14,15. 21v8. Characters and will are permanently set by the passage of time, and by our acceptance or rejection of the truth. A fixation of purpose towards righteousness or evil is inevitable for everyone. This is why Paul said, “work out your salvation with fear and trembling.” Let us make sure that our free wills are set in the paths of righteousness, not in the ways of the wicked. Jer.13v23. Rom.2v1-11. 9v22-27. 2Tim.3v13-17. 2Pet.2v1-22. Rev.2v21. 9v20,21. 16v9,11,21. 21v8. 22v11. Christ has the keys of Hades, and at present only the unsaved go to Hades to await judgement. The first people to be put in Gehenna are Antichrist and his followers, at our Lord's second coming. The doctrine that Satan is in charge of Hades and Gehenna is a lie, they are God's prisons, which Satan and his demons are terrified of being cast into. (See Appendix 1. The Issues of Death and Eternal judgement).

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