Revelation, Chapter 1

1, 2 The Revelation of Jesus Christ which the LORD gave to him to show to his servants what things must take place shortly; and he signified, having sent by his angel to his servant John, who testified the word of the LORD and the testimony of Jesus Christ, what things he saw.

"Revelation;" apokalupsis; 602. This is one of the books which is given to the Lord for his use in ministering to all his servants. This book of the Lord's prophecy shows events of his Second Coming through the use signs, which are pictographic illustration of O.T. prophecy fulfillment. By "reading the pictures" even a child may learn the understanding of the O.T. texts which these "signs" portray.

Of the eighteen occurrences of apokalupsis in the New Testament, it is twelve times translated only as "revelation". The other six renderings appear as: when shall be revealed, appearing, coming, to lighten, and manifestation.

"Jesus Christ." Ieesous, 2424. Kristos, 5547. The New Testament, despite its centuries old disbelief by the Jewish nation and peoples, (and, in turn, the rejection of the Christ by the supersessionists) identifies Jesus Christ as the Anointed Savior of that "chosen" people, their Messiah; the Son who is in complete agreement with "the Holy One" of Israel.
Rejected as the rightful king by Israel's leaders at his first appearance, he nevertheless sent the "gospel of the kingdom" to the nations per Isaiah 49:6-7, to favor obedient other people as kings and priests to share in the rule upon the earth with him at his return in the full glory of the Father.

Only because of the prior intercession by Moses, the servant of the LORD, do the children of Israel remain an ethnic race, for generally speaking, they have always been a "rebellious nation" and a "rebellious people." Like the selfish nations which surround Israel, many among them are yet "rebellious children" who care little for their own heritage but prefer to live in exile in other lands.

On this account the "vineyard" of the LORD remained "let out to other husband men" until May, 1948, when the people began to return to reclaim the Promised Land. See the parable, Matthew 21:33-46. A clear legal title to the Promised Land will not be provided until the One comes who has "the right" - the authority - to receive the throne, to govern the people, and to whom the whole land is given for his inheritance, Ezekiel 21:27. Since 1948 there has been a continual controversy among the nations over Israel's entitlement to the land. Since then the legal "controversy of Zion" has resumed.

"God;" ho theos, 2316. The word (with the article) is consistently translated as "God" in the writings of the New Testament. In the book of The Revelation the word is further amplified to include other attributes and characteristics of the Father's name, and to clarify context of reference.

There is only One God, the Chief Ruler of all the heavenly beings of spirit, the God of all the Old Testament writings. The Holy Bible, the 66 books compiled of both Old Testament and New Testament writings, is the only source of truth concerning the name of the God who exists in himself as a living being; as a life-giving spirit and is true. "There is salvation in no other [name], for there is not another name under heaven which has been given among men by which we must be saved," Acts 4:12.

"Gave to him;" didomi, 1325. To give; especially in the sense of freely giving, i.e., to grant one a power or gift. After his resurrection Jesus told his disciples, "All authority in heaven and upon the earth has been given unto me," Matthew 28:18. The times for the exercise of his specific authorizations are, nevertheless, reserved by the Father, who is greater than Jesus is, per John 14:28

"Show, to;" deiknuo, 1166. To show; to exhibit things from both Old and from New Testament prophecies with signs and pictorial representations, as the particular context reveals.

"Servants;" doulos, 1401. A servant of the Lord is like a child who "differs nothing from a servant," Galatians 4:1, even though the individual may one day inherit great wealth. Until the time of the inheritance, the child is under a guardianship and stewards awaiting the time appointed by its father. Not all servants are faithful to the Master. So it is even with the servants of the Lord; Jesus Christ. This principle has firm roots in the Old Testament. There is a day appointed for judgment and reward of all servants chosen for the work of God. The inheritance [of the kingdom of God] is subject to the LORD's appointed day through His son, Jesus Christ.

Intimate "servants" of the Lord are, like Abraham, accounted as "friends." See John 15:15. Such "friends" are accounted as faithful, according to Hebrews 11:1-29. Unfaithful servants receive neither a lot in the inheritance nor a reward for their work. They are rejected - to share only in the judgment of the ungodly in "the day of the LORD."

Notice in the New Testament writings where and how the term "little children," 3813, is used, and what is notable and expected of little children.

"What things." These words are in the Greek text, as 'a.' What John saw in the spirit of the Lord's day was the entire panorama of events which unfold in that day of the Lord's glorious revelation to Israel. Each thing's individual "sign" is a different picture from within the panorama, according to its time and place sequence in that day. Being a vision of the day of the Lord's apocalypse, it speaks of a future "day" and its events. The Lord, Jesus Christ, comes "to proclaim ... the day of vengeance of our God," per Isaiah 62:2b-3.

What are these things? These "things" are events; events which capture and picture the spirit of specific Old Testament prophecies.

"Take place;" ginomai, 1096. To be; to exist; to happen; to do; to come about. There is nothing mysterious about this verb or its usage here. What shall be, will be, as appointed.

"Shortly;" en takos, 5034; rt 5036. Literally, quickly, with all speed; fast. The phrase recurs in 22:6. The "strange work" and the "strange act" of the LORD's day shall be done speedily, Isaiah 28:21; Zephaniah 1:14; Luke 18:8. This is a matter of Old Testament prophecy and of New Testament witness, Luke 21:34.

The activity of these events will take place rapidly; quickly, during an agitated manner of time. Examples of this type of activity are the Jewish "wars" which have occurred since 1948.

Those who must hold onto the security blanket of the "continuous historical" interpretation insist that the contents of The Revelation of Jesus Christ begin right after John received the prophecy, about 95 A.D.; (otherwise they have no room for its supposed 'continuing history' to expand "the 1,260 days" of Daniel 12 into "years" of time which are used to validate the interpretation). But as the text says, the prophecy of the Lord's revelation concerns "[things] what must take place quickly." An alternate reading is "[things] what must be done swiftly," at a later appointed time in fast manner.

At the threshold of the Lord's coming, many things will be done swiftly, within "the 1,260 days" spoken of by both Daniel and The Revelation.

"Signified;" seemaino, 4591. From sema: to mark. The various things that John is shown provide the "marks" within the days. This word is kin to seemion, 4592, which is the "significant thing" or event that is pictorially enacted in the visions to John. One singular "sign" of our times is the speed in which the Israeli wars were fought; the speed with which the restructuring of Europe and communism took place; the speed in which the Iraqi Kuwaiti war was waged. The final end - the finish - itself will come suddenly, and be done with speed.

The "revelation" was conveyed through the agency of one of the LORD's angels from Jesus, who sent it to John, his faithful servant.

"Testified;" martureo, 3140. To bear witness; to provide a record of truth; to give a good report.

"Word (of God);" logos, 3056. See verse three. The uttering forth of the Holy Spirit of God, the Father, in dynamic action. The "word of the LORD" includes the previous record of all the Old Testament Writings, which are His works. What is written there (and in the New Testament) is amplified here in the book of his Revelation. Daniel, Chapter 12 is chief witness to "the days."

"Testimony (of Jesus Christ;)" marturia, 3141. The personal testimony of Jesus Christ is found in the New Testament gospel records of Matthew, Mark, Luke and John; in addition, other apostles of the Lord provided their testimony of Jesus Christ. Altogether they comprise all the writings of the New Testament. The Old Testament word of God: Moses, the Writings and the Psalms; with the testimony of the apostles of Jesus Christ agree with the details shown in The Revelation.

• WORD LIST: A list of Bible references found in a lexicon or concordance, in which each entry includes a specific word in a short context.
• (Often these words are keyed to a numbering system as found in Strong's Concordance. In this study of The Revelation we include three ways to search for a word in all of its contexts: by the English word, by the Greek word, or by the Strong's number key). In a browser, use the Edit, and the Find, feature of your program.

3 Blessed is he that reads, and they that hear the words of the prophecy, and keep the things written in it; for the time is near.

"Blessed;" makarios, 3107. The list of the "blessed" is also a definition of their characteristics.

"Reads;" anaginosko, 314. From ana, an adverb that indicates a regard for and ginosko, what is known; i.e., 'Blessed is he that has understanding.' The reader who looks (at the book) to recognize its content is among the blessed.

"Hear;" akouo, 191. Matthew 13:9. To recognize a sound with the ear and to be able to identify its meaning with the mind, see verse ten.

"Words;" logos, 3056. Composite saying that is composed of the individual words; the full content of the prophecy, its sights, sounds and descriptions of its events. The words are made concrete reality, just as "the Word was," in reality, "made flesh."

"Prophecy;" propheetia, 4394. See 19:10. The testimony of Jesus Christ is the spirit of prophecy. Jesus referred to himself as a prophet "without honor in his own country." Many Jews of his time believed that he was "the prophet" like unto Moses, Acts 3:22-24. The ancient Hebrew prophets also witnessed to the spirit of Christ when they spoke of Israel's Messiah.

"Keep;" teereo, 5083. To keep by observation; to be on lookout for; as a "watcher" for the concrete reality of the words.

"The things written;" grapho, 1125. These eventual things are written of in both Old Testament prophecy and New Testament writings but Jesus sets them in order, amplified and clarified in this prophecy with details of "the day" of the "vengeance of our God." Understanding, hearing and watching for these events which John has written about are conditional to the blessing of the Lord.

The Table of Contents outlines the events which happen during the apocalypse of the Lord. Notice that events are sequential; that the perspective changes from time to time; and that certain chapters of the prophecy amplify prior detailed events. Follow through the prophecy "in the spirit on the LORD's day" with John's eyes, and not with any interpretation induced from reading corrupt philosophy and history into the prophecy.

"Time;" kairos, 2540. Season. The word's translation is often indiscriminately mixed with chronos, time. The seasons are the shorter parts of the "years" of time which God foreordained as the whole chronology for mankind. The time of "this generation shall not pass till all these things be fulfilled," Matthew 24:34 and parallels. In the prophecy of The Revelation the word kairos as "season" is found only at 1:3; 11:18; 12:12,14; and 22:10. During Jacob's trouble, the persecuted woman flees away for 3 1/2 "times."

"Near;" eggus, 1451. Derived from agcho: to squeeze. The season for the fulfillment of the Lord's revelation is close, so to speak, near as when things are squeezed together. The season (of the prophecy) is compacted, ending the last generation of present time. See Romans 9:28, the compact season finishes "a short work" which is "cut short" in righteousness, quoting Isaiah 10:20-27, and Isaiah 28. The time of the Lord's apocalypse is a compact season.

The disciples were privately taught by Jesus, Matthew 24:3. Read also in Mark 4:34 and Luke 24:27-45..."that all things must be fulfilled...concerning me." Although the disciples once did think "that the kingdom of God should immediately appear," per Luke 19:11, after Jesus taught them the Parable of the Pounds, they no longer would think that the kingdom would be manifested without his visible return from his distant journey. After his crucifixion and subsequently "being seen of them forty days and speaking (again) of the things pertaining to the kingdom of God," the apostles being privately taught probably knew all things of the Lord's return and the kingdom's restoration except the "times or seasons which the Father has placed in His own authority." ...They were instructed to wait for the coming of the Holy Spirit, and a power...

This verse has answered exactly what those "seasons" shall be -- a compact duration of time (when Israel's present economy comes to its last end, per Daniel's book of prophecy) .

As the study of this prophecy progresses, it will become more and more apparent that all of the "signs" of the LORD's "day" are solidly founded upon the Writings of the Old Testament and upon the words of the O.T. holy prophets. It will also become evident that the apostles of the Lord were privately taught of these things, since both Peter and Paul testify concerning "the day" of wrath and of the judgment to come - matters which many, through ignorance of the Word, wrest to their own destruction.

4 John; to the seven assemblies which are in Asia. Grace to you and peace from him who is and who was and who is to come, and from the seven spirits which are before His throne.

"John." John was the apostle "whom Jesus loved" and is reputed to be the only apostle to die a natural, judicially unassisted, death. That Jesus chose to send to him the prophecy of his coming revelation to the world is a sign of the beauty of John's faith in God and his trusting loyalty to the Lord, Jesus Christ. Would that we all had the same spirit of John's understanding and doing of the will of God!

"Seven assemblies." At the time John received the visions and prophecy - circa 95 A.D. - there were only seven assemblies that were recognized as the "churches" of Jesus Christ. The remaining assemblies had all gone back to the forms of doctrine and traditions of the previous centuries, having rejected Jesus Christ as the Anointed Savior of Israel and their Messiah, and not "holding to the Head," Colossians 2:19.

"Asia." Despite all attempts to wipe out the "sect of the Nazarene," the gospel of the kingdom of God was carried westward to the nations of the non Hebrew world. In the countries of Asia these seven assemblies were established in the truth concerning the lordship of Jesus Christ as Israel's messiah and coming high priest.

"Grace;" karis, 5485. Favor and beneficence.

"Peace;" ireenee, 1515. See Numbers 6:22-26. This is the high priest's blessing, Numbers 6:22-27, that calls the Name of God upon the congregation of the peoples. Jesus is constituted "a priest forever after the order of Melchizedek." See Psalm 110. John sends the blessing of peace to the servants of the Lord.

"Him." God, the Father. The LORD, as in verse eight below.

"Who is and who was and who is to come;" ho on kai ho een kai ho erkomenos, 3801. The Name is also found at 1:8; 4:8; 11:17; at 16:5, as ho on kai ho een kai osios.

"Who is." "Without faith it is impossible to please (God), for he who approaches to God must believe that He is, and that He becomes a rewarder of those who seek Him out," Hebrews 11:6.

"And who was." All the Old Testament Scriptures are witness to the living God who appeared to Israel in times past. He was manifest even to the nations surrounding Israel which were witness to the cloud of the LORD's glorious presence.

"And who is to come;" erkomai, 2064. His appearance will be "in the clouds" and in the "pillar of fire and smoke" as in all previous manifestations of His glory. See Isaiah 40:10a. The fiery judgment of the Father's wrath is shown in 2 Peter 3:5-10 but Peter's words are discounted as making any literal reference to "the coming of the great and dreadful day of the LORD." Peter also said that Paul in all his letters speaks about "the day" of God's judgment and wrath. But the unlearned and unstable wrest both witnesses.

"Seven spirits;" pneuma, 4151. The nature of these seven spirits is undefined at this point; except they are "in sight of His throne."

"Before;" enopion, 1799. Literally, in the sight of; in view.

"His throne;" thronos, 2362. See Isaiah 66: 1; Acts 7:49. With few exceptions, all the New Testament references are to the throne of God, as most Old Testament references, too, are. The establishment of the throne of God upon the earth is a key element in the gospel of the kingdom of heaven and of Jesus Christ.

The right to set a king upon Israel's throne also belongs to God, the Father. Upon the earth, the throne restored to Israel becomes the throne of Jesus Christ.

During the Lord's apocalypse, who shall sit upon the throne "as God," becomes the final matter of conflict between Michael and his angels, and "the beast" who is set upon his "seat" by the "dragon," 13:2 and 16:10, which is powered by the Antichrist elements concerned with Jerusalem and the Holy Land.

5 And from Jesus Christ, the faithful witness, the first-born from the dead, and the ruler of the kings of the earth. To him who loves us and washed us from our sins in his blood,

"Jesus Christ." This is the name of the anointed savior of the world.

"Faithful;" pistos, 4103. Full of faith. Believing.

"Witness;" martur, martus, 3144. Also at 2:13; 3:14; 11:3; and 17:6. One who speaks for a legal record of reference. The flesh profits nothing; the utterances of the Christ are spirit and life, John 6:63.

"First-born;" protokos, 4416. There is nothing mysterious about the meaning of this word. It refers to rank, in particular to the first male child. The law of Moses gave special (inheritance) rights to the first born son. In the case of the Lord, Jesus Christ, the law alone was insufficient to entitle him (i.e., to allow him to transmit any of his heavenly benefits to his brethren) to the rights of the only begotten son of the Father in the heavens; thus the promises and covenants made before to Israel and to the Hebrew patriarchs by God on his behalf are null and void until his appearance, when a change of law begins. The Father made all things for His first-born son, and through the Son, promises to give inheritance of the earth "by the adoption of sons" to all who follow after His help in order to gain the glories promised to Israel in and by the Son. Only within the Name of God has this "work" any power or authority.

"Dead;" nekros, 3498. From nekus: corpse. For all intents and purposes, the man Adam was a formation of clay after he was made from the dust of the ground - until the LORD God breathed into his nostrils the breath of life. This inbreathing did not change his form of earthy elements except to animate the man's form. Every creature was made (per Romans 8:20) subject to vanity; which is conceit, but "not willingly but by reason of Him Who has subjected (it/them) in hope..". This conceit; vanity within the creature, man or beast, made/makes it a corruptible thing. So, no man is clean in the estimate of the Father!

With the wind or breath of life in his nostrils, Adam is said to become a "living soul". The King James Authorized Version translation makes Adam a "living soul;" but in the Hebrew text, Adam was given a "soul of life." He was a form of clay given life; he became a viable human, a creature patterned and formed "very good" because he was made into a physical likeness of the angels, who are living spirits.

Note 1
The King James Authorized Version translation reflects the personal religious beliefs of the Trinitarian translators and of King James of England, (1603-1625), who "authorized" it. Translators have changed many other words in order to support an "other gospel" of their own understanding. These words will be pointed out as the study progresses.
The chief error in the translation is that the definition of nephesh ruach as "living soul" in Genesis 2:7 supports the belief in transmigration of souls, which is still found in 'Christian' and pagan religion. When the LORD breathed into Adam a "breath of life," he was caused to live. Greek: psychein, to be alive. The translation error destroys the foundation of the preaching of the cross concerning "the sufferings of Christ and the glory that should follow," 1 Peter 1:11, for, "The soul (life) that sinneth, it shall die," Ezekiel 18:4, 20. Conceived through the Heavenly Father's power, only the "last Adam was made a life-giving spirit," (a life-giving spirit by the same manner as his Father breathed the spirit of life into the first Adam), 1 Corinthians 15:45.

"Kings;" basilus, 935. The powers made subordinate to the ruler...

"Earth;" gee, 1093. Jesus Christ is the ruler of all the kings of the Land. The changeable meaning of both the Hebrew and Greek word for earth provokes a question. Is the meaning here that he presently is the "chief of all the kings of the earth?" Or is the meaning that the Lord in his apocalyptic "day" is/becomes the chief of the kings of the Land? This last he has not literally or visibly yet become, but 12:5 indicates the certainty that the son of "the woman" "is about to come to visibly rule all the nations with an iron rod."

Note 2
The answer may hinge upon the identity of "the kings of the earth." See Psalm 2:2, 8-10; Isaiah 9:6; 1 Chronicles 22:9-10; 2 Samuel 7:16.

"Washed;" louo, 3068. A bath; it removes all soil and marks and leaves one "wholly clean." This principle is based in Old Testament law; see Exodus 19:10-14; Leviticus 16:26-17:16. The "wash," John 13:10, (there the second occurrence of wash is nipto, 3538) refers only to the scrubbing, rinsing and wiping of the feet which removes the uncleanness of the pathway. The Lord knows who they are that refuse to allow him to "wash my feet" after they have been washed in his Name.

"Sins;" hamartia, 266. Sin is any disobedience to the law of God. The law of Moses was given to Israel to teach the people the very serious nature of their inability to obey His Word. Without a helper Gentiles are no better equipped to serve the LORD. The LORD's intention to superscribe the law of Moses is shown in the words of Jeremiah 31:31-34. In the day of the Lord, His law will again go forth out of Zion.

"Blood;" haima, 129. See 7:14; 12:11; Hebrews 9 and 10. The Lord's "life" of innocence from sin was imputed to his shed blood; imputed in the blood of the lamb slain to cover Adam and Eve's sin; imputed in the blood of the sacrificial lamb (of God's provision) in which Isaac and Abraham rightly believed. The blood of the "new covenant," Jeremiah 31:31; Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25-27, brings to all "his servants" grace and peace from God, with redemption and salvation at the Lord's coming.

6 And made us kings and priests of the God, even his father; to him the glory and the might for the ages of the ages. Amen.

"Made;" poyeo, 4160. Only translated into thirty one different English words! The chief are: To make; to do; to bring forth.

"Kings." See verse five. "We," the "friends" of the chief of the kings of the earth, are a "new creation" through his blood shedding; i.e., innocent and blameless in the sight of God.

"Priests;" hierus, 2409. The making of the priests is expounded to the Hebrews by Paul in his letter to his brethren in which he freely quotes the Old Testament Scriptures as proofs for his exposition concerning the priestly law which is being changed for the day of the priest's inheritance by the Lord.

"God;" theos, 2316.

"Father, his;" pateer, 3962. Jesus did call the LORD his Father, many times as the word list shows. He came out of the Father, via the power of His Holy Spirit, being the elect son according to verse five.

"Glory;" doxa, 1391. All the praise and the related attributes and beauties of the Father's holiness and name.

"Might;" kratos, 2904. Might. He holds the chief strength in power during his coming reign over the earth.

"The ages of the ages." A thousand years of the coming time - after the great and fearful day of the LORD ceases - in the new creation of "new heavens and a new earth in which righteousness dwells."

7 Behold! He comes with the clouds, and every eye shall see him, and they which pierced him, and all the tribes of the earth shall wail over him. Yea, amen.

"Behold;" ide, idou; 2400. An attention getting word! Whenever this imperative appears, the reader would be wise to pay strict attention to what is written, being shown or seen, and explained. This verse is packed with foreboding words of Old Testament prophecy of vengeance and the wrath of God.

"He.., him." The pronouns refer to the Messiah of God. See Genesis 9:13-16; Exodus 16:10. The LORD's bow in the clouds is the sign of the new covenant's formal installation...

"Comes;" erkomai, 2064. Coming, as in verse four. All pictorial references to "the clouds" in The Revelation are closely associated with a visible presence and activity. The Son will be invested in the Father's glory when he comes. His arrival establishes the reality of the Lord's dominion over Israel. See Mark 8:38-9:1. His coming is with vengeance against Israel, per Isaiah 61:2b-4, and the wrath of God against the surrounding nations.

"With;" meta, 3326. With. At times this word is translated as after, as if it means following this. This definition leads, giving the wrong impression to the unwary reader as shall be seen in the following chapters of the prophecy. [The matter is, the translation as after fits ever so smoothly with the evolutionary and continuous theme of the popular interpretative theory!] Vine evades an explanation of the matter with a footnote, referencing page nine, where it states, "...the word referred to ...is not dealt with in this volume."

Only in the Greek accusative case - the English objective case, is meta translated as after. See Revelation 1:19; 4:1; 7:1,9; 9:12; 11:11; 15:5; 18:1; 19:1; and 20:3.

That with is the correct definition here is realized from Acts 1:9-11. There Jesus was "taken up, and a cloud withdrew him from their eyesight," and the angel assured the watching Galilaeans that Jesus "thus will come in the manner you beheld him going into the heaven." Conclusive is the testimony that Jesus himself gave before the high priest: "From now, you shall see the Son of man sitting at the right hand of the power and coming upon the clouds of heaven." Matthew 26:64 is a chilling indictment of the Lord's accusers. Daniel 7:13 contains the phrase, "...and behold! One like the Son of man came with the clouds of heaven..." Upon very well could be used in every accusative case without wresting any of the texts.

"Clouds;" nephelee; 3507. See 10:1; 14:14,15,16. Only once in the N.T. is the word used in a non literal sense. The "cloud" of his glory receives the two witnesses, 11:12. Concerning the time period of the clouds Jesus also said: "For immediately [after; with; upon] the tribulation of those days, ( See Note 3 below), the sun shall be darkened and the moon shall not give her light, and the stars shall fall from the heaven, and the powers of the heavens shall be shaken. [See Rev. 8:12, 4th trumpet sound].
And then shall appear the sign of the Son of man in the heaven, and (then) shall all the tribes of the Land wail, and they shall see the Son of man coming upon the clouds of heaven with power (See Note 4 below) and great glory. And he shall send his angels with a great trumpet sound, and they shall gather his elect," Matthew 24:29-30. Then is "the day" in which he comes to receive his throne and to distribute his rewards to both the good and to the evil doers against the LORD. It is a "day" of rapidly developed events which conclude many O.T. prophecies.

Note 3
"Those days?" But, why did the Lord not say "those years" if the historical view is the true understanding of his revelation? To read "those days" as those "years" throughout the N.T. shows how ridiculous the continual historic view is. The Lord does not mis-represent the time or nature of his coming.

The Lord's statement in Matthew 24:29-30 could not be more precise about the sequence of events in "the last days:"

1. the tribulation;
2. the shaking powers;
3. the sign of his appearance;
4. the wailing tribes;
5. the clouds of heaven that he comes with/upon;
6. the great trumpet sound, signaling the resurrection;
7. and, the gathering of the people chosen by God for judgment of penalty or for judgment of reward.

Note 4
This is the same manner in which the presence of the LORD/Lord is signified in the book of the Revelation, if we would open our eyes to see and ears to hear what the text actually says. The presence of the clouds is defined by Jesus himself in Matthew 24:3,27,37,39. Above Mt. Zion, the LORD sits ... until his enemies are made his footstool, Psalm 110:1-7; especially Ezekiel 43:6-12, "the place of the soles of His feet."
Only with all judgment passed, and the covenant made new with Israel, is the brightness or appearing of the Lord's own Glory brought forth into his holy temple upon Zion, for his millennial rule.

All these things will "take place shortly" as the first verse reads: Speedily, speedily, speedily during "the last days" of Daniel's 1,260 to the 1,335 days of prophecy. The "tribulation of those days" is required to be a pre planned campaign by the "nations" to exterminate all recalcitrant Jews in the Land when the "abomination" is placed in the temple by "the beast." This thought will be examined in later chapters.

"Eye;" ophthalmos; 3788. The literal eyes of the head. "Every eye" may be an euphemism for the entire population of the Land. The world is no longer blind to the existence and to the power of God after the first great earthquake of 6:12.

"See;" optomai, 3700. By literal sight of the eyes - for judgment.

"Pierced;" ekkenteo, 1574. From kento: to prick or sting. The only other text is John 19:37; "They shall look toward Him whom they pierced," which is quoted somewhat from Zechariah 12:10-14, as "They shall look on Me whom they have pierced..," so every Jewish "eye" is primarily indicated as the "eye" which looks to Him/him for safety.

"Tribes;" phulee, 5443. With a few exceptions, the words always refer to the families of the sons of Israel in the New Testament; the twelve tribes. Zechariah 12:11-14 names those directly affected by the coming of the Lord.

Note 5
The LXX English reading is "..and they shall look upon me because they have mocked and they shall make lamentation for him as for a beloved and they shall grieve intensely as for a firstborn." The Greek reading is slightly different.
Notice how many times Jerusalem is referred to in Zechariah 14. If the resurrection and judgment should occur in Sinai - which we dispute - why should Jerusalem then be the point of such a great controversy, except that Psalm 2 identifies the true place of Israel and Jerusalem's deliverance, Mt. Zion, as the place where the LORD sits in the heavens to judge the nations round about? See Isaiah 31:4; Joel 3:11-16.

The judgments of their Lord are exercised by his king priests, who are aided by the angels during their millennial rule. This particular "day" of the LORD's judgment ceases with the Lord's possession of the kingdom. But at the millennium's end another "day" of judgment comes before the whole dominion of the earth is turned over to God, the Father.

"Wail;" kopto, 2875. Lament; be cut down, bewail and mourn are the translations. Audible bitterness of spirit.

"Yes, so be it." While this may be John's assent to the prophetic word, it is more likely the Lord's comment about the immediate impact of his coming. Its implications are certainly in harmony with his comments in Matthew 24. It is a fitting comment regarding a just judgment on all those of his own nation who once rejected him, and who were pleased with his execution; and upon the nations which persecuted his people.

8 I am the Alpha and the Omega: beginning and end, says the LORD who is and who was and who is to come, the Almighty.

"I am;" ego eimi. I am; the signature of the ever living Name of God, John 8:58, is reintroduced, as found throughout the books of the Hebrew Holy Scriptures. The Father always exists now, which is, "Today," regardless of the chronological era of time.

"Alpha, the." The first written letter of the alphabet; Greek. Translated for non Hebrew readers, as is the following word.

"Omega, the." The last written letter of the alphabet; Greek. Since the Jews were loathe to bring the alien into a covenant relationship with the LORD, [somewhat like a reverse theory of "supercessionism"] Greek was the language in which the Holy Scriptures were first sent to the nations of the world. The Septuagint version of the Old Testament appeared during Grecian times, B.C. For, GOD alone is the judge of His own will; and of His time and purpose to bring His Word to the whole world for redemption and salvation.

"Beginning and end." This expression defines what the alpha and omega represent, the first letter and the last letter of all that the Father has caused to be written concerning His uttered Word. A number of Greek editors wrongly doubt the words belong in the text.

A beginning is the inception (of a purpose). God's purpose, too, is accomplished in the end.

"Beginning;" archee, 746. Also at 21:6; 22:13. This word is also translated as principalities, the principality and first; the inception. See Colossians 2:10. Demonstrably God is both the principality and the principal ruler of all His domain and living. He conceives and sets the limits of existent things. Study the word list in a lexicon.

"End;" telos, 5056. The uttermost; the finality; the completion.

"LORD;" kurios, 2962.

"Who is and who was and who is to come;" ho on kai ho een kai ho erkomenos, 3801. This Name is also found at 1:4,(10); 4:8; 11:17. At 16:5, it is "ei, ho on kai ho een osios." Notice this comment concerning the Name.

"Almighty;" pantokratos, 3841. Always used to denote the Father. See 2 Corinthians 6:18, which quotes Ezekiel 37:26-27 LXX. Observe that the LXX context speaks of His sanctuary and His tabernacle that shall be established with His people. The entire verse is a compendium of the LORD's Name - a compendium which defines all His personal attributes, all His titles, and reveals the nature of His reputation. The bearer of the same name, the Son of God, Jesus Christ, who came to the world in the flesh, is the author and the finisher of the Father's work within mankind.

The above eight verses end the introductory portion of this first chapter of the prophecy of The Revelation of Jesus Christ as witnessed by the Word of God from the Father. The verses have provided a summary of the portent of "the day," and have introduced the major actors - who shall bring about the restoration of the kingdom as written in all the holy prophecies - the Father, the Son, and the Elohim (angels), all actively working together in the One Name of God. The introductory prompts a question...

An unclear understanding of any O.T. Scripture which mentions the names of God will tend to confuse the identity of the "person" who is doing a particular "work" in bringing about the restoration of the kingdom. The Father and the Son are not some sort of "Siamese twin" body formation. Each has "the brightness of his (own) glory and the express image of his (own) person, and upholds all things by the word of his (own) power," per Hebrews 1:3; and in his own realm of dominion. On earth the Son has specific delegated powers, authority, honors and glories of his own, subordinate to the Father. Both Father and Son have their own "parts" to do in the restoration of Israel's kingdom which comes "suddenly." Events in the "day of the LORD" are initiated by the Father, but many are fulfilled by the Son.

For instance; the giving of the throne to the Son (Ezekiel 21:27) requires that all things pertaining to "the throne" are prepared and in readiness for the Son's reception of it. To give these things belongs to the Father's authority and powers.

What the Son is given to do after he is seated upon Israel's throne belongs to the Son's own delegated authority and powers to do so. The resurrection of the dead, for example... What these planned things are must be carefully sifted out of the O.T. Scriptures relevant to the Lord's second coming - without reading into those Scriptures an induced theory of a pre-existent spirit body (claimed to have become Jesus Christ).

Below are some N.T. texts which mention the "wrath" of God. All of the texts have their teaching firmly set upon the foundation of the O.T. Prophets and the Holy Writings. The LORD's wrath falls upon the world after the judgment is given to the saints for their time to rule with Christ.

The following texts speak of a time current with the resurrection of the dead.

John 3:36; (In conjunction see Jeremiah 10:10; Psalm 114:7; Ezekiel 32:7; 34:12; Joel 2:2,10; Amos 5:18; Zephaniah 1:15.) Romans 1:18; 2:5; 9:22; 13:4.

Also: Ephesians 5:6; Colossians 3:6;1 Thessalonians 5:9; James 1:20; Revelation 14:10, 19 ; Revelation 15:1, 7; Revelation 16:1, 19; Revelation 19:15.

9 I John, also your brother and fellow partaker in the tribulation and in the kingdom and patience of Jesus Christ, was in the island called Patmos on account of the Word of the LORD and on account of the testimony of Jesus Christ.

"John." See verse four

"Brother;" adelphos, 80. See 6:11; 12:10; 19:10; 22:9. The prophecy is directed specifically to the "servants" of Jesus Christ, with whom John claims to be a brother, and likewise involved in their same sufferings on account of his Name - to the death...

"Fellow partaker;" sunkoinonos, 4791. In common with; co-common, literally.

"Tribulation;" thlipsis, 2347. Any trouble, however mild or severe the affliction, that comes on account of belief and practice of the faith in God and Jesus Christ. Usually prompted by those who envy and hate the good others do.

"Kingdom;" basilia, 932. The dominion - lands, peoples, and the wealth - that is ruled by a king. The "kingdom of God" (see the word list) to which individuals from the nations - Gentiles - are "called out" to become citizens of is the kingdom restored to Israel, Acts 1:6.

This polity, the "adoption" or "citizenship" is a matter of Old Testament prophecy, Isaiah 9:6-7; Ezekiel 21:26-27.

As a nation the Jewish people were once and twice "cut off" for failure to obey God, and for failure to bring the nations into subjection to God. When they finally rejected their legal king - after God had repeatedly sent His Word to them via the prophets, He removed both the dominion and its rule from the nation for "a little while." When Jesus returns, he will be rebelled against by the powers of the Antichrist "beast," but the LORD will establish his throne and kingdom despite the objections of the surrounding nations. Under Christ's rule Israel will subdue the nations of the world to God's rule. In the meanwhile, the gospel message of the kingdom of God is sent to individuals from the nations who are willing to receive his "report."

Concerning the Gentiles unto whom the gospel was first taken Paul said this: "Remember that you" (Gentiles being called "the uncircumcision") "were at that time without Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, not having a hope, and without God in the world..," Ephesians 2:12. That being so, he then states their present position: "But now in Christ Jesus, you who were once far off are made near by the blood of the Christ, for he is our peace, who made both" (Jew and Gentile) "one, and broke down the middle wall ..," vv. 13-14.

Unhappily even today many, many Jews do not understand that God regards the individual ungodly Jew as no better than any uncircumcised man who has rejected Him and His Son; thus He comes one day to "visit" the nation concerning its rebellion. The remnant that accepts His "peace" and turns back to Him shall be saved; and will be restored as citizens in the united kingdom along with the "chosen" Gentiles. Currently the title to the kingdom resides with God; not with the Jews, nor with the circumcised Arabs, or Islam; nor with the established orthodox Christianity or any other peace-keeping force which wishes to set up its own ruler in Jerusalem.

"Patience;" hupomonee, 5281. From hypo: under, with meno: abide, dwell or tarry. Sticking with, despite the problems.

"Jesus Christ." The Messiah; Israel's savior and redeemer.

"Was;" ginomai, 1096. There is nothing mysterious about this verb, here or its next usage below.

"Patmos." The island on which John's "work" on behalf of the "Christian" sect, Acts 11:26; 26:28; 1 Peter 4:16, was rewarded by the "powers" in control of the Holy Land.

10 I was in the Spirit on the LORD's day and I heard behind me a sound, loud as a trumpet.

"I was;" ginomai, 1096. To do; to make; to become; come to pass; fulfilled. John was made into a spiritual state, as expressed by Peter in 2 Peter 2:21, as a holy prophet of "old time."

"In;" en, 1722. In; within. Held within the power of the Holy Spirit.

"Spirit;" pneumati, 4151. In a state of holy spirit; like the angels are in a state of the holy spirit of God; and as the Holy Spirit entered into Ezekiel, 2:2.

E. W. Bullinger, in Figures of Speech Used in The Bible, p. 554, says this: "Here the A.V. uses a capital S, and not a small one as in chap. iv. 2; xvii. 3, and Ezek. xxxvii. 1, etc., but, the meaning is the same. 'I became in a spiritual vision or ecstasy; or, I received a spiritual revelation;' which was afterwards written down. See Also Acts x. 10 and xxii. 17, and 2 Cor. xii. 2, where similar visions and revelations are called a "trance." There is great divergence of the use of small and capital letters in all different versions."

But Bullinger, however, like many who follow the doctrines of the A.V. translators, takes verse ten to mean that John had this vision on the sabbath day; on a Sunday! On Patmos John was looking forward to the day of the resurrection of the just, and the translation of his body into a glorious body, like the Lord's. He was waiting for the restoration of the kingdom to Israel, as Daniel was...

"On;" en, 1722. In, within.

"LORD's;" kuriakos, 2960. Belonging to the Lord GOD as defined in the Name, verse eight. Also 1 Corinthians 11:20. Many O.T. Writings and prophecies of the holy men of God speak of the LORD's "day."

"Day;" heemera, 2250. The light is the day; the evening and the morning were the first day, Genesis 1:3-5. The coming "day of the LORD" is both an evening and a morning - an end and a beginning "day" which follows a period of "darkness" - but no man knows the hour or the day of its/His coming. But there are clear signs in this prophecy of The Revelation of Jesus Christ which reveal events of the years and months preceding that "great and dreadful day" and its final "hour."

John has stated that, 'I was made in a spirit in the Lord's day...' He completely ignores any necessity for explaining how this came to be. He simply states the fact. Why would a "servant of the Lord" not understand this transformation? When we are "caught away" and when we are translated, each one shall become as a body of spirit; and all together joined into one body, as 'the bride.' A preview of the LORD's day is revealed to John by the Holy Spirit - by the angelic forms who appeared to him within the vision.

"Heard;" akouo, 191. Same as in verse three.

"Behind;" opiso, 3694. To the rear; after.

"Sound;" phonee, 5456. A voice. See verses twelve and fifteen also. The "voice" is a significant One.

"Loud;" megas, 3173. Quite often translated as great.

"As;" hos, 5613.

"Trumpet;" salpinx, 4536. The trumpet is a voice of command; Matthew 24:31.

The voice that John heard was like a great trumpet sound. ...Throughout the prophecy, the angelic voices are described as having "a great sound" like as trumpet. Seven chief angels in fact are instrumental in bringing about the events which their voices announce. Is there a lesson here that the Voice of God has the tenor of a trumpet's clarion call?

11 Saying, I am the Alpha and the Omega, the first and the last; and, What you see write for a book, and send to the assemblies which are in Asia: for Ephesus and for Smyrna and for Pergamos and for Thyatira and for Sardis and for Philadelphia and for Laodicea.

"Saying, I am..." The declaration is a repetition from verse eight where it was defined as the Name of the Almighty God. Here it is shared by the One who now speaks with the voice of the LORD. It is one name, it is the same name of attributes; it is a singular name.

"First;" protos, 4413. The One Who has precedence over all. There is only one family Name of God.

"Last;" eskatos, 2078. The last Name. Because, "..there is no other Name under heaven given among men whereby we must be saved," Acts 4:12; Isaiah 41:4; 46:4; 48:12. See Revelation 1:17 and 2:8. In 22:13 the Greek text appears to present the Greek editors with a particularly difficult problem, because it includes "beginning and end" with the "first and the last." The "beginning and the end" refers to the work through the flesh, which only could be done by the understanding through the mind of a holy spirit in a completely obedient, sinless man, whereas "the first and the last" apparently refers to the "only begotten son" in the Father's Name.

Note 6
"God was in Christ, reconciling the world.., 2 Corinthians 5:18-19.

"What you see;" blepto, 991. To 'eyeball,' to have in sight with the eyes. There are about ten different words in the Greek language that are translated merely as, see. This lack of precision in word meaning is often critical to a correct understanding of a text. The same lack of precision is found with the word, know, which is due to the same cause. The English translation hides many distinctions that are found in the original tongue.

"Write;" grapho, 1125. This word usually always refers to the writings of the Old Testament; the Law, the Prophets and the Writings of the Holy Scriptures. But now John is commanded to "write" the prophecy. See verse nineteen.

"For a book;" The text is emphatic. The prophecy is to be written "for a book," not "in" a book. The book of The Revelation is the only "book" of the New Testament that was caused to be written in the manner of the Old Testament prophets, i.e., The word of the Lord came unto John, the apostle and servant of God, in the days of...

"Send;" pempo, 3992. To send, like a letter, on a journey to its destination. Each package sent itself is the "book" along with a letter directed to the specific assembly.

"To the assemblies;" ekklesia, 1577. From ek, out of, and klesis, a calling. With the Greeks the "ekklesia" was a body of its citizens which gathered to discuss the affairs of its state. The LXX use is illuminating, since Jews made the translation prior to the Lord's birth. There the word describes a gathering of the nation's representatives, and a gathering of Israel for a definite purpose.

Despite all attempts to wipe out the "sect of the Nazarene," the gospel of the coming kingdom of God was carried westward to the nations of the non Hebrew world. The cities of the assemblies of the peoples located in Asia were: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea.

"Asia." In the countries of Gentile Asia these seven assemblies were once established in the truth concerning the lordship of Jesus Christ as Israel's messiah, and coming high priest. Now, the nations had been informed that the "things of the kingdom" which the Jews had rejected by rejecting their Lord, and Messiah, could be had by the nations - if the nations were willing to submit to the calling and obedience of faith in God and Jesus Christ.

12 And I turned to see the voice which spoke with me, and having turned, I saw seven golden lampstands.

"Turned;" epistrepho, 1994. To turn around and about, with some surprise and searching to see the voice's origin.

"See;" ideo, 1492. By perception, see verse 1:2,17,19,20,20.

"Voice;" phonee, 5456. See 1:10;15.

"Lampstands;" luknia, 3087. Stands in the Holy Place for the lamps, burning the oil to light the "house." John sees the seven of these "stands;" and they are all made of gold. In ancient days the golden lamp stand stood in the Holy Place, where the high priest daily ministered for the needs of the LORD's people.

John is peering into the Holy Place, (Heb. 9:12), where Christ has once entered in. There he beholds the Lord...

13 And in the middle of the seven lampstands like the son of man, clothed reaching to the feet, and girt around with a golden girdle at the breasts;

"Middle;" mesos, 3319. Amid. See Hebrews 2:12, where "in the midst of the assembly," Psalm 22:22-31, is a reference to the high priest's service before the "great congregation" of Israel's redeemed.

See Hebrews 4:12-16 also, where the "Word of God" now stands before the throne of grace...

"Son of man, like;" homoios, 3664. Corresponding to, or similar to. The form John sees is similar to a human being's form. " The Lord is in [his] holy temple; let all the earth keep silence before him..," see Rev. 8:1; Zechariah 2:13. The Lord is shown as he ministers in the Holy Place of the heavenly temple of the Father; for the Father Himself sits in the Most Holy Place of His "house." Thus the Father and the Son dwell together in the "nave" of the Holy Spirit, (in which there are many "mansions"). Bear this in mind when we come to examine the text of Chapter Four.

Again, see Hebrews 2:9,5, where Paul enumerates other similarities of Jesus Christ with Old Testament prophecies of the "world to come of which we speak."

"Clothed;" enduo, 1746. To put on (as clothing).

"(Reaching) to the feet;" podeerees, 4158. Literally, in clothing to the feet.

"Girt ...with;" perizonnumi, 4024. From peri; around; and zonnuo, to gird.

"Girdle;" zonee, 2223. Sometimes translated as purse, but the meaning then refers to the money bag that was tucked within the "girdle." This girdle more resembles the cummerbund or vest of a man's suit.

The items described here - the robe and its girdle - are articles of the priest's clothing. See Exodus 28:39-43; 29:1-9.

14 And his head and hair, white as white wool, like snow; and his eyes as a flame of fire;

"Head and hair." His hair of the head is comparable with a woolly snow white color. His resemblance to the Father's appearance is notable, per Daniel 7:9.

"Eyes." Likewise, the eye color is fiery; or, burning. The inference is that of a very intimidating look. Likewise, his eyes are like the color of red wine. See Genesis 49:12.

15 And his feet like fine brass as if they glowed in a furnace; and his voice as sound of many waters.

"Feet;" pous, 4228. The feet are comparable with the color of molten refined brass, like a glittering, golden phosphorescent glow.

"Voice; phonee, 5456. Experiencing the "sound of many waters" is a truly awesome experience. Anyone who has visited the Niagara Falls (between the U.S.A. and Canada) will know and understand this body shaking sound!

"Many waters;" hudor, 5204. See 14:2; 19:6, the same Voice. See Ezekiel 43:2, where the entrance of the glory of the LORD into His house is described.

The "sound of many waters" - the great sound of this Voice - must not be confused with the "many waters" - the voices of the dragon, beast and false prophet - where the whore sits.

The whore of Babylon, 17:1, 15, wherever she "sits," suppresses the Voice of the LORD and the Word of God. Only in 17:15 are her "many waters" defined as "peoples and multitude and nations and tongues." Those are the "peoples and multitude and nations and tongues" who are under the influence of (i.e., swallow) "the river" ejected from the mouth of the Serpent and the Dragon, 12:15-17. See Proverbs 5:3-4.

16 And having in his right hand seven stars and out of his mouth a sharp two-edged sword going forth. And his countenance as the sun shines in its power.

"Having...hand." In the grasp of his power, within reach.

"Stars, seven." Verse 20 explains them.

"Mouth;" stoma, 4750. Matthew 4:4, and parallels.

"Sword, sharp two-edged;" romphaia, 4501. The sword of the LORD is a destroying weapon, a chereb. Its two edges are two "mouths." See Psalm 149, the only Old Testament context that is associated with "the two-edges" of the sword of the Spirit. But see Genesis 3:24!

"Going forth;" ekporuomai, 1607. To come forth; cutting both ways. As Psalm 149 indicates, the sword of the mouth is not a literal sword, (i.e., the tongue) but the Word of God who/which always accomplishes the work that he/it is sent to do. See Ephesians 6:17; 2 Thessalonians 5:8-10.

"Countenance;" opsis, 3799. His appearance.

"As the sun..." "I am the Light of the world." Bright as the sunlight, as was shown to Saul, the Pharisee, on the road to Damascus, Acts 9:3-8.

John seems to react to the appearance of the Lord in the same manner...

17 And when I saw him I fell at his feet like dead, and he laid his right hand upon me, saying to me, Fear not. I am the first and the last..,

The following is allegory enacted of the day of resurrection. (John is commanded, to "Come up here..." in 4:1; see also 11:12.

"When;" hote, 3753. Hote always refers to the specific time of its verse context use. Here, the time is during "the day of the Lord" when John is "in spirit" brought before the Lord through the "door opened in the heaven."

"Saw;" ideo, 1492. The sight of perception. In verse twelve it was with surprise and searching that John sought to see the voice's origin. Now that he sees him, he falls down like a dead man.

"Laid...on me;" epititheemi, 2007. From epi, upon, or over; and titheemi, to put in place, or establish in position. The verb refers to the act of "the laying on of hands." The act both heals and blesses the individual so touched. By God Moses was commanded to instruct the high priest's sons to so bless the congregation, Numbers 6:22-27. The "laying on of hands" is one of the first principles of the doctrine of Christ, according to Paul's teaching which is found in Hebrews 6:1-2.

"Saying;" lego, 3004. Essentially giving the gist of the words.

"Fear not;" phobeomai, 5399. The one thing that the Law could not do was to remove the fear of death! One who was guilty of just one infraction of the Law was guilty of the whole Law and subject to Death. The Law was powerless to cause any dead person to rise again from his grave and from his death. This was its "weakness," as Paul so well points out in Romans 8:3-4. There is no natural power within a man that can perform such an act; man has power of death but no power of life. In "the regeneration" life is brought back to the body. See Matthew 19:28.

Without any power or help to rise from the grave and from death, consequently there is never a hope that any man may receive even one of the gifts of the covenants and the promises of God. He is dead and shall remain with the dead, unless he receives and secures the way out provided to him. And God, who is a merciful and compassionate God, has outside the Law and without a law removed the fear of death for all men, Gentiles and Jews, so that He (unrestricted by law) may bring "many sons to glory."

The fear of the first death (the penalty for a sin) is removed; but the second death is reserved for all who repent not, and who being ungodly have neither any fear of God.

The Lord was made "a quickening (i.e., life-giving) spirit, 1 Corinthians 15:45. He revives John...

"I am the first and the last..." The protos and the eschatos. The thought of this clause should not be divorced from the following verse. Refer back to Isaiah 41:4; 46:4; 48:12, where the corresponding Hebrew is rishon and acharon.

18 And the living and I was dead, and behold, I am alive for the ages of the ages, and have the keys of Hades and of Death.

"I am the first and the last and the living and I was dead." The whole sentence is a statement that identifies the speaker as the only individual ever to experience the fact: the Son of the living God. See Isaiah 44:8; 48:12. The Name belongs to no other man.

Except, the antichrist "head" will "sit in the temple of God, showing himself that he is a God," 2 Thessalonians 2:4, a work of the flesh that Jesus never sought to do as a mortal, Philippians 2:5-10. When the temple is rebuilt in Jerusalem during the time of "peace and safety," the "son of perdition" will attempt to take the glory of the Lord for himself, in opposition to the right of the Son of God to sit upon the throne of Israel.

But the Father will intervene and shall "set My king upon My holy hill of Zion."

There are those among us who decry this teaching of Scripture as a heresy of evangelical thinking. On one hand they seem to think that the LORD will have no opposition from the rulers of Jerusalem and the nation/nations when he returns, yet they hold to an elaborate theory of His arrival at Sinai.

Amongst those also are some who seem to hold the opinion that a literal temple will not be restored for the millennial reign of Jesus Christ. And, that the king priests will rule with him in some manner by which the angels now go about their work in the heavens. But they do not have any clear distinction between the work done by the angels who come with Christ at his return, and the work of the redeemed after their resurrection to eternal life.

On the other hand, they make the resurrected king priests into warriors. Instead of Zion, they have chosen Sinai as the Lord's place of return. For, they hold to an elaborate theory of a military campaign of the redeemed, led off from Mt. Sinai, marching northward and conquering, toward Jerusalem... Evangelical? Contradictory? Traditions of men?

"I am alive for the ages of the ages." See John 6:57-58,68; 8:12; 11:25-26; 14:19-20. This is the eternal hope of the gospel of Jesus Christ.

"I have the keys of Hades and of Death." "Hell" is hades, the grave, nothing more. The Son, according to the commandment of his Father, by entering and emerging from the grave and from death, has annulled the power of death. By removing the bonding element, Hebrews 2:14-15, the "devil," the double mind of the spirit in man is broken, so that a man is no longer unstable in all his ways. Jesus now controls the "keys" of Death and its graves. See Hebrews 2:9-10. Only a perfect love of God casts out the fear of death and secures eternal life.

The Lord stands ready to use the keys to unlock the Graves of his holy ones, and to remove them from their imprisonment by Death. The resurrection of the dead is about to occur...

19 Write the things which you saw; and what they are, and the things going to take place with these.

"Write;" grapho, 1125. John is commanded to write about three definite points of information:

1. The things which he "sees;" events that he is made witness to by the visions, as Daniel was.
2. What these things are; their identity or activity, and relation to Israel. He is to describe and narrate the "event."
3. Corollary things which take place with the things seen. He is to tell of other events - views from heaven and from earth - taking place with every sign and with its "end" purpose. See 4:1: 21:5.

Note 7
In the text of The Revelation, in each instance where the thing which follows immediately after its sign is introduced, the "sign" is introduced by the accusative case (of meta) which corresponds to the English objective case.
These instances are:

• In 1:19 (above), wherein the angels explains the presentation of events which follow during the apocalypse;
• 4:1; John is invited through heaven's opened door in order to observe what follows from there;
• 7:1,9; following with the things seen in Chapter Six;
• 9:12; two more woes follow with the events revealed in prior chapters;
• 11:7; following with 3 1/2 days of time;
• 15:5; following with the celebration of the Song of Moses and the Song of the Lamb, [our deliverance from bondage, Romans 8:21] the angels go forth;
• 18:1; John, after seeing the sign of 'Mystery, etc.' hears of the angel's judgment on Babylon,
• 19:1; then following with Babylon's judgment, God is praised (by all) and the marriage supper of the Lamb is announced;
• 20:3; following with the 1,000 years, the dragon is again loosed for a little.

Each accusative case of meta points to the objective accomplished in its announced sign. The apocalypse of the Lord Himself is accomplished in little more than 1,260 days, during which all these things are followed through with, finished; i.e., done. Daniel 12:1-13 is a true witness to this time.

In other words, John is taught how to interpret the whole body of information concerning the Lord's coming and "the last days" of the present nation's existence before the Land is restored as the kingdom of God here on earth. So, so much for the interpretations of "another gospel" concerning the Lord's return.

"Going to;" mello, 3195. Mello indicates an immediate intent to do something. Occurs here, in 2:10; 3:2,10,16; 6:11; 8:13; 10:4,7: 12:4,5; and 17:8. The intent does not carry through in translation, nor is it uniformly translated.

The composition of this study of The Revelation will differ from most in that it will address generally only the basic, literal meaning of the text. The symbolism which the Dutch philosopher and apostate Jew, Baruch Spinoza, developed will not be upheld thereby. Most commentaries however do add a "church history" theory (the "continuous historical" philosophy) of the times after A.D. 70 up to the present date of time, wherein interim profane history is imposed upon the contents of the prophecy in a fashion which is meant to turn the reader's mind from the actual Word and toward a symbolic meaning of the text. Read this study's Introduction, if you have not done so.

The "continuous historical" philosophy is universally upheld by the sects of Christendom in some form or other, simply because it is a legacy inherited from "the Church." "The many" who are called to know the truth through "the Word of God" are deceived by its "lie" and will not likely be among the "few" who are "chosen" to inherit the promises of God.

Such interpretative commentaries fall short, first and last, because they purposely omit to explain many things from the Old and New Testament, things concerning the truth of the prophecies about Israel's glorious end, and about the severity of God in His vengeance upon all the ungodly sinners of the world.

Those emendations - by addition and from omission - are offered in spite of the warning by the Holy Spirit at Revelation 22:18-19 not to add to or detract from the Word of God. Given these circumstances, is there any wonder that the people do not fear the God who made the heavens and the earth? The God who fully intends to remake - by cataclysm and catastrophe - the present heavens and earth into "new" heavens and a "new" earth where righteousness dwells?

The people, (I say, not of the world), but the otherwise "God fearing" people who sense that something is missing from their church's "full gospel" message? There should be no "wonder..." among the people who do not follow the deceits of "the beast" and "the dragon."

Consider the purpose for the proclamation of 14:6, "And I saw another angel flying in the midheaven, having the everlasting gospel to preach to those who dwell upon the earth, even every nation and tribe and tongue and people." The eternal gospel of the kingdom age has not been announced yet. Even so, the gospel of the kingdom has been suppressed by the unrighteous works of (supposed godly) men. At the end the "veil" will no longer be cast over any "good new" from the Lord by the workers of darkness.

20 The mystery of the seven stars which you saw on my right hand and the seven golden lampstands. The seven stars are seven angels of the assemblies, and the seven lampstands which you saw are seven assemblies.

"Mystery." The mystery of the stars and the lampstands is immediately revealed.

Each "star" represents an "angel" and each "lamp stand" represents an "assembly." Each angel is in his right hand as he himself is walking in the midst of the assemblies. This mystery represents the order of the continual priesthood of the Lord "after the order of Melchizedek" who will be the chief of all such angelic servants and of all the priests of the new ages to come under the restored national rule of Israel. Until he is called from his own place in the heavens to the side of the Father to receive the throne, the Lord will continue to perform his high priestly duties for the benefit of "the elect" of the earth.

Sudden? Or Merely Unaware?

The nature of Christ's second coming is misconstrued. This concerns the word translated as "sudden." The English of the King James Authorized Version's translation is responsible for the confusion. Certain Bible reference works use the word's definition in support of a doctrine of imminence.

• Imminence - The state or quality of being imminent; especially of danger or catastrophe. It is not to be confused with the doctrine of...
• Immanence - The religious doctrine that teaches that the presence of God pervades all creation; the indwelling spirit of God.

Texts that contain the word (and related forms) should be examined carefully to determine whether they affirm or contradict what the Lord plainly states in other places.

One text for example: "When they say, Peace and security, then UNAWARES upon them comes destruction, as labor upon a woman that is with child..," 1 Thessalonians 5:3. A woman that is with child is not unaware that her labor will some day come. She knows almost precisely when that day should come. And, labor itself is not without its own signs, and once the labor progresses to its limit, delivery of the child is usually speedy. Mothers know this, even if men do not. The father knows that his wife must suffer the labor pains before the speedy delivery. Neither parent is unaware of the basic physical facts.

This point - of awareness versus unawareness - is made repeatedly in the Gospel records by Jesus. "Surprise! I'm back, right on schedule! Why are you sleeping here at your door post?" Wouldn't you think that a master or employer has the right to be very angry at the door-keeper whom he finds sleeping around the time of his return to his place? And ready to mete out his punishment right away? I would think so!

In the Gospel records Jesus warns about the thief breaking and entering when all are sleeping, unaware. He warns concerning the slumbering "virgins." The sleeping virgins do not even know that the Destroyer is hovering about in the darkness; nor that he might be in their house, quietly taking away the goods of the master's house.

Roughly half of the "virgins" are not prepared even with oil for the remainder of the night, let alone for the following day. "In peace and security then - and UNAWARE - destruction comes upon them." In Luke 21:35 Jesus clarifies his teaching: "For AS A SNARE it shall come upon all those sitting upon the face of the earth." Unknowing is to be in ignorance about the "snare."

A snare is an unseen trap. The unwary victim, lacking the knowledge of it, sees no danger lurking near. One tripping the snare is trapped by his own action. There is no external sudden activity that triggers a snare; the victim snares himself. Failure to redeem the time by watching and working through faith in the Lord is the snare set for all false servants of the Lord. One must be on guard; carefully enduring to the end.

Jesus continues, "Watch therefore at every season, praying, so that you may be accounted worthy to ESCAPE all these things which are going to come to pass, and to stand before the Son of man."

Another instance of a pseudo "sudden" act appears is Mark 13:36. The verse concerns the coming of "the master of the house" who left instructions with his doorkeeper. But the doorkeeper fails to watch; instead he is found sleeping when his lord arrives at the appointed time! It is not because the master arrives "suddenly" that the keeper is sleeping but the keeper is sleeping (and surprised) because he failed to heed his instructions to watch.

He sleeps, "unknowingly" of the times, past the evening, past midnight, past the cock- crowing, past the morning hour! The keeper was not watching - and, in addition, was unaware of the times.

Jesus has commanded, "Occupy until I come," Luke 19:13. There is nothing "sudden" in his master's expected return, nor in the servant's slothful activity, for the wise servant is ready and fully "instructed toward the kingdom of God," is he not? So it is - "lest coming, from dereliction of duty he should find you sleeping." The wise servant should be like a scribe instructed toward the kingdom of heaven, Matthew 13:52.

Note 8
Concerning the command, "Occupy until I come:" The Greek is pragmatuomai; literally, to pragmatize; to become skilled "about (my) Father's business." It is not manual labor per se that the Lord requires us to do. We are required to develop a conscience for good's work; to think right by hearing and seeing; in being taught by the Word of God, which is a work supported by the Holy Spirit; the comforter. Our own spirit's work is recorded in heaven and will be rewarded when the Lord returns to judge his people. Good works should follow the seal of the heavenly "earnest" spirit on a man. The Lord, Jesus Christ, was not only a skilled man (as a carpenter); but he was a man spiritually skilled in his true Father's "business," "the prophet" and "the Teacher" of the Word of God. The Lord conducted his spiritual "work" here on the earth in a most business-like manner. During his ministry he was recognized as a "hard" man.
Pragmatism, however, in humanistic philosophy, is the doctrine that ideas have value only in terms of their practical consequences, and that results are the sole test of the validity or truth of one's beliefs.

The doctrine of the present possession of "eternal salvation" is a doctrine permitting such license to sleep on the job, and a denial of the calling of Jesus Christ.

"As a snare" describes the lack of vigilance and work in the spirit of the Lord during the "peace and security" of the "last days," for they are perilous days.

© Copyright L. L. Griffith, 1989, 1996. ISBN 0-929554-14-0. This document may be reproduced in whole or in part provided that this copyright notice is reproduced on each copy made.