Rev 2:1

Rev 2; 3: Rev, 7 letters of.

Rev 2; 3: Ease of interecclesial communication in first century: 1Th 1:8,9; Col 1:4,7,8; 2Pe 3:15,16: “Under the empire epistolary communication was as easy as now, though speed not quite so great. Poss… Peter received every one of Paul’s letters within 1-2 mos of publication” (Begg, ICC on Peter, cit Xd 119:344).

Rev 2; 3 in the larger context:

(A) Each letter has its own OT context, sometimes extensive: (1) Ephesus: Eden (eg, the tree of life in the midst of the paradise); (2) Smyrna: Joseph (cast into prison… who was dead and is alive); (3) Pergamos: Balaam; (4) Thyatira: Jezebel; (5) Sardis: Joshua son of Josedech (eg, clothed in white raiment); Noah (eg, they shall walk with me, not blotted out); (6) Philadelphia: Eliakim (the key of David: Isa 22); and (7) Laodicea: the conquest of Canaan.

(B) Each letter has its own Mat 13 parable (“he that has an ear, let him hear what the Spirit says to the ecclesias”): (1) Ephesus: Sower; (2) Smyrna: Tares (eg, false Jews); (3) Pergamos: Mustard seed (doctrine of the Nicolaitans; (4) Thyatira: Leaven (Jezebel corrupting the ecclesia); (5) Sardis: Hid treasure; (6) Philadelphia: Pearl (eg, new Jerusalem); (7) Laodicea: Dragnet (cast out what is offensive).

(C) The letters introduce prototypes of the major characters in the prophecy which follows: Satan (Rev 12:9, 20:2,7) in Rev 2:9,13,24; 3:9; that old serpent called the devil (Rev 12:12, 20:10) in Rev 2:10; the false prophet (Rev 16:13; 19:20; 20:19) Balaam in Rev 2:14; the great whore (Rev 17:1,15,16; 19:2) Jezebel in Rev 2:20; the beasts which terrorize the nations (Rev 6; 9; 13; 17) — the Nicolaitans in Rev 2:6,15; liars, those who love lies (Rev 21:8,27; 22:15), ie false apostles / Jews in Rev 2:2; 3:9.

EPHESUS: Nearest of all to Patmos; John’s own ecclesia. (The “angel” = Timothy?).

“Ephesus was the metropolis of the Lydian Asia, and was considered one of the best and most glorious cities of those times. It was the greatest emporium of Asia proper, and was styled one of the eyes of Asia, Smyrna being the other. It is called by the Turks Ajasaluk, or the Temple of the Moon, from the magnificent structure formerly dedicated to Diana, the goddess of the Ephesians. The whole town [now] is nothing but a habitation for herdsmen and farmers, living in low and humble cottages of dirt, sheltered from the extremities of weather by the mighty masses of ruinous walls, the pride and ostentation of former days, and the emblem in those of the frailty of the world, and the transient vanity of human glory” (Eur).

“Paul introduced the Truth to Ephesus (Acts 18:19). After he left, Apollos visited the city, proclaiming the doctrine of John the Baptist (Acts 18:24) But he was far behind the times. Paul’s friends, Aquila and Priscilla, hearing him in the synagogue, formed an acquaintance with him and “expounded unto him the way of God more perfectly” (Acts 18:26). Having been thus set right by them, he went to work in the right direction, and mightily convinced the Jews in public, showing them by the Scriptures that Jesus was the Christ.

Paul later visited the city again (Acts 19) and the Ecclesia gradually grew under his ministration. On his last journey, he called for the elders of the Ecclesia, to give them final words of exhortation (Acts 20:17-32). Timothy was also sent to Ephesus (1Ti 1:3) to restrain certain brethren who were causing trouble and to put other matters in order. These references to Ephesus, together with the Epistle to the Ephesians, show how the Truth had flourished in that city” (ApEp).

HOLDS: Holds firmly: ie, has dominion over. All 7 include Sardis and Laodicea. Cp Joh 10:28: “None can pluck… “

WALKS: As God walks in midst of camp (cit Deu 23:14; Lev 26:11,12; 24:2-4).

Rev 2:2

I KNOW YOUR DEEDS: Cit Isa 66:18, ref to judgment (cp v 18 with Mat 25:32). Christ’s intuitive knowledge of character.

DEEDS… HARD WORK… PERSEVERENCE: Cp 1Th 1:3: “work of faith… labor of love… patience of hope”.

YOU HAVE TESTED THOSE… : Ecclesial discipline (1Jo 4:1). Bear with weak bre, but not with false ones (Gal 6:2).

WHO CLAIM TO BE APOSTLES BUT ARE NOT: Prob travelling preachers (2Jo 1:7; 3Jo 1:3-5), claiming underserved authority: cp 2Co 8:23; 11:13-15; 2Pe 2:1; Act 20:30; 1Ti 1:20; 2Ti 2:17. These did not claim to be apostles of the Lord (since there were only 13 such), but they did claim to be apostles of the church (2Co 8:23 RV, Phi 2:25 RV). In those days it would be a simple matter to appear in an ecclesia, claiming to be fully accredited from some other unknown ecclesia. Such individuals made a lot of trouble for Paul. The same problem arose elsewhere also: 2Pe 2:1; 1Jo 3:6-11. Paul foretold it in Ephesus: Acts 20:30. According to Tertullian John rebuked an elder of an Asian church for writing an epistle in the name of Paul. Later, this kind of thing became a common phenomenon. But in this v the immediate reference may well be to Hymenaeus, Alexander, Philetus (1Ti 1:20; 2Ti 2:17), or the Nicolaitans.

FALSE: Sw Rev 21:8.

Rev 2:4

FIRST LOVE: = Wisdom (Pro 4:6,7), or earlier zeal (2Co 11:2,3), or Christ (Act 19:10; 20:30). Christ had predicted that the love of many would grow cold (Mat 24:11,12). Cp Jer 2:2; Eze 16:8-15.

Rev 2:5

REMEMBER: Similar messages to Ephesus: Eph 2:10,11; Act 20:31.

REMOVE… FROM ITS PLACE: This had happened to Jerusalem (Jer 52:19) and would happen again. The wild olive should not boast against the root (Rom 11:17).

This threat would have special force after AD 70, when the temple was destroyed and the seven-branched candlestick was “moved out of its place” to Rome. Cp the force of Jer 7:12. Cp also Mat 25:28, 29 and 21:41; Rom 11:17. These words are remarkably apt because (a) v 1; (b) Ephesus was known as “the Light of Asia” (Pliny); (c) the city had already been moved out of its place by the silting up of the river estuary and the consequent shift of the trading center.

Rev 2:6

NIKOLAITANS: Balaam planned to corrupt Israel, by idolatry and fornication (Num 25:1,2… ; 31:16). This danger was a normal part of Roman “civilization”: Temple prostitution, banquets and orgies in temples with all foods offered to idols (cp Act 15:20; 1Co 6:12-20; 1Co 8; 10:14-33; Rev 14:4). The argument of Balaam: ‘Since God has blessed, how can Moab poss curse?’ The “Balaam-argument” to Christians: ‘Since we have grace thru Christ, let us sin the more — that grace might abound.’ “Balaam” = “waster of the people”. Cp “Nikolaitans” = “conquerors of the people”. Both names for same class of people — one Jewish, the other Greek in emphasis.

WHICH I ALSO HATE: Servants are praised for hating (Psa 101:3; 119:104; 139:21,22).

Rev 2:7

Note that each of the 7 promises (to the 7 ecclesias) is repeated later in the Book.

HE WHO HAS AN EAR, LET HIM HEAR: Used by Christ elsewhere (Mat 11:15; 13:9,43; Mar 4:23; 7:16; Luk 14:35; Rev 13:9).

THE SPIRIT: = Christ (Act 13:2).

THE CHURCHES: Plural: Thus each letter is for every church — then and now!

TO HIM WHO OVERCOMES: “Overcomes” = “nikao” (cp Nikolaitans: vv 6,15,26). A common theme of all of John’s writings: Joh 16:33; 1Jo 2:13,14; 4:4; 5:4,5; Rev 12:11; 17:14; 21:7.

THE TREE OF LIFE: This granted life eternal (Gen 3:22). It was denied the posterity of Adam, but will be made available to the “seed” of the second Adam (cp Isa 53:10; 1Co 15:45). Thus the first and the last books of the Bible are joined as a bridge, the former showing how things happened, the latter showing how it will end. Eden will be restored. The 2nd Adam will be united in marriage to the 2nd) Eve (2Co 11:2; Rev 19:7) and they will be “as one” in the paradise of God (Gen 2:23; John 17: 21). “To eat of the Tree of Life is to be an unfading leaf, an immortal possessor of the glory, honour and incorruptibility of the Kingdom which the God of heaven will set up in the Age to come” (Eur). The saints are likened to trees in Paradise: cp Psa 1; Rev 22:2.

PARADISE: This is a Persian word for a garden which the Holy Land — the special inheritance of the saints — will become — cp Isa 51:3.

Rev 2:8

“Forty-five miles north of Ephesus, Smyrna was an influential city of Ionia, and is still a place of some importance. It is situated on the Archipelago in Asia Minor, and has a very fine harbour; it is also of prominence in Greek Catholicism, which has established it as a metropolitan see.

“There is no special notice of Smyrna in the NT apart from the reference in the Apocalypse. The gospel was probably introduced to the city by Paul during his tree years’ residence in Ephesus. The ecclesia must have been a healthy community spiritually, for Christ speaks of it in terms of commendation and encouragement. The celebrated Polycarp (c AD 167) was associated with the Smyrnean Ecclesia, and it was visited by Ignatius in the year 107 on his way to Rome, whither he was sent by order of Trajan, ‘to be thrown to the wild beasts for the entertainment of the people’. While at Smyrna, he wrote a letter of advice to the ecclesia at Ephesus.

“Time made its inroads into the Ecclesia in Smyrna, and gradually apostasy asserted itself, until the Truth faded from view. But that unhappy condition was not the state of the Ecclesia when Christ directed this message” (ApEp).

WHO DIED AND CAME BACK TO LIFE AGAIN: The city practically died out for 400 years, and then revived remarkably. A prominent feature of local religion was death and resurrection of “god” Dionysius.

Rev 2:9

AFFLICTIONS: Persecutions (v 10).

POVERTY: Expropriation of property.

YET YOU ARE RICH: Ct Rev 3:17. See Jam 2:5; Mat 6:19,20; Luk 12:21; 2Co 6:10; 8:9.

SLANDER: Gr “blasphemia”.

THOSE WHO SAY THEY ARE JEWS: The Jews in Smyrna even broke the Sabbath to help in the burning of Polycarp — AD 147 (WRev 20).

AND ARE NOT: Rom 2:28,29; Phi 3:2,4; Mat 3:9; Rom 9:6.

A SYNAGOGUE OF SATAN: The use of the word “synagogue” strongly suggests a Jewish character to this “satan”/adversary. Jewish believers who still held a strong allegiance to the LM; Judaizers? Whereas “Satan” (Hebrew word) suggests Jewish opposition to the believers, “diabolos/devil” of v 10 (Greek word) suggests Gentile opposition.

Rev 2:10

THE DEVIL: The Jews (Satan: v 9), thru false accusations before the Roman civil authorities (devil!) (Act 17:6,7; 24:5,6), succeeded in having Christians cast into prison.

“Devil” sig false accusers: who would cast true believers into prison and who were persecuting the Ecclesia. The civil authorities of Rome (cp 2Ti 2:26; Eph 6: 11).

TEN DAYS: Period of testing for Daniel and 3 companions, during which they were deprived of king’s meat (related to idolatry): Dan 1:12,14. Perhaps a ref here to separation from general society and commerce of “world”. Or… 10 days = a very short while (as Gen 24:55).

(CH) “A period of intense persecution broke out against the Christians during the years 110-120 AD under the direction of the Emperor Trajan. He tried to stamp out the growing Christian communities, and ordered his officers to repress them with every severity. The celebrated letter of Pliny, in which he records the hopelessness of diverting Christians from their beliefs no matter how severe he persecuted them, was written at this time” (ApEp).

BE FAITHFUL, EVEN TO THE POINT OF DEATH: A persecuting, violent death. Smyrna took its name from the local trade in myrrh — used to embalm dead!

AND I WILL GIVE YOU THE CROWN OF LIFE: “Round the crest of the hill at the back of the city was a line of fine buildings known as ‘the crown’ of Smyrna. Christ promised something more majestic, more enduring. It was also a Smyrnean practice to present a crown to the high priest of Dionysus at the end of his term of office. Several epitaphs include the title ‘crownbearer.’ But what a flimsy honour compared with what Christ offers here!” (WRev).

Rev 2:11

HE WHO OVERCOMES: See Rev 2:7n.

THE SECOND DEATH: A judicial death, after the first or natural death. The death of the rejected, at the Judgment seat of Christ.

Appropriate after v 8. “The Smyrnean persecutors will pass through death to death, but these faithful will pass through death to life.”

Rev 2:12

PERGAMUM: “Pergamos was the name of a kingdom as well as of a city. The kingdom was one of the four that developed out of Alexander’s Empire, referred to in Dan 8:8,22. We read that ‘out of one of them came forth a little horn’ (v 9) which the angel’s subsequent explanation identifies with the Roman power. Pergamum was the one through which Rome came to power in the east.

“Attalus, king of Pergamos, died in 138 BC and was succeeded by his nephew Philometer who governed the kingdom in a most pernicious and extravagant manner. He was scarcely seated upon the throne before he stained it with the blood of his nearest relations, and the best friend of his family. Throughout his reign he vented his ferocity and barbarity in all directions.

“Previous to his death in 133 BC, he made a will, by which he appointed the Roman people his heirs. The principle article was expressed in these terms, ‘Let the Roman people inherit all my effects.’ They were not slow to take possession, and by the sword compelled the people to submit, reducing the one-time kingdom of Attalus into a province of Rome called Asia, in which were found the seven ecclesias. Pergamos was the former capital of the kingdom, and played an important part in the fulfillment of Dan 8.

“Little is known of the ecclesia apart from what we read here, but it was apparently the headquarters of a developing apostasy” (ApEp).

“An intellectual city, with a huge library. It gave its name to ‘parchment.’ Centre of Roman administration for the province and of the state religion (Emperor worship), hence v 13. Centre also of worship of Aesculapius, god of healing — his symbol a serpent. Temple prostitution was rampant here, more even than at other centres of idolatry” (WRev).

Rev 2:13

YOU REMAIN TRUE TO MY NAME: Cp 1Pe 4:14,16 — written in reign of Nero.

ANTIPAS: Or “Antipanton” = the one set over against the many. One who followed the example of Christ, “the faithful witness” (Rev 1:5). Possibly some prominent Christian who had already suffered at the hands of the Romans.

MY FAITHFUL WITNESS: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

Rev 2:14

THE TEACHINGS OF BALAAM: “The doctrine of Balaam involves a careful study of Num 25 and related Scriptures. Its essence is in Num 25:1. The plan to corrupt Israel by idolatry and its associated unholy alliances was Balaam’s (Num 31:16). It involved not only the worship of Baal-Peor (a form of sun-worship; hence v 4), but also ritual fornication (vv 2,3 RV mg, 8 and Hos 9:10), belief in the immortality of the soul (Psa 106:28) and spiritualism (Deu 32:16,17), and orgiastic feasting in the presence of the ‘god’. The situation demanded drastic discipline, calling for loyalty to God even at the expense of severity to one’s own kith and kin (vv 5,7). Eli in later years failed to supply this discipline when the same evil flourished and thus his line lost the high-priesthood (1Sa 2:22; 3:13). Because the earlier Phinehas was prompt to apply discipline in similar circumstances, God made with his house an everlasting covenant. This danger was a normal part of the ‘civilization’ of the Roman Empire in NT times. Temple ‘virgins’ were recruited in hundreds. Temple prostitution was as respectable as going to church or political meetings today. Public banquets and special celebrations such as birthdays were commonly arranged in the pagan temples, so that each course of the meal was a kind of votive offering to the god. These facts explain the tremendous emphasis in the NT against fornication and eating food offered to idols — the two outstanding features of the Baal-Peor transgression (Acts 15:20; 1Co 6:12-20; 10:14-33; all of 1Co 8; Col 3:5 — this word ‘covetousness’ is used several times in the NT for coveting a woman; 1Pe 4:3,4; 2Pe 2… 1Jo 5:21). Rev 14:4 makes utter nonsense until it is read as a reference to temple prostitution. Paraphrase: ‘they have not indulged in temple fornication because they are lifelong servants of another god, the holy God of heaven, and must serve Him in His temple’.

“But what was the doctrine of Balaam? It was the argument: ‘These wonderful prophecies of blessing which I have been guided to pronounce concerning Israel (Num 22, 23, 24) are bound to come true. How then can anything which you do interfere with what is the plan of the Almighty? Therefore by all means indulge yourselves in all kinds of illicit enjoyment. Since God has blessed, what curse can come to Israel from Moab?’

“This Antinomianism [the doctrine that salvation is on the basis of ‘faith’ alone, with no regard to morality!] was a serious danger in the early church In Corinth; ‘meats for the belly and the belly for meats’ was the slogan (caustically quoted by Paul), meaning: ‘God has made the body with certain functional powers. Then can it be wrong to use the body in these ways?’ But 1Co 6:12,13 shows that it was fornication which was being justified. Cp also the emphasis in Rom 6:1,15; 3:8; 1Jo 3:3,7; Jude 4, which show that the argument sometimes took the form: ‘Since we have forgiveness (grace) through the blood of Christ, the more we sin the more sin will be forgiven, and thus the more God will be magnified!’ Obviously this argument is wrong…” (WRev).

TO ENTICE… TO SIN: To put a stumblingblock (skandalon). Lit “that part of trap on which bait is laid” (Joss 22:17; 23:13).

Rev 2:15

… As in Ephesus (v 6) and Thyatira (v 20). Cp v 14 also.

Rev 2:16

Balaam was withstood by the sword of angel (Num 22:31) and slain by sword of Israel (Num 31:8).

Rev 2:17

TO HIM WHO OVERCOMES: See Rev 2:7n.

HIDDEN MANNA: Christ is the bread of life (Joh 6); believers are all part of the one body, or the one bread, which is Christ. See Exo 16:15,32-34: ” ‘Take an omer of manna and keep it for the generations to come, so they can see the bread I gave you to eat in the desert when I brought you out of Egypt.’ So Moses said to Aaron, ‘Take a jar and put an omer of manna in it. Then place it before the LORD to be kept for the generations to come.’ As the LORD commanded Moses, Aaron put the manna in front of the Testimony, that it might be kept.” To be kept, or preserved, forever in the presence of God sym immortality for Christ and his saints. Cp Psa 78:24.

But if it were always in the Holy of Holies “before the Lord,” the manna would never be seen at all. So perhaps on the Day of Atonement the High Priest brought forth the golden pot (Heb 9:4) of manna at the time when he blessed the people in the name of the Lord, and showed them the manna. Jesus refers to this in John 6:49,50. The other manna corrupted, but the hidden manna did not, and so becomes a fit symbol of eternal life in Christ. And as this manna was brought forth on the Day of Atonement, so the fullness of eternal life will be bestowed in the Day when sin is done away, when the High Priest Jesus returns from the Divine Presence to bless the people in the name of the Lord (Heb 9:28; cp Col 3:3, Rev 11:19).

A WHITE STONE: “It was the custom, in the days of the Apostles, to vote in judicial trials with either a white or black pebble; the former for acquittal and the latter for condemnation, From this ancient custom there has arisen the saying that one has been ‘black-balled’… A white stone was also the symbol of victory in the Grecian games. Thus, in the Apocalypse the white stone represents victory and acquittal at the Judgement Seat” (ApEp).

Additionally, “an allusion to Urim and Thummim. These were small objects (stones of some kind — diamonds?) hidden in the pouch formed by the breastplate of the High Priest (the idea that the Urim and Thummim were the 12 jewels upon the breastplate is entirely without supporting evidence). Procedure when asking counsel of the Lord was to come before the High Priest and put a question to be answered Yes, or No. The High Priest drew the divine lot and thus gave decision” (WRev).

A NEW NAME: Names of 12 tribes were written in 2 stones of breastplate (Exo 28:9,21). Apostles were sometimes given new names: Simon/Peter, James and John/Boanerges, Saul/Paul. Zion/Jerusalem receives a new name in Isa 62:2,4: “Hephzibah”, “my delight is in her”. The new name of Isa 65:15,16 is “Amen” (cp Rev 3:14) — ie, the Truth.

Rev 2:18

See Lesson, Thyatira ecclesia (Rev 2:18-25) .

THYATIRA: Formed, perh, by Lydia (Act 16:14).

“The dramatic circumstances which led to the formation of the ecclesia in Thyatira are revealed in Acts 16. Paul, at Philippi, met Lydia, who was from Thyatira, and perceiving that she was a devout woman, engaged her in conversation upon the Truth. Shortly afterwards she was baptised. Lydia doubtless took the gospel back to Thyatira, and, ‘with her household’, formed the nucleus of the ecclesia that was established in that city.

Further impetus was given to the work of the Truth in this place when Paul visited Ephesus, for he continued disputing in the school of one Tyrannus for some two years, so that ‘all they which dwelt in Asia hear the word of the Lord Jesus’ (Acts 19:8-10). Among these must have been many from Thyatira, a town lying between Pergamos and Sardis” (ApEp).

SON OF GOD: Not “son of man”, as in 1:13. Anticipating an allusion to Psa 2 in v 27.

BURNISHED BRONZE: Brass smelting and processing were prominent among local trades.

Rev 2:19

May sig (1) secretarial work (2Ti 4:11; 2Co 3:3; Act 13:5); (2) succor in time of need (Act 11:29; 1Co 16:15; 2Co 9:12); and (3) ministry of word (Rom 11:13; 12:7; 2Co 3:7-9).

YOU ARE DOING MORE THAN YOU DID AT FIRST: Cp 1Th 4:1; Mat 12:43-45; 2Pe 2:20.

Rev 2:20

JEZEBEL: Daughter of Ethbaal king of Zidon; wife of Ahab. Her father was king-priest. She became queen-priestess of the same religion, which she introduced to Israel (1Ki 16:31-33; 21:25,26; 2Ki 9:22,30). Sig here a real woman (perh wife of the “angel”: cp RV mg: “thy wife Jezebel”) — who, like Balaamites (v 14) and Nicolaitans (vv 6,15), encouraged participation in rites of local idolatry.

TEACHING: Drastic action commanded against false teachers (2Jo 10; 1Jo 4:1; Tit 1:10,11; 1Ti 1:3; Gal 1:8), but less so against their misguided followers (Rom 14:1; Gal 3:1; 1Co 15:12,35,36).

MY SERVANTS: Ct her “children” (v 23).

Rev 2:21

I HAVE GIVEN HER TIME TO REPENT: A poss warning by John before his exile to Patmos.

Rev 2:22

I WILL CAST HER: The real Jezebel was cast, or thrown, down from a window and trampled by horses.

Rev 2:23

HER CHILDREN: ie, disciples (Mat 12:27). Cp fate of Jezebel’s priests: 1Ki 18:40; 2Ki 9:7-9.

HE WHO SEARCHES MIND AND HEART: Used of God (Psa 62:12; Jer 17:10) and of Christ (Rom 8:27).

Rev 2:24

THE REST OF YOU: The 7,000 who have not bowed knee to Baal (1Ki 19:18).

SATAN: Vv 9,13.

DEEP SECRETS: “Depths of hell” (Pro 9:18) — so-called “deep” thinking which proves that “sin is not sin” and paves the way to the grave.

I WILL NOT IMPOSE ANY OTHER BURDEN: Cp Mat 23:4: commandments to be observed. Christ is quoting his own apostles in Act 15:28,29.

Rev 2:25

HOLD ON: Hold fast: Heb 3:6; 4:14; 10:23; 1Th 5:21; Rev 2:25; 3:11; 1Co 15:2.

UNTIL I COME: The Greek impl uncertainty as to exact time (cp Mar 13:32). See Lesson, AN, Conditional deferment.

“Until I come”: put this money to work (Luk 19:13); judge nothing (1Co 4:5); proclaim Lord’s death (1Co 11:26); be sincere, without offence (Phi 1:6,10); listen to word (2Pe 1:19); hold fast (Rev 2:25).

Rev 2:26

TO HIM WHO OVERCOMES: See Rev 2:7n.

TO HIM WHO OVERCOMES… I WILL GIVE AUTHORITY OVER THE NATIONS: In a book of humorous definitions by children, one small child said “a hole is to dig.” We were in high school when the war broke out, and the first change that took place on our campus was the erection of an obstacle course which included “a wall that was to climb.”

The good athletes could run right at this wall almost full speed and with a running jump hit the wall about half-way up with one foot, while grabbing the top with both hands, and seemingly in one smooth motion vault and land on the other side. Most of us ran at the wall, hitting it with a thud that nearly knocked the wind out of us while we grabbed to get one arm over the top. Then with a series of wiggles, squirms and kicks we laboriously struggled to get both arms over, then one leg and finally straddling the wall, pulled the other leg over and jumped down the back side. There were a few who simply hit the wall, dangled helplessly for a while and finally fell back with disgust, unable to scale it at all.

The wall did not change; it was the same height for everyone. For some it was fun, for it was a challenge to be conquered. For others it was a real struggle but eventually climbed, while for a few it was an impossible obstacle where they met certain defeat.

So it is with the obstacles of life. God wants us to overcome. Jesus actually promises us that we will have tribulation but that we should be of good cheer because he had overcome the world. In Rev 2:26 he promises us that “he that overcometh… will I give power over the nations.” Now there has to be something to overcome or we cannot overcome. The wall was to climb, our trials and tribulations are to overcome and are sent to us by a loving Father who wants us to climb over the adversities that He has placed before us for our everlasting benefit.

Understanding this principle, Paul cries out with joy “we glory in tribulation also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts” (Rom 5:3-5).

When Paul was given a “thorn in the flesh” he thanked God for it after he understood that God had given it to him for a purpose. Paul said that he took pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ’s sake: for when he was weak, then was he strong.

This is the attitude we should take towards the problem we face. They are allowed by God, else we would not have them. The very hairs on our head are numbered, so He knows the most intimate details of our lives. This being true, we can take what comes, for we are positive that “all things are working together for good to them that love God, to them who are the called according to his purpose.”

Believing that God is in control of our lives, we take comfort that He will never give us a wall to climb that is beyond our ability to scale. In school this was not so, for some simply could not master the obstacle course. But God has promised us that we will never have a temptation beyond that which we are able to bear and He will always provide a way of escape that we may be able to bear it. This is a great comfort and should fill us with hope as we look at the walls in our lives. They all can be scaled and we can overcome. Instead of complaining about them, let us thank God for His love in providing them for us to climb.

Paul cried out that “I can do all things through Christ which strengtheneth me” and so can we. Let us run at the walls in our lives with enthusiasm believing that through Christ we can overcome. Let us say with Paul, “I do concentrate on this: I leave the past behind and with hands outstretched to whatever lies ahead I go straight for the goal — my reward, the honour of being called by God in Christ.”

DOES MY WILL: Ct “their works” (v 22) with “your works” (v 19). Joh 6:29; 1Jo 3:23.

TO THE END: Mat 24:13,14: “He who endures unto the end shall be saved.” Also cp with… “I am with you unto the end”: Mat 28:20.

”He loved them unto the end”: John 13:1. “Who shall confirm you unto the end”: 1Co 1:8. “The rejoicing of hope firm unto the end”: Heb 3:6. “Beginning of our confidence steadfast unto the end”: Heb 3:14. “Full assurance of hope unto the end”: Heb 6:11. “Keepeth my works unto the end”: Rev 2:26.

Rev 2:27

HE WILL RULE: This confirms LXX of Psa 2:9: “rule” instead of “break”. “Poimanei” = “rule as a shepherd”.

SCEPTER: “Rabdos” (cp Heb 1:8).

DASH THEM TO PIECES LIKE POTTERY: When it is unclean (Lev 15:12; Jer 19:10,11).

I HAVE RECEIVED: Past tense: Mat 28:18. Cp Psa 2:7.

Rev 2:28

THE MORNING STAR: The Lord Jesus (Rev 22: 16). The appearance of the Lord will be as the appearance of the “morning star” in the heavens — the herald of a new dawn. [Cp Isa 14:12, where the same morning, star, called “Lucifer” (KJV), refers to the king of Babylon, ie Sennacherib — who in his vast presumption wanted to rule of God’s own high place!] Those who overcome will become “morning stars” themselves, a new race of “heavenly bodies”, which shall shine in the “heavens” of God’s Kingdom (Dan 12:3).

Rev 6:1

Rev 6: Seals 1-6. Triple Fulfilment: (a) First Century; (b) Continuous-Historic (as in “Eureka”); (c) Last Days:

Rev 5:1

The OT “heaven” of Rev 4 becomes the NT “heaven” of Rev 5, when the slain Lamb ascends to the throne of God.

Note //s with Eze: the 4 living creatures, a throne scene, a scroll — with judgments against Israel on it, to be fulfilled in a Babylonian invasion. This similarity with Eze explains the correspondence between the cherubim vision of Eze 1:22-28 and that of Rev 4:2-6

A SCROLL: In Rev 5:1… (1) Its opening dependent upon sacrifice of Christ (Rev 5:5,6,9,12). (2) No one else could open it, whereas many prophets saw future. (3) “Book of life” (Rev 13:8) appears to be ref to Rev 5. (4) Dan 7:9,10: a parallel passage — ends with “the judgment was set and books were opened” — which links Rev 5 with Rev 20:12 (‘the book of life’). (5) The ensuing prophecies are seen when seals are opened. But when final seal is opened (ie, book itself is opened), then is “time of dead… to be judged” (Rev 11:15,18). (6) Dan 12: The book sealed until time of end (Dan 12:4,9) is the book of life (Dan 12:1,2) (WRev 44,45).

Rev 5:2

A LOUD VOICE: There was an urgency in the desire of further knowledge of Yahweh’s purpose. Even the angels desire to look, but are not able (1Pe 1:12).

WHO IS WORTHY TO BREAK THE SEALS AND OPEN THE SCROLL?: Daniel was given certain information, but also told that the book was sealed until the end (Dan 12:4-8). The Apocalypse given at the end of Jewish times (cp Heb 1:2), revealed in symbol what will be plainly revealed in the earth at the end of Gentile times (Hab 2:3).

Rev 5:3

BUT NO ONE IN HEAVEN OR ON EARTH OR UNDER THE EARTH COULD OPEN THE SCROLL OR EVEN LOOK INSIDE IT: “And there was found none worthy to do so, neither an angel in heaven, nor any mortal man on earth, nor any of past generations now buried under the earth. Well might John weep! The situation emphasized that redemption and the reading of a Book of Life could never come by angelic ministration nor by the efforts of any mortal man, nor by the self-sacrifice of those prepared to die for others, but in one way and one way only — through the death of a divinely provided sacrifice (v 6). Is it exaggeration or presumption or blasphemy to suggest that even divine omnipotence and omniscience could have devised no other means to bring about human redemption than that Purpose which is being worked out in Christ?” (WRev).

Rev 5:4

I WEPT AND WEPT BECAUSE NO ONE WAS FOUND WHO WAS WORTHY TO OPEN THE SCROLL OR LOOK INSIDE: “This shows how keenly John felt his ignorance of the Divine purpose. He lived for the future, not the present, and desired to have a spiritual vision that could take him into the glory to be revealed. This anxious desire for knowledge of the Divine will and purpose characterises all those who ‘hunger and thirst’ for knowledge. (See Rev 6:10; 1Pe 1:10; Dan 12:10; Hab 1:2)” (ApEp).

Rev 5:5

The “Lion” has triumphed, but (v 6) as a “Lamb”! The Lion’s triumph is a sacrificial triumph!

THE LION OF THE TRIBE OF JUDAH: A ref to Jacob’s prophecy: “You are a lion’s cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness — who dares to rouse him? The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs [or ‘until Shiloh comes’] and the obedience of the nations is his” (Gen 49:9,10). The first part of this passage hints at resurrection, while its conclusion suggests the wider purpose of God with the Gentiles.

ROOT OF DAVID: Because the father David obtains (eternal) life thru the Son! Cp Isa 11:1.

“Rev 22:16 describes him as ‘the Root and Offspring of David’. The paradox is a striking one and yet perfectly true. Jesus was acknowledged during the days of his flesh as Son of David, and his right to David’s throne (whether legally or by natural descent) is fully established by the two genealogies of Mat and Luke. Hence Isa 11:1: ‘There shall come forth a rod out of the stem of Jesse, and a branch (Heb ‘nezer’, whence ‘Nazareth’) shall grow out of his roots’ ” (WRev).

Rev 5:6

A LAMB, LOOKING AS IF IT HAD BEEN SLAIN: The “Lion” of Judah (v 5; Gen 49:9,10), who lay down (death) and rose up (resurrection). Jesus is the mediator of the new covenant: Heb 12:24; cp 1Pe 1:19. He was first slain, but now he is standing again (Isa 53:7).

“In the Apocalypse the Lamb is brought to our notice in a very striking way. John wept that none was able to open the seals which revealed things which must come to pass. He was told not to weep: ‘Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the book’ (v 5). Thus encouraged John looked as commanded, but it was not a Lion that met his eyes, but ‘a Lamb as it had been slain.’ The Lion phase is based upon the Lamb phase; the foundation of all future power and glory being laid in the death of the Lamb. The metaphor wears so thin that the Lamb becomes a title of the Lord Jesus in several places of the Apocalypse (Rev 14:4; 15:3; 17:14; 19:7-9; 21:9,22,23)” (CJoh 34).

STANDING IN THE CENTER OF THE THRONE: Jesus in the midst of: (1) thieves: Joh 19:18; (2) his disciples: Joh 20:19; (3) the teachers of the Law: Luk 2:46; (4) two or three: Mat 18:20; (5) the lampstands: Rev 1:13; (6) the throne: Rev 5:6.

SEVEN HORNS: Sym power (Psa 18:2; 89:17,24; 92:10; 112:9; 132:17; Luk 1:69). Christ possesses perfect and lasting power, of which the other Apocalyptic horns are a mere shadow (Rev 12:3; 13:1,11; 17:3,7,12,16).

SEVEN HORNS AND SEVEN EYES: Full power and full wisdom (Zec 3:9).

Rev 5:7

HE CAME AND TOOK THE SCROLL FROM THE RIGHT HAND OF HIM WHO SAT ON THE THRONE: Christ stands at veil, to sprinkle blood (Heb 9:24), then approaches the very mercy-seat, or throne, of God, to recv “book of life”.

“That this part of the vision is a ‘flashback’ to the day of Christ’s ascension is strongly supported by the literal translation given in the RV mg: ‘he came and hath (already) taken the book’ — what John is now seeing is a representation of what had actually taken place nearly forty years earlier” (WRev).

THE RIGHT HAND: The hand of privilege and power (cp Psa 80:17; 1Pe 3:22).

Rev 5:8

EACH ONE HAD A HARP: A symbol of gladness and rejoicing. The priests in the Temple “prophesied with harps” (1Ch 25:1).

INCENSE… PRAYERS: Intercession of Christ on saints’ behalf in most holy place (Heb 7:25). Incense, symbolic of the prayers of the saints (Psa 141:2). When the priest burned the incense every morning, true Israelites engaged themselves in prayer (Luke 1: 9,10), recognizing the significance of the ascending smoke of incense.

Rev 5:9

PURCHASED: Gr “agorazo”: to be in the “agora”, the marketplace or forum; hence, to buy or sell there. See Lesson, Redemption.

Rev 5:11

Note: The 4 living creatures and 24 elders stand closer to throne than do the angels.

TEN THOUSAND: Frequently used as a large undefined number: cp Deu 33:2; 1Co 4:15; 14:19; Psa 3: 6.

Rev 5:13

“All creation: angelic, immortal and mortal; both Jews and Gentiles. The terms are symbolic. ‘Heaven’ represents the ruling places, the government; ‘earth’ has relation to the ‘first dominion’ (Mic 4:8); ‘under the earth’, the ‘bottomless pit of nations’ relating specifically to the Roman Empire (Rev 11:7), ‘the sea’, other Gentile powers.

Thus all creation finally ascribe glory to the one for whom so long has been ignored in the counsels of men and nations. And this wonderful consummation is brought about by the ‘prevailing’ of the Son of God, by the outpouring of Divine judgements upon the earth (Isa 26:9)” (ApEp).

Rev 1:1

REVELATION: Derived from the Greek word “Apokalupsis”, meaning “to uncover, or bring to light that which was hidden”. Thus the Apocalypse (as the Book of Revelation is often called) is a “disclosure” of things previously hidden. Many call it “The Apocalypse” in order to distinguish it from other parts of the Revelation of Deity. “To speak of it as ‘Revelation’ is to clash with the fact that there is much other revelation besides, and that the Apocalypse is only a part of Revelation. To speak of it as Apocalypse is to identify a particular part of revelation” (13L). The word is used in other parts of the NT but usually in relation to a special epoch — the coming manifestation of glory (see Rom 2: 5; 8:19; 2Th 1: 7). The Book of Revelation centers attention upon this glorious consummation; it outlines events leading to the uncovering, bringing to light, or revelation of the Lord Jesus and his brethren in glory.

What is the message of Revelation?

The Book of Revelation is simple enough… Regardless of disasters, despite sufferings, in spite of the seeming victories of the wicked, there is a power in righteousness that will prevail… It is a mistake to search through Revelation (or Daniel, or other prophecies, for that matter) for hints and clues on the exact date of the return of Christ, or even what happens just before, or just after… when the point of the work is not so much the dates and the times… but the urgent need, before it is too late, for everyone to straighten up.

Or, to put it even more simply: in Revelation, there is a long struggle, and a great battle at the end, but when all is said and done… “the good guys” win!

THE REVELATION OF JESUS CHRIST: “Him who spoke from heaven” (Heb 12:25).

WHICH GOD GAVE HIM: Inferior status of Son (Mar 13:32; Act 1:7; Joh 5:20; 7:16; 12:49; 14:10; 17:7,8). Yet all power is given to Christ (Mat 28:18).

The fullness of knowledge of the “times and seasons” was previously hid from Christ (Mark 13:32; Acts 1:7), But having “prevailed” (Rev 5:5) and having been raised gloriously from the dead to life eternal, the full Rev of the Father’s purpose was given unto him that he might have the preeminence (Col 1:18).

SERVANTS: “Doulos” = bond-slaves. This description emphasizes submission and dependence on their Lord. It is not a technical reference to a specific office, but characterizes their willing service of Christ, their divine Master. The same designation appears in the letters of James, 2Pe, and Jude.

Man’s slave becomes free in Christ, and a freeman (like Paul) becomes Christ’s slave (1Co 7:22).

The use of the term “slaves” also suggests the “redemptive” work of God in Christ: the Israelites were “slaves” in Egypt, who were “bought” or “redeemed” out of their slavery to become the “purchased possession” of the Father (Exo 15:16). (See Lesson, Redemption.)

WHAT MUST SOON TAKE PLACE: Cp Mat 24:6: a connection with Olivet prophecy.

HE MADE IT KNOWN: “Signified it” (AV) = showed by a sign. Sw Joh 12:33; 18:32; 21:19; Act 11:28; 25:27.

BY SENDING HIS ANGEL: Angels are now subject to Christ (1Pe 3:22). This, a guiding, interpreting angel of the entire Apoc: cp Rev 4:1; 10:4,8,11; 14:3; 17:7; 19:10; 21:5; 22:8,9.

HIS SERVANT JOHN: Cp v 9; Rev 22:8,9 (“I John”) with Dan 8:1; 9:2 (“I Daniel”). John = disciple Jesus loved; Daniel is “greatly beloved”.

Rev 1:2

WHO TESTIFIES: Joh 1:1; 1Jo 1:1,2; Joh 19:35; 20:30,31; 21:24,25.

TO EVERYTHING HE SAW: This preface (vv 1-3) was prob written last.

THE TESTIMONY OF JESUS CHRIST: Rev 1:9; 19:10; 20:4.

Rev 1:3

THE ONE WHO READS: Lit, “who reads aloud” (RSV). The public reader — as in synagogue, and at memorial readings today.

THOSE WHO HEAR: That is, with understanding. Cp Neh 8:8: Did inspired bre interpret at the same time? Cp Mat 24:15: “Let the reader understand.”

Is the saint who reads the prophecies of Revelation and understands only a little before, and maybe a bit more as it happens, not “blessed” (Rev 1:3)? Suppose he (or she) understands that Revelation is God’s final promise that, one day, the kingdom of men will become the Kingdom of God and His Son? Suppose he understands that Christ will return, the elect will be gathered together to him, and given immortality, and will reign with him over the earth for 1,000 years and beyond? Suppose he understands (though he doesn’t need Rev at all to understand this — many other passages tell him plainly) that there are corrupt systems in the world today — political, religious, materialistic — that he should have nothing to do with, because their “fellowship” is inconsistent with the “fellowship” of the Father and the Son? Suppose he then waits faithfully for a future coming, the details of which he is still not sure of, nor the order of coming events? Suppose he dies in this faith, not having seen or appreciated the detailed fulfillment of many steps of the divine plan, but having seen its final consummation “afar off”? Is he not “blessed” simply because he might have understood more or better?

Now perhaps he (or she) would be somewhat better off if he understood more perfectly every step God takes in preparing the world and all its nations for that final consummation. But to the extent he spends more and more time trying to understand every last detail, to that extent he might probably run afoul of other prophecy students who have their own ideas — which would inevitably clash with his. This “search” might require more and more time, and the point might be reached where the time expended in the search for prophetic details, and in listening to every new theory, and in defending his own theory, and in reworking and modifying his own theory, might take valuable time away from other “pursuits” which would fit him more, on a spiritual level, to wait and watch and pray and preach and live a Truth-based life.

In short, he might find that “playing the guessing game” was getting in the way of “living the Christian life”.

Now, obviously, every individual believer has his or her own “pain threshold” in dealing with uncertain details of the fulfillment of Bible prophecy (which may not be uncertain to some, but are certainly not first principles)… depending on: (1) personal preference, (2) academic attainments, (3) intellectual inclination and ability, (4) health, (5) work, (6) family concerns, and (7) other obligations in the Truth. It’s not right that others should be made to feel guilty if they can’t or don’t “master” Revelation.

There are probably many in the Brotherhood who would say, “I have no head for prophecy.” To them we would reply, “Perhaps not, but do you have a heart for Christ? Surely if you love Christ, you will love his appearing although you think you have no capacity for prophetic exercises.” An affectionate wife may have no head for her husband’s business affairs, but she has a heart for his return from the office each evening. His appointment book or his notes about business affairs may baffle her, but she knows his footstep and recognizes his voice. The saint who feels lost in the realm of Revelation should not take pride in his ignorance, of course. But neither should he be unduly discouraged. If only he has affection for his Lord and Master, and a firm resolve to keep his commandments, even the novice may entertain the most fervent desire to see him. The paramount hope of each of us is to be accepted by Christ when he comes, not to guess correctly what will happen before he arrives.

Rev 1:4

SEVEN CHURCHES: Why 7? Each was the leading ecclesia in a particular district? Paul also wrote to 7 ecclesias (WRev 9).

WHO IS TO COME: Christ “the coming one” (Rev 21:3). A title of Messiah (Joh 1:15,27; Mat 11:3).

SEVEN SPIRITS: 7 archangels (Rev 4:5; 5:6; Zec 3:9; 4:10; Eze 1:18,20). Note 7-fold Spirit in Isa 11:2; 1Co 12:29,30. The perfection of HSp manifested thru the angels (Rev 5:6; 8:2).

Rev 1:5

THE FAITHFUL WITNESS: Witness to the truth of God’s covenants of promise (Psa 89:37,28). Christ was faithful witness, before Pilate, of the truth (Joh 18:37; 1Ti 6:12,13). The rainbow = God’s covenant-witness also (Gen 9:12-17; Eze 1:27,28). Christ as witness: Joh 5:31-39.

Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

THE FIRSTBORN FROM THE DEAD: Cited from Psa 89:27; cp Col 1:15,18; Act 13:33; Heb 1:4,5; 5:5.

FREED: Textual problems exist as to whether “lusanti” (“freed”) or “lousanti” (“washed”) is correct. The AV has “washed”. Cp Rev 7:14; Lev 8:6. Cit Exo 19:6. Cp Mat 21:43; 1Pe 2:9,10. (If “loosed,” see Isa 40:2.)

Rev 1:6

KINGDOM AND PRIESTS: God’s design for Israel: cit Exo 19:6. Cp Mat 21:43; 1Pe 2:9,10.

TO HIM BE GLORY AND POWER… : Doxology response to “Grace and peace” (v 4).

Doxologies in the Apocalypse: 2-fold (Rev 1:6); 3-fold (Rev 4:9-11); 4-fold (Rev 5:13); 7-fold (Rev 7:12).

Rev 1:7

See Lesson: Rev, theme verse.

CLOUDS: The Divine glory revealed in Israel as cloud (Exo 13:21,22; 14:19,20,24; 16:10; 19:16-19; 20:18; 24:15-19; 33:18-21 with Exo 34:4-7; 40:34-38; Num 10:34; 12:5,10; 14:9,10,14,21,22; Deu 31:14,15; Psa 105:39; 1Co 10:1,2). The same Shekinah glory appeared to Abraham (Gen 15:17; Act 7:2), David (Psa 18:6-15), Ezekiel (Eze 1:4; 10:4); Elijah (1Ki 19:11-13), Job (Job 38:1), apostles (Luk 9:34,35). Judgments of God in last days are manifest in this cloud (Dan 7:13; Joe 2:2; Zep 1:15; Eze 30:3; Isa 19:1; 25:5). Jesus will so come from heaven (Act 1:9,11; Luk 21:27; Mat 26:64).

EVERY EYE… SEE… THOSE WHO PIERCED… : Cit Zec 12:10-12 re repentant Israel. Most likely, in Rev, “ge” = Land (ie, of Israel).

EARTH: The Greek word “ge” may sig either “earth” (eg, the globe as a whole) or “land” (eg, a country or territory, in a more restricted sense). As such, “ge” reproduces in the Greek the same ambiguity found in the Heb “eretz” — most familiar to us, perhaps, in the phrase “Eretz Israel” (the Land of Israel). Here, “land” and not “(the whole) earth” is intended because… (1) The equivalent passages in Eze deal with the “ge”, or — in those cases — the “land” of Israel. The context makes this plain. (2) Specific instances of “ge” in Revelation, in places where the context is determinative, point to the same conclusion: (a) “All kindreds of the earth” (Rev 1:7) is explained as “land” by the OT source in Zec 12:10 — Zec 13:1, where the ref is to the tribes of Israel. (b) Likewise, the “four corners of the earth” (Rev 7:1,2) is equivalent to the “four corners of the land (of Israel)” (Eze 7:2). (c) Locusts upon the “earth” (Rev 9:3) are clearly the same as the locust invasion of Israel in Joel. (d) The harvest of the “earth” (Rev 14:15) causes blood to flow over a distance of 200 miles (Rev 14:16-20), which is precisely the distance from the north to the south of Israel.

Rev 1:8

ALPHA… OMEGA: First and last (v 17): sacrifice (v 5) and king (v 6). Cit Isa 41:4. Cp Isa 44:6-8; 48:12-16. Also in Rev 21:6; 22:13: “Beginning” and “End”. Only Rev refs the “Alpha and the Omega.”

Rev 1:9

Vv 9-11: John’s commission. Cp Isa 6:8; Jer 1:4; Eze 1:3.

IN THE SUFFERING: Cit Dan 7:15.

AND KINGDOM: Kingdom not even established until Rev 11:15. Those in kingdom will no longer suffer tribulation. Paul was already in the “church” when he said, “We must go through many hardships to enter the kingdom of God” (Act 14:22).

PATIENT ENDURANCE: Heb 10:32,36; 12:1,2,3,7; 2Ti 2:10.

BECAUSE OF THE WORD OF GOD AND THE TESTIMONY OF JESUS: “For” (AV) = because of. Either: (a) retirement to solitude in order to receive the word of God: cp Elijah (1Ki 19:8) and Paul (Gal 1: 7; 2Co 12:1,2; Phi 1: 23), or — more likely — (b) because of preaching Christ (2Ti 1:8). Cp heading of Syriac Version: “in the island of Patmos to which he was, banished by Nero the Emperor”: Mat 20:22.

Rev 1:10

ON THE LORD’S DAY: First day of week (cp 1Co 11:20; anniversary of Christ’s resur (v 18); beginning of new creation (v 5; cit Psa 118:24,17-18,22,26).

IN THE SPIRIT: A trance, seeing visions: Rev 4:2; 17:3; 21:10; Act 10:10; 11:5; 22:17; Eze 1:1,3; 37:1; 2Co 12:1-4.

I HEARD BEHIND ME: “A word behind me, This is the way, walk in it” (Isa 30:21). That is, turn around, repent: message of letters to 7 churches (v 11; Rev 2;3) (WRev 8n).

TRUMPET: Voice of God (Exo 19:13,16,19; Jos 6:9,10,13); summons to God’s people (Num 10:2,8; 1Th 4:17; Mat 24:31), or a warning (Isa 58:1; Eze 33:3-6).

Rev 1:11

The words “I am the Alpha and Omega, the first and the last” found in KJV have very little ms support, though the expression is represented in v 8 [an angel representing God Himself] and v 17 [First and Last: title of Christ].

WRITE ON A SCROLL: Or “in a book”. That is, one book/scroll, not 7! (The messages of Rev 2;3 were to all!)

SEVEN CHURCHES: See v 4n.

Rev 1:12

THE VOICE: “The voice of God”, a title! (A lit voice cannot be seen!)

LAMPSTANDS: See Exo 25:31-40n. Cit Zec 4; 1Ki 7:49. there are 7 lampstands because there are 7 ecclesias.

Rev 1:13

AMONG THE LAMPSTANDS: Jesus in the midst of: (1) thieves: Joh 19:18; (2) his disciples: Joh 20:19; (3) the teachers of the Law: Luk 2:46; (4) two or three: Mat 18:20; (5) the lampstands: Rev 1:13; (6) the throne: Rev 5:6.

‘LIKE A SON OF MAN’: One who IS the son of man = Christ: Rom 5:14; 8:3; Phi 2:7; 2Co 2:17; Mat 14:5. Not the multitudinous Christ. Cp details: vv 13-17 with Dan 10:5-14. “For all its symbolic characteristics, John recognized him as looking like Jesus, his Lord” (NRev 17).

A ROBE REACHING DOWN TO HIS FEET: A linen garment of righteousness, showing Christ as priest (Exo 28:4,31).

A GOLDEN SASH AROUND HIS CHEST: Lev 8:7: one of 2 girdles of High Priest. Cp 2 girdles in Isa 11:5 (Christ as a priest/king!). “A girdle, for Jesus never was ungirt while upon earth, but stood always ready for service, and now before the eternal throne he stays not his holy ministry, but as a priest is girt about with ‘the curious girdle of the ephod.’ Well it is for us that he has not ceased to fulfil his offices of love for us, since this is one of our choicest safeguards that he ever liveth to make intercession for us. Jesus is never an idler; his garments are never loose as though his offices were ended; He diligently carries on the cause of his people. A golden girdle, to manifest the superiority of his service, the royalty of his person, the dignity of his state, the glory of his reward. No longer does he cry out of the dust, but he pleads with authority, a King as well as a Priest. Safe enough is our cause in the hands of our enthroned Melchisedek” (CHS).

Rev 1:14

HAIR… WHITE: Sig wisdom: Lev 19:32; Pro 16:31.

WHITE LIKE WOOL: Christ sharing glory of Father (Luk 9:29; Dan 7:9; Mat 16:27). Wool ref lamb of God, forgiveness of sins (Isa 1:18; Joh 1:29).

HIS EYES WERE LIKE BLAZING FIRE: Piercing glance. To discern between good and evil (Heb 4:12,13; Psa 11:4; 33:18; 94:7,9; Pro 15:3; Eze 1:18-20). Fire = judgment of ungodly (Rev 19:12; 2Th 1:8).

Rev 1:15

BRONZE: Sym strength (Rev 10:1; Dan 10:6; Jer 15:20; Job 6:12; 40:18; 1Sa 17:5,6; Mic 4:13).

VOICE… RUSHING WATERS: The voice of God, mighty and authoritative (Joh 12:28-30; Eze 1:24; Psa 29; 68:33; 93:4; Jer 51:16; Exo 19:16,19). Angels under his authority.

Rev 1:16

IN HIS RIGHT HAND… SEVEN STARS: Precious stones (diamonds?) in the High Priest’s crown: a conjecture based on Isa 62:3; Zec 9:16; Exo 28:36-38.

TWO-EDGED: OT and NT; condemning and converting.

SWORD: Sword of Spirit; word of God (Eph 6:17; Heb 4:12,13; cit Isa 49:2; cp Psa 149:6).

THE SUN SHINING… : The transfiguration (Mat 17:2) prefigured his coming in glory (Mal 4:2; Psa 19:4), the saints with him (Jdg 5:31; Mat 13:43).

Rev 1:17

I FELL AT HIS FEET AS THOUGH DEAD: Death and resur are necessary prerequisites for man to truly know God: Exo 33:20; Lev 16:13; Dan 8:18; 10:9-11; Gen 15:12; Num 16:42-47; Jer 31:26; Job 42:5,6; Eze 1:28; 2:1,2; Luk 9:32; Act 9:4-8; Luk 21:36.

RIGHT: Approval and blessing (Gen 48:13,14; Mat 25:34). The right hand held the diadem (v 16).

DO NOT BE AFRAID: “Fear not.” “This consoling imperative is many times associated with the Glory. An explicit instruction (to the worthy) that the divine presence need not be feared by the pure in heart; Dan 10:7-11, 17-19; Luke 1:13,20; 2:10; 9:34,35; John 12:15 (though guilty Jerusalem might well fear at the approach of its King); Mat 28:5; Mal 4:1,2; Isa 41:5,10,13,14; 44:1,2; 35:4; Rev 21:8; Mat 25:25; 5:8. In the Day of Judgement the disciple will pronounce judgement on himself by the way in which he meets his Lord in fear or in confidence — confidence not in himself or his own achievements, but in the love and mercy of Christ: 1Jo 3:21; 4:17,18.

“In the Transfiguration when Jesus came and touched the disciples, saying: ‘Be not afraid, they then saw no man, save Jesus only’ — and he now divested of the Glory. Is that what happened in this instance also?” (WRev).

Rev 1:18

I AM THE LIVING ONE: The Living One = another title (cp Rev 4:19).

I AM ALIVE FOR EVER AND EVER: Joh 5:26,21; 14:6,19. Cit Dan 12:7.

KEYS OF DEATH AND HADES: Gen 22:17; Zec 9:11,12; Rev 20:3,13,14.

Rev 1:19

“Did John obey this instruction and write the meaning of his vision? Yes — by the way in which he reported everything in terms of OT prophecy! And the Apostle’s key has been mostly left untried” (WRev).

Rev 1:20

SEVEN STARS: V 16n.

SEVEN GOLDEN LAMPSTANDS: V 12n. ” ‘Not by might, nor by power, but by my spirit.’ John was told that seven spirits were before the very throne of God. This particular lamp may be put out, that one may shine on, but standing behind the menorah of truth is the Lord of Glory, and every lamp that is glowing is fed from His inner fires. This lampstand, seven-branched to signify perfect completion — the little pinpricks of light across the world’s face — must burn on as the shadow of human might and power come over, to preserve the light of life and love, to shed spiritual radiance, and to illumine the dread darkness which veils so many, many human hearts” (AE, Xdn 114:128).

ANGELS: Heb “elohim” sig both angels and elders: ie, Exo 22:8,28; 23:20,29; Psa 82:1,6; Joh 10:34; cp Psa 8:5. Or, “messengers” = synagogue officials, responsible for organization (cp Rec Bros).

1. Introduction: Rev 1:1-20

a) Prologue: Rev 1:1-3 b) Greeting and doxology: Rev 1:4-8

2. Letters to the 7 churches: Rev 2:1 – 3:22

a) Jesus the author: Rev 1:9-20 b) To Ephesus: Rev 2:1-7 c) To Smyrna: Rev 2:8-11 d) To Pergamum: Rev 2:12-17 e) To Thyatira: Rev 2:18-27 f) To Sardis: Rev 3:1-6 g) To Philadelphia: Rev 3:7-13 h) To Laodicea: Rev 3:14-22

3. The throne, the scroll and the lamb: Rev 4:1 – 5:14

a) The throne in heaven: Rev 4:1-11 b) The scroll that no-one could open: Rev 5:1-4 c) The lamb who would open the scroll: Rev 5:6-14

4. Opening the seven seals: Rev 6:1 – 8:1

5. The seven trumpets: Rev 8:2 – 11:19

6. Various portents and beasts: Rev 12:1 – 14:20

a) The woman and the dragon: Rev 12:1-17 b) Two beasts: Rev 13:1-18 c) The lamb, 144,000 redeemed and harvesting the earth: Rev 14:1-20

7. The seven bowls: Rev 15:1 – 16:21

8. The judgment of Babylon the great prostitute: Rev 17:1 – 19:4

9. The triumph of the lamb: Rev 19:5 – 20:15

a) Hallelujah: Rev 19:6-10 b) The rider on a white horse: Rev 19:11-21 c) The 1,000 years: Rev 20:1-10 d) Judgement of the dead: Rev 20:11-15

10. New heavens and new earth: Rev 21:1 – 22:21

See Lesson, Rev, date of. See Lesson, Rev, OT mosaic. See Lesson, Arena of Bible history and prophecy. See Lesson, “Land” or “earth”? See Lesson, Ezekiel-Revelation pattern. See Lesson, Rev in the first century, interpreting. See Lesson, Rev, certain, probable, and possible. See Lesson, Rev, a framework for understanding the. See Lesson, Rev, sevens and seven sevens. See Lesson, Rev, you can do it!

Jud 1:1

See background, Lesson, Enoch, Book of. Possible explanation of certain peculiarities of Jude.

A SERVANT: It is not only a mark of his essential humility, but also, possibly, a sign of apostleship, for John, Peter, James and Paul all use the same expression about themselves (Rev 1:1; 2Pe 1:1; Jam 1:1; Tit 1:1; Phi 1:1). He writes to those who are “kept in Jesus Christ”. Here is a key word of this epistle. It comes five times in 25 vv (vv 1,6,6,13,21; and there is also another word of comparable meaning in v 24). Used here in the greeting, it expresses the apostle’s confidence that the powers of evil against which he now has to contend are not being victorious — but, alas, in the long run they were.

“Doulos” = bond-slaves. This description emphasizes submission and dependence on their Lord. It is not a technical reference to a specific office, but characterizes their willing service of Christ, their divine Master. The same designation appears in the letters of James, 2Pe, and Jude.

Man’s slave becomes free in Christ, and a freeman (like Paul) becomes Christ’s slave (1Co 7:22).

The use of the term “slaves” also suggests the “redemptive” work of God in Christ: the Israelites were “slaves” in Egypt, who were “bought” or “redeemed” out of their slavery to become the “purchased possession” of the Father (Exo 15:16). (See Lesson, Redemption.)

There is some evidence that when an ecclesia of the first century received a letter from one of the apostles, it was read when they were assembled at the Breaking of Bread service. Another name for this celebration was the Agape, or Love Feast (v 12). It was their custom to follow as closely as possible the pattern of the Last Supper, when a meal shared by all culminated in the receiving of sanctified bread and wine from the Lord. (WGos ch 192). Some of the NT epistles bear signs of an awareness in the minds of their writers that what they wrote would be read to the brethren at such an assembly. Jude is one of them. No less than six of the key words in the greeting (vv 1,2) appear to have this in mind:

1. “Called” normally refers to those invited to a banquet — the meal of fellowship.
2. “Beloved” (vv 1,3) is the word “agapetos”, specially appropriate to those sharing the Agape.
3. “Mercy” is usually forgiveness. This is a common NT meaning. Cp the familiar words “for the remission of sins” (Mat 26:28).
4. “Peace” is of course the standard greeting: Shalom. But it also recalls the words of Jesus as the disciples came away from the upper room: “My peace give I unto you.”
5. “Love” is the word agape, identical with the word for the Love Feast.
6. “Multiplied” surely refers to the large number of assembled brethren, and also to the multiplying of mercy, peace and love to them through their repeated attendance at the Breaking of Bread service.

Thus, the opening phrase of the epistle is seen to be neither haphazard nor conventional, but carefully chosen so as to focus on a single idea or worth and importance to those who heard the words read to them.

Jud 1:3

See Lesson, Contending earnestly (Jude 1:3). Note that “Antipas” could contend for the faith while continuing as members of very imperfect ecclesias (Eur 1:335). “It is easy for men to deceive themselves that extremes are an evidence of zeal for Truth” (IC, Xd 61:344).

ALTHOUGH I WAS VERY EAGER: The writer, very reluctantly, had to leave the exposition of positive themes in order to confront the negative, and divisive, issues.

CONTEND: Such contention must be against those who “creep in unawares”, not against one’s true brethren in Christ who build the same wall and use the same materials, but maybe lay the stones according to a different pattern, or labor according to a different system — not against such, but against those who have as their deliberate aim the perversion of the Faith already received. Paul refers to them in blunt ruthless fashion: “false brethren, unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage” (Gal 2:4). This is terrible language, to be matched in a score of other places in the NT. It is an apostolic theme which has gone seriously neglected, that men of orthodox Jewry diligently mounted a counter-reformation in their campaign against the preaching of the gospel. One of their most dastardly methods was the infiltration of the ecclesias by “false brethren” so that the Faith might be corrupted from within — the classic way of bringing down any hated movement. And it very largely succeeded. Here is an explanation of a phenomenon which has long called for an explanation — the decay of Christianity, not in the time of Constantine, but long before that, even before the apostles themselves had passed off the scene.

SAINTS: Gr “hagios”, the holy ones! (Always appears in the plural in the NT: no individual is spoken of as a “saint”, singular; but all believers are “saints”, collectively, in Christ!) As God “set apart” or “sanctified” or “made holy” His people in Egypt (Exo 13:2; Lev 11:44), so NT believers were “made holy” in Christ.

All believers are “saints” through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Rom 8:1,2; Eph 2:6,10,13; 3:6) or “in Christ” (Rom 12:5; 2Co 5:17). This use of the term emphasizes not so much personal holiness, though the believer’s conduct should correspond increasingly to his standing (2Co 7:1; 2Th 5:23), but the objective “set apart” status each believer possesses because of the grace conferred upon him or her through Christ.

Jud 1:4

Jude evidently became suddenly aware of the nefarious activities of “certain men (the Greek phrase probably implies ‘you know whom I mean!’) crept in unawares”, and forthwith this epistle becomes his contribution to the good warfare to maintain the sound faith and holy living of his brethren free from corruption. Some of the subverters sought to turn the converts to a Judaized Christianity in which the keeping of the Law of Moses was every bit as important as faith in Christ (thus it was in Galatia). Others (who were denounced in Jude and 2Pe) set an example of evil living, and naturally had little difficulty in coaxing others to let go their early idealism. “The grace (forgiveness) of God turned into lasciviousness.” Is it not true, argued these evil mentors plausibly, that “all sins shall be forgiven unto the sons of men” (Mar 3:28), except blasphemy against the Holy Spirit? Then why do we have to be careful about what is sinful and what is not?

The churches were warned against those who taught and seduced the Lord’s servants “to commit fornication and to eat things sacrificed unto idols” (Rev 2:14,20). This is called “the doctrine of Balaam”, with allusion to the cynical advice of that true but mercenary prophet — who earned his retaining fee from the enemy of Israel by recommending the moral and spiritual corruption of the chosen people as the best way of bringing about their downfall (Num 31:16). Now exactly the same policy was being pushed with sinister cleverness in the midst of the New Israel, and it needed more than Jude to fulfil the role of zealous Phinehas.

WRITTEN ABOUT LONG AGO: That is, by Peter in 2Pe 2?

AND DENY JESUS CHRIST: Cp 2Pe 2:1. The most remarkable thing here is that last phrase: “the Lord that bought them”. This can only mean that their knowledge of the Truth in Christ and their baptism into his Name had brought them within the orbit of his salvation, no matter how cynical their attitude. They were present at the betrothal feast of the King’s Son, but without a wedding garment. Therefore, on the day of reckoning, their fate shall be “outer darkness… weeping and gnashing of teeth” (Mat 22:13). “They bring upon themselves swift destruction”, says Peter. And so also says Jude through the medium of three telling allusions to past judgements of God (vv 5-7).

Cp with the words from the spurious Book of Enoch: “And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children.’ And Semjaza, who was their leader, said unto them: ‘I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.’ And they all answered him and said: ‘Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.’ Then sware they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred” (6:1-6).

Jud 1:5

LATER: A year after leaving Egypt Israel came to the borders of the Land of Promise, but there, because they faithlessly accepted the discouragements of the ten spies instead of the inspiring confidence of the two, they were turned back into the wilderness, and that generation perished there. Inheritance came forty years later.

That unexpected word ‘later’ seems to refer to the fact that when Israel came to the shores of the Red Sea, then (even after seeing all God’s signs in Egypt!) they seemed incapable of faith, but murmured against Moses and against the Lord (Exo 14:10-12). Nevertheless, even in spite of this unworthy reaction, they were delivered. But when they came to the borders of Canaan and showed a like (or worse) lack of faith — the “later” — now their doom was pronounced (Num 14:32,33).

Jud 1:6

See Lesson, Enoch, Book of. Refs to Jewish mythology, cited by Jude here. Cp v 8: slandering celestial beings, as Book of Enoch does! Cp notes, 2Pe 2. “A link is suggested with the apocryphal Book of Enoch, which refers to rebellious angels in chains: ‘Bind them for seventy years under the earth until the Day of Judgement’. (Observe the inconsistency of orthodoxy regarding fallen angels. Here they are kept shut up until the Day of Judgement. In 1Pe 5:8 at least one of them is at large ‘as a roaring lion’ — whose roar nobody has ever heard!)” (HAW).

Jud 1:7

SODOM AND GOMORRAH: There is point also in the mention of Sodom and Gomorrah and the cities about them (five in all), as intended to prepare Jewish readers for the devastation of the entire Land. The parallel goes even further, for just as angels came to rescue Lot and his family out of Sodom, so also Jesus had warned his disciples: “When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea fell to the mountains…” (Luk 21:20,21).

ETERNAL FIRE: Not that the fire itself is eternal, but that it is eternal in its consequences, as Peter’s phrase implies: “turning them to ashes”.

Jud 1:8

// 2Pe 2:10-12. Jude goes on to emphasize other features of this grim parable: All of these phrases link up easily with the purple narrative of Genesis 19.

DREAMERS: Is it possible that “dreamers” alludes to the blindness inflicted on them? Or that those contemporaries that Jude wrote against claimed to have Spirit-guided revelations: “Your young men shall see visions, and your old men shall dream dreams” (Act 2:17)?

POLLUTE THEIR OWN BODIES: Their sodomy.

AUTHORITY: Always associated wi heavenly powers: Eph 1:21; Col 2:16; cp Rom 8:10.

SLANDER CELESTIAL BEINGS: Implying such accusations agst angels, ie having sex wi humans (as per Book of Enoch), are false!

Jud 1:9

See Lesson, Devil and the body of Moses, the.

Ref to false teaching of Book of Enoch (see Lesson, Enoch, Book of. Michael was supposedly the chief accuser of the “fallen angels”. Also, Michael was — per other Jewish fables — the angel chiefly responsible for escorting the souls of the faithful dead to the Bosom of Abraham.

Cp Zec 3:2. “Devil” prob = the disqualified priests (Ezr 2:62), who dispute wi Joshua about his right to be HiPr. // the Jews of Jude’s day who dispute the claims and rights of the apostles.

BODY: Perh used here as equivalent of “slave” or “servant” (Rev 18:13). The first Joshua was servant of Moses (Exo 24:13). The later Joshua was also Moses’ servant, in the sense that he served Moses’ law.

Jud 1:12

BLEMISHES IN YOUR LOVE FEASTS, Here, and in 2Pe 2:13, are the plainest NT allusions to the early church’s practice of associating the memorial Bread and Wine with a meal of fellowship, after the pattern of the Last Supper in which a normal meal was followed by the Lord’s appointed sacrament. Actually there are many allusions to the Love Feast throughout the NT, but they are mostly disguised by the fact that the Greek word for the Love Feast, agape, is identical with that which describes the abstract virtue of Christian love. As a result, in not a few of the places where the common version reads “love”, it ought rather to read “Love Feast”, thus greatly illuminating some important passages (WGos ch 192). Evidently those whom Jude denounces were at fault in the same way that certain brethren at Corinth are shown to be (1Co 11:20-22,34).

SHEPHERDS WHO FEED ONLY THEMSELVES: They were turning a holy meal, which should have been characterized by reverence and sanctified talk, into a gross self-indulgence dishonoring to the Lord who founded the function (cp Eze 34:8; Isa 56:11,12).

CLOUDS WITHOUT RAIN, BLOWN ALONG BY THE WIND: Here again is another unexpected modification of Peter’s strong language. He wrote: “wells (springs) without water, and mists driven by a storm”. Jude seems to have detached the Greek word meaning “without water” and to have attached it just as meaningfully to the words that follow, but even then he seems to paraphrase rather than quote. Yet in actual fact the whole point of these modifications of Peter’s text is in order to quote from Pro 25:14: “As clouds and wind without rain, so is he that boasteth himself in a gift of falsehood (ie, a false claim to a gift of the Holy Spirit).” This is the very point Jude was eager to make, for here in the midst of the brethren were deceivers who did falsely boast of having the Holy Spirit’s power and inspiration. But, Jude implies, instead of spirit there is wind (in Hebrew “ruach” is both wind and spirit): and his word for “carried about” is deliberately contrived to recall (with a difference) the word which Peter uses for the compelling power of divine inspiration (2Pe 1:21,18,17; 1Pe 1:13; 2Jo 1:10; Heb 1:3; 6:1; Act 2:2). Thus Jude neatly throws cold water on specious claims of men who are “without water” (ct Psa 72:6).

AUTUMN TREES, WITHOUT FRUIT AND UPROOTED — TWICE DEAD: Allusion to two of the fig-tree passages in our Lord’s ministry. He came to such a tree in the spring-time seeking fruit and finding none. There were not even the small immature figs which a normal fig-tree would have carried at that time of the year (Song 2:11-13). So he cursed it, and that day it died — an eloquent acted parable of God’s judgment on fruit-less Israel. But these men whom Jude exposes are described as trees without fruit in autumn. This change of season in the figure is very fitting. The Lord’s ministry had been a fruitless spring-time. Since then there had been the full summer of the gospel of the Holy Spirit, and now in what should have been a time of rich fruit-bearing these enemies of the Faith were spiritually unfruitful. They were “twice dead”, in the sense that they had died to the world in their baptism into Christ, but although born anew already they had passed into spiritual death.

Therefore there would come retribution, as Jesus had said: “If ye (apostles) had faith as a grain of mustard seed, ye would say to this sycamine (fig) tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you” (Luk 17:6). “This fig tree” was fruitless Jewry, the greatest obstacle in the first century to the apostles’ preaching; and though their faith the fig-tree nation was plucked up by the roots and cast into the Gentile sea, so that through long centuries it has drifted hither and yon, swept along by currents and storms, and has at last in these Last Days fetched up again on the shores of the Holy Land.

Jud 1:13

SHAME: Plural: a Hebraism, maybe, to suggest ‘great shame’. It would seem that without quotation Jude was alluding to familiar words in Isaiah: “The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isa 57:20). It is an ebbing tide which leaves scum and froth and filth lining the beach. So it may be that by this figure, as well as the preceding one, and also the next one, Jude was hinting that with the Jewish war impending, Judaism was a retreating tide, in which these “raging waves” (this word normally describes wild animals) would leave “the sand of the seashore”, the seed of Abraham (Gen 22:17), foul and unattractive.

WANDERING STARS, FOR WHOM BLACKEST DARKNESS HAS BEEN RESERVED FOREVER: There is an interesting ambiguity here: is this shooting star (ie, meteor), or comet? The former flashes suddenly through the night sky, making a brilliant blaze for a split second and then disappearing for ever in a darkness which now seems all the more intense. The latter swings slowly and steadily into sight, an impressive spectacle in the heavens for maybe weeks or months, and then fades away into nothingness as its immensely long orbit takes it away into the depths of outer darkness. It is probably the comet allusion which Jude now intends, for not long before the final troubles at Jerusalem, Halley’s comet made an ominous appearance. “There was a star resembling a sword, which stood over the city” (Josephus 6.5.3). A sign, surely! Those familiar with Jude’s epistle would not be slow to match up the figure with its fulfillment. Those who promoted a return to Judaism and a re-enslavement to the Law would be like such a comet… soon to be lost in the oblivion of darkness forever, when the Temple at Jerusalem was no more!

Jud 1:14

Jude cites an apochryphal source — in similar fashion to Paul’s citations of heathen poets (Tit 1:12,13; Act 17:28) (HAW, Tes 34:177).

ABOUT THESE: Sb “to these”. This word makes all the difference. Jude is now seen to be asserting rather sardonically: These bad men have a ‘scripture’ which they esteem highly; then why do they not take notice of what it says of them? This is what is sometimes called the argument ad hominem — coming down to the level of your opponent, accepting for the moment his assumptions without necessarily agreeing to them, and then proceeding to show that the ‘authority’ he quotes disallows the truth of his conclusion. Similarly, in the parable about the rich man in hell, Jesus took over the main ideas of the Pharisees about the hereafter, but he was careful to make plain how absurd he judged them to be (WGos ch 138). So also Jude here, by the way he says: “to these Enoch prophesied…” In this case the sentiment of v 14 is thoroughly Biblical, even though the original words in Deu 33 appear in a very different context. [Jude’s “to these” becomes the more effective when it is seen as an element in a rather scornful repetitious tactic: vv 8 (RV),10,12,14,16. (What a ct wi Peter’s use of “these” — 2Pe 1:4,8,9,10,12 — wi ref to “exceeding great and precious promises”!)]

Jud 1:16

Echoes once again of Israel in the wilderness (Exo 14:11; 15:24; 16:2; 17:2,3; Num 11:1-6; 14:2,8,11; 16:41; 20:2; 21:5; Deu 1:27, LXX; 9:7; Jos 9:18; Psa 106:25; 1Co 10:10; Joh 6:41,43), and esp of Korah’s rebellion (Num 16:11). That graphic Greek word “complainers” describes men who are not satisfied with their own lot. And since “their mouth” (their spokesman) speaks “great swelling words” (used about Daniel in Dan 5:12, LXX), after the manner of the Judaistic “Satan” who was such a thorn in the flesh to Paul (2Co 11:13-15,22..), this further allusion to Korah (following on v 11) comes in very appropriately. As also does the final phrase: “having men’s persons in admiration because of advantage” — those who deliberately sought to work mischief in the early ecclesias found that it paid to parade the high qualification of rabbinic education and scholarship which their leaders had.

Paul’s counter to such men was a warning against “fables and endless genealogies… profane and old wives’ fables… profane and vain babblings… Jewish fables and commandments of men” (1Ti 1:4; 4:7; 2Ti 2:16; Tit 1:14). But Jude had other methods, as v 14 clearly shows: even their Jewish fables denounce them.

Jud 1:19

THE MEN WHO DIVIDE YOU: Not “separate themselves” (AV); instead, “they cut off others”. Actually, taken either way, the word implies an act of separation by those who deem themselves superior in some way or another. Jude would assuredly find the counterpart to these people alive today. In differing degrees there are plenty calling themselves the Lord’s people who revel in this practice.

WHO FOLLOW MERE NATURAL INSTINCTS AND DO NOT HAVE THE SPIRIT: They are “sensual (psuchikos), not having the Spirit”. These two phrases clearly go together, for they are antitheses. “Psuche”, soul, is often used in the NT to describe the natural man and his unworthy inclinations: “The fruits that thy soul lusted after” (Rev 18:14). “Soul, thou hast much goods laid up for many years” (Luk 12:19). And in some places there is careful antithesis between what pertains to the natural man and what characterizes the new man in Christ. “The natural (psuchikos) man receiveth not the things of the Spirit” (1Co 2:14). The Word of God “divides asunder between soul and Spirit” (Heb 4:12). Here, then, declares Jude, are men who are in the ecclesia but are not truly in Christ. It is a searing thing to have to say. And of course he would have to say the same thing today — about those who “make separations”!

Jud 1:20

BUT YOU, DEAR PRIENDS: Pointed ct wi the preceding v denouncing the unspiritual. The first and plainest recommendations bids them hold firmly to the basic tenets of the Statement of Faith. Your creed is vitally important: “Build up yourselves in your most holy faith.”

But the implication here is a serious one. The foundations of Christian belief are only foundations. The Lord intends them to be built on. The follower of Christ who is content to spend the rest of his days with the ABCs of his Faith, without forging ahead in his spiritual appreciation of the higher levels of the gospel, or in his efforts to fashion himself into a finer stone for the Lord’s spiritual House, is not really a followers, for he is standing still.

PRAY IN THE HOLY SPIRIT: One plain sign of growth in Christ is one’s attitude to prayer. But what is this “praying in the Holy Spirit” which Jude urges? Here is a phenomenon of life in the early church calling for careful attention: Eph 6:18; 1Pe 4:7; 1Th 5:17-19; Rom 8:26; Act 20:28,31; Phi 1:9; Col 4:2; Heb 13:17. Perh special prayer meetings held by the elders of the ecclesias on behalf of members of their community in need of spiritual support. But the problem so often is: What to pray for? All too often human wisdom is not equal to the occasion. But in first century days the Holy Spirit was. Here was a divine gift reinforcing and directing the prayers of the brethren, making good the inadequacy they were only too conscious of. Whether there is any counterpart to this situation today is problematical, but certainly in Jude’s time that uncertainty need not arise. The brethren were not to neglect their spiritual aids and duties: they must “pray in the Holy Spirit”.

Jud 1:21

“And perhaps an exhortational point on priesthood might be helpful. We shall be a kingdom of priests. The work of a priest involved blood, sweat and tears; smoke, dirty ash, and much manual labour. One washed, but was never clean for very long, the work was so messy. And the work of cleaning out the altar, the ground, the ornaments, was never finished. One got one’s hands dirty, immersing them in filth, blood, and broken tissue continually. And one’s neighbours brought their diseases, their lesions, close to one’s face seeking compassion, seeking diagnosis, seeking healing. Lifting; cleaning; scouring; teaching; eating and fellowship, all in the presence of God. What a picture of effortful service. Is this not ecclesial life?” (DevRam).

Think of all the cleanup the priests and Levites would have to do. HOW did they deal with all the mess? How did they get all the blood out of the garments? Or DID they? As we think about the work of the priests, we have to naturally wonder: ‘Didn’t they… sometimes… have to make a clean sweep, a spring house-cleaning? Didn’t they have to stop everything else, and wash down the whole altar, tabernacle, temple? And wash it again? Didn’t they have to make a perfectly new, fresh start?

I don’t know. Did they? Could they? Or did they go on, from day to day, and week to week, and year to year, accumulating more encrusted blood and gore, and dirt… and never quite getting clean again, either themselves, their garments, or their work area? Maybe that’s the point: we never ever really “get clean” again either, in the ecclesia, either individually or collectively.

Except… through the cleansing, and sanctifying, of the sacrifice of our Saviour — which cleanses the “conscience” (Heb 9:14) and not necessarily the body.

So there you are: a body (individually) and a “body” (collectively, and ecclesially) unclean in and of itself, and which life soils more and more, with each passing day… but… somehow, miraculously… washed and purified through faith in our Lord.

“Keep yourselves in God’s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life. Be merciful to those who doubt; snatch others from the fire”… an allusion to the altar, and the sacrifices?… “and save them; to others show mercy, mixed with fear — hating even the clothing stained by corrupted flesh”… sounds like the priestly garments?… “To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy — to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore!” (Jude 1:21-25).

KEEP YOURSELVES IN GOD’S LOVE: The “agape”, or “love-feast” (see on vv 1-4). Here the meaning is: ‘Keep yourselves by means of the divine Agape.’ [The Greek verb is most commonly used of keeping commandments; and the preposition frequently has this instrumental meaning: ‘by means of’. And here “theos” without the article has a weaker meaning that with it, eg “The Word was with God (article) and the Word was divine (no article)” (John 1:1).]

GOD’S LOVE: “With God, you can do everything. Without Him you can do nothing. With Him is all joy: without Him is all sorrow. Strive constantly to get so close to Him that you are totally at one with Him. This is life. This is peace. This is accomplishment and success. This is the nobility and beauty and happiness that man was meant to be” (GVG).

WAIT FOR THE MERCY: The Breaking of Bread service brings present assurance of sins forgiven (Mat 26:28), and holds out a blessed prospect of future blessedness — “I will drink it new with you in my Father’s kingdom.”

Jud 1:22

Vv 22,23: “The Greek text in this passage is somewhat uncertain” (RV mg).

V 22: “Some (you must) reprove, who argue the point with you.” In other words, when there is stubbornness and self-assertiveness, let such pride and willfulness be rebuked (for the individual’s own sake) and exposed (for the warning and benefit of the rest).

Jud 1:23

Another allusion to the passage about Joshua the high priest: “Is not this a brand plucked out of the fire?” (Zec 3:2). The figure of speech is appropriate enough to the case of Joshua in filthy garments, for a firebrand is scorched and damaged but is saved without being burned up. So the right attitude towards those soiled by worldly and defiling associations is to use swift and energetic effort to save them before they are past saving.

“And on some (you must) have mercy with fear, hating even the garment spotted by the flesh.” It is right to shrink from the very idea of “filthy garments”, and when others are in disreputable spiritual attire, censure of such is natural enough. But how much better it is if there be an understanding forgiveness. Again the allusion is to Zec 3. Joshua doubtless cringed to think that his high priestly garments, “for glory and for beauty”, were defiled and utterly unworthy of his high office, but the mercy of the Lord vindicated him. The allusion goes beyond this post-captivity situation back to Moses’ Law of Leprosy. If rigorous washing removed the sign of the plague, then all was well — the garment (here the Greek chiton is derived directly from the Hebrew ch’toneth, the coat worn by a priest) could be worn again. But otherwise it must be destroyed by fire. Which things are a parable for the reclaiming of those whose life in Christ has suffered defilement.

Jud 1:24

There is a ct here in the words for “keep”. In v 21, “keep yourselves by means of the divine Love Feast” indicates a contribution which the believer can make towards his own spiritual well-being, by the simple act of presenting himself, though faulty, before the presence of the Glory of the Lord. But, once there, he is caused to stand faultless, guarded from falling away. Prophets of the Lord, splendid men that they were, prostrated themselves before the heavenly Glory, overpowered by a sense of their own unworthiness. Yet Jesus had bidden his men “watch and pray always that ye may be accounted worthy to stand before the Son of Man” (Luk 21:36). Such faultless standing may be the disciple’s status even now (yet what a contrast with the searing language of vv 12,13), because he has a covering sacrifice of “a lamb without blemish and without spot” (1Pe 1:19). So Peter might well exhort to diligence “that ye may be found of him in peace, without spot and blameless” (2Pe 3:14). The Lord’s Righteous Servant justifies many, bearing their iniquities (Isa 53:11), but only if they give diligence are they guarded from falling away, and so presented “blameless in the day of our Lord Jesus Christ” (1Co 1:8; 2Th 3:13). Yet, also, some are so set on achieving in the Last Day a credit balance of good marks over against bad marks that they fail to realise that, both then and now, there are only two conditions, either faultless or fallen.

TO PRESENT YOU BEFORE HIS GLORIOUS PRESENCE WITHOUT FAULT: The language of this amazing passage is that of the Day of Atonement. “Before the presence of his glory” pictures the High Priest in the Holy of Holies. “Faultless, without blemish” describes the sacrifice offered and accepted, hence the mention of the Glory. But whereas Israel, called to repeat this ceremony of atonement year after year, heard the commandment: “Ye shall afflict your souls” (Lev 16:29,31), that is, go fasting all the day, this New Israel partakes of Bread and Wine “with exceeding joy”, thankful for a sacrifice without blemish offered once for all.

WITHOUT FAULT: Like the bride of Christ: Eph 5:27: “a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.”

“Let us be bold enough to take this final message in Jude’s Epistle as a literal expression of God’s intention and determination regarding us. It may be difficult for us to rise to the full realization of its beauty, or to appreciate the lovingkindness of God in thus honoring those whom He is pleased to accept as His children. But the more we contemplate the vision which these words produce in our minds, the closer are we drawn to our Heavenly Father who has shown such condescension to us, and to His Son who has made such a destiny possible for us. We may certainly include this conception amongst those true and lovely things upon which the Apostle Paul advises us to concentrate our thoughts” (FWT 83).

Jud 1:25

For all this, praise is given to “God our Saviour”, but only “through Jesus Christ our Lord”. The highest “glory, majesty, dominion and power” comes to Him through His glorious Son. Very strangely, the AV omits this most necessary clause about Christ (it has very strong ms support), and also “before all time” (lit: before the age) to link with “now and ever” — this is the Covenant Name Jehovah, “which is, and was, and is to come” (Rev 1:8). Could Jude end on a better note?

3Jo 1:1

The picture of interecclesial affairs in the first century: An imperfect network of congregations, calling for forbearance and patience, not peremptory judgments by fallible leaders. Even the apostle John does NOT say, “Disfellowship Diotrephes.” “Wherever there is intolerance, wherever we find conditions of communion among Christians, which Christ hath not clearly enjoined… there is the spirit which is not of God… Alas! how much of this spirit remains among us all” (JT, Herald 1850).

MY DEAR FRIEND GAIUS, WHOM I LOVE IN THE TRUTH: “Why is Gaius loved so much? What inspires people to such strong feelings? One aspect of this man’s character is that he walks ‘in the truth.’ Walking in the truth is more than just being good. It is consistency in so doing. It is a constant pressing forward toward godliness. Naturally, the virtues espoused by Christ bring out affection in others who are similarly driven. When they are consistently employed by the believer, people are drawn to that individual. Even among non-believers, compassion, honesty, humility, selflessness, joyfulness and the like are natural magnets to a race of beings that are not consistently exposed to such virtues” (KT).

3Jo 1:5

YOU ARE FAITHFUL IN WHAT YOU ARE DOING: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

3Jo 1:8

Gaius will receive the brethren, but Diotrephes will not receive them (v 9), yet they are all in fellowship with one another!

OUGHT: Opheilo = to be under obligation, as of a debt. Sw 1Jo 2:6; 3:16; 4:11.

WORK TOGETHER: The aspects of fellowship: “We ought therefore to show hospitality to such men so that we may work together for the truth” (3Jo 1:8). Aspects of fellowship:

• fellow-heirs: “This mystery is that through the gospel the Gentiles are HEIRS TOGETHER with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph 3:6);
• fellow-soldiers: ” But I think it is necessary to send back to you Epaphroditus, my brother, fellow worker and FELLOW SOLDIER, who is also your messenger, whom you sent to take care of my needs” (Phi 2:25);
• fellow-helpers: as above (3Jo 1:8);
• fellow-workers: “Jesus, who is called Justus, also sends greetings. These are the only Jews among my FELLOW WORKERS for the kingdom of God, and they have proved a comfort to me” (Col 4:11);
• fellow-servants: “Then each of them was given a white robe, and they were told to wait a little longer, until the number of their FELLOW SERVANTS and brothers who were to be killed as they had been was completed” (Rev 6:11);
• fellow-prisoners: “Greet Andronicus and Junias, my relatives who have been IN PRISON WITH ME” (Rom 16:7);
• fellow-laborers: “Yes, and I ask you, loyal YOKEFELLOW, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my FELLOW WORKERS, whose names are in the book of life” (Phi 4:3); and
• fellow-citizens: “Consequently, you are no longer foreigners and aliens, but FELLOW CITIZENS with God’s people and members of God’s household” (Eph 2:19).

3Jo 1:9

See Lesson, Diotrephes.

DIOTREPHES: “Nourished by Jove”. Domineering, self-assertive, arrogant.

WHO LOVES TO BE FIRST: A position rightly belonging only to Christ: Col 1:18.

Either Judas the apostle (Luk 6:16) or Judas the half-bro of the Lord (Mat 13:55). The first of these is ruled out by most commentators on the ground that one who was himself an apostle would not write: “Remember ye the words which were spoken before of the apostles of our Lord Jesus Christ” (v 17). But why shouldn’t he? There is a very close parallel in 2Pe 3:2: “… that ye should remember the words which were spoken before by the holy prophets, and of the commandment of our Lord and Saviour through your apostles”. If Peter could write about “your apostles”, why should not one of his fellow apostles do the same? There is also the consideration that if this Jude were the apostle, then all the epistles of the NT came from apostolic pens. (The strength of the case for regarding the Epistle of James as written by the son of Zebedee is not to be set aside.)

On the other hand, this Jude is explicitly “brother of James”. But by analogy with “Judas Iscariot of Simon” (Joh 6:71), “Judas of James” (Luk 6:16) appears to mean “son of James”, and not “bro of James”. If it can mean “brother of James”, the point is settled.

What grounds are there for identifying Jude with the son of Mary and Joseph (Mat 13:55)? Exactly none, except that he appears to be the only alternative to the Judas just discussed. There is, of course, the possibility of the writer being some other Judas of whom nothing is known, but the likelihood of this is mighty small.

DATE: The date of the epistle has to be inferred from the slight incidental indications which the text affords. It is surely a valid argument that Jude wrote before the troubles of AD 70, for had he written after that date, he could hardly have let the destruction of the temple go unmentioned. Indeed, there seem to be several prophetic hints in the epistle of impending judgement. God destroyed His saved people “who believed not” (v 5). A judgement of being “plucked up by the roots”, such as Jesus foretold regarding Jewish opposition to the gospel, is implied (v 12). “Wandering stars, for whom is reserved the blackness of darkness of the ages” (v 13) seems very appropriate to the dispersion of Israel.

Peter’s prophecy concerning evil men “in the last days” (2Pe 3:3) is picked up by Jude as having a fulfillment in the corrupt movement he excoriated: “These be they…” (vv 18,19). What “last days” if not the last days of the temple?

PURPOSE: The great enemy of the gospel in the first century was neither Jewish nor Roman persecution, but the systematic infiltration of the ecclesia, as part of an insidious Judaistic campaign, by unscrupulous Jews who were set on wrecking this new movement from within. The methods employed were, in the main, threefold:

1. The insidious corruption of Christian morals: “lasciviousness… fornication… defiling the flesh… they corrupt (the ecclesia)… twice dead” (vv 4,7,8,10,12).
2. Abrupt rejection of the authority of the apostles, and the exaltation of other leaders in their place: “speak evil of dignities…. hard speeches… murmurers, complainers… having men’s persons in admiration” (vv 8,15,16).
3. One part of the campaign which does not come in for mention in Jude, but which caused Paul much trouble elsewhere, was an insistence that faith in Christ must be bolstered up with observance of the Law of Moses.

One has the impression that the recipients of the letter were Jewish believers, and probably Jews of the Holy Land. Some of the phrases seem to take on special meaning from this point of view. But there is not enough to go on regarding this.

OUTLINE

1. Introduction: vv 1,2 2. Godless men — their sin and ultimate doom: vv 3-16 3. Exhortation to perseverance: vv 17-23 4. Doxology: vv 24,25

Author: John

Time: AD 85 – 95

Summary: John had sent brothers with letters to one of the churches but a leader, Diotrephes, refused to accept the brothers or the letter they carried. The letter commends Gaius for welcoming these brothers and also warns Diotrephes.

Outline

1. Greetings to Gaius: 3Jo 1:1-8 2. Criticism of Diotrephes: 3Jo 1:9-11 3. Praise of Demetrius: 3Jo 1:12 4. Conclusion: 3Jo 1:13,14  

2Jo 1:3

GRACE, MERCY AND PEACE: Cp 1Ti 1:2; 2Ti 1:2. (1) Grace is for the worthless; it is God giving me what I don’t deserve. (2) Mercy is for the helpless; it is God withholding from me what I do deserve. (3) Peace is for the restless; it is the assurance that whatever happens to me will work out for God’s glory.

2Jo 1:10

For more detail, see Lesson, Godspeed (2Jo).

V 10: Not a general rule, but esp for such as v 7 (SC 98). “A mixed and preparatory state” (Xd 35:187).

IF ANYONE COMES TO YOU: “Comes to you”, NOT “if you find anyone”! Does not apply to searching for “error” in other localities.

BRING THIS TEACHING: Applies to active, positive teachers of error, not passive recipients of error!

DO NOT… WELCOME HIM: “Do not bid him Godspeed” (AV). Lit, “Do not welcome him” (Mat 26:49; 27:29; Luk 1:28; Joh 19:3; Act 15:23) or perhaps “Do not rejoice (with him?)” (Mat 2:10; Joh 3:29; 16:22; Rom 12:12). If merely refusing to punish error is “bidding Godspeed” to it, then was Xt a “partaker of the evil deeds” of the adulteress when he said, “Neither do I condemn thee”? Cp JT in Herald 1851:204 (re slave-owners) and 120 (“The salvation of individuals is not predicated on the purity of their neighbor’s faith”).

Have no fellowship with: teachers of false doctrines (2Jo 1:10); workers of false deeds (Eph 5:11); worshipers of false gods (1Co 10:20,21).

2Jo 1:12

PAPER: Papyrus (ie Job 8:11; Isa 35:7).