Hebrews 11

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Faith	By Faith We Understand	Roll Call of Heroes and Heroines	Faith	The Exemplary Faith of Our Ancestors
11:1-2	11:1-3	11:1-3	11:1-2	11:1-2
11:3	Faith at the Dawn of History		11:3	11:3
11:4-7	11:4-7	11:4-7	11:4	11:4
			11:5-6	11:5-6
	Faithful Abraham		11:7	11:7
11:8-12	11:8-12	11:8-12	11:8-10	11:8-10
	The Heavenly Hope		11:11-12	11:11-12
11:13-16	11:13-16	11:13-16	11:13-16	11:13-16
	The Faith of the Patriarchs
11:17-22	11:17-22	11:17-22	11:17-19	11:17-19
			11:20	11:20-22
			11:21
	The Faith of Moses		11:22
11:23-31	11:23-29	11:23-28	11:23	11:23-29
			11:24-26
			11:27-28
	By Faith They Overcame	11:29-31	11:29
	11:30-40		11:30-31	11:30-31
11:32-38		11:32-38	11:32-35a	11:32-40
			11:35b-38
11:39-40		11:39-40	11:39-40

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Chapter 11 is a series of OT examples of those who were faithful in difficult situations (the opposite of II Peter 2 and Jude). These are meant to encourage the original readers and believers of every age to remain faithful no matter what physical circumstances may confront them (cf. 10:32-39).

B. Also notice these are not initial professions of faith, but lives of faith under the Old covenant. The faithful end is the evidence of a true beginning. Believers start in faith, continue in faith, and die in faith. The author of Hebrews evaluates the believer's life from its faithful conclusion as well as its faith beginning.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 11:1-7
¹Now faith is the assurance of things hoped for, the conviction of things not seen. ²For by it the men of old gained approval. ³By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. ⁴By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks. ⁵By faith Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God. ⁶And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. ⁷By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.

11:1 "faith" This is not a theological definition of faith, but a picture of the practical outworking of it. The term is used twenty four times in this chapter. From the OT the primary idea is "faithfulness" or "trustworthy." This is the opposite of apostasy. The Greek term for "faith" (pistis) is translated by three English terms: "faith," "belief," and "trust." Faith is a human response to God's faithfulness and His promise. We trust His trustworthiness, not our own. His character is the key.

NASB, NRSV"assurance of things hoped for"
NKJV"substance of things hoped for"
TEV"to be sure of the things we hope for"
NJB"guarantee the blessings that we hope for"

This Greek term for "assurance" (hupostasis) basically means "to place under" or "to stand under" thereby giving the underlying basis or foundation of something. It, therefore, had a wide variety of meanings in the ancient world. It was especially common in Greek philosophical writings to denote the clear manifestation of something. It was that which was real and true versus the unrealized.

1. in Heb. 1:3 it refers to essence

2. in Heb. 3:14 it refers to the reality of the believers' confession/profession

3. in Heb. 11:1 it refers to the promises of the gospel lived out in the present, but not consummated until the future

This term has been found in the Egyptian papyri meaning "a title deed" (cf. NJB). In this sense it reflects Paul's usage of the Spirit as an "earnest" (cf. II Cor. 1:22; 5:5; Eph. 1:4).

The Greek terms used in the LXX suggest it regularly translates tōhelet (The Cambridge History of the Bible, p. 9), which denoted "an attitude of patient and confident waiting for something, a state of confident expectation" (i.e., hope). Remember the NT authors were Hebrew thinkers writing in the Koine Greek and using the translation traditions of the Septuagint.

Some have seen the clearest meanings in this context reflected in the OT quote in 10:38 (Hab. 2:2-4). Chapter 11 is a list of examples of those who did not "shrink back." This text is the opposite of what the first readers were in danger of doing.

▣ "conviction" This word occurs only here in the NT. It refers to "proof by test." The two phrases in v. 1 are parallel (both present passive participles); therefore, "assurance" and "conviction" are tied closely together and out of them the faithful live their lives.

▣ "things not seen" The following examples are of people who live in (1) hope in the present and future acts of God and (2) confidence in the spiritual promises of God (cf. 10:23). Their worldview guides their daily decisions, not circumstances, materialism or self-centeredness.

Physical reality is subservient to the unseen spiritual reality (cf. v. 3). Physical reality is known by the five senses, and is not eternal, but fleeting. True, eternal reality is unseen (cf. v. 27) and; therefore, must be held by faith, not sight. However, it is so real and true to believers that it controls and demands their priorities.

11:2

NASB"gained approval"
NKJV"obtained a good testimony"
NRSV"received approval"
TEV"won God's approval"
NJB"are acknowledged"

This is similar to Paul's use of "faith" in Rom. 1:17; Gal. 3:11. Their lives of faith did not save them, but evidenced God's Spirit in them (cf. James 2:14-26).

11:3

NASB, NKJV,
NRSV"worlds"
TEV, NIV"the universe"
NJB"the ages"

This is one of two Greek terms (kosmos, cf. 1:6 and aiōn, here) used to designate this present physical realm. This "ai ōn" refers to spiritual times and seasons including both physical and spiritual realms (cf. 1:2; 6:5; Rom. 12:2; I Cor. 1:20; 2:6,8; 3:18; II Cor. 4:4; Eph. 1:21; 6:12). See Special Topic at 1:2.

▣ "the word of God" This is not the Greek term logos but rhēma which is used of the spoken word. This then refers to creation by fiat, the spoken word (cf. Gen. 1:3,6,9,14,20,24; Ps. 33:6,9). From Heb. 1:2 we know that the logos of God was the Father's agent of creation (cf. John 1:1,10; I Cor. 8:6; Col. 1:16).

This faith affirmation becomes the worldview out of which believers live their earthly lives. This does not reject scientific research, but puts it within a faith perspective. Believers allow science to discover the mechanisms of the created order (natural revelation), but affirm ultimacy to God alone (see John L. Walton, The Lost World of Genesis, Who is revealed in the Bible and supremely in Jesus Christ.

▣ "so that what is seen is not made out of things which are visible" This is not primarily an affirmation of creation ex nihilo (creation out of nothing), but an example of the reality versus unreality of v. 1. Believers affirm what they have not personally seen or experienced based on the revelation of God. This is not so much a creedal theology as a life of faith and hope.

11:4 "Abel" This was Adam and Eve's second child, who was killed by his brother, Cain (cf. Gen. 4:3ff).

▣ "a better sacrifice" It was not the type of sacrifice which Cain and Abel offered which caused the distinction, but the attitude (faith) in which it was given. This cannot be a proof-text to the superiority of a blood sacrifice.

▣ "though he is dead, he still speaks" This is recorded in Gen. 4:10; Heb. 12:24. In context this is an affirmation of faith that faces death and triumphs over it. The readers were shrinking back from persecution. They must, like Abel, have faith.

11:5 "Enoch" He was the first man after the fall not touched by death (cf. Gen. 5:24). The OT does not elaborate on the circumstances but asserts that he "walked" with God.

▣ "was taken up" This means "moved to another spot." This is not a "resurrection" but a "translation" like Elijah (cf. II Kgs. 2:11). There is a clear distinction in the Bible between

1. people brought back to life (resuscitation)

2. people taken to heaven without physical death (translation)

3. Jesus having a new spiritual body (resurrection)

▣ "he was pleasing to God" This follows the Septuagint, but the MT has "walked with God."

11:6 "without faith it is impossible to please Him" This is the key assertion of this literary unit. It is not just initial faith, but persevering faith that pleases God. All of these examples remained faithful to the end of life, no matter how that end came. Faith is the way that humans believe, receive, accept the promises of God. Salvation and discipleship are both impossible without faith. Faith in God's actions in the past (creation, revelation); faith in God's presence in the present (persecution, suffering, even death); faith in God's promised actions in the future (salvation, heaven).

For "impossible" see full note at 6:6.

▣ "must believe" The Greek word pistis is translated by three English terms: "faith," "believe," and "trust." The focus is not on cognitive facts alone, but personal trust in God's trustworthiness; faithing His faithfulness! It is not just an affirmation, but a lifestyle.

The term "must" is a present active indicative, which means "it is binding," "it is necessary." Faith is necessary!

▣ "He is a rewarder of those who seek Him" This refers to both an initial faith response and a continuing faith response

11:7 "being warned by God about things not yet seen" Here is the faith pattern. These OT saints acted on what they had received from God. Their actions proved their faith was not mere words! Can you imagine the ridicule and humiliation Noah experienced in building such a large boat, so far from the water, to hold animals!

▣ "ark" This was not a maneuverable boat, but a vessel meant to float like a log. The term was used of a "chest" like the ark of the covenant.

▣ "by which he condemned the world" How did Noah condemn the world? There are two possibilities: (1) by his faith actions and (2) by his preaching (cf. II Pet. 2:5).

▣ "became an heir of the righteousness" In Genesis 6-8 Noah is the first man in the Bible called "righteous" (cf. II Pet. 2:5). It does not mean sinlessness but that Noah walked in the light he had in faith and trust in God. As Abraham's faith was later accounted to him as righteousness (cf. Gen. 15:6), so too, was Noah's. For a word study on "Righteousness" see Special Topic at 1:9.

NASB (UPDATED) TEXT: 11:8-12
⁸By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going. ⁹By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; ¹⁰for he was looking for the city which has foundations, whose architect and builder is God. ¹¹By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised. ¹²Therefore there was born even of one man, and him as good as dead at that, as many descendants as the stars of heaven in number, and innumerable as the sand which is by the seashore.

11:8 "Abraham. . .obeyed" In some ways these cameos are idealized representations of these men's lives. The OT is unique in ancient literature in that it records both the positive and negative about its characters. Abraham was a strange mixture of fear and faith

1. Fear

a. God said leave your family; he took his father and Lot

b. God promised a child; he tried to produce a child through Sarah's servant and later tried to give Sarah away to both an Egyptian and a Philistine king in order to save his own life

2. Faith

a. He did leave Ur

b. He did believe God would give him descendants

c. He was willing to offer Isaac (cf. Gen. 22)

God is not looking for "super-saints," but for flawed humans who will respond to Him in repentance and faith and live for Him regardless of the circumstances.

11:9 "he lived as an alien in the land of promise" This is the term "sojourned," which means he did not have rights as a citizen (cf. v. 13).

11:10 "he was looking" This is an imperfect middle (deponent) indicative. He kept looking!

▣ "the city" This is a common biblical metaphor (cf. 11:16; 12:22; 13:14; John 14:2; Gal. 4:26; Rev. 3:12; 21:2), which refers to the place of God's dwelling with humans again, as in Eden.

Abraham lived his life by faith looking not at current reality, but promised reality. Faith says "this world is not my home"; faith says "God's promises are sure"; faith says "reality is not what I see, but what God says"!

SPECIAL TOPIC: THE TWO CITIES

11:11 "Sarah" Some ancient Greek manuscripts (P⁴⁶, D) add "barren." It is significant that none of the patriarch's wives (except Leah) could conceive without the help of God. Also, none of the first born children were the heirs of promise. God acted to show that He was in charge!

Sarah, like Abraham, was a mixture of fear and faith. She gave Abraham her servant; she also laughed at God's promise (cf. Gen. 18:12).

11:12 "as the stars of heaven in number and innumerable as the sand which is by the seashore" This was part of God's promise to Abraham, Isaac, and Jacob (cf. Gen. 15:5; 22:17; 32:12). Remember all of their wives (except Leah) were barren.

▣ "she considered Him faithful who had promised" She acted based on God's promise, not current reality. This phrase is similar to 10:23 (cf. 6:17-18). The readers are also to act in this way.

NASB (UPDATED) TEXT: 11:13-16
¹³All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. ¹⁴For those who say such things make it clear that they are seeking a country of their own. ¹⁵And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. ¹⁶But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them.

11:13 "All these died in faith, without receiving the promises" This is the heart of the comparison of the OT people of faith in chapter 11 to the believing Jewish recipients who were on the verge of "shrinking back" (cf. 10:38; also II Pet. 2:20-22).

▣ "but having. . .and having. . .and having" Note the three descriptive, parallel phrases!

▣ "they were strangers and exiles on the earth" Literally, alien residents who had no rights as citizens (cf. LXX Gen. 23:4; Ps. 39:12; Phil. 3:20; I Pet. 2:11). Physical reality is not the true, eternal reality. This world was not their home.

11:15 "if" This is a second class conditional sentence called "contrary to fact." They did go out and they did not go back!

11:16 The true reality is spiritual, as seen in the metaphor of a heavenly city whose builder and maker is God (cf. 11:10). God responds to trust and faith (cf. 2:11; 11:2,39; 13:14). "Country" and "city" (v. 10) are theologically parallel as places prepared by God for His faith children!

NASB (UPDATED) TEXT: 11:17-22
¹⁷By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; ¹⁸it was he to whom it was said, "In Isaac your descendants shall be called." ¹⁹He considered that God is able to raise men even from the dead, from which he also received him back as a type. ²⁰By faith Isaac blessed Jacob and Esau, even regarding things to come. ²¹By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. ²²By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones.

11:17 "he was tested" When one compares Gen. 22:1 with Matt. 6:13 and James 1:13-14, there is a seeming contradiction. However, there are two words in Greek for "test" with different connotations. One is to test toward destruction (peiraz ō) and the other is to test with a view to approval and strengthening (dokimazō). See Special Topic at 2:18.

God provides opportunities for His children to demonstrate and grow their faith (cf. Gen. 22:1; Exod.15:25; 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; II Chr. 32:31). Tests become either a stumbling block or a stepping stone.

▣ "was offering up his only begotten son" The level of Abraham's faith is seen in his willingness to give back to God the child of promise he had waited for for thirteen years (cf. James 2:21).

The use of monogenēs ("only begotten") in relation to Isaac cannot mean "only begotten" since Abraham had other children. It surely means "the child of promise," "the unique child." This is also the meaning of John 3:16.

11:18 This is a quote from Gen. 21:12, which came before the test!

11:19 "raise men from the dead" Abraham expected Isaac to return with him (cf. Gen. 22:5). The text does not state how this would happen. Hebrews asserts that he may have expected a resuscitation.

▣ "as a type" The author has been using the OT as a type or foreshadowing of current reality (cf. 9:9; 10:1; 11:19). Here the type seems to be that as Abraham offered the son of promise, so too, did God offer His Son as a demonstration of His love, mercy, and grace!

11:20 Isaac's blessing of his sons is found in Gen. 27:27ff, while Jacob's first blessing is in Gen. 48:14 for Joseph's sons and later his second blessing in Genesis 49 for his other sons. The blessing once given was not revocable. This is an example of how the author is treating OT history in a selective way (like Chronicles). He is only mentioning the positive aspects.

11:21 "leaning on the top of his staff" This is a quote from the Septuagint of Gen. 47:31. The Masoretic Hebrew Text has "bowed at the head of the bed." The Hebrew words for "bed" and "staff" have the same Hebrew consonants, (mth), only the later vowel points are different. From the OT context Jacob is somehow recognizing the fulfillment of Joseph's dream (cf. Gen. 37:5-11), thereby recognizing Joseph's civil authority through prophecy or acknowledging Joseph as a "deliverer" of His people, as Moses and Joshua and the coming Messiah.

11:22 "gave orders concerning his bones" They were to be carried out of Egypt and buried in the Promised Land after the exodus (cf. Gen. 50:24-25; Exod.13:19; Josh. 24:32).

NASB (UPDATED) TEXT: 11:23-29
²³By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's edict. ²⁴By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter, ²⁵choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, ²⁶considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. ²⁷By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. ²⁸By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. ²⁹By faith they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned.

11:23 "His parents" The Septuagint has "parents," while the Hebrew Masoretic Text has only "mother."

▣ "because they saw he was a beautiful child" Jewish tradition says Moses was a physically beautiful child. What parent does not think their child is beautiful? But this is not the theological point. This was a special, God-sent child.

▣ "they were not afraid of the king's edict" The author mentions this phrase with an eye toward his current readers (cf. v. 27).

11:24 "son of Pharaoh's daughter" This was an official Egyptian designation and title of authority.

11:25-26 Again the author makes a connection to the temptation facing his readers. They must keep their eyes on the future, sure promises of God, not on current circumstances. Loyalty to Christ is ultimate!

11:27 "left Egypt" This seems to refer to Moses' flight to Midian, not the Exodus (cf. Exod.2:14-15). Again the author is drawing a rather idealized picture of Moses' purpose.

▣ "as seeing Him who is unseen" The Israelites believed that to see YHWH caused death, because of His holiness (cf. Gen. 16:13; 32:30; Exod.3:6; 33:17-23; Jdgs. 6:22-23; 13:22; I Kgs. 19:11-13; Acts 7:32).

11:28 This is an allusion to Exodus12. This last plague affected all of Egypt including the land of Goshen. Even the Hebrews had to obey God's instructions and act in faith in order to be spared the visitation of the death angel.

▣ "firstborn" See Special Topic at 1:6.

▣ "he who destroyed" This refers to the Death Angel (cf. LXX, Exod.12:23; II Sam. 24:16-17).

11:29 This is a summary of the account found in Exod. 14:21ff..

NASB (UPDATED) TEXT: 11:30-31
³⁰By faith the walls of Jericho fell down after they had been encircled for seven days. ³¹By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.

11:30 "Jericho fell down" (cf. Josh. 6:20; II Cor. 10:4)

11:31 "Rahab the harlot" This Canaanite became a believer (James 2:25). It is even possible that she is the one listed in the line of the Messiah in Matt. 1:5.

NASB (UPDATED) TEXT: 11:32-38
³² And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, ³³who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, ³⁴quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. ³⁵Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; ³⁶and others experienced mockings and scourgings, yes, also chains and imprisonment. ³⁷They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated ³⁸(men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground.

11:32 "Gideon" (cf. Jdgs. 6-8)

▣ "Barak" (cf. Jdgs. 4-5)

▣ "Jephthah" (cf. Jdgs. 11-12)

▣ "David" (cf. I Sam. 16:1)

▣ "Samuel" (cf. I Sam. 1:20)

11:33 "Righteousness" See Special Topic at 1:9.

▣ "shut the mouths of lions" This could refer to Samson, David, Daniel, or an unknown event.

11:34 "quenched the power of fire" This reference to rescue from fire may refer specifically to Daniel 3 or to some other unknown historical event. There is even a possibility that this rescue is mentioned in I Cor. 13:3. However, there is a Greek manuscript problem related to I Cor. 13:3. The ancient Greek manuscripts P⁴⁶, א, A, and B have "that I should boast" (kauchēsōmai) or C, D, F, G, K, and L have "that I should be burned" (kauthēsomai). The first has (1) the better manuscripts and (2) the term is used often by Paul.

▣ "from weakness were made strong" (cf. II Cor. 12:9)

11:35 "Women received back their dead by resurrection" Theologically speaking this is not resurrection, but resuscitation (cf. I Kgs. 17:17-23; II Kgs. 4:31-37). There has only been one resurrection that resulted in an eternal body, Jesus.

NASB, NKJV
NRSV"a better resurrection"
TEV, NJB"a better life"

The reference is the honor and victory of a martyr's death. In the mystery of God's plan and will for this fallen planet some are physically restored (i.e., "women received back their dead by resurrection") and some are not. The first is great and wonderful, but the second is an even more powerful testimony of faith, faith to the end.

This may relate to spiritual rewards, but if it does the key is the heart of faith, not the circumstances of one's death. Believers are called on to live boldly for their faith (in YHWH and Jesus). The victory is their faithfulness! YHWH is faithful to His promises; Jesus is faithful in His actions; believers must be faithful in their walk of faith. For "better" see full note at 7:7.

11:36 "mockings and scourgings" This is possibly a reference to the Maccabean period (cf. I Mac. 1:62-64; 7:34; II Mac. 6:18-20; 7:1-42).

11:37 "They were stoned" Tradition says that Jeremiah was stoned in Egypt by the Jews. A priest (not the OT writer) named Zechariah is recorded as being stoned in II Chr. 24:20-21; Luke 11:51.

▣ "sawn in two" Tradition (Ascension of Isaiah 5:1-14) says that Isaiah was put into a hollow log and sawed in two by Manasseh's order.

▣ "They were tempted" This seems a rather general statement amidst several very specific statements of persecution and torture. The ancient Papyrus manuscript P⁴⁶ omits the phrase. Textual critics have conjectured that since the connected phrase "they were sawn in two" (epristhēsan) is very similar to this phrase "they were tempted" (epeirasthēan) that possibly a scribal addition occurred early in the textual traditions. There are many variations in the Greek manuscripts (order of the terms, tense of the terms). The United Bible Societies' fourth edition Greek text omits the phrase.

▣ "put to death with the sword" (i.e., I Kgs. 19:10,14; Jer. 2:30; 26:23).

11:38 This describes the terrible history of the persecution of God's followers. Why should the current readers be surprised at their persecutions?

NASB (UPDATED) TEXT: 11:39-40
³⁹And all these, having gained approval through their faith, did not receive what was promised, ⁴⁰because God had provided something better for us, so that apart from us they would not be made perfect.

11:39 "having gained approval" This links back to v. 2 (cf. 2:11). Lives lived out in faith even amidst terrible circumstances, please God.

11:40 God's promises unite all believers of all ages, all races, all socio-economic strata, all educational levels (cf. Gal. 3:28; Col. 3:11). All these OT persons looked forward to God's new day. It has come in Christ at Bethlehem and will be consummated in Christ from heaven bursting open the eastern sky! His resurrection is the hope to which all believers, OT and NT, look forward in faith (cf. I John 3:2).

▣ "better" See full note at 7:7.

▣ "perfect" See full note at 10:1.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Define the Hebrew and Greek words for faith.

2. What do the words fiat and ex nihilo mean?

3. Does God test believers (cf. 11:17 versus James 1:13-14)?

4. Is there special honor for persecution? Are all Christians persecuted?

5. Why does the author of Hebrews write this roll call of faith?

Hebrews 12

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Discipline of the Lord	The Race of Faith	Exhortations and Warnings	God our Father	The Examples of Jesus Christ
12:1-3	12:1-2	12:1-2	12:1-2	12:1-4
	The Discipline of God
	12:3-11	12:3-11	12:3-11
12:4-11				God's Fatherly Instruction
				12:5-13
12:12-13	12:12-17	12:12-13	12:12-13
Warning Against Rejecting God's Grace				Unfaithfulness is Punished
12:14-17		12:14-17	12:14-17	12:14-17
	The Glorious Company			The Two Covenants
12:18-24	12:18-24	12:18-24	12:18-21	12:18-29
	Hear the Heavenly Voice		12:22-24
12:25-29	12:25-29	12:25-29	12:25-27
			12:28-29

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 12:1-2
¹ Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, ²fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

12:1 "Therefore" Verse 1 is an unusual triple compound (toigaroun) found only here and in I Thess. 4:8. Based on the preceding examples of faithfulness, the readers are to live godly lives that help and encourage others.

▣ "cloud" "Cloud" is often used metaphorically in Greek literature of a group of people (cf. Herodotus VIII.109).

▣ "witnesses" This term can mean

1. a legal witness in court

2. someone who shares what they have seen, known, or experienced

3. someone who has been killed (martyred) for their faith in Christ

4. metaphorical expression of the examples of faith in chapter 11

Because of the context of chapter 11 it seems best to view this verse not as teaching that "they" watch us, but that we are to look to their lives of faithfulness as examples to follow (NASB Study Bible, p. 1798). This verse is often used, I think, incorrectly, to support the view that our believing-dead loved ones in heaven observe our lives on earth. Believers will surely know each other and be reunited in fellowship on Resurrection Day, but the Bible is silent about a reunion at death or their being able to view the life of loved ones on earth.

The Handbook on The Letters to the Hebrews by Ellingworth and Nida, from United Bible Society, makes the opposite interpretation, "The thought is that the Old Testament heroes are watching how the writer of Hebrews and his readers run their race in the Christian life, since their own salvation is linked with that of Christians (11.40)" (p. 287).

▣ "let us" This is translated as a subjunctive, but the first verbal is a present active participle. The subjunctive does not appear until "let us run."

Notice what believers should do in light of the faithful OT witnesses.

1. lay aside every encumbrance, v. 1

2. lay aside every sin which so easily entangles us, v. 1

3. run the race with endurance, v. 1

4. fixing our eyes on Jesus, v. 2

▣ "lay aside" This is an aorist middle participle meaning "lay aside as a garment" (cf. Acts 7:58). This grammatical form implies a personal (i.e., middle voice), decisive (i.e., aorist tense) decision. However, Paul used the term figuratively in an ethical sense (cf. Rom. 13:12; Eph. 4:22,25; Col. 3:8-9 and "put on" in Eph. 4:24; Col. 3:10,12,14). Christians must be actively involved in their free salvation (cf. Phil. 2:12-13). There is a race to be run, a witness to be made, a fight to be fought (i.e., Phil. 3:12-14)!

NASB"every encumbrance"
NKJV, NRSV"every weight"
TEV"everything that gets in the way"
NJB"everything that weighs us down"

This term is literally "fat" or "weight." Those who participated in the Greek athletic contests ran almost naked. It is used

1. literally of body fat

2. of athletic training weights

3. metaphorically in Greek literature as pride

4. philosophically as be careful of "the good" as the enemy of "the best"

▣ "the sin" This either refers to (1) the sin nature; (2) a besetting sin; (3) unbelief; or (4) this unique context may give the added meaning of "shrinking back" (cf. 10:38). This letter/book/sermon is addressed to the Jewish believers and Jewish unbelievers.

NASB"so easily entangles us"
NKJV"so easily ensnares us"
NRSV, NJB"that clings to closely"
TEV"which holds on to us so tightly"

The ancient papyrus manuscript P⁴⁶ has "easily distracts." This reference is to anything that trips up the believer in the race of life. It may be a recurrent sin, an out-of-balance desire or even the presence of many good things—anything that causes them to neglect the things for which they are gifted and called by God.

▣ "run" This is a Present active subjunctive, which speaks of a continual action but with a note of contingency. This surely fits the overall emphasis of the four warnings directed to Jewish believers who were "shrinking back" from Christ and the gospel.

▣ "endurance" This chapter may be a rabbinical play on the word "endure" (noun, cf. 10:32,36), which means "voluntary, aggressive (active), patient (passive) endurance." The verb is in vv. 2,3, and 7 and the noun in v. 1. This is the theme of the book and especially these last few chapters—hang in there!

▣ "race" This Greek word agōna is an athletic term from which we get the English term "agony." It is often used as a set course for a race.

▣ "that is set before us" This is a present passive (deponent) participle. The Christian life is often characterized as an athletic contest (cf. I Cor. 9:25; Phil. 1:30; II Tim. 2:5; racing, I Cor. 9:24,26; Gal. 2:2; 5:7; Phil. 2:16; boxing, I Cor. 9:26; I Tim. 1:18; 6:12; II Tim. 4:7; wrestling, Eph. 6:12).

12:2 "fix our eyes on Jesus" This is a present active participle meaning "looking intently." Notice that we watch Him—not the crowd, not the circumstances, not ourselves. This may be figurative of constantly focusing on the new covenant (the gospel).

NASB"the author and perfecter of faith"
NKJV"the author and finisher of our faith"
NRSV"the pioneer and perfecter of our faith"
TEV"on whom our faith depends from beginning to end"
NJB"who leads us in our faith and brings it to perfection"

This first term (archēgos) is used in 2:10 of Jesus as the author of salvation; in Acts 3:15 of Jesus as the Prince (author) of life; in Acts 5:31 of Jesus as the Prince (leader) and Savior. See Special Topic at 2:10.

The second word (teleiōtēs) means "the one who completes and perfects." It refers to Jesus' total completion of God's assigned redemptive task. In a sense it is like the title Alpha and Omega (cf. Rev. 1:8), the First and the Last (cf. Rev. 1:17; 2:8). This author uses the concept of "perfecting" many times in the book (cf. 2:10; 5:9; 6:1; 7:11,19,28; 9:9; 10:1,14; 11:40; and here). See Special Topic at 7:11.

▣ "faith" Pistis can refer to

1. a personal faith relationship with Christ

2. a life of faithful Christlikeness

3. Christian doctrine (cf. Jude vv. 3,20)

Christianity is a person to be welcomed, truth about that person to be believed (the gospel), and a life like that person's to be lived (i.e., Christlikeness)

▣ "for the joy" The preposition anti normally means "on account of" or "because of," but can also mean "instead of." The first would refer to Christ leaving heaven (cf. Phil. 2:5-11), the second to His joy at the finished redemption and ascension (cf. Isa. 53:10-12).

▣ "set before Him" This word occurs in v. 1 referring to the struggle (race) of the Christian life. Now the term is used again of the struggle of Jesus' laying His life down for us. This is the author's way of urging the Jewish believers to persevere. Jesus did His part; they must do theirs. When He finished there was great joy, so too, if they finish the course.

▣ "the cross" The rabbis of Jesus' day saw this as a curse by God because of their interpretations of Deut. 21:23. Paul says that Jesus bore this curse of the Law for us (cf. Gal. 3:13).

▣ "despising the shame" The cross is the objective evidence of the love of the Father and the Son (cf. John 3:16 and Rom. 5:8). This is a strong Greek word. Jesus looked to the glorious outcome of His humiliation (cf. Isa. 53:10-12). The cross was not easy, the price of redemption not cheap!

▣ "has sat down at" This is a perfect active indicative which emphasizes a completed act with abiding results. This is a continuing allusion to Ps. 110:1 (cf. 1:3,13; 8:1; 10:12).

▣ "right hand" This is not literal, but a biblical metaphor for "the place of power," "authority," or "pre-eminence" (cf. Acts 2:33-36).

▣ "throne of God" Fallen humans can only imagine the glory and majesty of the spiritual realm. It must be put into physical imagery (streets of gold, gates of pearl, sea of glass). God is a spiritual, eternal, omnipresent being, far too great for any throne (cf. I Kgs. 8:27). See SPECIAL TOPIC: Anthropomorphic Language to describe God at 3:11.

NASB (UPDATED TEXT: 12:3-11
³For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart. ⁴You have not yet resisted to the point of shedding blood in your striving against sin; ⁵and you have forgotten the exhortation which is addressed to you as sons,
"My son, do not regard lightly the discipline of the Lord,
Nor faint when you are reproved by Him;
⁶For those whom the Lord loves He disciplines,
And He scourges every son whom He receives."
⁷It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? ⁸But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. ⁹Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? ¹⁰For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness. ¹¹All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.

12:3 "For consider" This is an aorist middle (deponent) imperative. It literally means "add it up" and is used to emphasize the careful analysis of something. The ancients added numbers upwards and drew a line at the top for the total.

▣ "Him who has endured" This is a perfect active participle. As Jesus endured such shameful treatment for believers' salvation, they need to live for Him and other believers (cf. I John 3:16).

▣ "against Himself" The singular pronoun is found in all modern translations. However, the majority of the ancient Greek manuscripts, versions, and Patristic quotes support a plural ([1] eis eautous, א^*, D*; [2] eis autous, P^13,46, א²; [3] eis eauton, A, P, D^c, K, L). Although it is a commonly accepted tenet of textual criticism (i.e., see Appendix Two) that the most unusual, most difficult text is probably original, this plural does not fit this context at all. The subject is obviously Jesus. This must be an ancient scribal error from the first one to two hundred years before the majority of the papyri texts were written.

▣ "so that you will not grow weary and lose heart" These are athletic terms for runners panting and collapsing after a hard run race. Our author is encouraging these Jewish believers to continue even though it may be difficult. This warning is continued in vv. 15, 25-29.

12:4 "you have not yet resisted to the point of shedding blood" The original readers had suffered persecution, but not yet death (cf. 10:32ff). Jesus had suffered death for them, they must be willing to live or die for Him.

▣ "in your striving against sin" This is another athletic term as was used in v. 1. It is transliterated in English as "agony." The "sin" in context of the whole book refers to

1. the sin of unbelief related to the group of unbelieving Jews

2. the sin of apostasy ("shrinking back" 10:38) relating to the group of believing Jews

12:5 "you have forgotten" This is a perfect middle (deponent) indicative. This term is used only here in the NT. It denotes

1. a complete forgetting (i.e., emphasis on tense)

2. a deliberate forgetting (i.e., emphasis on voice)

▣ "do not regard lightly. . .nor faint when you are reproved by him" This is a quote from the Septuagint of Pro. 3:11-12. These both are present imperatives with a negative particle, which usually means to stop an act already in process.

▣ "the discipline of the Lord" This term refers to "child training." There is a play on this term in vv. 5-11. This is another familial metaphor. As earthly parents discipline their children, so too, God disciplines His (cf. I Cor. 11:32; Rev. 3:19).

12:6 "For those whom the lord loves he disciplines" This is one reason why believers are involved in suffering for the faith (cf. Matt. 5:10-12; Acts 8:1b,4; 14:22; II Thess. 1:4-10).

▣ "and he scourges every son whom he receives" This is the continuing quote from the Septuagint of Pro. 3:11-12. This is so important! Jesus has been called "a son" several times, while the OT characters have been called "servants." Now NT believers are called "sons" (cf. vv. 7-8). Fathers discipline sons

1. for the father's purpose

2. for the son's benefit

3. for the benefit of the whole family

12:7 "that you endure" This is a present active indicative or present active imperative (same Greek morphology). Since v. 5 has two present imperatives, this is probably also an imperative. The word means "voluntary, steadfast endurance" (cf. vv. 1,2,3; 10:32,36). This testing will result in stronger faith!

▣ "God deals with you as sons" This theme of God as a disciplining parent may be an allusion to Deut. 8:5 as is Hosea 11:1-4.

The verb is a present passive indicative of a term that means "to bring something to Jesus or God, often by means of a sacrifice; but here the passive voice denotes God's willingness to be approached by sinful humans, by implication through Christ's sacrifice.

12:8 "if" This is a first class conditional sentence, which is assumed to be true for the author's purposes. All of God's children have experienced discipline (perfect active indicative).

12:9 "Father of spirits" This has nothing to do with theories of the origin of the "soul." It is used in the sense of the true source of all life. God is being contrasted with earthly fathers (cf. vv. 9-10).

▣ "and live" The Father's discipline brings true life, not death.

12:10 "but He disciplines us for our good so that we may share His holiness" Every believer is sanctified at salvation (positional) and is called to holiness (see Special Topic at 2:11). This is God's purpose for every believer (cf. Matt. 5:48; Rom. 8:28-30; II cor. 3:18; 7:1; Gal. 4:19; Eph. 4:13; I Thess. 3:13; 4:3,7; I Pet. 1:15). Believers are predestined to holiness (cf. Eph. 1:4). It often occurs only in a disciplinary setting (cf. Heb. 5:8 and Rom. 8:17).

12:11 "it yields the peaceful fruit of righteousness" The Christian life is from faith to faith, from affirmation (profession of faith) to character (life of faith, cf. Rom. 5:3-5; James 1:2-4).

For a word study on "Righteousness" see Special Topic at 1:9.

NASB (UPDATED) TEXT: 12:12-13
¹²Therefore, strengthen the hands that are weak and the knees that are feeble, ¹³and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed.

12:12 This is an allusion to Isa. 35:3, which may be the background of the whole discussion in chapter 12. The mature ought to strengthen the weak (those close to shrinking back). "Strengthen" is literally "make straight," which is a word play on the next vers.

12:13 "make straight paths for your feet" This may be an allusion to Pro. 4:26 in the Septuagint (LXX) or to a well known proverb using "straight paths" as an OT metaphor for righteousness.

▣ "put out of joint" This phrase can be understood

1. in its OT sense (cf. I Kgs. 18:21) of a metaphor for alternating between two opinions, like the people of Israel alternating between YHWH and Ba'al

2. in Greek literature of fixing the road so that the lame will not fall and hurt themselves (cf. M. R. Vincent's Word Studies in the New Testament, p. 1168)

▣ "but rather be healed" Encouraging one another leads to restoration (cf. Gal. 6:1; James 5:16).

NASB (UPDATED) TEXT: 12:14-17
¹⁴Pursue peace with all men, and the sanctification without which no one will see the Lord. ¹⁵See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; ¹⁶that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. ¹⁷For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears.

12:14-17 this is the lasts warning (cf. 2:1-4; 3:7-4:11; 5:11-6:12; 10:19-39; 12:14-17).

12:14 "Pursue peace" This is a present active imperative. In the context of

1. persecution from without

2. unbelief among friends (Jewish unbelievers with whom the believing Jews were still worshiping)

3. doubt within (the danger of "shrinking back" (cf. 10:38) this discussion of peace is very important.

There are several related passages about "peace."

1. Ps. 34:14, "seek peace, pursue it"

2. Mark 9:50, "be at peace with one another"

3. Rom. 12:18, "If possible, so as it depends on you, be at peace with all men"

4. I Cor. 7:15, "Yet if the unbelieving one leaves, let him leave. . .but God has called us to peace"

5. II Tim. 2:22, "pursue righteousness, faith, love, and peace with those who call on the Lord from a pure heart"

▣ "and the sanctification" This term "sanctification" must relate to v. 10 and is connected to "discipline." God disciplines believers for holiness. The goal of salvation is Christlikeness.

This is not positional (instantaneous) sanctification, but experiential (progressive) sanctification. The gospel presents salvation and the Christian life in two tension-filled ways. In one sense it is a finished, free, once-for-all gift from God (indicative), but it is also a life of faith, obedience, service, and worship (imperative). Many believers emphasize one aspect to the exclusion of the other (Augustine vs. Pelagius; Calvin vs. Arminius). Believers' relationship with God begins at a point in time, a point of conviction, culminating in repentance and faith, but it must also move through time to a culmination at death or the Second Coming; faithfulness, righteousness, perseverance are important, crucial evidences of a true salvation.

Compare the following texts on sanctification.

Positional (indicative)	Progressive (imperative)
Acts 26:18 Romans 15:16 I Corinthians 1:2-3; 6:11 II Thessalonians 2:13 Hebrews 2:11; 10:10,14; 13:12 I Peter 1:2	Romans 6:19 II Cor. 7:1 Ephesians 1:4; 2:10 I Thess. 3:13; 4:3-4,7; 5:2 I Timothy 2:15 II Timothy 2:21 Hebrews 12:14 I Peter 1:15-16

▣ "without which no one will see the Lord" This is paradoxical: (1) believers will see the Lord one day (cf. Job 19:25-27; Ps. 17:15; Matt. 5:8; I John 3:2; Rev. 22:4) and (2) believers cannot see the Lord now (cf. Exod.33:20; John 1:18; I Tim. 6:16; I John 4:12).

This may refer to one's spiritual eyes, in the sense of responding to the gospel. In this context it may be metaphorical of "understanding."

12:15 "See to it" Literally "observing" (episkopountes) is a present active participle used in an imperatival sense. This term is built on a form of one of the terms for pastor (literally bishop, episkopos, cf. Phil. 1:1; I Tim. 3:2; Titus 1:7 and of Jesus in I Pet. 2:25). Here it can refer to church leaders or to mature believers who should care for others. Apostasy should be confronted by maturity. This group of believers desperately needed to act in a mature way (cf. 5:11-14).

No Christian is an island (cf. I Cor. 12:7). Christianity is a team sport! The term "saint" is always plural (except one time in Phil. 4:21, where it is used in a corporate sense). We are our brother's keeper. We must spare no effort to encourage one another. We are given and gifted for the health of the whole.

▣ "that no one comes short of the grace of God" This is a present active participle used in an imperatival sense meaning "falling short of the grace of God." This word is used in 4:1 in the sense of "fail to attain," but in this verse the preposition "away" (apo) forms a prepositional phrase implying "a falling away from something previously possessed" (cf. 6:4-6; 10:23,38-39; 12:25). Apostasy was a real possibility in this cultural situation. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 3:12.

Or, as I have maintained, there are two groups being addressed: (1) believing Jews in danger of "shrinking back" (v. 15) and (2) unbelieving Jews having clearly understood the gospel in the lives and testimonies of their believing synagogue companions, rejecting Jesus (v. 25). Whichever theory is correct, the truth remains that salvation is not a product, but a relationship. It is more than an initial response. The warnings are serious, challenging, and real. In this context it is a call to help believers in danger of "shrinking back" (cf. 10:38).

▣ "no root of bitterness" This may be an allusion to Deut. 29:18 in the Septuagint, which warned the people of God about the dangers of idolatry, both individually and corporately. All of Israel was never right with God, but only a believing faithful remnant. The phrase "a root of bitterness" in Deuteronomy is parallel to "whose heart turns away today from the Lord our God."

▣ "and by it many be defiled" The presence of one disgruntled person affects the whole group. Our beliefs, actions, and attitudes do influence others. What an awesome responsibility!

12:16 "Esau" He becomes a very evil person in rabbinical Judaism's traditions (cf. Jubilees 25:1,8 and Genesis Rabba 70d,72a). This context, however, uses him because he knew God's promises but did not act on them.

12:17 "the blessing" The patriarchal blessing could not be recalled. This involves the Hebrew concept of the power of the spoken word (cf. Genesis 1 and Isa. 55:10-12).

▣ "for he found no place for repentance" In its OT context this refers to his sorrow after Isaac, his father, blessed his younger brother, Jacob, and the blessing could not be recalled. The author uses this as a warning to the recipients of the letter. He wants them to make a decision for Christ now while there is time and then to persevere in that new relationship with Christ because there is no second chance (cf. 6:6; 10:26).

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

▣ "with tears" This is from Gen. 27:34 and 38.

NASB (UPDATED) TEXT: 12:18-24
¹⁸For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, ¹⁹and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. ²⁰For they could not bear the command, "If even a beast touches the mountain, it will be stoned." ²¹And so terrible was the sight, that Moses said, "I am full of fear and trembling." ²²But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, ²³to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, ²⁴and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.

12:18-21 This section is a description of the giving of the Mosaic Law on Mt. Sinai (cf. Exod.19:16-25; Deut. 4:11-14).

▣ "to darkness and gloom" This is possibly an allusion to Deut. 5:22.

12:19 "blast of a trumpet" God's voice sounded like a trumpet (cf. Exod.19:16,19; 20:18)

▣ "who heard begged that no further word be spoken to them" YHWH's awesome power on Mt. Sinai frightened the people (cf. Exod.20:19; Deut. 5:22-27; 18:16).

12:20 "if even a beast touches the mountain, it will be stoned" This is a third class conditional sentence. It is another allusion to the awesome holiness of God descending on Mt. Sinai (cf. Exod.19:12-13).

12:21 "I am full of fear and trembling" This is a quote from Deut. 9:19 which refers to Aaron's golden calf. Rabbinical hermeneutics used this phrase for Moses' fear of God at Mt. Sinai.

12:22 "But you have come" This is a strong contrast. These believing readers are not trusting in a Sinaitic covenant, but in a new covenant, a heavenly Jerusalem, a new Mt. Zion, a new city. In Gal. 4:21-31 Paul uses the same type of analogy using two OT mountains (Mt. Sinai versus Mt. Zion).

▣ "Mount Zion" The author is comparing the first covenant at Mt. Sinai to the new covenant with the new heavenly city (cf. 11:10,16; 13:14; Rev. 3:12; 21:2,10).

▣ "of the living God" This is a play on the covenant name for God, YHWH, which is a form of the Hebrew verb "to be." YHWH is the ever-living, only-living One. In the OT He swears by Himself, "the living God." See Special Topic: Names for Deity at 2:7.

12:23 "church of the firstborn" Because of Exod. 4:22 some commentators understand the references to OT Israelites, but context demands that it be understood as all the people of faith (cf. 11:40). The "first born" is a reference to Christ, "the first born"

1. of many brothers (the image of God, Rom. 8:29)

2. of all creation (the image of God, Col. 1:15)

3. of the dead (Col. 1:18 and I Cor. 15:20,23 [first fruits])

Look at all the ways the new covenant is designated in this paragraph.

1. Mt. Zion

2. the city of the living God

3. the heavenly Jerusalem

4. myriads of angels

For "church" see Special Topic at 2:12. For "firstborn" see Special Topic at 1:6.

▣ "enrolled" The Bible speaks of two books of God (cf. Dan. 7:10 and Rev. 20:12). One is the book of life (cf. Exod.32:32; Ps. 69:28; Dan. 12:1; Luke10:20; Phil. 4:3; Rev. 3:5; 17:8; 20:12,15; 21:27). The other is the book of remembrances (cf. Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16). The first is for believers, the second for both (cf. Rev. 14:13). These are metaphors for the memory of God.

▣ "to God, the Judge of all" The OT regularly depicts God as Judge (cf. Gen. 18:25; Ps. 50:6; 96:13; 98:9; Isa. 2:4; 51:5; Jer. 11:20; Lam. 3:59; Ezek. 7:3,27). The coming Messiah is also depicted as Judge (cf. Isa. 11:3-4; 16:5). The Father has placed all judgment in the Son's hands (cf. John 5:22-23,27; 9:39; Acts 10:42; 17:31; II Tim. 4:1; I Pet. 4:5).

▣ "to the spirit of the righteous made perfect" This is a perfect passive participle, implying "made perfect by God and the results continue." Because of 11:40 this may refer to the OT saints of chapter 11 and all believers before Christ's coming.

For "perfect" see note at 10:1.

12:24 "Jesus the Mediator" Jesus, the high priest and sacrifice (1) stands before the Father for us and (2) brings a better covenant (cf. 7:22; 8:,6,9-10; 9:15; Jer. 31:31-34; Ezek. 36:22-36).

▣ "to the sprinkled blood" This was the way OT covenants were inaugurated (cf. 9:19; 10:22; I Pet. 1:2).

▣ "better" See full note at 7:7.

▣ "blood of Abel" Abel's blood cried out for vengeance; Jesus' blood cries for mercy, forgiveness, and love.

NASB (UPDATED) TEXT: 12:25-29
²⁵See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. ²⁶And His voice shook the earth then, but now He has promised, saying, "Yet once more I will shake not only the earth, but also the heaven." ²⁷This expression, "Yet once more," denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. ²⁸Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; ²⁹for our God is a consuming fire.

12:25 "See to it" This is a present active imperative. This is a different Greek word than the one used in v. 15. This same warning is found in 3:12. After being enlightened by the superiority of the new covenant in Christ, it is crucial that one respond appropriately. There is danger (for both the unbeliever and the believer) in knowing truth and not acting on it.

▣ "that you do not refuse Him" This is one of the two main warnings. The other being, "do not shrink back." This is an aorist middle (deponent) subjunctive. We must make a volitional decision. What will you do with Jesus, the author and finisher of the faith?

▣ "if" This is a first class conditional sentence which is assumed to be true from the author's point of view or for his literary purposes. Again, the awesome responsibility of rejecting a superior covenant and person is the focus of the comment.

12:26 "His voice shook the earth" This is a reference to the giving of the law on Mt. Sinai mentioned earlier in this chapter (cf. Exod.19:18-19), but it is a paraphrase from the Septuagint of Haggai 2:6. This prophecy speaks of a new shaking of the heavens and earth connected to the new post-exilic temple (cf. Hag. 2:6-9). The new temple will receive glory. The new temple will be better than the first. The new temple will bring peace. These descriptions foreshadow the new covenant in Jesus.

12:27 "Yet once more" This world is passing away. I do think God is going to recreate it (cf. II Pet. 3:10) much like it is, but without the curse of Gen. 3:14,17; Zech. 14:11; Rev. 22:3. The Bible starts with God, man, and the animals (cf. Isa. 11:6-9) in a garden setting (cf. Gen. 1-2) and it also ends the same way (cf. Rev. 21-22).

12:28 "a kingdom which cannot be shaken" This refers to the spiritual nature of the new covenant. It is the last and permanent covenant between God and His people.

▣ "let us show gratitude, by which we may offer to God an acceptable service with reverence and awe" This describes the appropriate response of the new covenant believers: a life of service because of gratitude for the matchless grace of the Triune God (cf. 13:15,21; Rom. 12:1-2). We were saved to serve, to serve the family of faith (cf. I Cor. 12:7; Eph. 4:12).

SPECIAL TOPIC: THE KINGDOM OF GOD

12:29 "a consuming fire" This may be a reference to Mt. Sinai (cf. Deut. 4:24). We dare not forget to Whom it is we are responding (cf. 10:31). Fire can cleanse and purify or totally destroy. He will be our heavenly Father or He will be our Judge from heaven. What we do and continue to do with Jesus is the determiner. Believe! Hang in there!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the attributes of the men of chapter 11 and 12:18-29 that we should emulate.

2. Does verse 1 teach that the dead view the lives of the living?

3. Why does the author use so many athletic metaphors in this chapter?

4. What was the purpose of this chapter in relation to the entire book?

5. What is God's ultimate purpose for our lives? (vv. 10,28)

Hebrews 13

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Service Well-Pleasing to God	Concluding Moral Directions	Concluding Admonitions	How to Please God	Final Recommendations
13:1-6	13:1-6	13:1-6	13:1-3	13:1-6
			13:4
	Concluding Religious Directions		13:5-6
13:7-16	13:7-17	13:7-16	13:7-9	13:7-16
			13:10-16	Obedience to Religious Leaders
13:17		13:17	13:17	13:17-19
	Prayer Requested	Personal Messages
13:18-19	13:18-19	13:18-19	13:18-19
Benediction and Final Greetings	Benediction, Final Exhortation, Farewell	Benediction	Closing Prayer	News, Good Wishes and Greetings
13:20-21	13:20-25	13:20-21	13:20-21	13:20-21
		Postscript	Final Words
13:22-25		13:22-25	13:22-23	13:22
				13:23-25
			13:24
			13:25

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Several things do not fit the "supposed" historical setting.

1. Christian leaders

2. Admonishment apparently to pagans, not Jews

B. This last chapter has several Pauline features.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 13:1-6
¹Let love of the brethren continue. ²Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it. ³Remember the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body. ⁴Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge. ⁵Make sure that your character is free from the love of money, being content with what you have; for He Himself has said, "I will never desert you, nor will I ever forsake you, ⁶"so that we confidently say,
"The Lord is my helper, I will not be afraid.
What will man do to me?"

13:1

NASB"Let love of the brethren continue"
NKJV"Let brotherly love continue"
NRSV"Let mutual love continue"
TEV"Keep on loving one another as Christians"
NJB"Continue to love one another like brothers"

This is a present active imperative (not a subjunctive, as NASB translates), meaning "abide" or "continue." The thing the readers are to continue is "brotherly love" (philadelphia, cf. Rom. 12:10; I Thess. 4:9; I Pet. 3:8). They have done this in the past (cf. 6:10; 10:32-35) and are encouraged to continue. It is a clear sign that one knows God (cf. John 13:34-45; 15:12,17; I John 2:10; 3:11,14,17-24; 4:7-21; II John 5).

There are several philoō compounds.

1. brother love, v. 1

2. stranger love, v. 2

3. money love, v. 5

13:2 "Do not neglect to show hospitality to strangers" This is a present middle (deponent) imperative. It is a compound of "phileō" and "stranger" i.e., "love of strangers." There were no motels in those days except immoral inns and they were very expensive. Christians are called on to open their homes to itinerant ministers (cf. Matt. 25:35; Rom. 12:13; I Tim. 3:2; Titus 1:8; I Pet. 4:9; II John; Didache 11:4-6).

▣ "entertained angels without knowing it" This is an allusion to Genesis 18, where Abraham meets three angels who looked like men (cf. also Tobit chapters 4-7). Angels also appeared to Gideon (Judges 6); Manoah (Judges 13); Lot (Genesis 19); Hagar (Genesis 21). This does not mean that Christians may have angels visit; as men of old helped strangers and received a blessing, so too, are believers to do.

13:3 "Remember the prisoners" This is a present middle (deponent) imperative. These readers had followed Christ's words of Matt. 25:44-45, for in Heb. 10:32-36 they had helped other believers. Their imprisonment was not for evil deeds, but for their faith in Christ (cf. I Pet. 4:14-15). Imprisonment was a real possibility for all early believers, as it is for many believers in today's world also.

▣ "since you yourselves also are in the body" This could refer to (1) the physical body (cf. II Cor. 12:2, same Greek structure), susceptible to persecution and imprisonment or (2) the body of Christ (although the text does not have the expected Greek article), the Church, which was the object of persecution.

13:4 "Marriage is to be held in honor among all" There is no verb. If one supplies an indicative, "is," then the statement is against false teaching (cf. I Cor. 7:38, which made marriage morally inferior to celibacy or I Tim. 4:3). If one supplies an imperative, "Let. . .be. . .," as in NASB of v. 1, then it is an encouragement against the immoral tendencies of pagan culture (v. 4 favors this option).

▣ "the marriage bed is to be undefiled" Marriage is a gift from God and the norm for all (cf. Gen. 1:28; 9:1,7). It is not sinful or shameful. The Greek philosophical concept of asceticism, the view that the body is evil and that to deny its wants and needs show a superior spirituality, affected the early church! And still does! The term "undefiled" is used in 7:26 to describe the sexual purity of Jesus, our high priest. It was used in the Septuagint to refer to adultery.

This warning against sexual promiscuity is surprising if this book is written to Jewish people. The Gentile culture of the first century was characterized by sexual exploitation, but not the Jewish community. There is so much about the historical setting and recipients of Hebrews that is uncertain.

▣ "fornicators" The term in the OT means sexual relations between two unmarried people, but in the NT it has the wider connotation of sexual immorality of any kind. We get the English word "pornography" from this Greek term.

▣ "adulterers"This refers to sexual relations between people, one or both of whom are married to other people. Sexual sins were a major concern of the early church because of the rampant immorality and worship practices of pagan culture (cf. Gal. 5:19-21).

▣ "God will judge" God's judgment of improper human sexuality can be seen in Rom. 1:24-32; Gal. 5:19-21; Eph. 4:19; Col. 3:5; Rev. 21:8; 22:15. However, there are other passages like I Cor. 5:5 and I Tim. 1:9-11, which relate to believers who commit these immoral acts. The early church had to face immorality in the lives of believers and try to draw some guidelines.

1. they need to repent

2. other believers are to help them (cf. Gal. 6:1; James 5:16,19-20)

3. believers are not to be "best" friends with immoral believers (cf. I Cor. 5:9-13).

The Christian witness of morality, strong marriages, hospitality, and brotherly love are as crucial today as in the first century.

13:5

NASB"Make sure that your character is free from the love of money"
NKJV"Let your conduct be without covetousness"
NRSV, TEV"keep your lives free from the love of money"
NJB"Put avarice out of your lives"

There is no verb, again an imperative is implied. The noun is a compound of

1. an alpha privative

2. phile ō ( the third compound with phile ō since v. 1), to love

3. a silver coin

It means "not a lover of money." The problem is not the money, but the love of money (cf. Luke 12:15; 16:14; I Tim. 3:3; 6:10,17-19; II Tim. 3:2).

▣ "being content with what you have" This is a present passive participle used in an imperatival sense. This is a key issue for happiness. It is a worldview that does not focus on the physical and the immediate. Contentment is a wonderful gift from God that must be accepted by faith and lived out daily (cf. II Cor. 9:8; Phil. 4:11-12; I Tim. 6:6-10).

▣ "I will never desert you, nor will I ever forsake you" This is a loose quote with two emphatic double negatives, taken from God's promises to His leaders and people. God is with us and for us (cf. Deut. 31:6-7; Josh. 1:5; I Chr. 28:20; Isa. 41:10,13,14,17). Believers do not have to fear for daily provisions (cf. Matt. 6:19-34).

13:6 "The Lord" This is a quote from the Septuagint of Ps. 118:6, but this same truth is also found in Psalm 56:4,11.

▣ "The Lord is my helper" Psalm 118 is a powerful word of confidence in God's love, forgiveness, presence, and help.

The noun "helper" is used only here in the NT (but the verb is in Heb. 2:18), but is used often in the LXX. It means "to give aid," "to come to one's rescue."

▣ "What will man do to me" This great truth (cf. Ps. 56:4,11; 118:6) is also stated in slightly different terms in Rom. 8:31b and then illustrated in 8:32-39.

NASB (UPDATED) TEXT: 13:7-16
⁷Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith. ⁸Jesus Christ is the same yesterday and today and forever. ⁹Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were so occupied were not benefitted. ¹⁰We have an altar from which those who serve the tabernacle have no right to eat. ¹¹For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. ¹²Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. ¹³So, let us go out to Him outside the camp, bearing His reproach. ¹⁴For here we do not have a lasting city, but we are seeking the city which is to come. ¹⁵Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. ¹⁶And do not neglect doing good and sharing, for with such sacrifices God is pleased.

13:7 "Remember" This is a present active imperative. The implication is to pray for the leaders and honor them! This is a different, but similar, word from v. 3. Believers need to be conscious of the need for praying for and honoring their leaders' loving service to the body of Christ (cf. v. 3) and her leaders (cf. vv. 7,17,24; I Thess. 5:12-13).

▣ "those who led you" Verses 17 and 24 deal with current leaders, so v. 7 must refer to those leaders who first preached the gospel, but are now dead.

▣ "who spoke the word of God to you" This is the task of Christian leaders. They do not teach or preach their discoveries or personal/cultural preferences, but the gospel of Jesus Christ. For this we honor them, respect them, and pray for them.

▣ "considering the result of their conduct" This is a present active participle used as an imperative. These leaders, like those in the roll call of the faithful in chapter 11, remained faithful during life and until death. Their lives witnessed to the validity of their messages.

▣ "imitate their faith" This is a present middle (deponent) imperative. Our author is calling on his readers to mimic the faith of their leaders. Paul often encourages believers to imitate his faith (cf. I Cor. 4:16; 11:1-2; Phil. 3:17; 4:9; I Thess. 1:6; II Thess. 3:7,9).

13:8 "Jesus. . .same" The OT characters of chapter 11 were good examples; the former and current leaders were good examples; Christ is our supreme example. His character and faithfulness never change (cf. Ps. 102:26-27, quoted in Heb. 1:12). This same theological statement is made concerning YHWH in Mal. 3:6. God's character and mercy are constant and, so too, are Jesus Christ's.

13:9 "Do not be carried away" This is a present passive imperative with a negative particle which usually means to stop an act already in process. Some of the hearers were contemplating "shrinking back" (cf. 2:1; 10:38). The passive voice implies the activity of Satan or the demonic.

▣ "by varied and strange teachings" Exactly what this involved is uncertain, but a similar combination of Jewish and pagan practices is condemned in Col. 2:16-23.

It almost seems to me that parts of chapter 13 are a Pauline close added to a letter to a synagogue. Parts of this chapter (i.e., vv. 4-5) fit a mixed-church setting, not a synagogue.

NASB"for it is good for the heart to be strengthened by grace"
NKJV"For it is good that the heart be established by grace"
NRSV"for it is well for the heart to be strengthened by grace"
TEV"It is good to receive inner strength from God's grace"
NJB"it is better to rely on grace for inner strength"

This is a present passive infinitive. These hearers need to be firmly established, not on ritual, animal sacrifice or food laws, but on the undeserved, unmerited grace of God in Jesus Christ (i.e., the gospel, cf. v. 7). They were vacillating between Moses and Jesus. Jesus, the unchanging Word of the Father, is far superior to the procedures and words of the first covenant.

Understanding God's unchanging character and love, so clearly expressed in the life, teaching, and death of Jesus (the gospel), is what gives believers encouragement. Believers' hearts and minds are strengthened through a knowledge of the gospel and a personal relationship with the Great Shepherd, not through external rituals and procedures (the old Mosaic covenant).

This author often addresses the spiritual issue of the "heart" (see Special Topic at 3:8). He quotes several OT texts.

1. 3:8,15; 4:7, "do not harden your hearts" (Ps. 95:8)

2. 3:10, "go astray in their hearts" (Ps. 95:10)

3. 8:10, "write them upon their hearts" (Jer. 31:33)

He then summarizes these truths in 3:12; 4:12, and 10:22. The heart represents the mental, emotional, and volitional aspects of mankind. Christianity deals with the internal needs of fallen humanity, whereas Judaism could not.

▣ "heart" See Special Topic at 3:8.

▣ "not by foods, through which those who were so occupied were not benefitted" This is an obvious reference to Leviticus 11. The food laws had passed away in Christ (cf. Matt. 15:11; Mark 7:18-23; Acts 10; Col. 2:16-23). They were no longer binding on believers for salvation (cf. Galatians 3; Acts 15), but in a church setting, believers were still to be conscious of "weaker brothers" (cf. Acts 15:19-20; Rom. 14:1-15:6; I Corinthians 8; 10:23-33) and to try not to offend their weak consciences.

13:10 "We have an altar" The analogy seems to be a spiritual (heavenly) tabernacle, not a physical altar and, therefore, it refers to Jesus' sacrificial work on behalf of believers. It is a powerful metaphor of our access to God through Christ.

▣ "no right to eat" This is another allusion to Leviticus 16.

13:11 "as an offering for sin, are burned outside the camp" This is another allusion to the procedures of Lev. 16:27 — the Day of Atonement.

13:12 "Jesus. . .suffered outside the gate" This is a rabbinic word play as the OT sacrifices were taken outside of the camp, Jesus was taken outside the city of Jerusalem to be crucified.

13:13 "So, let us go out to Him" This is a key verse in the book. It is a present middle (deponent) subjunctive, which speaks of continuous action and adds an element of contingency (this is the final admonition and warning against "shrinking back"). Believers need to publicly identify with Him and bear His reproach regardless of the consequences. This is the clear call for these "sheltered" synagogue believers to move into the full light of Great Commission Christianity (cf. Matt. 28:19-20; Acts 1:8).

13:14 "the city" This is a metaphor for heaven using the Israelite capital of the Promised Land (cf. 11:10,16; 12:22; John 14:2). This same type of metaphor is seen in 11:14, "a country."

13:15 "through Him" This refers to Jesus, mentioned by name in v. 12, who sanctified His people by the sacrifice of His own blood outside the gate of Jerusalem. All spiritual benefits come through Him!

▣ "let us continually offer up a sacrifice of praise" This is a present active subjunctive. The sacrificial system, given to Israel to promote fellowship with God by dealing with the sin problem, involved five types of sacrifices.

A. Two were mandatory

1. the "sin offering"

2. the "trespass or guilt" offering

B. Three were voluntary

1. wholly burnt offering

2. grain/meal offering

3. fellowship, or peace, offering

It is in connection with these last three that the concept of thanksgiving and praise are mentioned (cf. Lev. 7:12). These sacrifices are described in detail in Leviticus 1-7. The Psalms mention this aspect of adoration often (cf. Ps. 27:6;50:14; 69:30; 107:22; 116:17). The phrase "sacrifice of praise" comes from the Septuagint (cf. Lev. 7:2,3,5; II Chr. 29:31; 33:16; Ps.49:14,23; 106:22).

▣ "the fruit of lips" This phrase reflects Isa. 57:19 and Hosea 14:3 from the Septuagint. Passages like this were used by the Israelites in exile to substitute verbal praise in place of animal sacrifices because the Temple had been totally destroyed in 586 b.c. by Nebuchadnezzar II, the neo-Babylonian king. It was destroyed again by Rome in a.d. 70. The date of the writing of this book is uncertain.

NASB"that give thanks to His name"
NKJV"giving thanks to His name"
NRSV"that confess his name"
TEV"that confess him as Lord"
NJB"those who acknowledge his name"

For believers our praise to God is our confession (homologēo) of Jesus (using His name as in Matt. 28:19-20 or Rom. 10:9-13) as Lord (cf. TEV, which reflects Phil. 2:6-11).

13:16 "and do not neglect doing good" This is a present middle imperative with a negative particle, which usually means to stop an act in progress. God is pleased when His children love and help each other (cf. Phil. 4:18).

In a Jewish context this "good things" (koinōnia) probably refers to almsgiving (cf. Matt. 6:1), a weekly gift of money given by members of the synagogue to purchase food for the needy. The Jews considered this an act of righteousness.

▣ "sharing"

SPECIAL TOPIC: KOINŌNIA

▣ "for with such sacrifices God is pleased" Notice in v. 15 the acceptable sacrifice was professed faith in Christ; now it is Christlike living. The gospel is surely both!

NASB (UPDATED) TEXT: 13:17
¹⁷Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.

13:17 "Obey. . .submit" This is a present passive (A. T. Robertson lists it as a middle voice) imperative and present active imperative. Although individuals are free in Christ we must yield ourselves to spiritual authority for growth and service (cf. v. 7; I Cor. 16:16; I Thess. 5:12-13).

This word of encouragement to submit to Christian leaders is much needed in our day of disrespect for authority of any kind, and an overemphasis on the rights and powers of the individual. God has placed some as leaders among His people (note Num. 16:3-5). We honor them because of their call, training, commitment, and service. However, there is an opposite "ditch." God's calling has been abused by some authoritarian personalities. There must be a balance, a mutual respect, a co-operative spirit between God's people and God's leaders. All believers are called to be subject to one another out of respect for Christ (cf. Eph. 5:21).

▣ "they keep watch" This term means "to be awake," "to be vigilant" (cf. Mark 13:33; Luke 21:36; Eph. 6:18), which is a metaphor for diligent watchfulness and service (cf. Isa. 62:6; Ezek. 3:17; 33:7-9).

▣ "as those who will give an account" Leaders are responsible for their ministry and will give an account to God (cf. I Cor. 3:10-15). They are stewards!

▣ "Let them do this with joy and not with grief" The attitude of the congregation does not determine the ministry, but it does make the process enjoyable or painful.

NASB (UPDATED) TEXT: 13:18-19
¹⁸Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things. ¹⁹And I urge you all the more to do this, so that I may be restored to you the sooner.

13:18 "Pray for us" Prayer by leadership and for leadership is crucial (cf. Eph. 6:18-19; Phil. 4:6; I Thess. 5:25; I Tim. 2:1-2,8). The plural may refer to a ministry group including Timothy (cf. v. 23).

▣ "for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things" Attitude and lifestyle set the foundation for leadership. The author of Hebrews has mentioned the "conscience" several times (cf. 9:9,14; 10:2,22; 13:18). The power of Jesus' redemption and the indwelling Spirit has removed the fear of God and shame of past sins and replaced them with a joy, peace, confidence, not in human performance, but in the gospel! This knowledge of the gospel is the helmet of salvation (cf. Eph. 6:17; I Thess. 5:8).

Some commentators have seen this verse as relating to some type of accusations being leveled at the author (similar to Paul's situation in I Corinthians and Galatians).

13:19 This is a rather cryptic verse. Somehow the author's coming was related to their prayers. This sounds so much like Paul (cf. Philemon 22). Prayer releases God's effective power for ministry. Believers' prayers affect God and others.

Some commentators (e.g., H. E. Dana's Jewish Christianity, p. 268) have assumed this refers to the author's sickness, or even imprisonment (the term "sooner" is also used of Timothy in v. 23).

NASB (UPDATED) TEXT: 13:20-21
²⁰Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, ²¹equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen.

13:20 "Now the God of peace" This title for God the Father is used only here and in Paul's writings (cf. Rom. 15:33; 16:20; I Cor. 14:33; II Cor. 13:11; Phil. 4:9; I Thess. 5:23; "Lord of Peace" II Thess. 3:16).

▣ "who brought up from the dead" The NT normally depicts God the Father as raising Jesus from the dead (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10). This shows the Father's acceptance of Jesus' life, teachings, and sacrifice. However, there are other texts which assert the agency of the resurrection was the Spirit (cf. Rom. 8:11) or the Son Himself (cf. John 2:19-22; 10:17-18). Theologically speaking, all three persons of the Trinity are active in all the redemptive acts.

▣ "the great Shepherd" The term "shepherd" is an OT metaphor for

1. YHWH (cf. Gen. 49:24; Ps. 23:1; 78:52; 80:1; Eccl. 12:11; Isa. 40:11; 63:11; Jer. 31:10; Ezek. 34)

2. the leadership of His people (cf. Jer. 10:21; 50:6-7; Ezek. 34:2-3; Zech. 11:3,5,15,17)

3. the coming Messiah, son of David (cf. Ps. 78:70-72; Ezek. 34:23-24; 37:24; Micah 5:4; 7:14; Zech. 13:7; John 10:2,11,14; I Pet. 2:25; 5:4)

Several times in the OT (cf. Num. 27:17; I Kgs. 22:17; II Chr. 18:16; Ezek. 34:5; Zech. 10:2) God's people are described as scattered and without a shepherd, but now the Great Shepherd has come. He has delivered us and is with us!

▣ "through the blood" This refers to His life given which inaugurated the new covenant (cf. Zech. 9:11; Mark 14:24; I Cor. 11:25).

▣ "the eternal covenant" It is difficult to sort out the different "eternal" covenants because, as Hebrews shows, the Mosaic covenant was conditional and because of human weakness, not eternal. The OT records conditional and unconditional covenants (i.e., the Exodus, Gen. 15:17-21). The covenant with Abraham, whereby all the nations would be blessed, is unconditional (i.e., everlasting covenant), and thereby, eternal (cf. Genesis 17:7,13,19; Psalm 105:9-10). The covenant with David, first revealed in II Samuel 7, is a foreshadowing of the Messiah, son of David, which is unconditional, and thereby, eternal (cf. Ps. 89:3-4). The new covenant is mentioned as a promised new day of righteousness (new age of the Spirit) for God's people (cf. Isa. 55:3; 59:21; 61:8; Jer. 31:33; 32:40; 50:5; Ezek. 16:60; 37:26). One can see how the Jews of Jesus' day were shocked at His message. He had always been God's plan of redemption, but the failure of Israel to keep God's law given to Moses showed the need of another way of salvation than human performance (cf. Galatians 3). See SPECIAL TOPIC: ETERNAL at 6:2.

SPECIAL TOPIC: FOREVER ('OLAM)

13:21

NASB"equip you in every good thing"
NKJV"make you complete in every good work"
NRSV"make you complete in everything good"
TEV"provide you with every good thing"
NJB"prepare you. . .in every kind of good action"

This verb (katartizō, a rare aorist active optative, which is an expressed wish or desire) means to make someone or something completely adequate, sufficient, or fully qualified (cf. Luke 6:40; I Cor. 1:10; II Cor. 13:11; I Thess. 3:10; I Pet. 5:10). Theologically this is parallel to Eph. 2:10. God's will is that believers are conformed to the image of Jesus (cf. Rom. 8:29), resulting in godly living which attracts the lost to Christ.

▣ "to do His will" Jesus did the Father's will in coming as the Suffering Servant (cf. 10:7). Now His followers are called on to also do His will (cf. 10:36).

SPECIAL TOPIC: THE WILL (thelēma) OF GOD

▣ "to whom be the glory forever and ever. Amen" This phrase, so common in Paul's and Peter's writings, is ambiguous. Sometimes it refers to God the Father (cf. Rom. 11:36; Eph. 3:21; I Pet. 4:11; 5:11; Jude 25; Rev. 1:6; 7:12), sometimes to Jesus the Son (cf. II Tim. 4:18; II Pet. 3:18) and sometimes to both (cf. Rom. 16:27; I Tim. 1:17; Rev. 5:13 and here). Often NT authors use the same titles, actions, and phrases to describe both the Father and the Son as a way of asserting the equality and deity of Jesus of Nazareth.

▣ "Amen" The original Hebrew term meant "to be firm." This developed into the metaphorical sense of faithfulness, dependability, and trustworthiness (cf. Hab. 2:4). It came to be used in the sense of "I affirm" or "I agree with" a particular statement.

SPECIAL TOPIC: AMEN

NASB (UPDATED) TEXT: 13:22-24
²²But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly. ²³Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you. ²⁴Greet all of your leaders and all the saints. Those from Italy greet you.

13:22-24 The closing verses, 22-24, are similar to the way Paul closes his letters penned by a scribe, where he takes the pen and adds a small personal note and blessing.

13:22 "I urge you" The author calls his book "a word of exhortation." He urges his readers often (cf. 3:13; 10:25; 12:15; 13:15,22). They are brothers (and sisters) in Christ, but they must cling to Him, follow Him, serve Him!

▣ "bear with this word of exhortation" This is a present middle imperative, which emphasizes the involvement of the subject and commands continual listening. The phrase "word of exhortation" is used in Acts 13:15 for a synagogue sermon. Many believe this is what Hebrews originally was, but was modified to become a letter.

13:23 "brother Timothy" When Paul uses "brother," the person's name always comes first (cf. Rom. 16:23; I Cor. 1:1; 16:12; II Cor. 1:1; 2:13; Phil. 2:25). This is a key evidence against Paul's authorship. The mentioning of Timothy reveals a time frame for the book's composition, during Paul's lifetime or soon after his death (a.d. 68), before Timothy's death.

▣ "has been released" This is a perfect passive participle. We know nothing from Scriptures or elsewhere of Timothy being in prison. In his Word Pictures in the New Testament, p. 451, A. T. Robertson asserts that Timothy was put in prison when he came to visit Paul, mentioned in II Tim. 4:11,21. The word "released" (perfect passive participle) is used in (1) Matt. 27:15; John 19:10; Acts 3:13; 4:21,23; 5:40 for release from prison and (2) Acts 13:3, metaphorically for a release from a ministry assignment, and it may mean that here.

▣ "if he comes soon, I will see you" This may imply that the author of Hebrews worked and traveled with Timothy.

13:24 "saints" See Special Topic at 6:10.

▣ "those from Italy greet you" This phrase could mean

1. the author is in Italy

2. the author is from Italy

3. part of the author's missionary team was from Italy

4. the author is writing to Italy

In Jewish Christianity, H. A. Dana says that this verse implies that the letter was written to the Jewish faction of the church at Rome. The first mention of the book of Hebrews was by Clement of Rome about a.d. 97 (p. 270). However, I think it was sent to a Jewish synagogue (possibly in Rome) that had believers as members. The warnings are directed to two groups, the believing Jewish group (the "you" of chapter 6), for them not to "shrink back" (cf. 10:38) and to the unbelieving group (the "those" of chapter 6) to profess/confess Jesus as the Messiah and for both groups to fully embrace Christianity.

NASB (UPDATED) TEXT: 13:25
²⁵Grace be with you all.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. If Hebrews is a letter, which appears certain from chapter 13, why is there no opening greeting?

2. Does chapter 13 reflect the Jewish unbelievers or false teachers?

3. What does this chapter say about Christian "leaders"?

4. How does verse 23 date the book of Hebrews?

Angelologia: Gli Angeli

Il Termine “Angelologia” deriva da due termini greci, vale a dire Aggelos (pronunciato Anghelos ) che significa “messaggero” o “angelo”, e “Logos” che significa “parola”, “discorso” o “cosa”. Nella Teologia sistematica Cristiana il termine viene usato per riferirsi allo studio della dottrina biblica degli angeli. Essa include argomenti che riguardano l’origine, l’esistenza, la natura degli angeli, la classificazione, il servizio e l’opera degli angeli ed anche l’esistenza, l’attività e il giudizio di Satana e dei Demoni (cioè gli angeli decaduti, gli angeli malvagi). Alcuni teologi, comunque, studiano Satana e i demoni in una sezione separata chiamata demonologia.

La Natura degli Angeli

Un Angelo è un essere spirituale creato da Dio e incaricato da Dio ad agire per alcuni progetti speciali secondo l’opera principale del Suo piano.(per esempio Col 1:16; Eb 1:14). Essi hanno un enorme potenza e conoscenza, sebbene limitata in quanto creature. Vengono definiti “messaggeri” sia nel Vecchio che nel Nuovo Testamento e, in quanto tali, trasmettono l’opera di Dio. Sebbene alcuni studiosi abbiano negato la loro condizione di esseri umani, dalle scritture emerge chiaramente che essi hanno una personalità: pensano (1 Pietro 1:12), avvertono la lode (Luca 2:13), scelgono (Giuda 6) e gli angeli consacrati rendono a Dio una lode razionale ed eccellente. Essi sono di rango superiore all’Uomo, come spiega il Salmo 8:4-5, ma essi sono inferiori a Cristo (2 Sam 14:20; Luca 20:36; Eb 1). In apparenza sembra che essi non possano procreare (Matteo 22:30).

Nel Vecchio Testamento ci si riferisce agli Angeli come “Schiere del Cielo/d’Israele”, “Figli di Dio” e “Santi” (1 Samuele 17:45; Giobbe 1:6; 2:1; Salmo 89:5, 7). La prima espressione, “Schiere del Cielo/d’Israele”, si riferisce al numero infinito e alla potenza che difende i Figli di Dio (cfr. Eb 12:22 ). La seconda espressione, “figli di Dio”, mette in evidenza il rapporto vicino con Dio, le loro qualità divine e l’abilità in cui operano davanti a Lui. La Terza espressione, “Santi” sottolinea la loro caratteristica morale pura.

Classificazione degli Angeli

Non c’è rivelato molto nelle scritture riguardo al classificazione degli Angeli. Si potrebbe desiderare di saperne di più, in quanto ciò che si conosce fa pensare a dei “ranghi” o a delle “classificazioni” tra di loro, ma è difficile dire qualcosa in più riguardo a ciò. Dovremmo dire prima, comunque, che l’affermazione riguardo ad alcuni angeli confinati nell’abisso perché peccarono ed altri no secondo la scrittura in 2 Pietro 2:4 è poco probabile. Tutti gli Angeli decaduti sono degli esseri tenuti negli abissi dell’oscurità fino al giorno del giudizio prestabilito, ma possono effettuare strategie malvagie contro Dio, contro il suo Popolo e contro la sua creazione.

In Giuda 9 Michele è descritto come un Arcangelo – una nomina fatta a nessun altro angelo della scrittura (anche se di certo ci saranno molti altri arcangeli). Ciò sembra indicare il fatto che lui ha autorità su molti angeli e lo fa sotto autorità di Dio. Lo si descrive anche come il “grande principe”, dove il termine principe sembri anche sottintendere livelli diversi di autorità tra gli Angeli (Dan 9:21; 12:1). Esistono anche angeli che regnano su alcuni paesi così come vediamo nel riferimento di Daniele al “Principe del Regno di Persia” (10:13).

Sebbene vi siano delle discussioni riguardo gli angeli custodi, sembra che Gesù voglia lasciare intendere questo in Matteo 18:10.

Ci sono anche dei Serafini menzionati in Isaia 6:2-4. Purtroppo solo in questo passo della scrittura se ne parla e quindi non si può dire molto riguardo a loro. Il Termine Serafino significa “ardente” e potrebbe accennare al loro splendore. Eppure, è interessante il fatto che si coprano i piedi e il volto per la lucentezza del Santo di Israele. Perciò sembra che loro comprendano profondamente la santità di Dio e lo adorano in umiltà. Nel caso descritto in Isaia, gli Angeli andarono da lui e, per conto di Dio, gli hanno comunicato che i suoi peccati erano perdonati. Essendo stato purificato dalla santità ardente di Dio, il profeta adesso era preparato per parlare - per conto di Dio - all’Israele disobbediente.

I Cherubini sono anche menzionati numerose volte nel Vecchio Testamento e una volta nel Nuovo Testamento (Eb 9:5). Sembra che siano in relazione con la Santità di Dio e hanno accesso a Dio per mezzo di essa. Perciò, sono disposti nel Giardino dell’Eden e impediscono all’Uomo di ritornare nel giardino e di mangiare dell’Albero della Vita (Gen 3:22-24). Similmente, essi hanno a che fare con il propiziatorio e la legge in Esodo 25:18-22 : è lì, al propiziatorio che Dio si incontrava con i peccatori, cioè, gli israeliti. Essi sono gli esseri viventi che Ezechiele ha visto nella sua visione (Ezechiele 1:4-28; 10:15) e sembra che essi avessero quattro ali e dei volti di leone, tori, aquile ed esseri umani. Avevano mani umane e piedi come gli zoccoli dei vitelli ecc..(vedi Ezechiele 4:1-14 per ulteriori dettagli). Anche loro, come quelli in Isaia brillavano di lucentezza e apparivano come il bronzo lucido. Sono anche associati al Fuoco, fulmine e alla santa adorazione del Dio vero e compassionevole. (cfr. Apocalisse 4:4-8).

Il Compito degli Angeli

E’ impossibile descrivere tutti i compiti che gli Angeli fanno al comando di Dio, ma ne ritroviamo alcuni riguardo la salvezza, il giudizio e il controllo provvidenziale di Dio della storia umana. In termini di Salvezza, gli angeli hanno avuto una parte nella venuta, nella morte e nella risurrezione di Cristo. Essi hanno annunciato a Maria che avrebbe partorito il Cristo (Luca 1:26-38) e lo hanno proclamato Salvatore davanti ai pastori (Luca 2:13). Hanno provveduto ai bisogni di Cristo durante il periodo delle sue tentazioni nel deserto così come lo hanno fortificato nelle prove del Getsemani (Luca 22:43). Erano anche pronti al suo comando di combattere per Lui (Matt 26:53). In più, hanno spostato la pietra dalla Tomba ed hanno proclamato la sua resurrezione (Matt 28:2, 6).

Lo Scrittore agli Ebrei ricapitola il ruolo degli Angeli nella vita dei credenti in Ebrei 1:14 “Non sono essi (gli Angeli) tutti spiriti servitori, mandati a servire per il bene di coloro che hanno da ereditare la salvezza?”. In quanto tali, sono estremamente interessati e coinvolti nella nostra crescita spirituale e nella missione che abbiamo nel portare l’evangelo fino all’estremità della Terra. Quando Dio lo desidera, gli Angeli possono incoraggiarci e persino salvarci da pericoli fisici affinché continuiamo l’opera di Dio nella predica dell’evangelo (Atti 12:7; 27:23-24). Essi sono profondamente interessati alla salvezza dei perduti e si rallegrano quando un peccatore si pente e ritorna a Dio (Luca 15:10). Filippo di certo è stato incaricato da un angelo di andare ad incontrare l’eunuco etiope sulla strada del deserto affinché quell’uomo fosse salvato (Atti 8:26). Gli Angeli sono coinvolti nel prendersi cura dei credenti quando muoiono (Luca 16:22).

Gli Angeli sono usati dal Signore per il giudizio dei non credenti. Lo possiamo vedere in Genesi 19:12-13 quando gli angeli dicono a Lot di uscire da Sodoma: al comando di Dio e per la malvagità di quella città, essi si stavano preparando per distruggerla. A Volte infliggono delle punizioni (Atti 12:23) e in apocalisse 8-9 e 16 sono coinvolti da vicino con la tromba e la coppa del giudizio.¹ Alla fine dei Tempi, essi saranno coloro che riuniranno gli ingiusti per il giudizio (Matteo 13:41-42).

Allo stesso modo in cui gli angeli sono coinvolti nella venuta di Cristo, la salvezza, la crescita e la protezione dei cristiani e il giudizio dei non credenti, essi sono anche coinvolti nel portare avanti l’opera del piano di Dio (compreso tutto) nel mondo. Questo lo si può vedere anche nel controllo delle nazioni (Daniele 10:13, 20-21).

Satana: un Angelo decaduto

Nella Bibbia ebraica il termine “Satana” significa “avversario” e gli scrittori del Nuovo Testamento hanno portato il nome in greco senza cambiarlo. Satana è un angelo decaduto e malvagio, forse un cherubino sebbene non sia proprio sicuro (cfr Ez 28:14 ).

Ci sono state molte ipotesi riguardo Satana (e i suoi demoni) che mette in discussione la sua esistenza e la sua persona. Primo, si deve dire che il diavolo o i demoni sono affermati da ogni scrittore del Nuovo Testamento ed appaiono anche in diversi libri del Vecchio Testamento. Secondo, Gesù Cristo stesso ha avuto a che fare con Satana e i suoi demoni in diverse occasioni (i.e. Matteo 4:1-11; Marco 5:1-20). Terzo, alcuni mali particolarmente esagerati nella storia – come l’Olocausto – danno prova della realtà del ritratto biblico di Satana, dei demoni e della loro capacità ed attività distruttiva.

Satana è anche descritto chiaramente nella Scrittura come una persona. Alcuni sostengono che l’idea biblica di Satana e dei Demoni debba essere mitizzato: Satana e i demoni appartengono alla visione del mondo dei cristiani (e degli altri) del primo secolo, ma adesso con l’avvento della visione scientifica del mondo, conosciamo meglio. Qualsiasi malattia che gli antichi hanno attribuito a Satana adesso la si comprende che sia stata causata da batteri e virus microscopici. Il problema con questo modo di vedere sta nel fatto che i cristiani (e gli altri) del primo secolo non hanno attribuito tutte le infermità fisiche al diavolo, ma solo alcune: perciò non erano così ingenui come si pensa. In più è semplicemente arrogante, per non dire ingenuo, sostenere che poiché hanno vissuto in quel tempo e noi viviamo adesso, la loro vista metafisica sia necessariamente infantile, da bambini e non plausibile mentre la nostra è fondata. Forse non conosciamo come dobbiamo conoscere. Inoltre, la scienza non può giudicare questo argomento in quanto la natura del caso, la realtà delle cose di cui si parla non riguardano il suo ambito, i suoi metodi o quei “modelli di conoscenza” tramite informazioni.

Ci sono altri che dicono che il diavolo sia in realtà un modo per parlare delle forze malvagie nella cultura. Ciò, però, va oltre ciò che la Bibbia insegna riguardo Satana e gli emissari suoi. Per quanto riguarda Satana, la Bibbia insegna che è una persona (cioè ha personalità, ma non è umano), è molto astuto (Gen 3:1; 2 Cor 11:3), si arrabbia quando è ostacolato (Ap 12:17) ed esercita il suo volere quando adesca le persone che non vogliono ascoltare la verità (2 Tim 2:26). Queste sono tutte le funzioni che svolge una persona e per certo è responsabile verso Dio per ciò che ha fatto, che sta facendo e per ciò che farà (Giov 12:31; Ap 20:10). Dunque lui è responsabile moralmente e non è soltanto una forza nella cultura, il male o quant’altro. Lui è una persona che sebbene non è paragonato alla cultura, non di meno gioca un ruolo malvagio negli eventi della cultura e del mondo (1 Gio 5:19). Anche i Demoni hanno personalità e non sono gli animi dei morti che hanno peccato lontano dalla grazia salvifica di Cristo.

Nelle Scrittura Satana (“Avversario”) viene chiamato con diversi nomi e titoli che spiegano la sua attività che si oppone al progetto di Dio, i suoi piani e alle persone. I suoi nomi includono: (1) Il diavolo (“calunniatore” Matt 4:1; 13:39; Ap 12:9)²; (2) Belzebù (“Dio del Cielo”; Mt 12:24. Sebbene era usato dai farisei per riferirsi a Satana, le origini e le associazioni del nome ad esso sono incerte. Potrebbe essere stato usato originariamente per riferirsi alla divinità della fertilità Cananea che era il capo avversario della religione israelita. In questo caso Baal significa “signore”, mentre zebul si riferisce al “cielo”³), e (3) Belial (“colui che si oppone e Dio”, 2 Cor 6:15).⁴

Satana è anche conosciuto per molti nomi che rivelano i suoi sforzi nell’opporsi all’opera di Dio e creare danno ai santi. E’ conosciuto come l’ iddio di questo secolo – un secolo caratterizzato dal peccato e dall’opposizione verso Dio. Lui si oppone al Vangelo accecando le menti delle persone alla verità (2 Cor 4:4). Allo stesso modo ci si riferisce a Lui come al principe di questo mondo (Giovanni 12:31) e quindi si ritrova una sensazione in cui l’intero sistema mondiale giace nelle sue mani (1 Giovanni 5:19). Lui è il principe della potenza dell’aria (Ef 2:2; Col 1:13) e in quanto tale lui regna sui demoni che agiscono al loro comando e regna anche sui non credenti, i figli della disubbidienza. Il suo nome, il diavolo/ il maligno, suggerisce la sua natura e il tipo di lavoro che fa tra la gente promuovendo il male e opponendosi alla giustizia e alla verità. E’ anche conosciuto come (1) ladro malvagio che viene a rubare, ammazzare e distruggere (Giovanni 10:10); (2) Il tentatore (1 Tess 3:5); (3) un omicida (Giovanni 8:44); (4) il padre della menzogna (Giovanni 8:44), e (5) il Gran Dragone che inganna il mondo intero (Ap 12:9). Che grande notizia è l’opera di Gesù che ha colpito il centro della potenza del diavolo e adesso è un nemico sconfitto che aspetta la sua sentenza. La sua fine sarà nello stagno di fuoco dove sarà tormentato giorno e notte per sempre (Ap 20:10).

I Demoni: Angeli decaduti

Satana è un angelo decaduto e ci si riferisce a lui come “ il principe dei demoni” (Marco 3:22). I demoni, dunque, sono angeli decaduti sotto il suo comando. A volte ci si riferisce a loro come “spiriti immondi” e “spiriti malvagi”: entrambe le attribuzioni si riferiscono alla loro malvagità morale e spirituale (Mt 10:1; 12:43 : Mr 1:23, 26). Ci si riferisce a loro come “principati e potenze” in Romani 8:38-39, 1 Corinzi 15:24 e Colossesi 2:8-15. Essi sono capaci di vivere nella gente e di parlare tramite loro (Marco 1:34) così come possono vivere negli animali (Marco 5:12). Cercano di creare infermità sebbene non tutte le infermità siano causate da loro (Mt 12:22-24). Desiderano ingannare i cristiani (2 Cor 11:14) al punto di ottenere adorazione da loro (1 Cor 10:20) e dunque ci si deve opporre a loro fermamente (Ef 6:12-18; Giacomo 4:7; 1 Pietro 5:8). Non dobbiamo ignorare i progetti di Satana (2 Cor 2:11). In breve, i demoni, come il loro padre - il principe dei demoni - vogliono contrastare l’opera di Dio portando i figli di Dio a peccare o a fare qualcosa che possa renderli meno efficaci per Dio. I demoni amano anche deviare l’intero mondo dalla verità in Cristo e distruggerli se Dio lo permettesse (cfr Giovanni 10:10). Il loro piano definitivo è di abbattere il regno della Luce con il regno dell’oscurità e di detronizzare Dio.

Il Giudizio degli Angeli

Quanto abbiamo detto finora può far sembrare di stare sostenendo una specie di “dualismo dei pari” tra le forze del bene e le forze del male. Non è così. Il diavolo e i suoi angeli sono sotto il controllo di Dio in modo completo da ogni punto di vista. La loro fine suprema è mostrata nello stagno di fuoco. (Ap 20:10) In breve, il loro giudizio è stato assicurato attraverso la croce e la risurrezione di Cristo poiché attraverso quel grande evento, Cristo ha schiacciato il principe dei questo mondo(Giovanni 12:31). Forse la guerra non è finita, ma la “vittoria della croce” allo stile Normandia* ha reso sicura la vittoria finale.

* (in riferimento alla seconda guerra mondiale, operazione Nettuno, che liberò la Francia dai Tedeschi.)

Affrontare i demoni e la guerra spirituale.

Quasi tutti i cristiani direbbero che abbiamo in un certo modo una certa autorità su Satana. Dopotutto, possiamo combatterlo e non ci è richiesto di stare sottomessi alla sua autorità (Giacomo 4:7). Ci sono anche momenti in cui dobbiamo impegnarci in un combattimento “corpo a corpo” contro Satana e le sue forze (Ef 6:12-18). Altri cristiani fanno di più e affermano di poter togliere i demoni così come ha fatto il nostro maestro, quando ci ritroviamo di fronte a loro:anche questo sembra abbastanza scritturale e per certo è necessario a volte. Siamo seduti con Cristo nei luoghi celesti e stiamo condividendo con altri il suo regno al tempo presente. Questo sembra essere ciò che Paolo puntualizza in Romani 16:20 quando dice che il Dio della Pace stritolerà presto Satana “sotto i vostri piedi” – il che allude al Salmo 110:1 e al regno messianico.⁵ La fine dei tempi è entrata nel presente e adesso possediamo autorità in Cristo per vincere le forze del diavolo.

NOTA: Una parola riguardo la “possessione”. Il Termine “possessione” riguardo i demoni o Satana non appare nelle scritture Ebraiche o Greche ed è una traduzione infelice. La Bibbia parla di due modi in cui i demoni influenzano le persone. Si dice che una persona possa essere “demonizzata” o che “abbia un demone”: questo non ha lo stesso significato della parola possessione all’uso di oggi dove spesso vuol dire che i demoni hanno completo controllo sulla persona, usando la persona quando vuole. Questo è raro, anche nei vangeli. Più spesso i termini “avere un demone” o “demonizzato” sembra vogliano significare l’influenza demoniaca a livelli diversi.

C’è un dibattito considerevole nella comunità evangelica di tutto il mondo riguardo il fatto se i demoni possono albergare nei credenti che hanno lo Spirito Santo. Non possiamo rispondere nei dettagli qui, per quanto sia importante, ma nessuno dei due gruppi di pensiero del dibattito può permettersi di ignorare l’influenza profonda che Satana e i suoi demoni possono avere nei cristiani, a volte al punto che sembra possibile il fatto di albergare dentro. In ogni caso, dobbiamo stare saldi nella nostra posizione in Cristo. Quando ci attacca, dobbiamo opporci usando la parola di Dio e la preghiera. Oltretutto dobbiamo avere una vita santa affinché non possiamo dargli spazio. Dobbiamo anche fare attenzione a non dargli tutta la colpa del peccato e delle infermità dimenticando il nostro coinvolgimento nel male. La Sindrome del “demone in ogni cosa” potenzialmente è come il naufragio della fede quando neghiamo l’esistenza di Satana.

¹ Vedi Sydney H. T. Page, Powers of Evil: A Biblical Study of Satan and Demons (Grand Rapids: Baker, 1995), 255-61

² Dal Dizionario Greco della Bauer Arndt Gingrich and Danker (BAGD): diavbolo. Il nome a volte è interscambiabile con Satana (Matt 4; 1, 10 Mr 4:15; Lu 8:12)

³ Vedi G. H. Twelftree, “Demon, Devil, Satan, ” nel Dictionary of Jesus and the Gospels, ed. Joel B. Green, Scot McKnight, I. Howard Marshall (Downers Grove, IL: InterVarsity, 1992), 164.

⁴ L’origine precisa di questo nome è molto difficile da individuare. Probabilmente non è collegato con nessun “personaggio” del Vecchio Testamento, ma lo si trova più tardi nelle scritture giudaiche e nel Corano. Sembra che indichi l’opposizione a Dio e ai suoi progetti. Vedi Ralph P. Martin, 2 Corinthians, Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, vol. 40 (Dallas: Word, 1986), versione elettronica, in loc.

⁵ Il Tempo futuro “stritolerà” si riferisce alla fine dei tempi quando Satana sarà completamente sconfitto, ma è denotare che così come in quel tempo, anche adesso noi partecipiamo alla sua sconfitta. Nel libro dei Romani ciò significa la sconfitta del suo potere della tentazione a causa del peccato che vi si trova e della morte.

Related Topics: Angelology, Basics for Christians

The Christmas Envelopes

It’s just a small, white envelope stuck among the branches of our Christmas tree. No name, no identification, no inscription. It has peeked through the branches of our tree for the past 10 years or so. It all began because my husband Mike hated Christmas … oh, not the true meaning of Christmas, but the commercial aspects of it—overspending. The frantic running around at the last minute to get a tie for Uncle Harry and the dusting powder for Grandma … the gifts given in desperation because you couldn’t think of anything else.

Knowing he felt this way, I decided one year to bypass the usual shirts, sweaters, ties and so forth. I reached for something special just for Mike. The inspiration came in an unusual way. Our son Kevin, who was 12 that year, was wrestling at the junior level at the school he attended; and shortly before Christmas, there was a non-league match against a team sponsored by an inner-city church, mostly black. These youngsters, dressed in sneakers so ragged that shoestrings seemed to be the only thing holding them together, presented a sharp contrast to our boys in their spiffy blue and gold uniforms and sparkling new wrestling shoes.

As the match began, I was alarmed to see that the other team was wrestling without headgear, a kind of light helmet designed to protect a wrestler’s ears. It was a luxury the ragtag team obviously could not afford. Well, we ended up walloping them. We took every weight class. And as each of their boys got up from the mat, he swaggered around in his tatters with false bravado, a kind of street pride that couldn’t acknowledge defeat.

Mike, seated beside me, shook his head sadly, “I wish just one of them could have won,” he said. “They have a lot of potential, but losing like this could take the heart right out of them.” Mike loved kids—all kids—and he knew them, having coached little league football, baseball and lacrosse.

That’s when the idea for his present came. That afternoon, I went to a local sporting goods store and bought an assortment of wrestling headgear and shoes and sent them anonymously to the inner-city church. On Christmas Eve, I placed the envelope on the tree, the note inside telling Mike what I had done and that this was his gift from me.

His smile was the brightest thing about Christmas that year and in succeeding years. For each Christmas, I followed the tradition … one year sending a group of mentally handicapped youngsters to a hockey game, another year a check to a pair of elderly brothers whose home had burned to the ground the week before Christmas, and on and on. The envelope became the highlight of our Christmas. It was always the last thing opened on Christmas morning and our children, ignoring their new toys, would stand with wide-eyed anticipation as their dad lifted the envelope from the tree to reveal its contents. As the children grew, the toys gave way to more practical presents, but the envelope never lost its allure.

The story doesn’t end there. You see, we lost Mike last year due to dreaded cancer. When Christmas rolled around, I was still so wrapped in grief that I barely got the tree up. But Christmas Eve found me placing an envelope on the tree, and in the morning, it was joined by three more. Each of our children, unbeknownst to the others, had placed an envelope on the tree for their dad.

The tradition has grown and someday will expand even further with our grandchildren standing around the tree with wide-eyed anticipation watching as their fathers take down the envelope. Mike’s spirit, like the Christmas spirit, will always be with us.

May we all remember Christ, who is the reason for the season, and the true Christmas spirit this year and always.

Nancy Gavin
The story was orginally published in Woman's Day Magazine December 14, 1982

Revelation 2-3

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Message to Ephesus	The Loveless Church	The First Letter	The Message to Ephesus	Ephesus
2:1a	2:1-7	2:1	2:1a	2:1-7
2:1b-7		2:2-7	2:1b-7a
			2:7b
The Message to Smyrna	The Persecuted Church	The Second Letter	The Message to Smyrna	Smyrna
2:8a	2:8-11	2:8	2:8a	2:8-11
28b-11		2:9-11	2:8b-10
			2:11a
			2:11b
The Message to Pergamum	The Compromising Church	The Third Letter	The Message to Pergamum	Pergamum
2:12a	2:12-17	2:12	2:12a	2:12-13
2:12b-17		2:13-17	2:12b-16	2:14-17
			2:17a
			2:17b
The Message to Thyatira	The Corrupt Church	The Fourth Letter	The Message to Thyatira	Thyatira
2:18a	2:18-29	2:18	2:18a	2:18-29
2:18b-29		2:19-29	2:18b-23
			2:24-28
			2:29
The Message to Sardis	The Dead Church	The Fifth Letter	The Message to Sardis	Sardis
3:1a	3:1-6	3:1a	3:1a	3:1-6
3:1b-6		3:1b-6	3:1b-5
			3:6
The Message to Philadelphia	The Faithful Church	The Sixth Letter	The Message to Philadelphia	Philadelphia
3:7a	3:7-13	3:7	3:7a	3:7-13
3:7b-13		3:8-13	3:7b-12
			3:13
The Message to Laodicea	The Lukewarm Church	The Seventh Letter	The Message to Laodicea	Laodicea
3:14	3:14-22	3:14	3:14a	3:14-22
3:14b-22		3:15-22	3:14b-21
			3:22

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

GENERAL BACKGROUND

A. This literary unit (chapters 2-3) is connected to the OT titles for YHWH used of the Messiah (cf. 1:12-20). This is one way the NT author affirmed Jesus' Deity. John's revelation transfers Old Testament titles and actions of YHWH to Jesus, the ascended, glorified Messiah.

B. Its purpose is to show the spiritual needs of these first century churches, and by analogy, all churches (i.e., the number seven). John's ministry in his old age was in Asia Minor, especially in Ephesus. John is obviously well acquainted with these churches and cities. These letters show the ethical aspect of Christianity. They are a call to faithfulness and godliness. The church will also be judged (cf. II Cor. 5:10).

C. There were many churches in the Roman province of Asia Minor in John's day. Why did the author only write to seven of them?

1. It is the biblical number to denote perfection (cf. Genesis 1). There are numerous literary structures of sevens in John's prophecy.

2. These churches formed a travel route, starting at Ephesus and ending at Laodicea. It was possibly the Imperial postage route.

3. They are to some extent representative of the types of churches found in every age and culture.

D. What is the significance of this literary unit to us today?

1. Some interpret these churches as prophetic descriptions of Western history from Pentecost to the Second Coming

a. Ephesus = the Apostolic Period, a.d. 33-100 (Pentecost to John)

b. Smyrna = the Period of Persecution, a.d. 100-313 (John to Constantine)

c. Pergamum = the Period of Constantine, a.d. 313-590 (Constantine to Gregory)

d. Thyatira = Papal Rome, A.D. 590-1517 (Gregory to Luther)

e. Sardis = Reformation, A.D. 1517-1792 (Luther - Carey)

f. Philadelphia = Modern Missionary Movement, a.d. 1792-1914 (Carey to rapture)

g. Laodicea = Period of Apostasy, A.D. 1914 - Parousia (WWI - Parousia)

This is a relatively recent interpretative grid which has come to characterize "Dispensational Premillennialism" (which usually sees Matthew 13 as a parallel to the 7 churches). However, there is nothing in the text itself to commend this view. Although some aspects of western history fit this scheme, others do not. It is arrogant to assert that the Bible was written exclusively to address only western culture. Such a scheme would have been meaningless to a first century audience.

2. Some interpret these churches as a representative sample of the types of churches which are found in all ages and cultures.

E. One of the books that has helped me interpret prophecy/apocalyptic is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic. He makes an interesting theological point about all the promises made to faithful believers in chapters 2-3 (pp. 28-32). He lists the promises as

1. the tree of life

2. the crown of life

3. the white stone

4. authority over the nations

5. the Morning Star

6. dressed in white

7. a pillar in God's temple

8. the name of God

9. the name of Jerusalem

10. sit on God's throne

He says these are not meant to be interpreted literally or individually, but as a corporate fulfillment, as is seen in 21:3. I think this is a proper hermeneutical approach to this genre.

STRUCTURAL UNITY OF THE SEVEN LETTERS

A. Many commentators see a seven element structure present in most letters, although not all seven are present in every church.

1. Jesus' common address "to the angel of the church of write . . ." (cf. 2:1,8,12,18; 3:1,7,14).

2. Description of Jesus taken from 1:12-20, which are Old Testament titles and actions of YHWH, introduce each message.

3. Jesus' knowledge of the churches, both positive and negative, "I know . . ." (cf. 2:2, 9,13,19; 3:1,8,15).

4. Jesus addresses the individual churches and their cultural, geographical and spiritual opportunities.

5. Jesus speaks of His sudden, soon coming, either in temporal judgment or the Second Coming, (cf. 1:1,3; 2:5,16,25; 3:3,11).

6. Jesus admonishes spiritual hearing and understanding, (cf. 2:7,11,17,29; 3:6,13,22). Jesus used "He who has an ear, let him hear" in the Gospels (cf. Matt. 11:15, 13:9, 43; Mark 4:24.)

7. Jesus promises a reward for faithful followers, (cf. 2:7,11,17,25-26; 3:4-5,11-12,21).

These seven steps are not consistent in each letter. The order changes and some elements are left out in certain churches, but overall this structure shows one of several of John's seven-fold literary structures.

THE CITIES TO WHICH THE LETTERS WERE DIRECTED

A. Ephesus

1. It was the largest city of the Roman province of Asia Minor. It was not the capital, though the Roman governor lived there. It was a commercial center because of its excellent natural harbor.

2. It was a free city, which allowed it to have local government and much freedom, including no garrison of Roman soldiers.

3. It was the only city which was allowed to hold the biannual Asian games.

4. It was the site of the Temple to Artemis (Diana in Latin), which was one of the seven wonders of the world of its day. It was 425' x 220' with 127 columns which were 60' tall; 86 of them were overlaid with gold (see Pliny's Hist. Nat. 36:95 ff). The image of Artemis was thought to have been a meteor which resembled a many breasted female figure. This meant that there were many cultic prostitutes present in the city (cf. Acts 19). It was a very immoral, multicultural city.

5. Paul stayed in this city more than three years (cf. Acts 18:18 ff; 20:13).

6. Tradition asserts that it became John's home after Mary's death in Palestine.

B. Smyrna

1. It was supposedly founded by an Amazon (strong woman leader) named Smyrna. In John's day it was a city of about 200,000.

2. It was located on the Aegean Sea. It had an ideal natural harbor and was, therefore, a commercial center surpassed only by Ephesus in Asia Minor. It was a very wealthy city.

3. It was destroyed by the Lydians about 600 b.c., but was rebuilt by Lysimicus following Alexander the Great's plans whereby the sea breeze blew down every street.

4. It was also a free city because it had helped the retreating Roman soldiers after their defeat by Mithradates.

5. It was a center of worship of the goddess Roma (195 b.c.) and Emperor worship. It had the first temple to Emperor Tiberius (A.D. 26).

6. It was a religious center with the worship of Cybele and the pantheon of Homer. There was even a tradition that Homer was born here. Its many temples were located on the Acropolis called Pagos with a golden road between the Temple of Zeus and Cybele.

7. It had a large active anti-Christian Jewish population.

8. It was the city in which Polycarp (John the Apostle's disciple) was martyred in a.d. 155.

C. Pergamum

1. It was a large wealthy city and the capital of Asia Minor (since 282 b.c.), although not located on a major trade road.

2. It boasted of the largest library in the Roman world outside of Alexandria, Egypt. It had over 200,000 parchment scrolls!

3. Vellum was invented here. It was processed animal skins which were used for writing. This writing medium was developed because Alexandria, Egypt, refused to sell them papyrus reeds. This was because their king, Eumenes II (197-159 b.c.) tried to hire Alexandria's librarian, Aristophanes. When the Ptolemian king, Epiphanes (205-182 b.c.) of Alexandria found out, he arrested the librarian and embargoed papyri from Pergamum. There was a real rivalry between these two learning centers. Anthony later sent Pergamum's library to Alexandria as a present to Cleopatra.

4. It was the home of Galen the physician and the center of the healing arts of Asclepios. It is even said that Asclepios was "a Pergamum god." The symbol for this god was the snake.

5. It also had a temple to Roma and the Emperor Augustus (A.D. 29) and was the administrative center (neokopros) of the Emperor's cult. Its loyalty to Rome was well known.

6. It was known for its worship and defense of the Greek pantheon. There was a huge Temple to Zeus on the acropolis that overlooked the whole city. It was shaped like a throne (i.e.,Satan's throne).

D. Thyatira

1. It was a smaller trade-oriented city. There are many records of its numerous and flourishing trade guilds, each with its own patron deity. It was located on a major road between Pergamum and Sardis which continued on to Philadelphia and Laodicea. It was famous for its woolen products. Lydia (cf. Acts 16:14), a seller of purple cloth, was from this city.

2. It was enlarged by Seleucus Nicateo, who settled his Macedonian soldiers here.

3. It had several temples to local deities

a. Tyrimnos (Apollo) – the sun god

b. Artemis (Diana) – the love goddess

c. Sibyl Sambathe – a local female fortune teller

E. Sardis

1. It was a large, wealthy ancient city. For years it was the opulent capital of the Lydian Empire because of its superb military position, 1500' up on a mountain spur. It is mentioned in Persian records because Cyrus the Great captured the city. It is also mentioned in Obadiah v. 20. It had greatly declined by John's day.

2. It was noted for its dyed wool products. The process was invented there, so they claimed.

3. It was the center of the worship of Cybele, the mother goddess. The ruins of the temple are still visible on the acropolis. The excesses of this worship were known and deplored throughout the Roman Empire.

F. Philadelphia

1. It was located on a plateau and was protected by water. This made it a highly desirable military position. It was the newest of the seven cities. It was founded by Attalus II (159 - 138 b.c.).

2. It was located on a major trade route to Sardis and it had flourished.

3. It was located in a fine agriculture area, especially for grapes. The god Bacchus, or Dionysus, was one of its chief deities. It was also an active earthquake area and was destroyed in the huge quake of a.d. 17, which also destroyed ten other major cities of the area. However, the after-shocks continued in this area and the population moved to the surrounding countryside.

4. It was also a center for the Emperor's cult (as were Smyrna and Pergamum) which was possibly the source of much of the Churches' persecution in the provinces.

5. It was a major center of Hellenistic culture and aggressively exported its influence. It seems to have been founded for this very purpose on the border of Mysia, Lydia and Phrygia.

G. Laodicea on the Lychus River

1. It was one of three cities in the Lychus River valley (the other cities were Colossae and Hierapolis). Churches were founded in each of these three cities, probably by Paul's convert, Epaphras (cf. Col. 1:17; 4:12-13).

2. It was founded by the Seleucid ruler, Antiochus II, who named it after his wife, Laodice, in 250 b.c. It was located on a militarily defensible site like Philadelphia.

3. It was located on a major east/west trade route. It was noted as a banking center.

4. It was located in a fertile agricultural and pastoral region, especially suited for raising a special black sheep for which it became famous worldwide. It mass-produced a black outer garment called a "trimeta."

5. It had a very large Jewish population.

6. It, like Pergamum, was a center for the worship of the healing god Asclepios. The city was the site of a medical school which was noted for its ear and eye salve.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1
¹"To the angel of the church in Ephesus write: The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this:

2:1 "the angel" The Hebrew and Greek term for angel can mean messenger. It could refer to

1. the pastor (cf. Mal. 2:7)

2. the angel of the church (cf. Daniel 10)

3. the unique spirit or character of the individual congregations

This same phrase introduces every letter (cf. 2:1, 8, 12, 18; 3:1, 14).

▣ "church" This Greek compound term ekklesia is a combination of two Greek terms, "out of" and "to call." It was used in the Septuagint to translate the Hebrew term, qahal, or "assembly of Israel." The early Christians used it to designate themselves because

1. they saw themselves as the people of God, like Israel

2. they saw themselves as divinely called by God both for salvation and ministry

See Special Topic at 1:4.

▣ "The One who holds the seven stars" This is a description of Jesus taken from 1:16. These seven stars referred to the churches (cf. 1:20). The term "holds" (present active participle) speaks of a firm, sure grasp (cf. John 10:28). Nothing and no one could separate these churches from Jesus (cf. Rom. 8:31-39) except their own refusal to repent and follow Him! Only unbelief can separate.

▣ "in His right hand" This is an anthropomorphic (speaking of God in physical terms) metaphor for power and authority (cf. 1:16,17,20; 2:1; 5:1,7).

▣ "walking among" This anthropomorphic metaphor is used in Gen. 3:8 as a symbol of God's presence with mankind (cf. Lev. 26:12).

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)

▣ "the golden lampstands" This does not refer to the Menorah of the Tabernacle, but is another symbol for the seven churches (cf. 1:12-13).

▣ "says" Jesus' last words to His church are not Matt. 28:18-20 or Acts 1:7-11, but Revelation chapters 2-3.

NASB (UPDATED) TEXT: 2:2-7
²I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; ³and you have perseverance and have endured for My name's sake, and have not grown weary. ⁴But I have this against you, that you have left your first love. ⁵Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place—unless you repent. ⁶Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate. ⁷"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.

2:2 "I know" The form is a perfect active indicative of oida, but translated as a present. Jesus sees, understands, and cares for His churches. His concern involves both affirmation and discipline (which is a form of parental love). This same phrase is repeated in all seven letters (cf. 2:2,4,13,19; 3:1,8,15).

The Old Testament background of this term implies intimate, personal relationship (cf. Gen 4:1; Jer. 1:5).

SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)

▣ "your deeds and your toil" This was an active church, but they had forgotten the priority of fellowship with Christ (cf. 2:4). Too many good things had robbed them of the best (cf. Gal. 3:1).

▣ "perseverance" This term implies a voluntary, active, steadfast endurance. This is a major theme of the book (cf. 1:9; 2:2,3,19; 3:10; 13:10; 14:12).

Perseverance must be balanced with security (cf. 2:7,11,17,26; 3:5,11-12,21). Most biblical truths are presented in dialectical, seemingly paradoxical, pairs. Both are equally true, but neither is true alone. Salvation is an initial repentance and faith followed by lifestyle repentance, faith, obedience, service, and steadfastness! See Special Topic below.

SPECIAL TOPIC: PERSEVERANCE

NASB"evil men"
NKJV"those who are evil"
NRSV"evildoers"
TEV"evil people"
NJB"wicked people"

This is literally kakous (kakos), which is often used of "evil people." The synonym ponēros can be used of evil (neuter) or evil people and ultimately of the evil one (masculine, cf. Matt. 5:37; 13:38; John 17:15). Context and usage confirm that this text must refer to "bad people" (cf. Rom. 2:9; 13:4) in the church (false teachers) or possibly in the community.

Kakos is used only twice in Revelation, here and 16:2, where it is used to describe the results of the "bowls of the wrath of God" (i.e., sores).

▣ "you put to the test" This Greek term (peirazō) meant to test with either good or bad (majority) intentions (cf. 2:2,10; 3:10). The related term (peirasmos) had the connotation of testing with the view toward destruction. The balance is found in I John 4:1 where believers are to test (dokimazō) with a view toward approval those who claim to speak for God. The call for believers to examine those who claim to speak for God is found in both Testaments (cf. Deut. 13:1-5; 18:22; Matt. 7:15-23; I John 4:1-6).

There is tension in the NT related to believers critically judging each other (cf. Matt. 7:1-5). However, Christians are called to evaluate each other for leadership roles (cf. Matt. 7:5,6,15; I Cor. 5:1-12; I Timothy 3; I John 4:1-6). Attitude and motive are the keys to proper evaluation (cf. Gal. 6:1; Rom. 2:1-11; 14:1-23; James 4:11-12).

SPECIAL TOPIC: GREEK TERMS FOR "TESTING" AND THEIR CONNOTATIONS

▣ "those who call themselves apostles" This use of the term "apostles" does not refer to The Twelve, but to the wider use of the term (cf. Acts 14:14; Rom. 16:7; I Cor. 15:7; Gal. 1:19; Eph. 4:11; I Thess. 2:6). The NT often addresses the subject of false apostles or teachers (cf. Matt. 7:15-16; 24:24; Acts 20:29; II Cor. 11:13-15; I John 4:1 and throughout the Pastoral Epistles). This church had correctly identified these false apostles and rejected them.

2:3 This church was faithful amidst difficult circumstances, even persecutions. They had not denied Christ or grown weary in well-doing (cf. Gal. 6:9; Heb. 12:3; James5:7-8). See note at 2:7.

2:4

NASB, NKJV"you have left your first love"
NRSV"you have abandoned the love you had at first"
TEV"you do not love me now as you did at first"
NJB"you have less love now than formerly"

There have been several theories as to what this meant.

1. TEV and Charles Williams translations assume it means love for Christ.

2. James Moffatt assumed it means love for one another.

3. Hershell Hobbs in his commentary assumed it means love for the lost.

4. J. B. Phillips in his translation combined all of the above.

5. Some think it is related to the problem of second generation believers (cf. Jdgs. 2: 7-10).

6. Some see it as a loveless church of cold orthodoxy (cf. I Corinthians13).

2:5 "remember" This is a present active imperative meaning "always keep in mind." Believers are often admonished to remember their previous condition in sin and their new position in the grace and mercies of God through Christ.

▣ "from which you have fallen" This is a perfect active indicative. Leaving their "first love" had become a settled condition of neglect!

▣ "repent and do the deeds you did at first" These are two aorist active imperatives. Notice the church as a whole is called on to make a decisive repentance (cf. II Chr. 7:14) and to become active in its love for Christ, for each other, and for the lost.

Repentance is crucial for a faith relationship with God (cf. Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:3,5; Acts 2:38; 3:19; 20:21). The Hebrew term meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one's self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self. Basically it is a new attitude, a new worldview, a new master. Repentance is God's will for every fallen child of Adam, made in His image (cf. Ezek. 18:21,23,32 and II Pet. 3:9).

The NT passage which best reflects the different Greek terms for repentance is II Cor. 7:8-12.

1. lupē, "grief" or "sorrowing" vv. 8 (twice), 9 (thrice), 10 (twice), 11

2. metamelomai, "after care," vv. 8 (twice), 9

3. metanoeō, "repent," "after mind," vv. 9, 10

The contrast is between a false repentance (metamelomai, cf. Judas, Matt. 27:3 and Esau, Heb. 12:16-17) and a true repentance (metanoeō, cf. Peter, John 21:15-23; Matt. 26:75; Mark 14:72; Luke 22:62).

True repentance is theologically linked to

1. Jesus' preaching on the conditions of the New Covenant (cf. Matt. 4:17; Mark 1:15; Luke 13:3,5)

2. the Apostolic sermons in Acts (kerygma, cf. Acts 3:16,19; 20:21)

3. God's sovereign gift (cf. Acts 5:31; 11:18 and II Tim. 2:25)

4. perishing (cf. II Pet. 3:9)

Repentance is not optional!

▣ "or else I am coming to you" This is a common theme in this book; Christ is coming soon (cf. 1: 2,3; 2: 5,16; 25; 3:3,11). In the OT the coming of God could bring blessing or judgment. In this context Christ was coming to discipline His church (cf. I Pet. 4:17)! Therefore, it has a temporal, as well as eschatological, orientation.

▣ "and will remove your lampstand out of its place" The lampstand symbolizes the entire church. This may have involved the removal of Christ's presence and blessing. The entire congregation was not facing apostasy, but the loss of their effective ministry. This also applies to the churches of Pergamum (cf. 2:16); Thyatira (cf. 2:22-23); Sardis (cf. 3:3); and Laodicea (cf. 3:19). It is possible that each of these churches were affected by a Nicolaitan type of false teaching which promoted compromise with pagan culture.

2:6 "that you hate the deeds of the Nicolaitans" There has been much speculation about who these Nicolaitans were and what they believed. The only biblical source we have is Rev. 2:6, 14-15. Speculation began early in the Church around a.d. 180 when Irenaeus and Hippolitus supposed that these were the followers of one of "the seven" chosen in Acts 6:5 named Nicolas. This is totally unsubstantiated. Irenaeus, in his book, Contra-heresies, 3:11:7, assumed that they were followers of Cyrenian Gnosticism of the second century. Eusebius, in his book, Ecclesiastical History, 3:29:1, said that this particular sect did not last long.

In 2:14-15, the teachings of Balaam and the teachings of the Nicolaitans are similar. There is a possible etymological connection between their names in Greek; it means "conqueror" and "people" (very similar to the meaning of the name Nicodemus). What is obvious is that both were encouraging believers to participate in pagan worship practices which involved ritual sexual activity. In this sense the Nicolaitans and Balaamites (cf. Num. 25:1-9; 31:16-18) are very similar to the teachings of Jezebel (cf. 2:20).

2:7 "He who has an ear, let him hear what the Spirit says to the churches" This admonition is repeated throughout the letters to the seven churches (cf. 2:7,11,17,29; 3:6,13,22). It was a phrase that came from the words of Jesus (cf. Matt. 11:15; 13:9,43). Spiritual truth must be responded to by mind and hand. This is similar to the Hebrew term shema, "hear so as to do" (cf. Deut. 5:1; 6:4; 9:1; 20:3; 27:9-10).

▣ "churches" See Special Topic at 1:4.

▣ "To him who overcomes" There is a continuing theological emphasis on the perseverance of believers (cf. 2:7,11,17,25-26; 3:4-5,11-12,21). It is the experiential evidence of a true conversion (cf. Matt. 24:13; Gal. 6:9)! Jonathan Edwards said, "Sure proof of election is that one holds out to the end." W. T. Conner said, "The salvation of a man elected to salvation is from all eternity certain in the mind and purpose of God, yet it is conditioned upon faith, and a faith that perseveres and conquers." See Special Topic at 2:2.

▣ "I will grant to eat of the tree of life which is in the Paradise of God" This is an allusion to a tree in the Garden of Eden (cf. Gen 2:9). As humans began in fellowship with God and with the animals in a garden, so the Bible ends in the same manner (cf. Isa. 11:6-9; Rev. 22:2,14,19).

The term "paradise" was a Persian word for a nobleman's walled garden, which was used in the Septuagint to translate the Garden of Eden (cf. Ezek. 28:13; 31:8). It is one of the many references to the Messianic age that is found throughout the letters to the seven churches.

The term "paradise" is used in two senses: (1) in Luke 23:4 it may refer to the righteous part of Sheol/Hades (see Special Topic at 1:8). Jesus tells the repentant thief that he would be with Him there that day (Jesus did not return to heaven for 40 days, cf. John 20:17) and (2) in II Cor. 12:3 it refers to God's presence, God's heavenly throne room ("the third heaven").

God's purpose for mankind, made in His image and likeness (Gen. 1:26-27), has always been eternal life. The fall of Genesis 3 and the rest of the Bible document God's commitment to mankind's redemption and eternal fellowship with Him. This fallen world, this gap in full fellowship, was not God's desire, but mankind's shame. God will restore creation for His purposes.

NASB (UPDATED) TEXT 2:8-11
⁸And to the angel of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this: ⁹I know your tribulation and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan. ¹⁰Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. ¹¹He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death."

2:8 "The first and the last" This is one of the recurrent titles for Jesus found in 1:17 and 22:13. Initially it referred to YHWH (cf. Isa. 41:4; 44:6; 48:12). It is synonymous with the phrase "I am the Alpha and Omega" (cf. 1:8; 21:6; 27:13) and "the beginning and the end" (cf. 21:6; 22:13). See fuller note at 1:8.

▣ "who was dead, and has come to life" This may have been a slap at the nature cult of Cybele, the mother goddess. Many of the ancient fertility religions based their worldview on personified cycles of nature, winter death, and spring rebirth. In context this relates theologically to 1:18; 5:6, where Jesus is the lamb that was slain but is now alive. It emphasizes Jesus' once-for-all (not repeated) substitutionary death and resurrection (cf. Heb. 7:27; 9:12,28; 10:10).

2:9 "I know your tribulation and your poverty" These are two very strong Greek words. They are significant because the city of Smyrna was very prosperous. The fact that the church was poor seems to imply economic persecution. It is theologically significant that in the book of the Revelation believers suffer "tribulations" from unbelievers and the evil one, but unbelievers suffer "the wrath of God." See full note at 7:14. Believers are always protected (sealed, see Special Topic at 7:2) from divine judgment.

SPECIAL TOPIC: TRIBULATION

▣ "(but you are rich)" Believers cannot judge their standing in Christ by worldly standards (cf. Matt. 6:33).

NASB, NKJV"blasphemy"
NRSV, NJB"slander"
TEV"evil things said against you"

This is literally the term "blasphemy," which had an OT connotation of "to revile" and was usually used in connection with verbal attacks on YHWH (cf. Lev. 24:13-23). Twice in the OT the term "blessed" (barak) is used in the sense of blasphemy (cf. I Kgs. 21:10,13). In context these Jewish religionists claim to know God ("bless God"), but they do not (cf. Matt. 7:21-23).

▣ "who say they are Jews and are not" A very similar phrase is used in 3:9; there it is obvious that they are racial Jews who claim to be God's people but really are not (cf. John 8:44; Rom. 2:28-29; Gal. 3:29; 6:16). From Acts and Galatians we know that the Jews caused great opposition to the proclamation of the gospel (cf. Acts 13:50; 14:2, 5, 19; 17:5).

Revelation 2:13 suggests that this refers to local cults of emperor worship called the Concilia which demanded that Christians call Caesar "Lord" and burn incense to him once a year.

▣ "a synagogue of Satan" John saw the world in sharp contrast, God versus Satan. Satan (see SPECIAL TOPIC: SATAN at 12:3) is mentioned often in the book (cf. 2:9,13; 3:9; 12:9,10; 20:2,7). He slanders the believers and energizes their persecutors. This conflict or dualism in the spiritual realm characterizes apocalyptic literature. There is a battle for control of the hearts and minds of the children of Adam.

2:10 "Do not fear" This is a present middle or passive (deponent) imperative with the negative particle which usually meant to stop an act already in process. These churches were afraid. Persecutions were a sign of their salvation and God's blessings (cf. Matt. 5:10-12).

▣ "the devil is about to cast some of you into prison" Behind evil human leaders lurks a supernatural personal force of evil (cf. Eph. 6:10-19).

The term Satan is an OT title and description. His God-given task was to provide a rebellious, self-centered alternative to mankind and thereby accuse them when they yielded to temptation (cf. Genesis 3; Job 1-2; Zechiah 3). There is a development of evil in the OT. Satan was created as a servant and progressed into an enemy (cf. An Old Testament Theology by A. B. Davidson p. 300-306).

It is surely an assumption that the highly figurative language of Isaiah 14, which directly refers to the arrogant King of Babylon, and Ezekiel 28, which directly refers to the prideful King of Tyre, ultimately identifies the spiritual pride and fall of Satan. The language of Ezekiel 28 is taken from a description of the Garden of Eden. It is difficult to accept a description of a human, historical, pagan king in angelic terms taken from Eden (cf. Genesis 3). However, Ezekiel does the very same thing with the King of Egypt in chapter 31. He is described as a huge tree in the garden of Eden.

All believers long for more information, especially about the origins of God, angels, evil, etc. We must be cautious of turning metaphorical, prophetic description into dogmatic theology. Much modern theology comes from isolated, figurative texts mixed with modern concepts, both theological and literary (Dante and Milton).

In the NT he is called the devil (cf. 12:9,12; 20:2,10), which is a composite Greek term meaning "to throw across," "to slander," or "bring accusations against." This again reflects his task of accusing and tempting. These terms are synonymous in the Revelation (cf. 12:9; 20:2). See SPECIAL TOPIC: PERSONAL EVIL at 12:9.

▣ "that you may be tested" This term is used in two senses: (1) believers are tested so as to show their true faith and grow stronger (cf. 2:10; Acts 14:27; Rom. 5:3-4; 8:17-19; Heb. 5:8; James 1:2-4; I Pet. 4:12-19) and (2) unbelievers are tested to show their unbelief and deserved judgment (cf. 3:10). In Revelation the Christian's trials are called "tribulations" (see Special Topic at 2:9), while the unbelievers are subjected to "the wrath of God."

There were two Greek terms translated "test," "try," or "tempt." One had the connotation of "to test with a view toward destruction" (peirasmos, peirasmo). The other terms (dokimos, dokimazo) were used with the connotation of "to test with a view toward approval." Satan tempts to destroy; God tests to strengthen (cf. I Thess. 2:4; I Pet. 1:7; Gen. 22:1; Exod. 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; II Chr. 32:31). See Special Topic at 2:2.

▣ "ten days" There has been much speculation about the phrase "ten days":

1. some say that it referred to a literal ten day period of persecution in the city of Smyrna in John's day

2. others say that because ten is the number of completion, it simply meant a complete number of days of persecution

3. some say that it referred to an unspecified period of persecution

The good news is that it has a limit. The persecution will end!

However, in an apocalyptic book one is never sure if the numbers are used figuratively or literally. If the number was often used in the OT and interbiblical apocalyptic literature with a symbolic meaning then probably it is figurative. The most often used symbolic numbers are 3, 4, 6, 7, 10, 12 and their multiples (see Special Topic at 1:4).

▣ "be faithful unto death" This is a present middle or passive (deponent) imperative which emphasizes the believer's need to continue in faith even if it means physical death (cf. Matt. 2:13; 12:11; 10:22; 24:13; Luke 12:4; Gal. 6:9). Some believers were and are killed. This is the paradox of the sovereignty of God and our experience in a fallen world.

▣ "and I will give you the crown of life" This was the victor's crown called the "stephanos" (cf. I Cor. 9:25). It was the reward of Christian martyrs. We learn from Eusebius' Ecclesiastical History, 4:15, that there were many martyrs, including Bishop Polycarp of Smyrna. There are also other crowns (rewards) mentioned in the New Testament (cf. II Tim. 4:8; James1:12; I Pet. 5:4; Rev. 3:11).

John uses the term for life, zoē, to refer to eternal life, resurrection life (cf. John 1:4; 3:15,36; 4:14,36; 5:24,26,29,39,40; 6:27,33,35,40,47,48,51,53,54,63,68; 8:12; 10:10,28; 11:25; 12:25,50; 14:6; 17:2,3; 20:31; Rev. 2:7,10; 3:5; 13:8; 17:8; 20:12,15; 21:6,27; 22:1,2,14,17,19). True life is far more than physical existence!

SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT

2:11 "He who overcomes" This is also a recurrent admonition to faithfulness (cf. 2:7,17,26; 3:5,12,21; 21:7). It is certainly an emphasis on perseverance (see Special Topic at 2:2).

▣ "will not be hurt by the second death" This is a double negative construction with aorist passive subjunctive which shows God's ultimate care for those who are martyred (cf. 12:11). The "second death" referred to hell (see Special Topic at 1:18) or eternal separation from fellowship with God (cf. Rev. 20:6,14; 21:8).

▣ "He who has an ear, let him hear" This is a recurrent admonition for spiritual attention and discernment (cf. 2:7,11,17,29; 3:6,13,22; 13:9).

NASB (UPDATED) TEXT 2:12-17
¹²"And to the angel of the church in Pergamum write: The One who has the sharp two-edged sword says this: ¹³'I know where you dwell, where Satan's throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. ¹⁴But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality. ¹⁵So you also have some who in the same way hold the teaching of the Nicolaitans. ¹⁶Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. ¹⁷He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'"

2:12 "The One who has the sharp, two-edged sword" This is the same reference to the glorified Jesus found in 1:16. It was an OT metaphor for YHWH (cf. Isa. 11:4; 49:2). It is used in the NT for the penetrating power of the word of God (cf. 2:16; II Thess. 2:8; Heb. 4:12).

2:13 "I know where you dwell" "Dwell" in the OT implied "to live permanently with." These believers faced strong local governmental and demonic pressure. Jesus knew them and their perilous situation. He was there with them.

▣ "where Satan's throne is" There have been several possible interpretations of this phrase:

1. It could refer to the large throne of Zeus which was located in Pergamum.

2. It could refer to the god of healing, Asclepios, whose symbol was a serpent.

3. It seems that the whole city looked like a giant throne because of the Acropolis which stood hundreds of feet above the city itself.

4. It could be a reference to the Concilia, the local organization to promote emperor worship, which was very powerful in Pergamum.

Because of the historical context, either #1 or #4 seems best.

▣ "you hold fast My name" This is a present active indicative. It shows the significance of the name as representing the character of a person. Believers trust by calling on His name (cf. John 1:12; 3:18; Rom. 10:9-13) and worship by calling on His name (cf. Gen. 4:26; 12:8; 26:25) and persevere by calling on His name (cf. John 17:11-12).

SPECIAL TOPIC: THE NAME OF THE LORD

▣ "and did not deny My faith" This is an aorist middle (deponent) indicative. During these early centuries of Christianity, and even today in certain societies, there was a real temptation to save one's prosperity or life by denying faith in Christ during physical or judicial trials. The church has always struggled with how to handle these apostates.

SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUŌ, [verb], PISTOS [adjective])

▣ "Antipas, My witness" We know nothing about this man. The title given him is the same that was used for Christ in 5:1. The term "witness" can mean "martyr" (cf. 11:3; 17:6). Tertullian said that Antipas was roasted in a brazen bull, but this is simply later tradition.

2:14 "yet I hold it somewhat against you" Jesus had a negative statement for six of the seven churches. Righteous living in some areas does not excuse sin in others!

▣ "because you have there some who hold to the teaching of Balaam" Balaam was a prophet of God (cf. Num. 24:2) who was lured into helping to compromise the people of Israel (cf. Num. 22-25 and 31:16). He is condemned in both the OT and the NT (cf. Num. 31:16; II Pet. 2:15; Jude 11).

It is possible that the name Balaam in Hebrew meant "conqueror of the people" and the name Nicolaitans may have meant the same thing in Greek (Nicodemus of John 3 also has a similar meaning). This would identify these two groups as to their immoral practices (cf. Jezebel, 2:20).

▣ "who kept teaching Balak to put a stumbling block before the sons of Israel" Balaam's suggestion to Balak, King of Moab, was to involve the children of Israel in the fertility worship of Ba'al (cf. Num. 25:1-3). There was a continuing cultural temptation to the sexual worship practices of first century pagans.

SPECIAL TOPIC: ISRAEL (THE NAME)

▣ "to eat things sacrificed to idols and to commit acts of immorality" These two sins involved pagan worship practices (cf. Num. 25:1-3 and 31:16). Not only were there pagan meals where the food was sacrificed to idols (cf. I Cor. 8:1-13), but often sexual immorality was the normal and expected worship practice at these pagan assemblies. Human sexual activity was a supposed means of assuring the health and fertility of herds, crops, and society.

2:15 "you also have some who in the same way hold the teaching of the Nicolaitans" Because of the similarity of the teachings of Balaam, the Nicolaitans (cf. 2:6), and Jezebel (cf. 2:20), all three of these refer to pagan, idolatrous worship practices. Believers must not revert to, or compromise with, the pagan cultures.

2:16 "Therefore repent" See note at 2:5.

▣ "or else I am coming to you quickly, and I will make war against them with the sword of My mouth" This is an aorist active imperative. There is an ongoing emphasis concerning repentance (cf. 2:5,16,22; 3:3,19). The coming could refer to temporal judgment against the church or to the Second Coming of Christ to judge the world. It is significant that the church as a whole was called on to repent (cf. 3:20; II Chr. 7:14) because of the sins of some; if they did not, the consequences were corporate discipline! See Special Topic: Soon Return at 1:2.

2:17 "to him I will give some of the hidden manna" Manna was God's supernatural provision for the children of Israel during the Wilderness Wandering Period (cf. Exod. 16:14-15,31; Ps. 78:17-33, especially v. 24). There have been several theories proposed to interpret this cryptic phrase:

1. It could refer to the Ark of the Covenant being brought out of hiding by Jeremiah from Mt. Nebo (cf. II Maccabees 2:4-8) because it contained a jar of manna (cf. Exod. 16:32-34; Heb. 9:4).

2. It could refer to the food of the new age of righteousness (cf. II Baruch 29:8).

The exact reference is uncertain but it was obviously an allusion to the new age of the Spirit inaugurated by Christ. Some have even asserted that because of John 6:31-35, the hidden manna referred to Christ Himself. This is a good example of the difficulty in interpreting the specific details of this book which the contemporary hearer understood, but the exact reference has since been lost.

▣ "and I will give him a white stone" This stone, also called Tessera, had many usages in the Ancient Near East.

1. it could be used for a ticket to special banquets

2. it could be used to vote for acquittal by a jury

3. it could be used as a symbol of victory for an athlete

4. it could be used to show the freedom of a slave.

In this context, #1 seems to be the best, referring to the Messianic Banquet (a common theme in Jewish apocalyptic literature).

▣ "and a new name written on the stone which no one knows but he who receives it" This new name seems to be a symbol of the New Age or a title for the Messiah (cf. Isa. 56:5; 62:2; 65:15; see SPECIAL TOPIC: MESSIAH at 1:1). This new name is mentioned often in the book of the Revelation (cf. 3:12; 14:1; 19:12,13,16; 22:4).

NASB (UPDATED) TEXT: 2:18-29
¹⁸"And to the angel of the church in Thyatira write: The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this: ¹⁹'I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. ²⁰'But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols. ²¹'I gave her time to repent, and she does not want to repent of her immorality. ²²'Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. ²³'And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. ²⁴'But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them—I place no other burden on you. ²⁵'Nevertheless what you have, hold fast until I come. ²⁶'He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; ²⁷and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father; ²⁸ and I will give him the morning star. ²⁹'He who has an ear, let him hear what the Spirit says to the churches.'

2:18 "The Son of God" It was very common to refer to Jesus as "Son." The most common title using this metaphor was "Son of man," which was Jesus' self-chosen title. The other term was "Son of God" which was a common designation for Jesus in John's writings (cf. John 1:34,49; 5:25; 9:35; 10:36; 11:4,27; 19:7; 20:31; I John 3:8; 4:15; 5:5,10,12,13,20). A third use of "son" is found in the book of Hebrews (cf. 1:2; 3:6; 5:8; 7:28) where Jesus is contrasted with a servant (i.e., Moses, the prophets). He is a full family member with the Father.

This is not one of the descriptive phrases from chapter 1. This term, like "virgin-born," was used sparingly by NT authors probably because of the possible misunderstanding of pagan hearers, who would immediately relate these terms to their usages in the pagan pantheons. The Homeric gods and goddesses often were sexually active with humans, producing special offspring.

SPECIAL TOPIC: THE SON OF GOD

▣ "who has eyes like a flame of fire, and His feet are like burnished bronze" This was another title for Jesus taken from 1:14,15. It is an allusion to Dan. 10:6 showing Jesus' heavenly origin. It is possible that it was used in connection with Thyatira because this city was famous for its bronzeware.

2:19 This verse is Jesus' acknowledgment of the ministry of the believers at Thyatira. They were active in kingdom work and getting even more active. This affirmation, however, did not excuse the heresy of v. 20.

2:20 "But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess" This is an allusion to the Jezebel of I Kgs. 16:31-33; II Kgs. 9:21-22. Alexandrinus (MSS A) adds "Thy" before Jezebel, which implied that she may have been the wife of the pastor of this church or an active church leader. But this is speculation. Her teachings (cf. v. 20c) were similar to the Balaamites in v. 14b and the Nicolaitans in v. 15.

Jezebel was not rejected because she was a woman prophetess. There are many biblical examples of godly women leaders.

1. Miriam, Exod. 15:20

2. Deborah, Judges 4:4

3. Huldah, II Kings 22:14

4. Anna, Luke 2:36

5. Philip's daughters, Acts 21:9

6. Phoebe, Romana 16:1

SPECIAL TOPIC: WOMEN IN THE BIBLE

2:21 God's mercy and patience as well as His justice are evident in vv. 21-23 (cf. Rom. 2:5).

2:22 "I will throw her on a bed of sickness" This is sarcasm related to her bed of adultery (teachings about immorality).

▣ "great tribulation" See SPECIAL TOPIC: TRIBULATION at 2:9 and the big end-time one at 7:14.

▣ "unless they repent of her deeds" This is a third class conditional, which referred to potential future action but with an element of contingency.

2:23 "and I will kill her children" This does not refer to literal children, but to her followers (cf. 2:22; II John v. 1).

▣ "and all the churches will know" This shows that the seven letters were to be read and the truth applied by all the churches, then and now. For "church" see Special Topic at 1:4.

▣ "I am He who searches the minds and hearts" The Bible asserts that God knows the motives and thoughts of all humans (cf. Ps. 7:9, 26:2; 39:1; Pro. 24:12; Jer. 11:20; 17:10; Luke 16:15; Acts 1:24; Heb. 4:12-13; 8:27).

SPECIAL TOPIC: THE HEART

▣ "and I will give to each one of you according to your deeds" This spiritual truth is presented so clearly in Gal. 6:7. We reap what we sow. This principle does not imply a salvation by human effort (cf. Eph. 2:8-9), but that those who have met God in Christ will live godly, loving, serving lives (cf. 3:12; Matt. 25:1-46; Eph. 2:10).

This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not effect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II cor. 5:10; Gal. 6:7-10; I Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).

2:24 "the deep things of Satan" There are several theories relating to this phrase. It could refer

1. to a catch-phrase of Jezebel and her followers

2. to the Gnostic false teachers' emphasis on knowledge

3. to the initiation rites of the mystery religions of the Roman Empire

4. in an antithetical way, to "the deep things of God" (cf. Rom. 11:33; I Cor. 2:10; Eph. 3:18)

▣ "I place no other burden on you" This is an affirmation of the true believers in the city of Thyatira. They had an active, aggressive faith (cf. v. 19).

2:25 "hold fast until I come" Christ's followers must persevere (cf. v. 20) amidst persecution, heresy and apathy. This is a command (aorist active imperative). Jesus is on His way; He is coming soon (cf. 2:16; 22:7,20). This is the hope and encouragement of every generation of Christians.

2:26-27 This is an allusion to Psalm 2:8-9, possibly with Isa. 30:14 and Jer. 19:11 added in. Jesus is the Messianic king. His kingdom is coming in worldwide power and consummation. It will be worth it all when His followers see Him!

2:26 "nations" The use of this term from the OT implies that it refers to those outside the covenant of YHWH (the exception is 7:9). It becomes a way of referring to godless, wicked peoples (cf. 2:26; 5:9; 10:11; 11:2,9,18; 12:5; 13:7; 14:6,8; 16:19; 17:15; 18:3,23; 19:15; 20:8).

2:27 "I also have received authority from my Father" Jesus has already been given all authority (cf. Psalm 2; Matt. 28:18; Phil. 2: 9-11). Jesus' kingdom was present, but not consummated.

The OT quote in verse 27 is from Ps. 2:8 which initially referred to the Messiah (cf. 12:5; 19:15), but here it is used for believers who put their trust in Jesus Christ. They reign with Him. See Special Topic at 5:10.

2:28 "and I will give him the morning star" There have been several possible interpretations of this phrase:

1. it referred to a metaphor for Christ (cf. Rev. 22:16)

2. it referred to intimate knowledge and fellowship with Christ (cf. II Pet. 1:19)

3. it referred to resurrection (cf. Dan. 12:3)

4. it referred to the military Messiah mentioned in Num. 24:17

5. it referred to the joy of God's people (cf. Job 38:7)

6. it referred to a phrase used of Satan in Isa. 14:12, but now for Christ

2:29 See note at 2:7.

NASB (UPDATED) TEXT: 3:1-6
¹To the angel of the church in Sardis write: "He who has the seven Spirits of God and the seven stars, says this: 'I know your deeds, that you have a name that you are alive, but you are dead. ²Wake up, and strengthen the things that remain, which were about to die; for I have not found your deeds completed in the sight of My God. ³So remember what you have received and heard; and keep it, and repent. Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. ⁴But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. ⁵He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My father and before his angels. ⁶He who has an ear, let him hear what the spirit says to the churches.'"

3:1 "church" See Special Topic at 1:4.

▣ "He who has the seven Spirits of God and the seven stars" This phrase is another allusion to the glorified Christ (cf. 1:4,16,20). The seven stars refer to the churches and her leaders in 1:20; the seven spirits may be a related metaphor because in 4:5 they are related to the seven lampstands, which are also mentioned in 1:20 as referring to the churches. These seven spirits of God are also mentioned in 5:6 as part of the description of the lamb. See Special Topic: The Seven Spirits at 1:4.

▣ "I know your deeds" Jesus was aware of the strengths and weaknesses of His churches (cf. 2:2,19; 3:1,8,15).

NASB, NKJV"that you have a name that you are alive"
NRSV"that you have a name of being alive"
TEV"that you have a reputation of being alive"
NJB"how you are reputed to be alive"

This was a devastating revelation. They thought they were right with God, spiritually pleasing to Him (cf. Isa. 29:13; Rom. 2:19-20; Col. 2:16-23; II Tim. 3:5), but they were not!

3:2

NASB, NRSV,
TEV, NJB"Wake up"
NKJV"Be watchful"

This is a present middle (deponent) imperative (with a present active participle), literally "be thou continually watching." It is the first of five present imperatives found in verses 2 and 3. Jesus commands His church to keep watching!

NASB, NKJV"strengthen the things that remain"
NRSV"strengthen what remains"
TEV"strengthen what you still have"
NJB"put some resolve into what little vigor you have left"

This is an aorist active imperative. They were to act now and continue to act to preserve what remained of their dying faith.

▣ "for I have not found your deeds completed in the sight of My God" The first verb is a perfect active indicative. They may have looked spiritual (cf. Isa. 29:13), but they were much like the religious people mentioned in Matt. 7:21-23 and Col. 2:16-23.

The term "completed" is a perfect passive participle meaning "mature, perfect, equipped for the assigned task." They had not allowed God to complete what faith had started (cf. Phil. 1:6).

3:3 "remember what you have received and heard" This is a present active imperative followed by a perfect active indicative and an aorist active indicative. This relates to the gospel which they heard and continued to receive. Christianity is not a decision only, but a lifestyle relationship. It involves believing a message and receiving a person. It results in a changed and changing life of repentance (aorist active imperative, v. 3b) and obedience (present active imperative, v. 3b).

▣ "keep it" This is a present active imperative which is an ongoing command.

▣ "repent" This is an aorist active imperative which implies a complete repentance. See note at 2:5.

▣ "Therefore if you do not wake up" This is a third class conditional sentence like 2:22. The action is potential, contingent on their response to Jesus' commands, but not assured.

▣ "I will come like a thief" This is often used of the Second Coming (cf. Matt. 24:43-44; Luke 12:39-40; I Thess. 5:2,4; II Pet. 3:10; Rev. 16:15). However, in this context it seems to refer to a temporal judgment of this church.

3:4 "a few people in Sardis who have not soiled their garments" The putting on and taking off of clothing was used as a metaphor of the Christian life (cf. Eph. 4:22,24,25,31; Col. 3:8,10,12,14; Heb. 12:1; James1:21; I Pet. 2:1). Some believers had not compromised with pagan culture.

▣ "they will walk with Me in white" White clothing is used as a symbol of purity or victory in vv. 4,5,18; 6:11; 7:9,13-14; 19:14. The term "walk" is often used as a metaphor of the Christian life (cf. 3:5; 21:24; I John 1:6,7; 2:6,11; III John 3-4).

3:5 "He who overcomes" Four things will be given to the one who overcomes.

1. they will walk with the Messiah, v. 4

2. they will be clothed in white

3. their names will never be blotted out of the book of life

4. the Messiah will acknowledge them as His own in the presence of the Father and His angels

See Special Topic on Perseverance at 2:2.

▣ "I will not erase his name from the book of life" This is a strong Double negative. When citizens died, their names would be erased from the rolls of their city but God will never erase believers from His rolls.

This metaphorical phrase "the book of life" is also found in Rev. 20:12-15, where two books are mentioned:

1. the book of life which is made up of the names of God's people (cf. Exod. 32:32-33; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev 13:8; 17:8; 20:12,15; 21:27)

2. the book of deeds or remembrances which records the deeds of both the wicked and righteous (cf. Ps. 56:8, 139:16; Isa. 65:6; Mal. 3:16)

For "book" see notes at 5:1.

▣ "I will confess his name before My Father and before His angels" As believers confess Christ ("call on His name," cf. Rom. 10:9-13), He also confesses them before the Father (cf. Matt. 10:32; Luke 12:8).

"Confess" is the Greek term exomulogeō. It was used in three senses:

1. to publically confess sins to God and others present (cf. Matt. 3:6; Mark 1:5; Acts 19:18; James5:16)

2. to publically confess faith in Christ (cf. Phil. 2:1; and possibly Rom. 14:11)

3. to publically praise God (cf. Matt. 11:25; Luke 10:21; Rom. 14:11 {Isa. 45:23}; 15:9 [Ps. 18:49])

The related Greek word homologeō was used in similar ways:

1. to acknowledge sin (cf. I John 1:9)

2. to acknowledge faith in Christ (cf. Matt. 10:32; Luke 10:32; John 9:22 [negatively, John 1:20; 12:42])

3. to affirm a belief in something (cf. Acts 23:8; 24:14; Heb. 11:13)

SPECIAL TOPIC: CONFESSION

3:6 See note at 2:7.

NASB (UPDATED) TEXT: 3:7-13
⁷"And to the angel of the church in Philadelphia write: He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this: ⁸'I know your deeds. Behold, I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name. ⁹Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet, and make them know that I have loved you. ¹⁰Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. ¹¹I am coming quickly; hold fast what you have, so that no one will take your crown. ¹²He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name. ¹³He who has an ear, let him hear what the Spirit says to the churches.'"

3:7 "He who is holy, who is true" Verse 7 is a series of four descriptive clauses describing Jesus with titles for YHWH. "Holy" was used 30 times in Isaiah to describe YHWH. John usually substituted the term "righteous" (cf. 15:3; 16:7; 19:2). "True" was often used of YHWH (cf. Isa. 65:16; Jer. 10:10; I John 5:20; Rev. 15:3; 16:7; 19:2). The first two, "holy" and "true," are used again of God in Rev. 6:10. The term "true" in Greek meant "true as over against false," but in Hebrew it meant "faithful or trustworthy." Jesus is surely both (cf. 3:14; 19:11; 21:5; 22:6).

▣ "who has the key of David" This is an allusion to the royal Davidic Messiah of II Samuel 7, but particularly of Isa. 22:22, from where this exact imagery is drawn.

▣ "Who shuts and no one opens" This refers to the preaching of the gospel (see note at v. 8).

SPECIAL TOPIC: USE OF "DOOR" IN THE NT

3:8 "I have put before you an open door which no one can shut" This is a perfect active indicative and a Perfect passive participle. This refers to either

1. preaching opportunities (keys, cf. Matt. 16:19)

2. entrance into the Messianic banquet (clothed in white, cf. v. 4)

3. a divine opportunity for service (cf. Acts 14:27; I Cor. 16:9; II Cor. 2:12; Col. 4:3)

▣ "because you have a little power" This is the first of three reasons why Jesus opened such a wonderful door of opportunity. This is the only one of the seven churches to which Jesus had nothing negative to say.

▣ "and have kept My word" The verb tense (aorist active indicative) implies a particular time of persecution or a decisive act of obedience. They had "little faith," but they used it well!

▣ "and have not denied My name" This may be a reference to the persecution caused by the demands of the Concilia, local supporters of the Emperor worship (cf. 2:13).

3:9 "I will cause those of the synagogue of Satan," This may refer to Jewish opposition to the gospel. The Church, not unbelieving Jews, is the true people of God.

▣ "I will make them come and bow down at your feet" This is an allusion to Isa. 45:14; 49:23; 60:14, which initially spoke of the Gentiles coming into the Jewish nation, but because these so-called Jews rejected the Messiah they would come to bow to these Gentile believers to show God's love to them (cf. Isa. 43:4,9). This is a good example of how the NT in general, and John in particular, has modified the OT prophecies concerning Israel. John uses a text that originally saw the Gentiles coming to a restored Jerusalem to worship YHWH, but in the new age of righteousness this geo-political image is expanded to include a believing world (Jew and Gentile) having unbelieving Jews come and bow down! This universalization of Israel and Jerusalem shows that Revelation, far from substantiating a literal fulfillment of OT prophecies to a Jewish nation, has transformed them (cf. Eph. 2:11-3:13). This is the "mystery of the gospel hidden from the ages"!

3:10

NASB"Because you have kept the word of My perseverance"
NKJV, NJB"Because you have kept My command to persevere"
NRSV"Because you have kept my word of patient endurance"
TEV"Because you have kept my command to endure"

This may be a reference to John 8:51 or 17:6. Jesus is not promising to keep His church from persecution because in the letters to the seven churches persecution, even death, was occurring.

Verse 10 refers to a world-wide judgment of God on unbelievers. It is crucial to distinguish between the "tribulations" believers endure in faith and "the wrath of God" that falls on an unbelieving world.

Interpreters differ over how the church will be spared amidst this eschatological judgment:

1. some see the church as going through it protected by God (cf. John 17:15)

2. others see this as pointing toward a secret rapture of believers before this period

I prefer #1. God's people were not spared persecution and death during the first few centuries in a Greco-Roman culture or the continuing persecution and death as the gospel spread, nor will they be spared the end-time birth pains of the New Age. Persecution has always purged and strengthened the church!

The literary unit of chapters 2-3, in which the Church experiences persecution, is followed by the literary unit of heaven, in which the martyred Church prays for revenge. This "wrath of God" is given in stages of severity (seals-1/4, trumpets-1/3, bowls–total destruction), each stage given for the purpose of calling the lost to salvation. God's ultimate wrath, the second death, the lake of fire (cf. Revelation 20), is no longer for redemption, but is totally punitive.

The persecuted church becomes the victorious church and the persecuting unbelievers experience persecution! God is in control! See Special Topic: Perseverance at 2:2.

▣ "to test those who dwell on the earth" This phrase is used repeatedly throughout to refer to a settled state of rebellion by unbelievers (cf. Rev. 6:10; 18:13; 1:10; 12:12; 13:8, 12, 14; 17:8). God wants them to repent and believe (cf. I Tim. 2:4; II Pet. 3:9), but they will not, even amidst the expanding judgments of the seals, trumpets, and bowls. See Special Topic: Greek Terms for Testing at 2:2.

3:11 "I am coming quickly" This is a continuing emphasis upon the immediacy of the Lord's coming (cf. 1:1, 3; 2:16; 22:7,12,20). The early church expected the immediate return of the Lord. This is the hope of every generation of Christians. See Special Topic: Soon Return at 1:3.

▣ "hold fast what you have" This is a present active imperative, meaning "continue to hold fast" as the aorist active imperative of 2:25 focused on a decisive act of holding fast (see Special Topic at 2:2). As believers hold on to God, He will hold on to them (cf. Gal. 6:9). This is the covenant relationship of God's sovereignty and mankind's mandated response!

Salvation is an initial decision of repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21) followed by lifestyle repentance and faith, obedience, service, and perseverance. All of these items are necessary for mature Christianity.

▣ "crown" This is another reference to the stephanos crown mentioned in 2:10. It was a reward for faithfulness.

3:12 "He who overcomes" See note at 2.2.

▣ "I will make him a pillar in the temple of My God" Philadelphia was in an earthquake area; the metaphor of a pillar conveyed the concept of stability. Prominent citizens' names were inscribed on the pillars of the temples in Philadelphia. The term "temple" here is a term (naos) from the verb "to dwell" and was used of the place where deity's very presence dwelt. The overcoming believers will never have to leave God's presence (cf. Ps. 23:6; 27:4-6).

This may be a metaphor because apparently there will be no temple in the new age (cf. 21:22).

▣ "I will write on him the name of My God" Notice the five-fold repetitions of "My" in v. 12. This is a wonderful acknowledgment of intimacy with God. The name symbolized ownership (cf. 7:3; 14:1; 22:4).

▣ "the new Jerusalem. . .new name" Revelation picks up on the prophecies of Isaiah.

1. new things, 42:9; 43:19; 48:6 (Rev. 21:5)

2. new song, 42:10 (Rev. 5:9; 14:3)

3. new name, 62:2; 65:15 (Rev. 2:17)

4. new heaven and new earth, 65:17; 66:22 (Rev. 3:12; 21:1).

The new heavenly city, Jerusalem, is also prophesied in Isaiah: 40:2,9; 41:27; 44:20,28; 52:1,2,9; 62:1,6,7; 65:18,19; 66:10,13,20 (Rev. 21:2,10). It is the metaphor for the presence of God among His people. The OT prophecies have been universalized. New Jerusalem is not a city in Palestine, but the promise of a new age of righteousness.

3:13 See note at 2:6.

NASB (UPDATED) TEXT: 3:14-22
¹⁴"To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: ¹⁵'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. ¹⁶So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth. ¹⁷Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked, ¹⁸I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see. ¹⁹'Those whom I love, I reprove and discipline; therefore be zealous and repent. ²⁰Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. ²¹He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. ²²He who has an ear, let him hear what the Spirit says to the churches.'"

3:14 "The Amen" This is an allusion to a title of YHWH, "the God of the Amen," in Isa. 65:16. The term "Amen" is a form of the OT word for "believe" or "faith" (cf. Gen. 15:16; Hab. 2:4). It usually emphasized faithfulness or trustworthiness (cf. 1:6; II Cor. 1:20). See Special Topic at 1:6.

▣ "the faithful and true Witness" This may be another phrase from chapter 1 (cf. 1:5). In the Septuagint both of these adjectives are used to refer to YHWH. It is possible that emeth, which is the Hebrew word for "faith," "believe" or "trust," was translated as pistos (faithful) and alētheia (truth). These two Greek terms are used often in Revelation for Jesus (cf. 3:14; 19:11; 21:5; 22:6).

NASB, NKJV"the Beginning of the creation of God"
NRSV"the origin of God's creation"
TEV"the origin of all that God has created"
NJB"the Principle of God's creation"

This is an allusion to both Gen. 1:1 and John 1:1. The terms "beginning" (Hebrew, bereshith) and "origin" (Greek, archē) have two connotations: (1) start or (2) origin, source.

This phrase was used in the Arian/Athanasius (Trinitarian) controversy of the fourth century and is an allusion to Pro. 8:22-31. Wisdom was YHWH's first creation and through wisdom all else was created. This was probably the origin of John's use of "logos" in his Gospel (cf. John 1:1). This is one of the strongest passages on the pre-existence of Christ (cf. John 1:1; 8:57-58; II Cor. 8:4; Phil. 2:6-7; Col. 1:17), and also of Christ being the Father's agent in creation (cf. John 1:3; I Cor. 8:16; Col. 1:15,18; Heb. 1:2).

SPECIAL TOPIC: ARCHĒ

3:15 "you are neither cold nor hot" This may be an allusion to the lukewarm water that the people of this city had to drink because of the local hot springs. A similar charge is made against the church of Sardis (cf. 3:1).

3:16 "I will spit you out of My mouth" The warnings of 2:5; 3:3,16,17 are shocking when it is realized that they are addressed to the visible churches of the first century. This is not the loss of salvation, but the loss of effective ministry (cf. 3:19; Heb. 12:5-13).

3:17 "Because you say, 'I am rich, and have become wealthy, and have need of nothing'" Verses 17 and 18 are a historical allusion to Laodicea as a center of banking, a center for dyed wool, and a center for eye salve. The tragedy of their prosperity was that they thought they had so much when they had so little (cf. 3:1).

SPECIAL TOPIC: WEALTH

3:18 "buy from Me" This may be an allusion to Isa. 55:1-3, where God's offer of salvation was free, but described as a cost.

▣ "white garments" See note at 3:4.

▣ "that the shame of your nakedness will not be revealed" In the OT nakedness was a sign of defeat, judgment, and poverty.

3:19 "I reprove" This Greek term elegchō is used in the sense of "to expose and thereby to heal or correct" (cf. John 3:20; Eph. 5:11-14).

▣ "and discipline" Being disciplined by God is a sign that we are members of His family (cf. Job 5:17; Pro. 3:12; Ps. 94:12; Heb. 12:6).

▣ "be zealous" This is a Present active imperative. It is from the same word root as "hot" or "boiling" (zestos) used in 3:15-16. Knowing and serving God must be a flaming passion and lifestyle.

▣ "and repent" This is an aorist active imperative. There is a recurring insistence throughout these seven letters that Christians, not just unbelievers, must repent and return to Christ for maturity, stability, and joy (cf. 2:5, 16, 22; 3:3, 19). Repentance is a lifestyle, not only an initial action!

3:20 "I stand at the door and knock" This is a Perfect active indicative, "I stand and continue to stand at the door" followed by a present active indicative "and continue to knock." Although this church received no word of praise, it did receive a warm invitation. This is not the invitation to become a Christian, but rather an invitation for the church members to return to vital fellowship with Christ. This verse is often used out of context to refer to evangelism.

The metaphor of "a door" was used in the Gospels (cf. Mark 13:28-29; Luke 12:36) as a way of referring to the nearness of Christ's coming. See Special Topic: Door at 3:7.

▣ "if anyone hears My voice and opens the door" This is a Third class conditional sentence implying potential but not certain action. In many parts of the world knocking is accompanied by a verbal greeting. Notice the volitional element; the person/church must respond and open the door. This is the covenantal aspect of all of God's relationships with humans. He takes the initiative, He sets the agenda, but humans must respond. Also, notice that the response is not just initial but continual. Salvation is not a product, but a lifestyle relationship. It has its ups and downs, but the existential fellowship is sure!

▣ "I will come in to him and will dine with him, and he with Me" This is an allusion to the peace offering (cf. Leviticus 3, and 7), a time of fellowship where God symbolically ate with the offerer. Others see this as a reference to the eschatological Messianic banquet.

The term used here for a meal is the one used for the meal at the end of the day, which was the major time of family fellowship and companionship. In the East eating has always been a sign of covenant, friendship, and fellowship.

3:21 "I will grant to him to sit down with Me on My throne," This is a powerful image of intimate fellowship and inclusion. There are many allusions in the NT to believers' reigning with Christ (cf. 2:26, 27; Luke 22:30; Matt. 19:28; I Cor. 6:2 ff; II Tim 2:12; Rev. 20:4). Revelation 22:5 implies Christians' eternal reign with Christ. See Special Topic on Reigning in the Kingdom of God at 5:10.

▣ "as I also overcame and sat down with My Father on His throne" It is wonderful to know that Jesus has already overcome the world (cf. John 16:33; Eph. 1:21-22) and that He is already seated at the Father's right hand (cf. Eph. 1:20; I John 2:1 and Rev. 22:1) and that He wants us to join Him in His victory!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why does John's prophecy of the end-times begin with a letter to seven (and only seven) churches in Asia Minor?

2. Why does each letter begin with a description of Christ from chapter 1?

3. How do these letters relate to the Church today?

4. How do you interpret these strong warnings addressed to these churches?

5. How does the doctrine of "once saved, always saved" relate to the warnings and call to perseverance in these letters?

6. Why is 3:20 not a salvation promise?

7. How is the next literary unit related to the letters to the seven churches? Will God spare the end-time believers from persecution, but not the believers of the first century?

Revelation 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

UBS⁴	NKJV	NRSV	TEV	NJB
Introduction and Salutation	Introduction and Benediction	The Prologue	Introduction	Prologue
1:1-3	1:1-3	1:1-2	1:1-3	1:1-3
		1:3
	Greeting the Seven Churches	Introductory Salutation	Greeting to the Seven Churches	Address and Greeting
1:4-5a	1:4-8	1:4-5a	1:4-5a	1:4-8
1:5b-7		1:5b-7	1:5b-6
			5:7
5:8		5:8	5:8
A Vision of Christ	Vision of the Son of Man	Preparatory Vision	A Vision of Christ	Preliminary Vision
1:9-11	1:9-20	1:9-11	1:9-11	1:9-16
1:12-16		1:12-16	1:12-20
1:17-20		1:17-20		1:17-20

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

CONTEXTUAL INSIGHTS TO 1:1-3:22

A. Verses 1-8 form a prologue to the entire prophecy. The first three verses introduce the author, the time, the genre, and the blessing.

1. The author is John (a common Jewish name).

2. The time is soon (1b; 3c).

3. The message is communication in visions and by angelic mediation and is called a prophecy (v. 3). The first three chapters are very similar to the normal style for letters of the first century.

4. The blessing is for those who hear its reading and obey its exhortation to faithfulness amidst persecution.

B. The next four verses (4-7) address the recipients in the form of the seven churches (1:11) and their seven spirits (cf. 1:4,20; 3:1; 4:5; 5:6). This section is marked by

1. YHWH being characterized (v. 4)

2. Jesus being characterized (vv. 5,6b,7)

3. Believers being characterized (v. 6a)

4. YHWH speaking (v. 8)

C. Verses 1:9-3:22 are Jesus' last words to His Church(es). In 1:9-20 and at the beginning of the address to each of the seven Churches, Jesus is characterized by the OT titles used for YHWH.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1:1-3
¹The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John, ²who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw. ³Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.

1:1 "The Revelation" This Greek term apocalypsis is found only here in the book. It came from two Greek terms which meant "from a hiding place" or "to reveal or unveil something." It was used in several senses (BAGD p. 92).

1. the revelation of truth – Luke 2:32; Rom. 16:25; I Cor. 14:6,26; Gal. 1:12; Eph. 1:17

2. a secret made known – Eph. 2:11-3:13

3. a revelation by vision/dream – II Cor. 12:1,7; Gal. 2:2

4. secrets related to the end-times – Luke 17:30; I Cor. 1:7; II Thess. 1:7; I Pet. 1:7,13; 4:13; 5:1

In this book it means truth from God through Jesus Christ mediated by visions and angelic interpretation. It focuses on the evil present and the coming victory of righteousness through God's supernatural intervening. God will set things straight!

▣ "of Jesus Christ" This is either an objective genitive relating the message about Jesus Christ (cf. Gal. 1:12), or subjective genitive, relating the message given by Jesus Christ.

▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation," "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH" (see Special Topic: Names for Deity at Col. 1:3). It was the name designated by God through an angel of the Lord (cf. Matt. 1:21).

▣ "Christ" This was the Greek equivalent of the Hebrew term "messiah," which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3).

SPECIAL TOPIC: MESSIAH

▣ "which God gave Him" Jesus neither taught nor did anything without revelation or permission from the Father (cf. John 3:11-13, 31-36; 4:34; 5:19-23,30; 6:38; 7:16; 8:26,28-29,40; 12:49-50; 14:10,24; 15:15). Theologically this is characteristic of John's writings.

▣ "to show to His bond-servants, the things which must soon take place" Notice how this opening paragraph is mirrored in 22:6-21. This was a literary technique of the first century.

NASB, NKJV"the things which must shortly take place"
NRSV"what must soon take place"
TEV"what must happen very soon"
NJB"what is now to take place very soon"

The time element is very important for interpretation of the whole book because it specifically states that John's message had a relevance for his day as well as the future. The term "must" (dei) meant "that which is binding, which is morally necessary, which is proper, or inevitable" (cf. Rev. 22:6).

SPECIAL TOPIC: SOON RETURN

▣ "communicated it" This is literally "signified" (semainō) (cf. NKJV). "Signs" are one of the literary structures that John uses to communicate his message in his Gospel (semeion, cf. 12:33; 18:32; 21:19). This may have an OT link to the OT prophets (cf. Isa. 7:11,14; 8:18; 19:20; 20:3; 37:30; 38:7,22; 55:13; 66:19; Jer. 10:2; 32:20-21; 44:29 and Ezek. 4:3; 14:8; 20:12,20). The fact that this book is called "a revelation" through "signs" and "prophecy" gives us a clue to the literary genre of this book. The modern literary term "apocalyptic" used to describe a genre was unknown to John.

▣ "to His bond-servant" In this introductory verse, this phrase refers to the book's Apostolic author. Other places in the book the plural is used of God's prophets/messengers/preachers (cf. 10:7; 11:18; 22:6).

However, in other places in the book the title is used of all believers (cf. 7:3; 19:2,5; 22:3), which implies all believers should be witnesses (cf. Matt. 28:18-20; Col. 4:6; II Tim. 2:24-25; I Pet. 3:15). Jesus is the model to follow (cf. 1:5; 3:14; John 20:21)! Many will be killed, as Jesus was (cf. 6:9; 12:17; 17:6; 18:24; 20:4). Remember the theme of the book is be faithful unto death! I (Jesus) have overcome!

▣ "John" Unlike most apocalyptic authors, John identified himself and structured the opening of his prophetic witness in the form of seven letters (chapters 1-3). Some have denied John the Apostle's authorship of the book of the Revelation because he is anonymous in his other writings (he calls himself "the beloved disciple" in his Gospel and "elder" in II and III John), but names himself in Rev. 1:4, 9; 22:8.

1:2 "the testimony of Jesus Christ" Like v. 1, this can be either an objective, the testimony about Jesus, or subjective genitive, the testimony given by Jesus. Sometimes in John's writings there is purposeful ambiguity which combines both connotations.

1:3 "Blessed" This is the first of seven blessings in this book (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). The fact that those who read it were blessed shows not only its inspired nature but also its relevance to the people of that day and every day.

▣ "he who reads" The NRSV adds "aloud," implying a public reading (cf. I Tim. 4:13). Congregational reading of the Scripture was done originally by specially trained members of the Church as in the synagogue (cantor). The Church adopted the worship forms of the early synagogue (cf. Luke 4:16; Acts 13:15; Col. 4:16; I Thess. 5:27). We have a historical confirmation of the public reading of Scripture from Justin Martyr, a.d. 167, who mentioned that the Church read a portion from the Gospels and a portion from the Prophets.

▣ "who hear. . . and heed it" This hearing and doing (both present active participles) are the essence of the Hebrew term "Shema" (cf. Deut. 5:1; 6:4-6; 9:1; 20:3; 27:9-10; Luke 11:28). Notice the conditional nature of the blessing. Those who hear must respond. This "if. . .then" covenantal pattern is both OT and NT. Blessing is connected not only to knowledge but also to lifestyle.

▣ "of this prophecy" This term addresses both the divine content of this book and the literary genre. This book is a combination of a letter (chapters 1-3), an apocalyptic presentation (seals, trumpets, bowls), and a prophecy (cf. 22:7,10,18,19). It is important to remember that "prophecy" had two connotations: (1) to address the current hearers with God's message and (2) to show how current faith effected future events. It is both proclamation and prediction. See Introductory Article.

▣ "for the time is near" This again shows the relevancy of the prophecy to its own day (cf. 22:10, another example is in Rom. 16:20). See Special Topic: Soon Return at v. 1

NASB (UPDATED) TEXT: 1:4-7
⁴John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, ⁵and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood— ⁶and He has made us to be a kingdom, priests to His God and Father— to Him be the glory and the dominion forever and ever. Amen. ⁷Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.

1:4 "to the seven churches" Exactly why only seven churches were addressed is uncertain. There are several theories:

1. some have asserted that these were the churches that John had a special ministering relationship with

2. others have asserted that they form a postal route in the Roman Province of Asia

3. the number seven had great significance to the Jews, especially in inter-biblical apocalyptic literature

It was the number of perfection from its use of the days in Genesis 1. Therefore, it was probably used in both a literal sense—John did write to several churches which formed a Roman postal route in Asia Minor—and symbolically as a way of referring to all churches of all days.

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

SPECIAL TOPIC: CHURCH (EKKLESIA)

▣ "in Asia" This refers to the western end of the modern country of Turkey, which was, in large part, the old country of Phrygia, which became the Roman province of "Asia Minor."

▣ "Grace to you and peace" This was a traditional form of greeting which is seen so often in Paul's writings. Many assert that the Christians changed the traditional Greek literary greeting from "charein" (cf. James 1:1) to the similar sounding Christian greeting of charis, which meant "grace." "Peace" may have referred to the Hebrew term "shalom," thereby combining the Greek and Hebrew greetings so as to relate to both groups in the churches. However, this is simply speculation.

▣ "from Him who is and who was and who is to come" This is obviously a title for the unchanging Covenant God (cf. Ps. 102:7; Mal. 3:6; James1:17). Its grammatical form is awkward in Greek but may reflect an Aramaic background. The literal phrase is "from the One who is, from the One who was, and the One coming" (cf. 4:8). This phrase reflects the OT covenant title "I Am" (YHWH, cf. Exod. 3:14, see SPECIAL TOPIC: NAMES FOR DEITY at 1:8). This phrase is used for God the Father in vv. 4 and 8, and of Jesus Christ in vv. 17 and 18 (cf. Heb. 13:8). The purposeful transfer of titles from YHWH to Jesus was one way the NT authors asserted the Deity of Jesus.

This threefold phrase of God as past, present, and future is modified in 11:17 and 16:5, which is the Second Coming at the end of the trumpets, to just the present and past because the future (end-time) has dawned.

▣ "and from the seven Spirits who are before His throne" See Special Topic below.

SPECIAL TOPIC: SEVEN SPIRITS

1:5 "and from Jesus Christ, the faithful witness" This is the first of three phrases which describe Jesus the Messiah. These opening verses are paralleled in 20:6-21. "Faithful" had an OT connotation of one who is loyal, true, and dependable (cf. Isa. 55:3-5). As God's written Word (the Bible) is trustworthy, so is His ultimate revelation, the Living Word, Jesus (cf. 3:14). The gospel is a message to be believed, a person to be received, and a life emulating that person to be lived.

The Greek phrase, "the faithful witness," can mean

1. "My witness, My faithful One" – as two phrases, see 2:13 (with the addition of the personal pronoun)

2. "the faithful and true Witness," see 3:14 (with the addition of "and true")

▣ "the firstborn of the dead"

SPECIAL TOPIC: FIRSTBORN

▣ "and the ruler of the kings of the earth" This phrase, like the previous one, is an allusion to Ps. 89:27 (cf. Ps. 72:11; Isa. 48:23), which speaks of Jesus as the promised Messiah. It also reflects John's reaction to

1. the emperor worship of the eastern provinces of the Roman Empire

2. the use of the royal Mesopotamian phrase "King of kings" (cf. Rev. 11:15; 17:14; 19:16)

▣ "To Him who loves us" This is a present active participle, meaning "Jesus continues to love us." This affirmation is very important in light of the weaknesses and failures of five of the seven churches (cf. chapters 2-3).

▣ "and released us from our sins" This is an aorist active participle. The Vulgate and Coptic versions, as well as some minuscule Greek manuscripts, and the King James Version have the verb "washed" (louō) which was pronounced exactly like the word "released" (luō). The ancient scribes produced texts of the NT by one person reading the text aloud while others wrote it down.

The term "released" (with additions) appears in the ancient Greek manuscripts P¹⁸, א^* (with preposition), א², A, and C while "washed" is found only in later uncial manuscripts, P (sixth century) and 046, as well as in several later minuscule (running Greek script) manuscripts. Hence, "released" or "freed" is the preferred reading. The UBS⁴ gives "released" a "certain" rating. See Appendix Two: Textual Criticism.

▣ "by His blood" This is an obvious allusion to the sacrificial (cf. Leviticus 1-7), vicarious atonement of Jesus Christ (cf. 5:9; 7:14; 12:11; Mark 10:45; II Cor 5:21; Isa. 52:13-53:12). "By His blood" is a recurrent gospel truth (cf. Rom. 3:25; Eph. 1:7; 2:13; Col. 1:20; I Pet. 1:18-19. Somehow in the mystery of God, His justice and mercy for all fallen humans met in the substitutionary death of Jesus (cf. Heb. 9:11-28).

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

1:6 "He has made us" This is an aorist active indicative. As Jesus has released us from our sins (v. 5), He has also made us a kingdom of priests to represent Him!

NASB"a kingdom, priests to His God"
NKJV"kings and priests to His God"
NRSV"a kingdom, priests serving His God"
TEV, NJB"a kingdom of priests to serve His God"

This is an allusion to the OT terms used of Israel in Exod. 19:6 and Isa. 61:6, where the nation was considered to be a kingdom of priests. God chose Abraham to choose Israel to choose a lost world (cf. Gen. 3:15; 12:3). Israel was meant to be a nation of witnesses (i.e., priests) but they failed in this assigned evangelistic task (cf. Ezek. 36:22-38). Therefore, God chose the Church to reach the world (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8). The very same phrases which were used for Israel are now used for the Church (cf. Gal. 3:29; 6:16; Phil 3:3; I Pet. 2:5,9; Rev. 1:6; 5:10; 20:6).

It is important to notice the corporate, biblical emphasis of "the priesthood of believers." Western Christianity has over- emphasized the place and role of the individual and under-emphasized biblical corporality. The NT metaphor of the body of Christ (cf. I Corinthians 12) is a similar metaphor. The OT title was never meant as an excuse for believers to assert their individual freedoms. This emphasis developed from the historical struggle between Martin Luther and the Catholic Church of his day. The focus of this context is evangelism (cf. v. 7), involving every believer, attempting to reach every lost and needy human made in God's image for whom Christ died (cf. John 3:16; I Tim. 2:4; II Pet. 3:9; I John 2:2; 4:14).

SPECIAL TOPIC: CHRISTIANITY IS CORPORATE

▣ "to His God and Father" This phrase may seem to depreciate the full deity of the Son (see SPECIAL TOPIC: THE TRINITY at 22:17), but it is really a way of asserting Jesus' subordination while incarnated. The same phrase is used by Paul in Rom. 15:6. The sense of equality can be seen in 3:21; 14:1.

▣ "to Him be the glory and the dominion" The term "glory" is an OT commercial term (using scales for purchases) that meant "to be heavy"; that which was heavy (e.g., gold) was valuable. The term came to be used of God's brightness, majesty, holiness, from the Shekinah Cloud of Glory in Exodus. Glory was often ascribed to God the Father in the NT (cf. Rom. 11:36; 16:27; Eph. 3:21; Phil. 4:20; I Tim. 1:17; II Tim. 4:18; I Pet. 4:11; 5:11; II Pet. 3:18; Jude 25; Rev. 1:6; 5:13; 7:12). See Special Topic: Glory at 15:8.

The term "dominion" addressed to God the Father, is similar theologically to the subordination of the Son (cf. John 17). Jesus is the Father's agent in all things, but the goal is the ultimate glorification of the Father (cf. I Cor. 15:27-28).

▣ "forever and ever" This is literally "into the ages of the ages." This double use of aiōnos, singular then plural, is common in Revelation (cf. 1:18; 4:9,10; 5:13; 7:12; 10:6; 11:15; 15:7; 19:3; 20:10; 22:5). It is surprising that early Greek witnesses omitted the second one (MSS P¹⁸, A, P). UBS⁴ cannot decide which reading is original.

SPECIAL TOPIC: FOREVER (GREEK IDIOM)

SPECIAL TOPIC: FOREVER ('OLAM)

▣ "Amen" This is a form of the OT Hebrew term for "faith" (cf. Hab. 2:4). Its original etymology was "to be firm or sure." However, the connotation changed to that which is to be affirmed (cf. II Cor. 1:20). It was used metaphorically of someone who was faithful, loyal, steadfast, trustworthy (a title for Jesus in 3:14, cf. II Cor. 1:20).

SPECIAL TOPIC: AMEN

1:7 "Behold, He is coming with the clouds" This verse may have been an exclamation by the angel of v. 1. It is an obvious reference to the Second Coming of Christ.

SPECIAL TOPIC: COMING ON THE CLOUDS

▣ "and every eye will see Him" This seems to imply the bodily, physical, visible, universal return of Christ, not a secret rapture of believers. In my opinion the Bible never teaches a secret rapture or coming. Those verses in the Gospels (cf. Matt. 24:37-44; Luke 17:22-37) that are often used to support a secret rapture, contextually relate to a comparison with the days of Noah. These texts denote the unexpected suddenness of His coming. In Noah's day the one taken was destroyed! Be careful of proof-texting small passages of Scripture out of the inspired original setting and using them to back up your presuppositional theological eschatological system!

▣ "even those who pierced Him, and all the tribes of the earth will mourn over Him" This is an allusion to Zech. 12:10,12 (cf. John 19:37). This is a good example of how John reworks OT texts to fit his Roman situation (a Jewish type of reinterpretation called pesher). The text of Zechariah is a spring-board to John's new application. In Zechariah the text refers to the inhabitants of Jerusalem who grieve over "one pierced," but here John used it of the Romans and Jewish leaders who crucified Christ (cf. John 19:37). The pronoun "they" in the Masoretic Hebrew text is changed to "all the tribes of the earth" (cf. Matt. 24:30, this phrase is not from the Septuagint). Also, "mourn," in the context of the Zechariah passage is often interpreted as relating to Romans 11, where the Jews repent and trust Jesus as Messiah. However, in Rev. 1:7 the mourning is not for repentance, but because the judgment of God has fallen on unbelievers from all tribes (cf. Matt. 24:30). The Zechariah context alludes to the end-time judgment of the nations by mentioning "the plain of Megiddo," in Hebrew it is called Armageddon (cf. Zech. 12:11; II Chr. 35:22 and Psalm 2; Rev. 16:16), the site of an end-time battle between God and His people and Satan and his people, the unbelieving nations.

SPECIAL TOPIC: GRIEVING RITES

▣ "So it is to be. Amen." This is the Greek word for affirmation (nai) and the Hebrew word for affirmation (amen) placed side by side for emphasis (cf. 22:20).

NASB (UPDATED) TEXT: 1:8
⁸"I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."

1:8 YHWH Himself speaks this verse, affirming the truth of the previous statements about Jesus. It combines four titles for Him with an allusion to a fifth and possibly a sixth. Apparently, v. 8 was God adding His personal affirmation to the above statement by the use of these magnificent names.

1. "I Am," which is an allusion to the Covenant name YHWH (cf. Exod. 3:14), a form of the verb "to be." Jesus used this of Himself (cf. John 8:56-59). The title "Lord" (kurios) in the NT reflects this OT title.

2. "Alpha and Omega" are the first and last letters of the Greek alphabet which assume that God is the beginning and the ending, the controller of history (cf. Isa. 44:6; Rev. 21:6); this title is also used of Jesus in Rev. 1:17 and 22:13.

3. "The Lord" is the modern way of translating YHWH (se Special Topic following).

4. "God" in Gen. 2:4, YHWH, and Elohim are combined (the LORD God) as a name for deity. El is the general name for god in the Near East, from the root "to be strong."

5. "The One who is the One who was, the One coming" is the phrase used earlier in v. 4, which speaks of the unchanging, ever-living God (cf. Ps. 102:27; Mal. 3:6; James1:17). This phrase is used of God the Father, YHWH, in vv. 4 and 8 and of Jesus, God the Son, in vv. 17,18 and 22:13 (cf. Heb. 13:8).

6. "The Almighty" which was the OT term, (1) "El-Shaddai," the patriarchal name for God (cf. Exod. 6:3) or (2) "YHWH Sabaoth," from the LXX's "The Lord God Almighty. It is found often in this book (i.e., pantokratōr, cf. 4:8; 11:17; 15:3; 16:7,14; 19:6,11; 21:22), but only once in the other NT books (i.e., II Cor. 6:18).

One early Greek manuscript, aleph (א^*), and several later manuscripts add the phrase "the beginning and the end" after "the Alpha and the Omega." Scribes inserted it from 21:6, but it is probably not an original part of the inspired original Greek text. The UBS⁴ rates its exclusion as "certain."

SPECIAL TOPIC: NAMES FOR DEITY

NASB (UPDATED) TEXT: 1:9-11
⁹I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. ¹⁰I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, ¹¹saying, "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea."

1:9-20 This is John's vision of the resurrected, ascended, exalted Christ. These same descriptions are used to address the seven churches (chapters 2-3). John shows His identification with the readers by (1) using the term "your brother" and (2) mentioning his own experiences of suffering, the kingdom, and endurance. These key terms — tribulation, the kingdom, and perseverance — are also examples of Jesus' life which the readers, like John, are to emulate (cf. John 16:33; Acts 14:22; Rom. 8:17).

One reason modern western interpreters do not understand the Revelation is because we have never experienced the persecution and trials of the first century Roman world. Revelation is a word to hurting, dying, frightened believers.

1:9 "fellow partaker in the tribulation" See note at 7:14.

▣ "kingdom"

SPECIAL TOPIC: THE KINGDOM OF GOD

▣ "perseverance" This word is used in 2:2,3,19; 3:10; 13:10; 14:12. See SPECIAL TOPIC: PERSEVERANCE at 2:2.

▣ "on the island called Patmos" The Romans used these small islands off the coast of Asia Minor to exile political prisoners (cf. Tacitus' Annals, 3.68; 4.30; 15.71). Apparently John was exiled to this small island, 37 miles from Miletus. The island was crescent shaped, facing east, ten miles long and six miles wide.

▣ "because of the word of God and the testimony of Jesus" There are two possible interpretations of this phrase. It can refer (1) to John's preaching the gospel or (2) to John's receiving the revelation. We have several historical references to John's political banishment.

1. Tertullian, On the Prescription of Heretics, 36

2. Origen, Homilies on Matthew

3. Clement of Alexandria, The Rich Man's Salvation, 47

4. Eusebius, Ecclesiastical History, III.20.8-9; and (4) Jerome, Concerning Illustrious Men, 9.

1:10 "I was in the Spirit" This is a special phrase that marks off the different visions that John received (cf 1:10; 4:2; 17:3; 21:10). It seems to refer to a trance-like state in which a revelation was given (cf. Acts 10:10; 22:17; II Cor. 12:1ff). This is characteristic of Jewish apocalyptic literature.

▣ "on the Lord's day" This is the only reference in the Bible, referring to Sunday, which uses this phrase. Sunday was referred to as "the first day of the week" in John 20:19; Acts 20:7 and I Cor. 16:2.

▣ "like the sound of a trumpet" This phrase was used in the context of God giving the Ten Commandments on Mt. Sinai (cf. Exod. 19:16). However, because of vv. 12a and 4:1, it may refer to the voice of an angel. Angelic mediation is characteristic of Jewish apocalyptic literature. Revelation speaks more about angels than any other NT book.

SPECIAL TOPIC: HORNS USED BY ISRAEL

1:11 "in a book" This is the Greek term biblion. It was used in the sense of a booklet or scroll. It later became a technical term for a codex or book. John was commanded to write down his visions. They are the self disclosures of Deity. They are not for John's personal benefit, but for the Church. One characteristic of apocalyptic literature is that it was a highly structured written genre, not given orally, like OT prophecies. A book or scroll occurs repeatedly in Jewish apocalyptic literature as a way to pass on the message for future readers.

▣ "send it to the seven churches" The order of these churches followed a Roman postal route which began and ended in Ephesus. Paul's circular book known as "Ephesians" may have traveled this same route. God's revelation is never for an individual only, but for the people of God, the body of Christ!

▣ The King James translation adds the phrase "I am the Alpha and the Omega" again, but there is no ancient Greek manuscript support for this phrase in this verse.

NASB (UPDATED) TEXT: 1:12-16
¹²Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; ¹³and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash. ¹⁴His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. ¹⁵His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters. ¹⁶In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.

1:12 "I saw seven golden lampstands" This does not refer to the Menorah (seven-stemmed candelabrum) which was in the Tabernacle (cf. Exod. 25:31-40) nor to the lampstand of Zech. 4:2. These separate, single lampstands were a symbolic way of referring to the seven churches (cf. 1:20; 2:1).

1:13-18 In this description of Jesus much of the imagery has two possible OT backgrounds: (1) YHWH, but also (2) the angel of Daniel 10.

1:13

NASB"one like a son of man"
NKJV"One like the Son of Man"
NRSV"one like the Son of Man"
TEV"looked like a human being"
NJB"one like a Son of Man"

Notice the variety in capitalization. The reason is the ambiguity of the term. In the OT it was a descriptive phrase for a human being (cf. Ps. 8:4; Ezek. 2:1 and many more). However, it also was used in Dan. 7:13 and possibly Ezek. 1:26 to refer to a human Messiah, whose deity (cf. 2:18, where this same personage is called "Son of God") is assumed because

1. he appears before God

2. he rides on the clouds of heaven

3. he is given the eternal kingdom.

Jesus used this term to refer to Himself because it had no rabbinical usages, no nationalistic or militaristic connotations. It combined the human and divine aspects of Jesus' person (cf. I John 4:1-3; John 1:1-2,14).

Notice that the NKJV and NRSV have "the" while NASB, TEV, and JB have "a." There is no definite article in the Greek text (cf. Dan. 7:13; Heb. 1:2; 3:6; 5:8; 7:28). However, the fact that it is a title makes it definite. The ambiguity may be purposeful (an aspect of John's writings). Jesus is a real human being and also the Divine Messiah.

▣ "clothed in a robe reaching to the feet, and girded across His chest with a golden sash" This phrase has been understood in several ways.

1. as a reference to the High Priest (cf. Exod. 28:4; 29:5; Lev. 16:4 and Zech. 3:4)

2. as a reference to a royal, wealthy person (cf. I Sam. 18:24; 24:12 and Ezek. 26:16)

3. as a vision of the glorious interpreting angel of Dan. 10:5-21, which might signify Jesus as bringing God's message.

Josephus, in his book, Antiquities of the Jews III.7.2,4, said that the High Priest wore a girdle interwoven with gold. Therefore, Jesus is the High Priest (cf. Ps. 110:4-7; Zechariah 3) of the heavenly sanctuary (cf. Heb. 8:1-13; Psalm 110).

1:14 "His head and His hair were white like white wool" This is an allusion to the Ancient of Days in Dan. 7:9. This is an example of NT authors attributing titles and descriptions of YHWH to Jesus, emphasizing Jesus' deity.

▣ "His eyes were like a flame of fire" This symbolized His penetrating knowledge (cf. Dan. 10:6; Rev. 2:18; 19:12).

1:15

NASB"like burnished bronze, when it has been caused to glow in a furnace"
NKJV"like fine brass, as if refined in a furnace"
NRSV"like burnished bronze, refined in a furnace"
TEV"like brass that has been refined and polished"
NJB"like burnished bronze when it has been refined in a furnace"

This word for bronze (chalkolibanon) is uncertain. Brass is the related term, chalkos (cf. Matt. 10:9; I Cor. 13:1; Rev. 18:22). It was used in Ezek. 1:7 for the cherubim's feet and in Dan. 10:6 for the angelic messenger. Jesus' feet are described in these same terms (cf. 1:15; 2:18) to show His heavenly origin or majestic character.

"NASB, NKJV,
NRSV"voice was like the sound of many waters"
TEV"voice sounded like a roaring waterfall"
NJB"voice like the sound of the ocean"

This was used of

1. YHWH in Ezek. 1:24; 43:2

2. the wings of the cherubim of Ezek. 1:24

3. of the angelic messenger (possibly) in Dan. 10:6

Apparently it was a symbol of a heavenly person's authoritative voice (cf. 14:2; 19:6).

1:16 "In His right hand He held seven stars" This phrase is repeated in 1:16,20; 2:1; 3:1. This shows Jesus' personal care of His local churches.

▣ "and out of His mouth came a sharp two-edged sword" Hromphaia refers to the large Thracian, broadsword which the Roman soldiers carried. This metaphor appears in the OT in Isa. 11:4; 49:2. It symbolizes both (1) war (cf. 2:16; 6:8) and (2) the power of the word of God, especially judgment (cf. 2:12; 19:15,21; II Thess. 2:8). Hebrews 4:12 uses another type of sword (machaira), but the same idea — the power of the word of God.

▣ "His face was like the sun shining in its strength" A similar phrase is used to describe the angelic messenger of Dan. 10:6 and Rev. 10:1. In Dan. 12:3 (cf. Matt. 13:43) it was a symbol of the resurrected righteous ones. Jesus is described in similar terms at His transfiguration (cf. Matt. 17:2).

NASB (UPDATED) TEXT: 1:17-20
¹⁷When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, "Do not be afraid; I am the first and the last, ¹⁸and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. ¹⁹Therefore write the things which you have seen, and the things which are, and the things which will take place after these things. ²⁰As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches."

1:17 "I fell at His feet as a dead man" This type of revelation has always caused consternation to humans receiving it (cf. Dan. 8:17; 10:9; Ezek. 1:28; 3:23; II Baruch 21:26; IV Ezra 5:14). It is an awesome thing for the supernatural spiritual realm to unveil itself to a human being.

▣ "He placed His right hand on me" This gesture shows Jesus' care and attention to His people (cf. Dan. 8:18; 10:10, 18).

▣ "Do not be afraid" This is a present imperative with the negative particle, usually meaning to stop an act that is already in process. Humans are afraid of the supernatural realm (cf. Jesus' words in Matt. 14:27; 17:7; 28:10; Mark 6:50; Luke 5:10; 12:32; John 6:20 and the angel's words in Matt. 28:5; Luke 1:13,30; 2:10).

▣ "for I am the first and the last" This was usually a reference to YHWH (cf. Isa. 41:4; 44:6; 48:12), but here it is used of the exalted Christ (cf. v. 8; 2:8; 22:13). This is an equivalent to the phrase "Alpha and Omega." See notes at vv. 4 and 8.

1:18

NASB, NRSV"the living One"
NKJV"I am He who lives"
TEV"I am the living one!"
NJB"I am the Living One"

This is an allusion to the covenant name for God, YHWH, which comes from the Hebrew verb "to be" (cf. Exod. 3:14). See Special Topic: Names for Deity at 1:8. He is the ever-living, only-living One (cf. Dan. 12:7; John 5:26). Again, this is the NT author's use of an OT title for God to describe Jesus. This is very similar to Jesus using YHWH's name for Himself in John 8:58.

▣ "I was dead, and behold, I am alive forevermore," The resurrection was:

1. the Father's stamp of approval (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 4:24; 10:9; I Cor. 6:14; 15:15; Eph. 1:20; Col. 2:12; Heb. 13:20; I Pet. 1:21)

2. a demonstration of the Spirit's power (cf. Rom. 8:11)

3. a demonstration of Jesus' personal power (cf. John 10:11,15,17,18)

This reference to Jesus' death may also have been a way to thwart the Gnostic false teachers who denied His humanity.

▣ "I have the keys of death and of Hades" The Jews saw death as a prison with gates (cf. Job 38:17; Ps. 9:13; 107:18; Isa. 38:10; Matt. 16:19). Keys are a metaphor for authority. This is symbolic of Jesus' authority over death for Himself and His followers (cf. 5:9-10; I Cor. 15).

NASB, NKJV,
NRSV, NJB"Hades"
TEV"the world of the dead"

The King James Version translates this as"hell," but this is an English translation confusion of the Greek words, Hades and Gehenna. Hades corresponds to the OT word Sheol (cf. 6:8; 20:13-14). In the OT humans were pictured as descending into the earth where they were gathered into families. It was a conscious but joyless existence. Slowly God began to reveal more and more (progressive revelation) about the afterlife. The rabbis asserted that there was a righteous (Paradise) and wicked (Tartarus) division in Sheol (cf. Luke 23:43). The Bible is sketchy on the details about the afterlife. It speaks in metaphors of heaven (i.e., streets of gold, city 1500 miles cubed, no closed gates, etc.) and hell (fire, darkness, worms, etc.)

SPECIAL TOPIC: Where Are the Dead?

1:19 This phrase has been used as the pattern for interpreting the book of the Revelation. It is seen as either a twofold or a threefold vision. The Greek phrase is a twofold description of what is current and what will occur. John was speaking to his day as well as to the future. This book combines both aspects in the traditional prophetic sense of current events foreshadowing eschatological events. This book addressed the persecution of John's day and the persecution in every age but also ultimately persecution of the end-time anti-Christ (cf. Dan. 9:24-27; II Thessalonians 2).

1:20 "mystery of the stars" This term (mustērion) is used in several senses by Paul, but all relate to the eternal, but hidden plan of God for humans' salvation, which is believing Jews and Gentiles being united into one new body in Christ (cf. Eph. 2:11-3:13). Here, however, it seems to be used in connection with the seven churches Jesus is addressing in chapters 2 and 3. From verse 20 it is obvious that the seven spirits, seven stars, seven golden lampstands, and seven angels are all symbolic in some way of the seven churches. This term is used in a similar way of a hidden meaning to a symbol in 17:7. See notes and Special Topic at 10:7.

▣ "the angels" The Greek (aggelos) and Hebrew (malak) terms can be translated "messengers" or "angels." There have been several theories as to their identity.

1. Some say they were the seven spirits which are mentioned in verse 4.

2. Others say they were the pastors of these churches (cf. Mal. 2:7).

3. others say it refers to the guardian angel of these churches (cf. Dan. 10:13,20,21).

It seems best that they refer to a personification of the churches as a whole, whether symbolized in a pastor or an angel.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Does chapter 1 give any clues on how to interpret the book of the Revelation? If so, what are they?

2. Is the book of the Revelation primarily for its day or the last days? Why?

3. Why did John make so many allusions to the Old Testament but never directly quote from it?

4. Why are there so many different titles used for God in this chapter?

5. Why are the descriptions of vv. 12-20 used to introduce each of the seven churches in chapters 2 and 3?

6. Why is the glorified Jesus described so similarly to the angel of Dan. 10?

Revelation 4-5

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Heavenly Worship	The Throne Room of Heaven	Visions of the Glory of God and of the Lamb	Worship in Heaven	God Entrusts the Future of the World to the Lamb
4:1-6a	4:1-11	4:1-6a	4:1-6a	4:1-11
4:6b-11		4:6b-11	4:6b-8
			4:9-11
The Scroll and the Lamb	The Lamb Takes the Scroll		The Scroll and the Lamb
5:1-14	5:1-7	5:1-5	5:1-5	5:1-5
	Worthy is the Lamb	5:6-10	5:6-10	5:6-10
	5:8-14
		5:11-14	5:11-14	5:11-14

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. These two chapters form a literary unit; chapter 4 shows God as Creator (the connotation of Elohim, God as creator, provider, and sustainer of all life, cf. Psalm 104) and chapter 5 shows God's Lamb (Jesus) as Redeemer (the connotation of YHWH, God as Savior, Redeemer, and covenant-making God, cf. Psalm 103). The larger literary context continues through the opening of the seven seals. However, the seals themselves begin in chapter 6 and continue through 8:1.

B. Chapter 4 forms a central theme (the secure glory and rule of YHWH) of the book of the Revelation. This heavenly throne scene is similar to the heavenly tabernacle of Hebrews 8 and 9. This motif (God's heavenly glory) forms the central goal of early Jewish mysticism.

C. The book of the Revelation is not primarily the how and when of the Second Coming; it is primarily the sovereignty of God in human history. These two chapters are essential in understanding the remainder of the book and its purpose!

D. It is obvious from these two chapters that John was using apocalyptic language to describe spiritual truth. John used imagery from OT apocalyptic passages, particularly Ezekiel, chapters 1 and 10; also 2:9,10; Daniel 4; 7:13-14 and also innumerable references to Jewish intertestamental apocalyptic writings, such as I Enoch. If this is true then it is extremely inappropriate to force Revelation into a literal, totally historical interpretive grid, especially when we force the events of our day, our culture, our geographical setting into the details of an ancient apocalyptic book. This is not to imply in any sense that Revelation is not true. It was not meant to be interpreted like historical narrative; a better hermeneutical model may be the parables of Jesus (see Fee and Stuart, How To Read The Bible For All Its Worth, p. 256)!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 4:1-11
¹After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things." ²Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne. ³And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance. ⁴Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads. ⁵Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God; ⁶and before the throne there was, something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind. ⁷The first creature was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle. ⁸And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, "Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come." ⁹And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, ¹⁰the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, ¹¹"Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created."

4:1

NASB, NKJV"after these things I looked"
NRSV"after this I looked"
TEV"at this point I had another vision and saw"
NJB"then, in my vision, I saw"

This grammatical formula, with a slight variation, is also found in 7:1,9; 15:5; 18:1 and possibly 19:1. These is a series of visions. Most OT prophetic visions were covenantally conditioned, emphasizing the "if. . .then" of God's covenant with Israel. Israel's current faith determined her future fate. This is also true of John's visions in the Revelation.

1. Jesus' words to the seven churches are conditional. Their response to His warning determined their future.

2. The judgments of the seals and trumpets are also conditional. God wants unbelievers to repent and turn to Him.

As in the OT, God's universal redemptive plan (cf. Gen. 3:15; 15:12-2; 17:1-8, also note Acts 2:23; 3:18; 4:28; 13:29) is unconditional based on His promises but also conditional (cf. Gen. 12:1; Revelation 2-3) on human covenantal response . This universal redemptive plan is revealed in the heavenly scenes of chapters 4 and 5.

SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN

▣ "a door standing open in heaven" This is a perfect passive participle, meaning that the door was opened by deity (passive voice) and remained open (perfect tense). This is another way of expressing God's revelation of Himself to mankind. It is very similar to 19:11; Ezek. 1:1; Matt. 3:16; John 1:51 and Acts 7:55-56. See Special Topic at 3:7.

The word "heaven" is used more than 50 times in John's writings and always in the singular except for one time in 12:12. The exact meaning of this change, from the singular to the plural, is theologically uncertain. The rabbis discussed whether there were three or seven heavens (cf. 2 Cor. 12:2). John focuses on one heaven, wherein God dwells; He chooses to let us see into His realm. Though there is chaos on earth, there will be none in heaven.

SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN

▣ "and the first voice which I had heard, like the sound of a trumpet" A voice like a trumpet was mentioned in 1:10 (see note). At first this implies Jesus speaking, but because chapters 4 & 5 are a literary unit and Jesus is not introduced until 5:5,9-10,12,13, this probably refers to a revealing angel (very characteristic of apocalyptic literature). An angel's voice and a trumpet blast are related in Paul's description of the Second Coming (cf. 1 Thess. 4:16).

▣ "come up here" Dispensationalists have assumed that this is the secret rapture of the Church because of their presuppositional understanding of the book of the Revelation (all OT prophecies must be literally fulfilled; the church and Israel are totally separate; the church will be secretly raptured to heaven so that OT prophecies can be fulfilled to an earthly Israel). Often this interpretation is supported by an argument from silence, since the word "church" does not appear in Revelation after chapter 3 (except in 22:10). However, there is nothing in the text to imply that anyone but John was called up to heaven.

Because of the "lightning" and "thunder" of v. 5, this may be an allusion to Moses being called up (cf. Exod. 19:20,24) on Mt. Sinai to receive God's revelation (cf. Exodus 19-20, esp. 19:16,19).

Also notice the mention of God's voice like a loud trumpet in Exod. 19:19 (see Special Topic: Horns Used in Israel at 1:10).

▣ "what must take place after these things" This phrase may be an allusion to Dan. 2:29,45. If so, it refers to historical events in a series, not future events. Revelation is not things in the first century and things in a far distant future century, but events that:

1. recur in every age (cf. Matt. 24:4-14)

2. reflect the whole period between Christ's first coming and His second coming (the seven literary units of the book)

This phrase is similar to 1:1. God's word and will must (dei) come to pass. Here the time element (i.e., shortly) is left out, but the certainty remains. God will accomplish His redemptive plan!

4:2 "Immediately I was in the Spirit" John is described as being in the Spirit in 1:10; 17:3 and 21:10. This may be similar to what happened to Ezekiel in Ezek. 8:1-4; 11:1, to Jesus in Matt. 4:8; to Philip in Acts 8:39-40, and to Paul in 2 Cor. 12:1-2. Whether this is a spiritual trance or a physical transportation is uncertain.

▣ "a throne was standing in heaven, and One sitting on the throne" The term "throne" (thronos) is used over 47 times in this book. God's reign is the central motif of this heavenly vision (chapters 4 & 5). The throne is a symbolic, apocalyptic way of showing that YHWH is in control of all history. God is a spiritual, eternal, personal spirit; He does not sit on a throne (see Special Topic at 2:1)!

One purpose of the genres of prophecy and apocalyptic is God's knowledge and control of future events. All history is known and purposeful (telos, cf. Matt. 24:14; 1 Cor. 15:24-28).

The throne is described as "was standing." This imperfect tense can have two meanings: (1) it has always stood or (2) it was just set up. This may be an allusion to Dan. 7:9, "thrones were set up."

4:3 "He who was sitting was like" John is not going to describe the appearance of God because in Jewish thought, this was extremely inappropriate (cf. Exod. 33:17-23; Isa. 6:5). But he will describe the glory of God in the colors of three precious gems. Gems are also used in Ezek. 28:13 to describe heavenly (Garden of God) imagery.

NASB, NKJV,
NRSV, TEV"jasper"
NJB"diamond"

The exact color and name of gems is very uncertain in ancient literature. The names of gems and colors were changed from country to country and period to period. The jasper was the first stone found in the breastplate of the High Priest which is mentioned in Exod. 28:17-21. This stone seems to be a clear stone. It will be connected with the "sea of glass" (cf. 4:6; 15:2; 21:11,18,21). It may refer to our diamond.

NASB, NKJV"sardius"
NRSV, TEV"carnelian"
NJB"ruby"

The sardius was a blood red stone. It was the last stone on the breastplate of the High Priest. This may be an allusion to God as being the First and the Last with the emphasis on the Messianic tribe of Judah (the emerald rainbow). These two stones are listed in ancient writings as a summary of all jewels.

▣ "and there was a rainbow around the throne, like an emerald in appearance" The emerald is the stone for Judah on the breastplate of the High Priest. The emphasis of the rainbow has been greatly conjectured but there are two main theories.

1. Some see it as an allusion to Gen. 9:16, where the rainbow is a symbol of God's covenant protection and a sign that the storm is over; in the midst of judgment there was promise and mercy.

2. Others relate it to Ezek. 1:28, a symbol of the glory of YHWH.

Whether the rainbow is a sign of judgment or of covenant is uncertain, but it obviously was an unusual rainbow because it was green in color and not simply a refraction of normal light.

4:4 "Around the throne were twenty-four thrones" The reason for twenty-four thrones has been disputed.

1. some see it as connected with the orders of the Aaronic priesthood set up by David in 1 Chr. 24:7-19

2. others see it as an allusion to the heavenly council which is mentioned in 1 Kgs. 22:19; Isa. 24:23; Dan. 7:9-10,26

3. still others see it as a combination of the twelve tribes of Israel and the twelve apostles, which symbolizes the complete people of God (cf. 21:12,14)

It is surprising that this number does not occur in Jewish intertestamental apocalyptic literature.

▣ "twenty-four elders sitting" There has also been much debate about the identity of these elders. There are two major theories

1. They represent believers:

a. pictured as being clothed in white (cf. 1 Cor. 9:25; 1 Thess. 2:19; 2 Tim. 4:8; James1:12; 1 Pet. 5:4)

b. angels are never said to wear crowns and sit on thrones (cf. vv.4,10)

c. they are in lists which specifically include angels (cf. 5:11)

d. 5:9-10 in the Vulgate, Peshitta, and later the Textus Receptus includes the elders in the songs of redemption

2. They represent angels:

a. angels do wear white garments (cf. Matt. 28:3; John 20:12; Mark 16:5; Acts 1:10; Rev. 15:6 and Dan. 10:5,6)

b. these elders are always identified with the living creatures as in 5:11,14, which seem to list three different orders of angels

c. one of the elders acts as a revealing angel (cf. 5:5)

d. in Isa. 24:23 the angels of God's heavenly council are called "elders"

e. the textual evidence of 5:10 implies that the elder does not include himself in the song of redeemed humanity

SPECIAL TOPIC: ELDER

▣ "golden crowns" Nowhere in Scripture are angels said to wear crowns (even the powerful angel in Daniel 10). The demonic hordes from the abyss are described as wearing something similar to golden crowns in 9:7.

4:5 "from the throne proceed flashes of lightning and sounds and peals of thunder" This is similar to Exod. 19:16-19, which describes physical phenomena that surround the presence of God on Mt. Sinai. These phrases indicate God's presence (cf. 11:19) or His judgments (cf. 8:5; 16:18).

▣ "seven lamps of fire" These appear to be seven separate lamps (torches), not one bowl with seven wicks (cf. Exod. 25:37; Zech. 4:2). They function in a way similar to all the other "sevens," referring to the very presence of God.

▣ "which are the seven spirits of God" This same phrase is used in 1:4; 3:1 and 5:6. It is often interpreted as a reference to the Holy Spirit based on 1:4, but none of the other references confirm that interpretation. This phrase seems to be equated with the churches (seven stars, 3:1; seven lamps, 4:5) or with the omnipotence and omniscience of the Lamb (5:6). See Special Topic: The Seven Spirits at 1:4.

4:6 "a sea of glass like crystal" There have been numerous theories about this phrase:

1. it refers to the laver in the Temple (cf. 1 Kgs. 7:23; 2 Chr. 4:2-6)

2. it is related to the concept of the crystal sea found in Exod. 24:9-10

3. it is part of the portable throne chariot of God in Ezek. 1:22,26; 10:1

4. it is a symbol of separation from the holiness of God (cf. 15:2).

This sea is removed in Rev. 21:1, showing the curse (cf. Genesis 3) of mankind's sin and separation has been removed. See note at 21:1.

▣ "four living creatures" These living creatures are described in vv. 6-8. They are a combination of the cherubim of Ezek. 1:5-10 and 10:1-17 and the seraphim of Isa. 6:2,3. The numbers of wings and faces vary, but it is a composite picture of these human/animal/angels which surround the throne of God (cf. 4:6,8,9; 5:6,8,11,14; 6:1,3,5,7; 7:11; 14:3; 15:7; 19:4).

SPECIAL TOPIC: CHERUBIM

▣ "full of eyes in front and behind" This may refer to the eyes of each of the four faces or it may be a biblical metaphor of God's omniscience (cf. v. 8; Ezek. 1:18; 10:12).

4:7 "lion. . .calf. . .man. . .eagle" This is an obvious allusion to Ezek. 1:6,10. In rabbinic literature these are listed as the strongest of the different orders of God's creation. Irenaeus (A.D. 120-202) used these four different faces to describe the four Gospel writers (church tradition finally settled on John, eagle; Luke, human; Mark, ox; Matthew, lion) but this is too speculative and allegorical. These composite creatures are symbolic, not literal. Knowing the OT emphasis on maintaining God's orders of creation, a composite human and animal creature would be Levitically unclean. This is not historical narrative of actual things and events, but a highly symbolic genre seeking to describe ultimate, spiritual truths; in this case God as the ever living One (vv. 8,9), the Holy One (v. 8), and the creator of all things (v. 11).

4:8 "holy, holy, holy" These living creatures are repeating the song of the seraphim in Isa. 6:2,3. This is the first of many hymns that are found in the book of the Revelation (cf. 4:8,11; 5:9-10,12,13; 7:12; 11:17-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:1-3, 6-7). Often the hymns are a means of interpreting the visions. Another symbol, like the sea of glass, it functions as a Hebrew superlative of the ultimate holiness of God.

▣ "the Lord God, the Almighty" These were three of the OT titles for God (cf. 1:8):

1. Lord = YHWH (cf. Exod.3:14; Psalm 103)

2. God = Elohim (cf. Psalm 104)

3. the Almighty = El Shaddai, the patriarchal name for God (cf. Exod. 6:3)

See SPECIAL TOPIC: NAMES FOR DEITY at 1:8.

▣ "who was and who is and who is to come" This phrase is a recurrent title (cf. 1:4; 4:8; see full note at 1:4). This is a play on God's covenant name, YHWH, which comes from the verb "to be." This same theme is repeated in vv. 9 and 10 in the phrase "to Him who lives forever and ever" (cf. 10:6; 15:7).

4:9-11 This is one sentence in Greek, which shows that ultimate worship is due Him who sits on the throne and lives forever (cf. Psalm 47; Dan. 4:34; 12:7). This may be an allusion to the angelic attendants called the heavenly council (cf. 1 Kgs. 22:19; Job 1:6; Dan. 7:10) or the Jewish "angels of presence" (i.e., Tobit 12:15).

4:9 "the living creatures" These angelic beings are mentioned often in the book (cf. 5:6,8,14; 6:1; 7:11; 14:3; 15:7; 19:4).

4:10 "will cast their crowns before the throne" This is a symbol of their acknowledgment that God deserves all the praise and honor! Whatever was the reason for their having crowns, they recognized that the power was from God!

4:11 "You created all things" The elders and living creatures praise God as the Creator, Sustainer and Provider of all things. This is the theological emphasis of the name Elohim (cf. Genesis 1; Job 38-41; Psalm 104). This chapter uses the theological meaning of the two most used names for God to describe His actions. The progressive revelation of the NT makes it clear that Jesus was the Father's agent of creation (cf. John 1:3; 1 Cor. 8:6; Col. 1:16 and Heb. 1:2).

NASB (UPDATED) TEXT: 5:1-5
¹I saw in the right hand of Him who sat on the throne a book written inside and on the back, sealed up with seven seals. ² And I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the book and to break its seals?" ³And no one in heaven or on the earth or under the earth was able to open the book or to look into it. ⁴Then I began to weep greatly because no one was found worthy to open the book or to look into it; ⁵and one of the elders said to me, "Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals."

5:1 "and I saw in the right hand of Him who sat on the throne" A better translation of this phrase would be "on the right hand of Him" (Peshitta translated into English by Lamsa and the Amplified Bible). It is not the idea of God holding tightly to the book, but God holding it out for someone to take and open.

The phrase "the right hand of Him" is a biblical anthropomorphism to describe God's power and authority (see Special Topic at 2:1). God does not have a physical body; He is a spiritual being (cf. John 4:24), uncreated and eternal.

▣ "book" The Greek term is "biblion" which later was used to refer to a codex (book). Most commentators agree that books did not appear until the second century, so what we have here is a papyrus or parchment scroll (NKJV, NRSV, TEV and NJB). There are several theories as to the meaning of this book.

1. the book of woes found in Ezek. 2:8-10; and Rev. 10:8-11

2. the book which the people are unwilling to read because God has spiritually blinded them (cf. Isa. 29:11; Rom. 11:8-10,25)

3. the events of the end-time (cf. Dan. 8:26)

4. a Roman last will or testament, which was traditionally sealed with seven seals

5. the book of life (cf. Dan. 7:10; 12:1), which is mentioned so often in the book of the Revelation (cf. 3:5; 17:8; 20:12,15)

6. the Old Testament (cf. Col. 2:14; Eph. 2:15)

7. the heavenly tablets of I Enoch 81:1,2.

In my opinion aspects of #1, #2, or #3 seem to be best; the scroll is a book of the destiny of mankind and God's culmination of history.

▣ "written inside and on the back" This was very unusual in the ancient world because of the difficulty of writing on the back side of papyrus, although it is mentioned in Ezek. 2:8-10 and Zechariah 5:3. It symbolizes God's complete and full control over history and human destiny.

Both of the participles (written and sealed) that describe this scroll are perfect passives. The first is a special grammatical form used to describe Scripture as being inspired (i.e., John 6:45; 8:17; 10:34, etc). The second is a way of expressing that the scroll was protected, preserved, and reserved by God.

▣ "sealed up with seven seals" The seven seals have two possible origins.

1. Seven was the number of perfection from Genesis 1, therefore, it was perfectly sealed.

2. Roman wills were sealed with seven seals.

The seals were small blobs of wax containing the imprint of the owner, placed where the book or scroll would be opened (see Special Topic at 7:2). In 6:1-8:1 the breaking of these seals brings woes upon the earth, but the content of the scroll is not revealed in this literary unit. As a matter of fact, in the structure of the book, the seventh seal starts the seven trumpets which is the seventh seal.

5:2 "I saw a strong angel" Some see a connection etymologically to the name Gabriel, which means "God's strong man." Another strong angel is mentioned in 10:1 and 18:21. Angelic mediation is common in Jewish intertestamental apocalyptic literature.

▣ "proclaiming with a loud voice" He was addressing all creation.

▣ "Who is worthy to open the book and to break its seals?" The term "worthy" is a commercial term relating to the use of a pair of scales. It came to mean "that which corresponds to." Something is put on one side of the scales and what is put on the other is equal. It could be used in a negative or positive sense. Here, it is the inestimable value of the sinless Savior. Only Jesus was equal to the task of redemption. Only Jesus was equal to the task of consummation. Only Jesus is worthy (cf. 5:7, 9-10,12).

5:3 "And no one in heaven or on the earth or under the earth was able to open the book or to look into it" This shows the total inability of angels or humans to bring about the will of God! Rebellion has affected them all! Creation cannot help itself! No one is worthy!

5:4 "I began to weep greatly" This is an imperfect tense verb, which denotes the beginning of an action or repeated action in past time. This meant "loud wailing," so characteristic of the Ancient Near East.

5:5 "one of the elders said to me" Here we find one of the elders acting in the role of an angelic interpreter, as in the book of Daniel. See SPECIAL TOPIC: ELDER at 4:4.

▣ "Stop weeping" This is a present imperative with the negative particle which usually meant to stop an act which is already in process.

▣ "the Lion that is from the tribe of Judah" This is an allusion to Gen. 49:9-10 (cf. II Esdras 12:31,32). The Messiah is the conquering Lion (king) from the tribe of Judah.

▣ "the Root of David" This is an allusion to 2 Samuel 7 and particularly Isa. 11:1-10. This same idea of a royal Davidic Messiah can be found in Jer. 23:5; 33:5 and Rev. 22:16.

▣ "has overcome" This is an aorist active indicative, which implies it was an accomplished fact (i.e.,Calvary and the empty tomb). Notice that the Lion is not going to conquer by His power, but by His sacrifice (cf. v. 6).

NASB (UPDATED) TEXT: 5:6-10
⁶And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. ⁷And He came and took the book out of the right hand of Him who sat on the throne. ⁸When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the saints. ⁹And they sang a new song, saying, "Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. ¹⁰You have made them to be a kingdom and priests to our God; and they will reign upon the earth."

5:6 "a Lamb standing" This concept of a sacrificial Lamb (i.e., baby lamb, arnion) depicts the vicarious atonement and resurrection of Jesus Christ. The Lamb is mentioned throughout the book of the Revelation (cf. 5:6,8,12,13; 6:1,16; 7:9,10,14,17; 12:11; 13:8; 14:1,4(twice),10; 15:3; 17:14; 19:7,9; 21:9,14,22,23,27; 22:1,3). The sacrificial metaphor is from

1. the Passover Lamb (Exodus 12)

2. one of the lambs that was sacrificed daily in the morning and evening (the continual, cf. Exod. 29:38-46; Num. 28:3,6,10,23,31; 29:11,16,19,22,25,28,31,34,38)

3. the slain lamb of Isa. 53:7 or John 1:7,29

This metaphor is used of Jesus in two distinct senses: (a) as an innocent sacrificial victim and (b) as the overcoming victor (also found in Jewish apocalyptic literature, cf. I Enoch 90:9; Testament of Joseph 19:8-9). In the NT only John the Baptist in John 1:29,36 and John in Revelation 5:6,8,12,13; 61:1, refer to Jesus as "Lamb" (Paul asserts this, but without the term in 1 Cor. 5:7).

▣ "as if slain" He was dead but now alive. The Messiah's resurrection is parodied by the sea beast (cf. 13:3).

▣ "having seven horns and seven eyes" The first term refers to power or omnipotence (cf. Exod. 27:2; 29:12; Deut. 33:17; 2 Chr. 18:10; Ps. 112:9; 132:17; Jer. 48:25; Ezek. 29:21; Zech. 1:18-21). The second term refers to God's omniscience (cf. 4:6,8; Ezek. 1:18; 10:12; Zech. 3:9 and 4:10). This symbolism is similar to Dan. 7:13-14.

▣ "which are the seven Spirits of God" See Special Topic at 1:4 and note at 4:5.

5:8 "When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb" This shows the worship of the Lamb as well as the worship of God (cf. v. 13), which is a central theme in Revelation.

▣ "and golden bowls full of incense, which are the prayers of the saints" Angels were the regular bearers of prayers to God in inter-biblical Jewish literature (cf. Tobit 12:15; III Baruch 11). The idea of incense representing prayers is used several times in Scripture (cf. 8:3-4; Ps. 141:2; Luke 1:10).

▣ "saints" Although the word "church" does not appear after chapter 3, the concept of "saints" does continue throughout the book and must refer to the people of God. The concept of believers as "saints" is common in Revelation (cf. 8:3-4; 11:18; 13:7,10; 14:12; 16:6; 17:6; 18:20,24; 19:8 and 20:9).

SPECIAL TOPIC: SAINTS

5:9-10 There is a significant Greek manuscript variant related to the pronoun "us." The NKJV has the pronoun "us" in v. 9, "have redeemed us to God," and in v. 10, "and have made us kings and priests to our God." Most modern translations (NASB, NRSV, TEV, NJB) omit "us" in both verses. If "us" is present in both verses then Jesus' sacrificial death includes the twenty-four elders who seem to be angelic creatures. Nowhere in the Bible is Jesus' death related to angelic redemption. Also, the presence of "them" (autous) in v. 10 grammatically excludes the possibility of "us" being original. The United Bible Society's fourth edition rates the two plural pronoun's omission as "certain."

5:9 "And they sang a new song" In the OT there are many allusions to the new song (cf. Ps. 33:3; 40:3; 98:1; 144:9; 149:1 and Isa. 42:10). At every major event in the OT, the people of God were encouraged to sing a new song praising God's activity. This is the ultimate song about God's revealing Himself in the Messiah and the Messiah's work of redemption on behalf of all believers (cf. vv. 9,12,13; 14:3).

The emphasis on "new" things is characteristic of the new age in Isaiah 42-66.

1. "new things," 42:9

2. "new song," 42:10

3. "do something new," 43:19

4. "new things," 48:6

5. "new name," 62:6

6. "new heavens and new earth," 65:17; 66:22.

In Revelation there are also many "new things."

1. "new Jerusalem," 3:12; 21:2

2. "new name," 2:17; 3:12

3. "new song," 5:9,10,12,13; 14:3

4. "new heaven and new earth," 21:1

▣ "Worthy are You to take the book and to break its seals" This new song (vv. 9-10) is a fivefold description of the worthiness of the Lamb.

1. substitutionary death (cf. 5:6,9,12; 13:8; 1 Pet. 1:18-19)

2. redemptive price paid (cf. 5:9; 14:3-4; Mark 10:45; 1 Cor. 6:19-20; 7:23; 1 Tim. 2:6)

3. purchased men from every nation (cf. 5:9; 7:9; 14:6)

4. made the believers a kingdom of priests (cf. 1:6; 5:10)

5. they will reign with Him (cf. 3:21; 5:10; 20:4)

▣ "from every tribe and tongue and people and nation" This is a recurrent metaphor of universality (cf. 7:9; 11:9; 13:7; 14:6). It may be an allusion to Dan. 3:4,7.

▣ "and purchases for God with Your blood" This is surely a reference to the vicarious atonement of the Lamb of God. This concept of Jesus as the sacrifice for sin is central in Revelation (cf. 1:5; 5:9,12; 7:14; 12:11; 13:8; 14:4; 15:3; 19:7; 21:9,23; 22:3) and also in all the NT (cf. Matt. 20:28; 26:28; Mark 10:45; Rom. 3:24-25; 1 Cor. 6:20; 7:23; 2 Cor. 5:21; Gal. 3:13; 4:5; Eph. 1:7; Phil. 2:8; 1 Tim. 2:6; Titus 2:14; Heb. 9:28; and 1 Pet. 1:18-10).

SPECIAL TOPIC: RANSOM/REDEEM

5:10 "have made them to be a kingdom and priests" This is an allusion to Exod. 19:6 and Isa. 61:6. This terminology is now used for the Church, the new Great Commission people of God (cf. Rev. 1:6; 20:6; 1 Pet. 2:5,9). See note at 1:6.

▣ "they will reign upon the earth" Some translators see this in a future sense and some see it as a present reality. There is a Greek manuscript variant between the future tense in MSS א, P and the present tense in MS A (Alexandrinus). If it is in a present sense it is similar to Rom. 5:17 and Eph. 2:6. If future it possibly deals with the reigning of the people of God with Christ (cf. Matt. 19:28; Luke 22:30; I Cor. 4:8; 2 Tim. 2:12; Rev. 3:21; 5:10). Even this future reign is seen in two ways.

1. in Rev. 20:4 & 6 it seems to refer to a millennial reign

2. in Rev. 22:5 it seems to refer to an eternal reign (cf. Ps. 145:13; Isa. 9:7; Dan. 2:44; 7:14,18,27)

3. possibly the millennium is a symbol of eternity

The UBS⁴ gives the future tense an "A" rating (certain).

SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD

NASB (UPDATED) TEXT: 5:11-14
¹¹Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, ¹²saying with a loud voice, "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing." ¹³And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever." ¹⁴And the four living creatures kept saying, "Amen." And the elders fell down and worshiped.

5:11 "many angels" This verse lists three groups of angels: (1) many angels (thousands of thousands); (2) living creatures (four); or (3) elders (twenty-four).

▣ "the number of them was myriads of myriads, and thousands of thousands" This seems to be an allusion to the heavenly court of Dan. 7:10 (see note at 5:1).

5:12 "the Lamb that was slain to receive power" This is the affirmation of the Son from the angelic beings. "Was slain" is a perfect passive participle (cf. 5:6; 13:8), which implies "slain in the past" with the marks and effect of the slaying remaining. When we see Jesus He will still have the marks of the crucifixion. They have become His badge of honor! The concept of the cross is implicit and central in Revelation. See note at 5:9.

In this verse seven attributes are given unto the Lamb by the angelic orders:

1. power

2. riches

3. wisdom

4. might

5. honor

6. glory

7. blessing

These attributes may come from 1 Chr. 29:10-12, which may also be the OT source for the liturgic conclusion to the Lord's Prayer in Matt. 6:13 in the Greek manuscript tradition.

The NASB Study Bible (p. 1855) adds the note that the attributes of God begin with three in 4:11, then four in 5:13, and finally seven in 5:12 and 7:12. Remember apocalyptic literature is a highly structured genre which uses symbolic number often.

5:13 All conscious human creation (the largest human choir possible), humans (both alive and dead) in v. 13 bless the Father and the Son with a fourfold blessing (cf. v. 14; Ps. 103:19-20; Phil. 2:8-11) and the angelic orders (the four living creatures and the twenty-four elders) surrounding the throne affirm the blessing (cf. v. 14).

5:14 "Amen" This is an affirmation from the four throne angels (the four living creatures). See Special Topic at 1:6.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How do chapters 4 and 5 fit into the overall purpose of the book?

2. What is the literary genre of chapters 4 and 5?

3. From what sources does John pull his imagery?

4. Who are the elders?

5. Are the creatures described in 4:7-10 cherubim or seraphim?

6. List the OT titles of the Messiah which are found in chapter 5.

7. List the fivefold description of the Messiah's worthiness found in 5:9 and 10.

Revelation 6-7

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Seals	First Seal: the Conqueror	The Opening of the First Six Seals	The Seals	The Lamb Breaks the Seven Seals
6:1-2	6:1-2	6:1-2	6:1-2	6:1-2
	Second Seal: Conflict on Earth
6:3-4	6:3-4	6:3-4	6:3-4	6:3-4
	Third Seal: Scarcity on Earth
6:5-6	6:5-6	6:5-6	6:5-6	6:5-6
	Fourth Seal: Widespread Death on Earth
6:7-8	6:7-8	6:7-8	6:7-8	6:7-8
	Fifth Seal: The Cry of the Martyrs
6:9-11	6:9-11	6:9-11	6:9-11	6:9-11
	Sixth Seal: Cosmic Disturbances
6:12-17	6:12-17	6:12-17	6:12-17	6:12-17
The 144,000 of Israel Sealed	The Sealed of Israel	An Interlude	The 144,000 People of Israel	God's Servants will be Preserved
7:1-8	7:1-8	7:1-8	7:1-8	7:1-8
The Multitude from Every Nation	A Multitude from the Great Tribulation		The Enormous Crowd	The Rewarding of the Saints
7:9-12	7:9-17	7:9-12	7:9-12	7:9-12
7:13-17		7:13-17	7:13	7:13-17
			7:14a
			7:14b-17

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This section relates contextually to chapters 4 and 5. Chapters 4 and 5 describe events in heaven, while 6:1-8:1 describes the unfolding judgments of God on the earth. As a matter of fact, 4:1-16:21 forms one literary unit.

B. The identity of the first rider (cf. v. 2) is difficult, but assuming it is a symbol of evil, the four riders are symbolic of the persecutions believers face in a fallen, hostile world (cf. Matt. 24:6-7). The term "tribulation" (thlipsis) is used consistently and solely of the persecution of Christians by unbelievers.

The sixth seal beginning in v. 12 describes God's wrath on unbelievers. Believers are exempt from the wrath (orgē, cf. v. 16) of God, but they do face the persecution and rage of the unbelieving world.

C. There are three major interpretive problems in this section.

1. how do the seals, trumpets, and bowls relate to each other in history

2. who are the 144,000 of 7:4 and how do they relate to the second group mentioned in 7:9

3. to which period of tribulation and which type of tribulation does the group in 7:14 refer

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 6:1-2
¹Then I saw when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, "Come." ²I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.

6:1 "when the Lamb broke one of the seven seals" This verse shows the connection between chapters 5 and 6. These seals are broken before the book is read, so many interpreters have assumed that they are representative of problems that occur in every age (cf. Matt. 24:6-12). However, because of the growing intensity of the judgments, some see these as immediately preparatory to the end of the age. Here is the interpretive tension between the kingdom as present and future. There is a fluidity in the NT between the "already" and the "not yet." The book of the Revelation itself illustrates this tension. It was written for the persecuted believers of the first century (and every century) and yet prophetically addresses the last generation of believers. Tribulations are common in every age!

The seventh seal is the seven trumpets and the seventh trumpet is the seven bowls. As has been noted, each is more intense than the previous one. The first two are redemptive in purpose. They basically demonstrate that God's judgment is just because unbelievers will not repent, so the last cycle (i.e., bowls) have no opportunity for repentance, only judgment! But it seems to me that the sixth seal and the sixth trumpet describe the end of the age. Therefore, these are synchronous in nature and not chronologically sequential.

The one Second Coming is discussed three times, at the end of the seals (cf. 6:12-17) and trumpets (cf. 11:15-18), and not just at the end of the bowls in 16:17-21 and again in chapter 19:11-21. This is the structural pattern of the book. It is an apocalyptic drama in several acts! See Introduction to Revelation, C.

▣ "one of the four living creatures saying as with a voice of thunder" The four living creatures, like the elders, are levels of angelic creation. This voice, like thunder, is also mentioned in 14:2 and 19:6.

▣ "'Come'" This term means either "come" or "go forth." The text of the ancient Greek uncial manuscript Sinaiticus (א) adds "and see" (cf. KJV, NKJV, which wold refer to John), but Alexandrinus (A) has only "come" (which would refer to the four horses). UBS4 gives this shorter form a "B" rating (almost certain). In context this command (present imperative) does not refer to John or the church, but to the four horsemen (cf. 6:3,5,7).

6:2 "I looked, and behold, a white horse" This context is an allusion to Zech. 1:8 (the four horses) and 6:1-8 (the four chariots). There has been much discussion about the identity of this horseman. The interpretations range all the way from Jesus (Irenaeus) to the anti-Christ. With that kind of confusion, dogmatism is inappropriate. Some believe that it refers to Christ because of a similar description found in 19:11-21, but the only similarity seems to be the color of the horse. Others see this as a reference to the spreading of the gospel. This is because they see these chapters as paralleling the Olivet discourse of Matt. 24; Mark 13, and Luke 21. Therefore, this is assumed to be a reference to Matthew 24:14 and Mark 13:10.

It has even been proposed, based on Ezekiel 39, that this refers to Gog leading his troops against God's people. This would symbolize the end-time anti-Christ (cf. II Thessalonians 2). It seems highly unusual that an angel could command Jesus to come. Although Jesus wears a crown in chapters 6 and 19, the Greek words to describe these crowns are different. There, Jesus is called "faithful and true," but not here. The conquest of the rider is not described at all. The rider is described as having a bow in chapter 6, but in chapter 19, Christ has a double edged sword in His mouth, therefore, the similarity is far overshadowed by the differences. This may be just one of the plagues of the OT. These plagues, which are an allusion to Leviticus 26 and Ezek. 14:21, are spelled out in v. 8. White was not only a color symbol for righteousness, but also a Roman symbol of military victory. Roman generals who had been victorious in battle rode in a chariot through the streets of Rome pulled by four white horses.

▣ "and he who sat on it had a bow" The bow was the weapon of choice of the feared mounted archers of the Parthian Hordes (who rode on white horses). The bow is often used in the OT to describe YHWH as Warrior (cf. Ps. 45:4-5; Isa. 41:2; 49:2-3; Hab. 3:9; Zech. 9:13 and possibly Gen. 9:13). There are also examples of YHWH judging other nations in the metaphor of His breaking their bow (cf Ps. 46:9; Jer. 51:56 and Hosea 1:5).

▣ "a crown was given to him" This is a "stephanos" crown, meaning a victor's crown, while the one mentioned in 19:11 of Christ is a "diadema," a royal crown.

▣ "he went out conquering and to conquer" The symbols in v. 1 are of war and conquest. Because the first and second horsemen are described with similar purposes, some see this first one as a war of conquest and the second as a civil war. This is speculation, but the two horses are somehow parallel.

NASB (UPDATED) TEXT: 6:3-4
³When He broke the second seal, I heard the second living creature saying, "Come." ⁴And another, a red horse, went out; and to him who sat on it, it was granted to take peace from the earth, and that men would slay one another; and a great sword was given to him.

6:4 "another, a red horse" This is an allusion to some kind of military slaughter.

▣ "a great sword was given to him" This was the small Roman sword called "machaira." It was worn on the belt of Roman soldiers and was used for capital punishment of Roman citizens (cf. Rom. 13:4). The phrase "men would slay one another" is interesting because in the OT this is one of the means YHWH used to defeat His people's enemies (cf. Jdgs. 7:22; I Sam. 14:20; II Chr. 20:22).

NASB (UPDATED) TEXT: 6:5-6
⁵When He broke the third seal, I heard the third living creature saying, "Come." I looked, and behold, a black horse; and he who sat on it had a pair of scales in his hand. ⁶And I heard something like a voice in the center of the four living creatures saying, "A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not damage the oil and the wine."

6:5 "I looked, and behold, a black horse" This is a symbol of famine (cf. Matt. 24:7) which follows war.

6:6 "A quart of wheat for a denarius" A denarius was a day's wage for a soldier or a laborer (cf. Matt. 20:2). We learn from Herodotus that this would purchase the normal amount of food required for one man for one day. This shows the severity of the famine: that a man could work all day and have only enough food for himself.

SPECIAL TOPIC: COINS IN USE IN PALESTINE IN JESUS' DAY

▣ "three quarts of barley for a denarius" Barley was the staple diet of the poor. This Greek word "quarts" is "choinix" and equaled about 1.92 pints.

▣ "and do not damage the oil and the wine" It is amazing how many interpretations there are of this detail. Many try to go back to the Temple scroll of the Dead Sea Scrolls to find some allusion to Jewish sacrifice. Oil and wine were staples of the diet of Mediterranean people. The fact that these were not hurt shows a limited famine. This limitation can also be seen in v. 8. God limits His judgment so that unbelievers will have time to repent (cf. 16:9). It is also possible that both of these were used for medical purposes.

NASB (UPDATED) TEXT: 6:7-8
⁷When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, "Come." ⁸I looked, and behold, an ashen horse; and he who sat on it had the name Death; and Hades was following with him. Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence and by the wild beasts of the earth.

6:8

NASB"an ashen horse"
NKJV"a pale horse"
NRSV"pale green horse"
TEV"a pale-colored horse"
NJB"deathly horse"

The term "pale" referred to a yellowish green or off-white color. In English we get the word "chlorine" from this Greek word. It was possibly the color of a dead body. Because of the list of the means of death in v. 8, this may refer to those killed or eaten by wild animals, which was one of the OT curses (cf. Lev. 26:22; Jer. 15:3; Ezek. 5:17; 14:21).

▣ "he who sat on it had the name Death; and Hades was following" This is an OT allusion to Pro. 5:5 or Hosea 13:14. It is a personification of the terms for the termination of physical life. These two terms are used three times together in the Revelation (cf. 1:18; 20:13-14).

The term "Hades" is synonymous to the OT term "Sheol," which meant "the holding place of the dead." See SPECIAL TOPIC: Where Are the Dead? at 1:18.

▣ "Authority was given to them over a fourth of the earth" Notice the pronoun "them" refers to all four horses and their riders. There is an intensification of the judgment in the trumpets (i.e.,one third, cf. 8:7,8,10,12); there is complete destruction in the bowls (cf. 16:1-21). These fractions are a literary device to show that God's judgments had a redemptive purpose (cf. 9:20-21; 14:7; 16:9,11), but fallen, rebellious, hardened mankind would not respond (although a few may have, cf. 11:13).

▣ "to kill with" These four horsemen represent the OT covenant judgments (cf. Lev. 26:21-26; Jer. 15:2-3; 24:10; 27:8; 29:17-18; 32:24,36; 34:17; Ezek. 5:12,17; 14:21; Amos 4:6-10). The term for "sword" is different from v. 4. This refers to the large battle sword, hromphaia. All four of the OT judgments of war, famine, plague, and wild animals are listed in Lev. 26:21-26 and Ezek. 14:21. These covenant judgments are clearly discussed in Deuteronomy 27-29. Remember, originally their purpose was to cause Israel to repent and turn back to YHWH. They function in that same redemptive sense here (cf. 9:20-21; 11:13; 14:7; 16:9,11).

NASB (UPDATED) TEXT: 6:9-11
⁹When the Lamb broke the fifth seal, I saw underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained; ¹⁰and they cried out with a loud voice, saying, "How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?" ¹¹And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also.

6:9 "I saw underneath the altar" There has been much discussion as to which altar this refers. The term "altar" is used quite often in Revelation (cf. 8:3,5; 9:13; 11:1; 14:18; 16:7). Some believe that this refers to the sacrificial altar mentioned in Lev. 4:7 and by Paul in Phil. 2:17, while others believe that it is the altar of incense in the Holy Place of the Tabernacle (cf. 8:3-5) or temple of Rev. 11:1. It is probably the altar of sacrifice because

1. the rabbis saw this as a place of great honor

2. it is referring to death (i.e., blood) of the martyrs

One might ask, "Why do martyrs assemble under the altar?" Remember that in the OT "blood" was the symbol of life (cf. Gen. 9:4; Lev. 17:11,14). In the sacrificial system of Israel the blood was not placed on the horns of the sacrificial altar, but poured out at the base (i.e., Exod. 29:12; Lev. 4:7,18,25; 8:15; 9:9). Therefore, the life (i.e., souls) of the slain martyrs was at the base of the altar.

▣ "the souls of those who had been slain" These souls are the disembodied (between death and resurrection) martyred believers (cf. 13:15; 18:24; 20:4). This is surprising because it is more a Greek thought than a Hebrew concept. All Christians are called to be martyrs if the situation demands (cf. 2:10,13; Matt. 10:38-39; 16:24).

There seems to be no connection between those killed by the four horsemen of 6:1-8 and these martyrs!

NASB"because of the word of God, and because of the testimony which they had maintained"
NKJV"for the word of God and for the testimony which they held"
NRSV"for the word of God and for the testimony they had given"
TEV"because they had proclaimed God's word and had been faithful in their witnessing"
NJB"on account of the Word of God, for witnessing to it"

This phrase is a recurrent theme in Revelation (cf. 1:9; 12:11,17; 19:10; 20:4). It is very similar in meaning to the phrase "to him who overcomes" (cf. 2:6,11,17,26; 3:5,12,21). These were killed because they were active Christians.

6:10 "How long. . .will You refrain from judging and avenging our blood" Many commentators view this as being sub-Christian. This is probably because these commentators have never been in severe persecution from unbelievers themselves. These people are not asking for vengeance, but for justice! This may be an allusion to Deut. 32:43 (cf. Rev. 19:2). This request follows Paul's admonition in Rom. 12:19.

▣ "O Lord" This term "Lord" (despotēs) describes total authority. We get the English term "despot" from this Greek word. It is used of YHWH in Luke 2:29 and Acts 4:24 and of Jesus in II Pet. 2:1 and Jude v. 4.

▣ "those who dwell on the earth" This is a very common phrase in Revelation; it always refers to unbelievers (cf. 3:10; 8:13; 11:10; 13:8,12,14; 17:2,8).

6:11 "there was given to each of them a white robe" This is a metaphor for "rest," "blessedness," or "victory." For some the theological problem involved here is how a disembodied soul could wear a piece of clothing. Be careful of hyper literalism, especially when interpreting an apocalyptic drama! The fact that commentators even discuss this shows how much they misunderstand the genre of the book! Do not push the details in Revelation!

▣ "until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also" One of the major truths of this book is that God is in control of all things (cf. v. 8), even the death of Christian martyrs! All of history is in His hand. God is not surprised by any events, actions, or outcomes. Yet there is still pain, suffering and unfairness in this fallen world. For a good discussion of the problem of evil see John W. Wenham's The Goodness of God.

This concept of a completed number of martyrs (cf. I Enoch 47:4) is a symbolic way of referring to God's knowledge and plan for mankind. This is similar to Paul's concept of "the fullness of the Gentiles" (cf. Rom. 11:12,25) which refers to God's knowledge of all the Gentiles who would be saved.

NASB (UPDATED) TEXT: 6:12-17
¹²I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; ¹³and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. ¹⁴The sky was split apart like a scroll when it is rolled up, and every mountain and island were moved out of their places. ¹⁵Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; ¹⁶and they said to the mountains and to the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; ¹⁷for the great day of their wrath has come, and who is able to stand?"

6:12 "He broke the sixth seal" This verse is Jewish apocalyptic language for the end of the age (cf. Joel 2:30-31; 3:15-16; Isa. 13:9,10; 34:4; Jer. 4:23-28; Hag. 2:6; Matt. 24:29; and The Assumption of Moses, 10:5). Notice the seven items in vv. 12-14. This language is used in the OT for the Lord's Day. Its use here in the sixth seal and later in the sixth trumpet is the one reason, I believe, that each of these series of sevens terminates with the end of the age, the Second Coming of Christ (cf. 6:12-17; 11:15-18; 14:14-20; 16:17-21; 19:11-21; 22:6-16). Revelation is not chronologically sequential. It is a drama of seven acts.

▣ "there was a great earthquake" There are many earthquakes mentioned in this book (cf. 8:5; 11:13,19; 16:18). It is interesting to note that there are seven aspects to this end-time, apocalyptic event. There are also seven different categories listed in v. 15 (see Special Topic: Symbolic Number in Scripture at 1:4). This is another example of the highly structured, literary pattern of apocalyptic literature (cf. 5:12).

▣ "the sun became black. . .moon became like blood" This is an OT allusion to judgment day (cf. Isa. 13:10; 24:23; 50:3; Ezek. 32:7; Joel 2:2,10,31; 3:15; Matt. 24:29; Mark 13:24-25; Luke 21:25).

6:13 "stars of the sky fell" This metaphor may have two origins:

1. the stability of God's created order (cf. Job 38:31-33; Ps. 89:36-37; Isa. 13:10; Jer. 31:35-36; 37:20-26; Enoch 2:1) dissolves amidst God's judgments (cf. Matt. 24:29)

2. stars falling is a common intertestamental apocalyptic metaphor (which usually refers to angels, i.e., 12:4; Dan. 8:10)

In this context #1 fits best.

6:14 "the sky was split apart" The ancients viewed the sky as a solid dome of stretched skin (cf. Job 22:14; Ps. 104:2; Pro. 8:27; Isa. 40:22). This is a metaphor of deity breaking into the natural order (cf. Isa. 34:4).

▣ "every mountain and island were moved out of their places" In the OT, whenever God visited His creation, either for blessing or judgment, it convulsed. The description is often painted in apocalyptic terms. Verses 15-17 describe God's wrath on the unbelieving persecutors (cf. 16:20). These same descriptions are used in the OT to make physical access to God's presence easier, like the lowering of mountains, the drying up of rivers, etc. (cf. Isa. 40:4).

6:15 "hid themselves in the caves and among the rocks of the mountains" As God's persecuted people had to hide from the persecutions of unbelievers (cf. Heb. 11:38), so now the rich and powerful (possible allusion to Ps. 2:2) seek shelter from God's wrath (cf. Isa. 2:10,19,21). This verse describes fallen, unbelieving mankind in seven ways. This use of sevens is a basic pattern in John's book (see Special Topic at 1:4).

6:16 "fall on us and hide us from the presence of Him who sits on the throne" This is an allusion to Hosea 10:8 (cf. Isa. 2:19,21 and Luke 23:30). Notice that the Father's and the Son's wrath are linked as they deplore what is happening to their family of faith. They act in history to vindicate the faithful and punish the rebellious (cf. Gal. 6:7).

▣ "wrath of the Lamb" This is a powerful mixed metaphor. This imagery of a victorious lamb is from Jewish interbiblical literature. For "wrath" (orgē) see note at 7:14.

6:17 Verse 17 seems to be an allusion either to Joel 2:11 or Mal. 3:2. Many commentators believe that v. 17 sets the stage for the interlude found in chapter 7, which attempts to answer the question, "What about the believers who are on the earth during these apocalyptic events and series of judgments?" There has always been a debate among commentators as to whether the seals in chapter 6 are redemptive or judicial (cf. 9:20-21; 14:7-8; 16:9,11). Chapter 6 refers to God's judgment on unbelievers who refuse to believe. These judgments start out effecting 1/4 of the world, then 1/3 and finally in the bowls the entire unbelieving world (cf. Zeph. 1:14-18).

CONTEXTUAL INSIGHTS TO 7:1-17

A. Chapter 7 forms an interlude between the sixth seal and the opening of the seventh seal (cf. 8:1, as does 10:1-11:13 between the sixth and seventh trumpets). It deals with the question of what is happening to believers during these cycles of God's judgment on unbelievers. The seventh seal becomes the seven trumpets.

B. This interlude deals with two groups of believers

1. The 144,000 from the Twelve Tribes on earth (cf. vv. 1-8, esp. v. 4)

2. The innumerable host from the tribes of the whole earth who are now in heaven (cf. vv.9-17, esp. v. 9)

C. God acts in powerful, protective, assuring ways on behalf of His people. There is no distinction in Revelation between believing Jews and Gentiles (cf. Rom. 2:28-29; 3:22; I Cor. 12:13; Gal. 3:28; Col. 3:11). The OT's racial distinctions have been universalized into believers and unbelievers.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 7:1-3
¹After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, so that no wind would blow on the earth or on the sea or on any tree. ²And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried out with a loud voice to the four angels to whom it was granted to harm the earth and the sea, ³saying, "Do not harm the earth or the sea or the trees until we have sealed the bond-servants of our God on their foreheads."

7:1 "I saw four angels. . .standing at the four corners of the earth, holding back the four winds of the earth" In OT number symbolism, four referred to the whole earth (cf. Isa. 11:12; Jer. 49:36; Dan. 7:2; Zech. 1:8; 6:1,5; Matt. 24:31, see Special Topic at 1:4).

There have been several interpretations of these four winds.

1. the rabbis viewed the quarterly winds as evil (cf. Acts 27:14)

2. some refer it to the evil winds or possibly the judgments of God of Jer. 49:36 and Dan. 7:2

3. some see it as an allusion to the number four in Zech. 1:8 and 6:5, where the four horsemen and four chariots are servants of God throughout the world (cf. Matt. 24:31)

▣ "no wind would blow on the earth or on the sea or on any tree" This, like 6:6 and 8, shows a limited judgment (cf. 7:3; 9:4).

7:2 "saw another angel ascending from the rising of the sun" The east (sun) was a symbol of life, health, or a new day.

▣ "having the seal of the living God" God's seal is referred to again in 9:4 and 14:1 and probably 22:4. Satan's seal is mentioned in 13:16; 14:9; and 20:4. The purpose of this seal is to identify God's people so that the wrath of God will not affect them. Satan's seal identifies his people, who are the object of God's wrath.

In Revelation "tribulation" (i.e., thlipsis) is always unbelievers persecuting believers, while wrath/anger (i.e., orgē or thumos) is always God's judgment on unbelievers so that they might repent and turn to faith in Christ. This positive purpose of judgment can be seen in covenant curses/blessings of Deuteronomy 27-28.

The phrase "the living God" is a word play on the title YHWH (cf. Exod. 3:14; Ps. 42:4; 84:2; Matt. 16:16, see Special Topic at 1:8). This same word play is often found in biblical oaths, "as the Lord lives."

SPECIAL TOPIC: SEAL

▣ "the four angels to whom it was granted to harm the earth and the sea" This is an aorist passive indicative. God is in control of the judgments on the earth and unbelievers. His limits on judgment have two purposes:

1. that believers will not be hurt by them

2. that unbelievers might repent, call upon His name, and give Him glory (cf. 9:20-21; 14:6-7; 16:9,11; 21:7; 22:17)

7:3 "until we have sealed the bond-servants of our God on their foreheads" This is an allusion to Ezek. 9:4,6 (cf. Rev. 9:4; 14:1). The opposite of this sealing is Satan's sealing, the mark of the beast (cf. 13:16,17; 14:9,11; 16:2; 19:20; 20:4).

NASB (UPDATED) TEXT: 7:4
⁴And I heard the number of those who were sealed, one hundred and forty-four thousand sealed from every tribe of the sons of Israel:

7:4 "one hundred and forty-four thousand" This same mysterious group is mentioned in 14:1,3. There has been much discussion about this number and who it represents. This number is symbolic, not literal, for the following reasons.

1. the number itself is a round number and all the tribes have an equal number (which they never did in the OT)

2. the number is a multiple of twelve which is the biblical number of organization (or possible the people of God) and ten, which is the biblical number of completion (see Special Topic at 1:4)

3. chapter 7 is in apocalyptic language

4. the list of the tribes of Israel is slightly altered (Dan is omitted, and Ephraim is replaced by Joseph). A Jew would know that it was not meant to be taken literally.

Some of the possible interpretations of this group have been:

1. that it is literally end-time believing Israel (cf. Zech. 12:10)

2. that it is those newly-converted believers present after the secret rapture of the Church

3. that it is the believing Jewish remnant (cf. Romans 11)

4. that it is a title for the NT Church (cf. 1:6)

The sealing is not limited in Revelation to one group, but represents God's ownership and protection of His people (cf. 2:20; 11:18; 19:2,5; 22:36). Satan seals all of his followers (cf. 13:16,17; 14:9,11; 16:2; 19:20; 20:4), mimicking God (cf. 3:12; 7:3; 14:1; 22:4).

The NT often describes the Church in terms which were used of Israel (cf. Rom. 2:28-29; 4:11; 9:6,8; Gal. 3:29; 6:16; Phil. 3:3) and particularly in the book of the Revelation where in 1:6 the Church is addressed by a title used of Israel in Exod. 19:4-6 (cf. I Pet. 2:5,9). In the books of James (cf. 1:1) and I Peter (cf. 1:1) the Church is also described as the "Diaspora," the name for scattered Jews who were not living in Palestine.

It seems best to me at this point in my study of this book to identify the 144,000 in v. 4 and "the great multitude" of v. 9 as the NT people of God—those who trust Christ, but viewed in two different senses (believing Jews and believing Gentiles).

SPECIAL TOPIC: THE NUMBER TWELVE

NASB (UPDATED) TEXT: 7:5-8
⁵from the tribe of Judah, twelve thousand were sealed, from the tribe of Reuben twelve thousand, from the tribe of Gad twelve thousand, ⁶the tribe of Asher twelve thousand, from the tribe of Naphtali twelve thousand, from the tribe of Manasseh twelve thousand, ⁷the tribe of Simeon twelve thousand, from the tribe of Levi twelve thousand, from the tribe of Issachar twelve thousand, ⁸the tribe of Zebulun twelve thousand, from the tribe of Joseph twelve thousand, from the tribe of Benjamin, twelve thousand were sealed.

7:5 "from the tribe of Judah" The list of tribes in v. 5 does not agree with any of the twenty-plus lists found in the OT. It especially does not agree with Ezek. 48:2-7, which lists the eschatological people of God. Dan is omitted, Judah is listed first, Ephraim is left out, but Joseph is listed in its place and Levi is included with the other tribes. Any Jew would recognize that this list is irregular and meant to be taken symbolically.

F. F. Bruce, Answers to Questions, p. 139, mentions that the reason the tribe of Dan was omitted from the list in Church tradition goes back to Irenaeus' interpretation of Jer. 8:16 in the Septuagint. It reads:

"We shall hear the neighing of his swift horses out of Dan: the whole land quaked at the sound of the neighing of his horses; and he shall come, and devour the land and the fulness of it; the city, and they that dwell in it."

Irenaeus saw the coming Antichrist as coming out of the tribe of Dan. This is mere speculation, not exegesis!

NASB (UPDATED) TEXT: 7:9-12
⁹After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands; ¹⁰and they cry out with a loud voice, saying, "Salvation to our God who sits on the throne, and to the Lamb." ¹¹And all the angels were standing around the throne and around the elders and the four living creatures; and they fell on their faces before the throne and worshiped God, ¹²saying, "Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen."

7:9 The great multitude mentioned in this verse is obviously different from the one hundred forty-four thousand which are mentioned in v. 4. As the first group came from different tribes of Israel, this group comes from every tribe of the earth. It seems that these two groups represent the same group of people in two different senses. If vv. 1-8 refer to believing Jews, then v. 9 refers to the people of God of all people groups (cf. 5:9; 11:9; 13:7; 14:6; 17:15).

However, the fact that they are said to (1) have come out of the great tribulation (cf. v. 14); (2) were standing before the throne (cf. v. 9); and (3) they have white robes (cf. 6:11) may identify them as the complete number of martyrs (cf. 6:11; 17:6; 18:24; 19:2; 20:4).

▣ "which no one could count" This may be an allusion to the promises to Abraham of abundant descendants.

1. dust of the earth – Gen. 13:16; 28:14; Num. 23:10

2. stars of heaven – Gen. 15:5; 22:17; 26:4; Deut. 1:10

3. sand on the seashore – Gen. 22:17; 32:12

4. a general statement – Gen. 16:10

▣ "palm branches were in their hands" Some try to identify this with Lev. 23:40 or Neh. 8:15 as a sign of joy and triumph. Others relate it to the rituals of the Feast of Passover as in John 12:13 and still others, because this passage is linked to the Wilderness Wandering Period (cf. vv. 15-16), with the Feast of Tabernacles. The palm branches may simply be a symbol of victory.

7:10 "Salvation to our God" This is the normal Greek term for "salvation" (sōteria from sōzō), but it may be used in the sense of "victory" (NEB) or "have completely overcome." Therefore, it could refer to (1) deliverance from the problems of life on earth or (2) spiritual, eternal salvation. The OT term (yasha) meant physical deliverance (cf. James 5:15). This same term is used in a series of blessings to God three times in Revelation (cf. 7:10; 12:10; 19:1).

▣ "and to the Lamb" Notice that the Messiah is blessed in the same way as YHWH. This stresses the divine essence of the Son.

7:11 Notice that several groups are differentiated.

1. the angels

2. the elders

3. the four living creatures

These groups are all connected to the throne room of God in heaven. They are separate from the 144,000 and the great multitude.

For "the elders" see SPECIAL TOPIC: ELDER at 4:4.

7:12 "saying" Notice the sevenfold blessing to God (and Messiah, cf. v. 10), which is similar to the sevenfold blessing of the slain lamb of 5:12.

▣ "Amen" Notice how it starts and concludes the blessing. See Special Topic at 1:6.

NASB (UPDATED) TEXT: 7:13-17
¹³Then one of the elders answered, saying to me, "These who are clothed in the white robes, who are they, and where have they come from?" ¹⁴I said to him, "My lord, you know." And he said to me, "These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb. ¹⁵For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne will spread His tabernacle over them. ¹⁶They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat; ¹⁷for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes."

7:14 "I said to him, 'My Lord, you know'" This is a common human response to angelic messengers (cf. Zech. 4:5,13; Dan. 10:16), which reinforces the identification of the elders with a group of angelic beings.

Apocalyptic literature is characterized by angelic mediation and interpretation. These interpretations become crucial (as are the choir's songs) in defining and understanding the symbolic language.

▣ "these are the ones who come out of the great tribulation" This is a present participle and is an allusion to the persecuted churches in John's day (cf. 1:9; 2:9,10,22). However, it is obvious that the historical allusions in the Revelation address the persecution of the saints in every age and also point to an end-time intensification of persecution (cf. Dan. 12:1). This is related to

1. the persecution of God's children (cf. Matt. 24:21-22; Mark 13:19; II Thess. 2:3ff; Rev. 2:10; Dan. 12:1)

2. God's coming wrath on unbelievers (cf. II Thess. 1:6-9; Rev. 3:10; 6:17; 8:2ff; 16:1ff)

These problems, to some degree, have been associated with every age. Christians have often suffered in Jesus' name (cf. John 16:33; Acts 14:22; Rom. 5:3; I Pet. 4:12-16). Both of these events are often called the birth pangs of the new age of righteousness (cf. Mark 13:8 and the apocryphal book of II Baruch, chapters 25-30).

The Greek term thlipsis (tribulation) in Revelation is always used of believers' suffering persecution at the hands of unbelievers (cf. 1:9; 2:9,10,22; 7:14). The Greek terms thumos (cf. 12:12; 14:8,10,19; 15:1,7; 16:1; 18:3; 19:15) and orgē (cf. 6:16,17; 11:18; 14:10; 16:19; 19:15) are always used of the Father's or the Son's wrath on rebellious, stubborn unbelievers.

As a theological aside, if the book was written to encourage believers going through tribulations, why do some interpreters insist on a secret rapture to spare some future generation of believers persecution? Persecution was the lot of most of the Church's first leaders, and every generation of believers. Why then should one future group be spared?

▣ "they have washed their robes and made them white in the blood of the Lamb" This apparently refers to martyrs who die for their faith in Christ during the Great Tribulation. What a striking metaphor of redemption (cf. 22:14)! This idea of cleansing by means of the sacrificial death of Christ can be seen in Rom. 3:25; 5:9; II Cor. 5:21; Eph. 1:7; Col. 1:20; Heb. 9:14; I Pet. 1:19; and I John 1:7. The truth of the cross is often alluded to in Revelation (cf. 1:5; 5:12; 7:14; 12:11; 13:8; 14:4; 15:3; 19:7; 21:9,23; 22:3).

Notice the combination of Christ's provision and mankind's need to respond to God's invitation. The covenantal aspect of both Testaments asserts God's initiation and provision, but the sovereign God has also chosen that fallen mankind must respond (cf. John 1:12; Mark 1:15; Acts 3:16,19; 20:21; Rom. 10:9-13).

7:15-16 A future time of bliss and heavenly peace is described in OT terms. This is an allusion to the wilderness wandering period and the Tabernacle (cf. Exod. 40:34-38; Num. 9:15-23). It is an additional allusion to the Shekinah cloud of glory, which symbolized God's presence with the people (cf. Isa. 49:10; Matt. 5:6; John 4:14; 6:35; 7:37). This period of Israel's history was in reality a period of judgment. However, YHWH was never closer and more attentive than during this period of judgment. It is often referred to by the rabbis as YHWH and Israel's honeymoon.

7:15 "they serve Him day and night" In the OT this referred to Levitical priests (cf. Ps. 134:1; I Chr. 9:33). The access to God and the service of God has been expanded to (1) persecuted believers and (2) all believers. There is no longer a Jewish elite priesthood! All believers are priests (cf. I Pt. 2:5,9; Rev. 1:6).

The phrase "day and night" is a metaphor for continuance. It is found several times in Revelation (cf. 4:8; 7:15; 12:10; 14:11; 20:10).

▣ "in His temple" It is somewhat difficult to relate this passage (and Ezekiel 40-48) to Rev. 21:22 which says there will be no temple in heaven. Some try to make a distinction between a temporal millennial reign and the eternal reign. Obviously, the metaphors and time frame in this book are fluid. This may refer to the spiritual Tabernacle in heaven (cf. Heb. 9:23).

▣ "will spread His tabernacle over them" This is a verbal metaphor of God's dwelling intimately with His people. God's tent represents His permanent presence with His new people from every kindred and tribe. The initial purpose of the Garden of Eden is restored. Humanity is redeemed (cf. Gen. 3:15). Intimate fellowship with God is again possible (i.e., Gen. 3:8).

7:16-17 These are blessings (from the OT) for all believers, not just martyrs.

7:16 "they will hunger no more, nor thirst anymore" Verse 16 is an allusion to Isa. 49:10-13. God's physical provisions are used as a symbol of God's spiritual provisions (cf. Matt. 5:6; John 4:14; 6:35; 7:37).

▣ "nor will the sun beat down on them; nor any heat" This is an allusion to the shade provided by the Shekinah cloud of glory during the 38 year Wilderness Wandering Period (cf. Ps. 121:5-7).

7:17 "for the Lamb in the center of the throne will be their shepherd" This is an OT allusion to Ezek. 34:23. Notice that the slain but risen Redeemer is the focal point of God's redemptive activity. The Good Shepherd of John 10:11 is now the Shepherd of all the sheep (cf. John 10:16).

▣ "and will guide them to springs of the water of life" For desert people water has always been a symbol of abundance and life. This is an allusion to Isa. 49:10 (cf. Ps. 23:2), which is repeated at the close of the book in Rev. 21:6; 22:1.

▣ "and God will wipe every tear from their eyes" This allusion is to the Messianic banquet and new city of God in Isa. 25:6-9 (cf. Rev. 21:4). What a comfort this must have been to the persecuted believers of John's day and every age!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Who are the 144,000? Explain your answer from the text of Revelation.

2. How do the 144,000 relate to the large group in v. 9?

3. Why are these symbols so hard for us to interpret?

4. What is the major thrust of chapters 6 and 7?

5. What is meant when it is said that chapter 7 is an interlude? Where are other interludes found in the book?

Revelation 8-9

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Seventh Seal and the Golden Censer	Seventh Seal: Prelude to the Seven Trumpets	The Seventh Seal	The Seventh Seal	The Seventh Seal
8:1-2	8:1-6	8:1-2	8:1-2	8:1
				The Prayers of the Saints Bring the Coming of the Great Day Nearer
				8:2-5
8:3-5		8:3-5	8:3-5
The Trumpets		The First Six Trumpets	The Trumpets	The First Four Trumpets
8:6	The First Six Trumpets	8:6	8:6	8:6-12
8:7	8:7	8:7	8:7
	Second Trumpet: The Seal Struck
8:8-9	8:8-9	8:8-9	8:8-9
	Third Trumpet: The Waters Struck
8:10-11	8:10-11	8:10-11	8:10-11
	Fourth Trumpet: The Heavens Struck
8:12	8:12	8:12	8:12
8:13-9:6	8:13	8:13	8:13	8:13
	Fifth Trumpet: The Locusts from the Bottomless Pit	The Plague of Demonic Locusts		The Fifth Trumpet
	9:1-12	9:1-6	9:1-6	9:1-6
9:7-11		9:7-11	9:7-11	9:7-11
9:12	Sixth Trumpet: The Angel from the Euphrates	9:12	9:12	9:12
9:13-19	9:13-21	9:13-19	9:13-19	9:13-21
9:20-21		9:20-21	9:20-21

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO 8:1-9:21

A. As the seven trumpets proceed out of the seventh seal, the question is, "what is the relationship between the trumpets, the seals, and the bowls?" There is a partial, if not complete, recapitulation. They cover the same time period. They are built on the same pattern and proceed out of each other. A partial recapitulation theory seems to have first been advanced in the third century by Victorinus of Pettau (see The Ante-Nicene Fathers, vol. 7, pp. 344-360). He only mentions a parallel relationship between the trumpets and bowls. When one compares the three, they seem to be apocalyptic, progressively destructive metaphors of the same eschatological period. It is quite possible that as the sixth seal (cf. 6:12-17) brings us up to the end, the seven trumpets (cf. 11:15-19) and seven bowls (cf. 16:17-21) describe the events of the end.

B. From where does John draw his imagery for these apocalyptic visions? There are several theories:

1. There are allusions to several OT passages, particularly in chapters 8 and 9, to the plagues of Egypt and to the locust invasion of Joel 2. As always in Revelation, the imagery of Daniel, Ezekiel and Zechariah form the basic background.

2. Jewish intertestamental apocalyptic writings, like I Enoch. I Enoch was widely known in first century Judaism, as well as in the church and was alluded to by NT authors (cf. II Peter 2 and Jude).

3. The historical setting of the first century, particularly Roman Emperor worship and local persecution.

The option we choose as the major source of imagery will determine how we interpret these two chapters. If we see this against the background of Imperial Rome, we will fit it into Roman history (preterist). If we see it against Jewish apocalyptic language, we will be more likely to interpret it as symbolic (idealist). If we see it against OT prophecies, we will project it into an end-time Jewish setting (futurist).

C. These two chapters describe an incrementally intensifying judgment on unbelievers. However, it must be emphasized that God brings judgment on them for the purpose of their redemption (cf. 9:20-21; 14:7; 16:9,11). Therefore, they function like the covenantal curses of Deuteronomy 27-29.

D. As in previous chapters, the symbolism is so vague that what some commentators ascribe to Christ, some ascribe to Satan. With that kind of fluidity of symbolism, dogmatism is totally inappropriate. Interpreters must summarize the complete vision in one central truth. This central truth should guide the interpretation of the details and remain the central theological issue to be emphasized!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 8:1-2
¹When the Lamb broke the seventh seal, there was silence in heaven for about half an hour. ²And I saw the seven angels who stand before God. And seven trumpets were given to them.

8:1 "When the Lamb broke the seventh seal" Jesus is the One who opens the seventh seal, but from this point on angels will be involved in announcing the seven trumpets and later the seven bowls.

▣ "there was silence in heaven for about half an hour" There have been several theories connected with this silence. The rabbis relate it to a period of silence to let the prayers of the saints be heard

1. some relate it to the book of II Esdras 7:29-31, where the silence is the beginning of the New Age

2. others relate it to several OT passages where humans are to be silent in the coming presence of God (cf. Hab. 2:20; Zeph. 1:7; Zech. 2:13)

3. some relate it to dramatic effect for the coming intense judgment on unbelievers

4. Victorinus related it to the beginning of eternity

8:2 "and I saw the seven angels who stand before God" It is interesting that the definite article appears, "the seven angels." In rabbinical Judaism the seven angels of the presence are named in Tobit 12:15; Jubilees 1:27,29; 2:1-2,18; and I Enoch 20:1-7. They are Uriel, Raphael, Raguel, Michael, Saraqael or Sariel, Gabriel, and Remiel. Others see this phrase as related to the Messiah (paralleled to "the Angel of His Presence") in Isa. 63:9 or to judgment on those who rebel and grieve the Holy Spirit (cf. Isa. 63:10). The Exodus connection may be seen in the angel in Exod. 23:20-23; 33:12-16.

▣ "seven trumpets were given to them" There are seven angels to correspond to the seven trumpets (cf. v. 6). In the OT trumpets were often used to communicate to God's people, either religiously or militarily (cf. Exod. 19:16; Num. 10:1-10; Isa. 27:13; Jer. 4:5-9; Joel 2:1; Zeph. 1:16; Zech. 9:14; II Esdras 6:23, see Special Topic at 1:10). In the NT a trumpet will announce the Second Coming of Christ (cf. Matt. 24:31; I Cor. 15:52-53; I Thess. 4:16).

NASB (UPDATED) TEXT: 8:3-5
³Another angel came and stood at the altar, holding a golden censer; and much incense was given to him, so that he might add it to the prayers of all the saints on the golden altar which was before the throne. ⁴And the smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand. ⁵Then the angel took the censer and filled it with the fire of the altar, and threw it to the earth; and there followed peals of thunder and sounds and flashes of lightning and an earthquake.

8:3 "Another angel came and stood at the altar, holding a golden censer" This text and 5:8 have been used to promote the rabbinical theological concept that angels are the bearers of prayers to God. The Bible is silent on how to interpret this type of detail. These symbolic passages should not be used to define speculative theological details. This is a vision and not meant to define the role of certain angels. It does affirm that the prayers of the saints do affect God.

The altar has been identified as either the incense altar before the veil in the Holy Place (cf. Exod. 30:1-10) or the altar of sacrifice (cf. v. 5; 9:13). However, this vision is not the earthly Tabernacle or Temple in Jerusalem, but the throne room of God in heaven (cf. Heb. 8:2; 9:11,24). The incense altar fits this context best.

▣ "the prayers of all the saints" Exactly which group of saints this represents is uncertain, but this does show that God knows and responds to the needs of His people (cf. Exod. 3:7). Incense was a symbol of prayer (cf. Ps. 141:2; Rev. 5:8) because the smoke went up and disappeared from the visible realm to the invisible realm.

For "saints" see SPECIAL TOPIC: SAINTS at 5:8.

8:4 Throughout the book of Leviticus incense arose to God's presence, therefore, incense came to represent the prayers of God's people.

8:5 "the angel took the censer and filled it with the fire of the altar, and threw it to the earth" This is an allusion to Ezek. 10:2. Coals for the incense altar before the veil would have originally been taken from the altar of sacrifice at the front of the Tabernacle (cf. 9:13; Lev. 16:11-13). These are Tabernacle symbols whose meaning is fluid. The key theological thought is that this is occurring before God in heaven.

▣ "and there followed peals of thunder" These types of physical phenomenon are often associated with YHWH's presence (cf. 4:5; 11:19; 16:18; Exod. 19:16-19; Ps. 18:10-13).

NASB (UPDATED) TEXT: 8:6
⁶And the seven angels who had the seven trumpets prepared themselves to sound them.

8:1-6 These verses represent the actions during the period of silence.

NASB (UPDATED) TEXT: 8:7
⁷The first sounded, and there came hail and fire, mixed with blood, and they were thrown to the earth; and a third of the earth was burned up, and a third of the trees were burned up, and all the green grass was burned up.

8:7 "and there came hail and fire, mixed with blood" Much of the imagery is drawn from the Egyptian plagues. This passage is an allusion to Exod. 9:24. It is also possible that this is taken from Ezek. 38:22, the overthrow of Gog's invading army.

▣ "and a third of the earth was burned up" This limited, but substantive, percentage is mentioned quite often in the next few chapters (cf. 8:7-8,9,10,11,12; 9:15,18; 12:4). The second series of judgments is more intense than the first (cf. 6:8, where one quarter is mentioned). YHWH is still attempting to reach sinful mankind by means of physical plagues (cf. Exodus 7-11; Deuteronomy 28-29), but they would not respond in repentance and faith!

▣ "and all the green grass was burned up" This must refer to the complete destruction of the green grass within the one-third area, because green grass is protected in 9:4.

NASB (UPDATED) TEXT: 8:8-9
⁸The second angel sounded, and something like a great mountain burning with fire was thrown into the sea; and a third of the sea became blood, ⁹and a third of the creatures which were in the sea and had life, died; and a third of the ships were destroyed.

8:8 "like a great mountain burning with fire was thrown into the sea" Once again the issue is the source of John's imagery— Roman, Jewish inter-biblical, or OT.

1. If it is the OT, then Ps. 46:2 or Exod. 7:20-21 is the reference.

2. If Jewish apocalyptic, then the reference is I Enoch 18:13-16 or possibly the Sibylline Oracles 5:158.

3. If Roman then possibly it is a historical allusion to the eruption of Mt. Vesuvius, which the Jews interpreted as God's judgment on Rome for destroying Jerusalem.

The exact source of John's metaphors is uncertain, but they do speak of God's wrath toward a rebellious creation with the purpose of redemption in mind.

▣ "and a third of the sea became blood" This is another allusion to the Egyptian plagues (cf. Exod. 7:20-21).

8:9 "a third of the creatures. . .died" This is another allusion to the Egyptian plagues (cf. Exod. 7:21).

▣ "a third of the ships were destroyed" This has no parallel in the OT, in apocalyptic literature, or in first century Roman literature. Obviously commerce is affected and goods and food would be scarce. It does confirm God's limited, progressive judgment. His judgment intensifies (1/4 in the seals, 1/3 in the trumpets) until in the bowls the time of repentance has passed and total, complete judgment occurs.

NASB (UPDATED) TEXT: 8:10-11
¹⁰The third angel sounded, and a great star fell from heaven, burning like a torch, and it fell on a third of the rivers and on the springs of waters. ¹¹The name of the star is called Wormwood; and a third of the waters became wormwood, and many men died from the waters, because they were made bitter.

8:10 "a great star fell from heaven" This may be an allusion to Isa. 14:12. Many have tried to relate this to Rev. 6:13 or 9:1, but this may be trying to lock down John's imagery too tightly. Be careful of attempting to interpret each and every detail. This is dramatic imagery. Usually in Jewish apocalyptic literature a star falling refers to an angel (i.e. 9:1).

8:11 "The name of the star is called Wormwood" In the OT wormwood is linked to idolatry (cf. Deut. 29:17-18). It is also seen as mixed with poison and is, therefore, deadly (cf. Jer. 9:15; 23:15; Amos 6:12). Wormwood, by itself (cf. TEV), was bitter but not lethal. Here it is a metaphor for Divine judgment.

A good example of the inappropriateness of moderns trying to force the details of Revelation into their day is the assertion that the Russian Chernobyl nuclear facility which experienced a meltdown was fulfilled prophecy because the name meant wormwood in Russian. This practice of interpreting the Bible based on the morning newspaper has been common throughout the last two thousand years and should warn us to beware of the same procedure!

NASB (UPDATED) TEXT: 8:12
¹²The fourth angel sounded, and a third of the sun and a third of the moon and a third of the stars were struck, so that a third of them would be darkened and the day would not shine for a third of it, and the night in the same way.

8:12 Darkness has always been a sign of God's judgment (cf. Exod. 10:21; Isa. 13:10; 34:4; 50:3; Ezek. 32:7-8; Joel 2:2,10,31; 3:15; Amos 5:18; Mark 13:24). The heavenly bodies were often worshiped as spiritual powers. God created them (cf. Gen. 1:14-19; Isa. 40:26); named them (cf. Ps. 147:4; Isa. 40:26); controls them (cf. Isa. 48:13); and they praise Him (cf. Ps. 148:3).

NASB (UPDATED) TEXT: 8:13
¹³Then I looked, and I heard an eagle flying in midheaven, saying with a loud voice, "Woe, woe, woe to those who dwell on the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!"

8:13 "Then I looked, and I heard an eagle flying in midheaven, saying" The KJV has "angel" instead of "eagle," but this comes from a late ninth-century Greek manuscript. Both Sinaiticus (א) and Alexandrinus (A) have "eagle." This can refer to: a vulture (or eagle), which often was a symbol of slaughter (cf. Ezek. 17:3; Hab. 1:8; Matt. 24:28; Luke 17:37)

1. an allusion to the judgment scene in Ezek. 39:17-20; Hos. 8:1

2. an allusion to the intertestamental apocalyptic book of II Baruch 77:21-22, in which a vulture sends a message to God's hurting people

3. the Roman army standards which were topped by eagles

The "flying in midheaven" is probably another allusion to birds of prey soaring above the earth (cf. Rev. 14:6; 19:17).

▣ "Woe, woe, woe" This possibly corresponds to the last three trumpets which are to come (cf. 9:12; 11:14; 12:12); it may also be a symbol of intensity (like "holy, holy, holy" of 4:8). In Hebrew a three-fold repetition is a superlative (cf. Holy, holy, holy of Isa. 6:3). In the OT "woe" marks a certain poetic lament related to death and judgment.

▣ "to those who dwell on the earth" This phrase refers to the unredeemed (cf. 3:10; 6:10; 11:10; 13:8; 17:2).

REVELATION 9

NASB (UPDATED) TEXT: 9:1-6
¹Then the fifth angel sounded, and I saw a star from heaven which had fallen to the earth; and the key of the bottomless pit was given to him. ²He opened the bottomless pit, and smoke went up out of the pit, like the smoke of a great furnace; and the sun and the air were darkened by the smoke of the pit. ³Then out of the smoke came locusts upon the earth, and power was given them, as the scorpions of the earth have power. ⁴They were told not to hurt the grass of the earth, nor any green tree, nor any tree, but only the men who do not have the seal of God on their foreheads. ⁵And they were not permitted to kill anyone, but to torment for five months; and their torment was like the torment of a scorpion when it stings a man. ⁶And in those days men will seek death and will not find it; they will long to die, and death flees from them.

9:1 "and I saw a star from heaven which had fallen to the earth" There have been several theories as to the identity of this personified star who is called an angel.

1. because the verb is perfect tense, it could refer to Satan having fallen in the past and continues to be fallen from heaven (cf. Isa. 14:12; Ezek. 28:16; Luke 10:18; Rev. 12:9)

2. because of the context it could be just another servant angel involved in God's judgment (cf. 20:1)

Angels as falling stars are often found in the intertestamental Jewish apocalyptic literature.

▣ "the key of the bottomless pit was given to him" A "key" is mentioned in 1:18 and 20:1. It symbolizes authority. God exercises authority over the demonic hordes of judgment.

The abyss is a Greek term that meant "depth" negated by an alpha privative.

1. It is used in the Septuagint (Greek translation of the OT) in Gen. 1:2; 7:11; Ps. 42:7; 107:26 for the depths of the waters of creation.

2. In Ps. 71:20 it refers to the holding place of the dead.

3. This is also true of I Enoch 18:12-16; 21:7-10; 108:3-6, where it is both a temporary and final prison of fallen angels.

4. It seems to be synonymous with the term "tartarus" (cf. II Pet. 2:4 and I Enoch 21:7), a place where evil angels are held in prison (cf. Luke 8:31; Jude 6; Rev. 11:7; 17:8; 20:1-3; and I Enoch 10:4; 86:1; 88:1; Jubilees 5:6-11).

5. Paul used this term (abyss) in Rom. 10:7 for the place of the dead (cf. Isa. 24:21-22).

6. Later the rabbis said it was the name of the unrighteous part of Sheol/Hades (see Special Topic at 1:18).

▣ "was given" There is a series of passive verbs in both chapters 8 and 9, which emphasizes God's control of both history and the demonic (cf. 8:3,7,8,11,12; 9:1,3,4,5). Often Jewish writers used passive voice as a circumlocution for deity's actions.

9:2 "smoke went up out of the pit, like the smoke of a great furnace" This terminology is used in several senses in the OT:

1.it accompanied the judgment on Sodom and Gomorrah (cf. Gen. 19:28)

2. it accompanied the judgment of God on the nations (cf. Isa. 34:10)

3. it accompanied the presence of God on Mt. Sinai (cf. Exod. 19:18)

9:3 "locusts" These are often used as symbols of God's wrath (cf. Exod. 10:12-15; Joel 1:4; 2:1ff) because they symbolized an invading army (cf. v. 7; Joel. 2:4-5, 7-9).

9:4 "They were told not to hurt the grass of the earth, nor any green thing, nor any tree" These demonic forces are limited in their punishment. They must not destroy any plant life and they can only torment, but not kill, the unbelievers (cf. v. 5; 7:4); the believers are protected by God (as they were in the Egyptian plagues).

▣ "the seal of God on their foreheads" See full note at 7:2. It is an allusion from Ezek. 9:4.

9:5 "five months" Some interpret this time span as the life expectancy of a locust. However, it is possibly one-half the number ten, which would be another metaphor for a limited judgment (cf. 6:6,8; 8:7-12).

▣ "the torment of a scorpion" The sting of a scorpion is another OT metaphor (cf. II Chr. 10:11,14).

9:6 This is a direct parallel to 6:15-16, which may be additional evidence for the recapitulation theory among the seals, the trumpets, and the bowls. This may be an allusion to the judgment of the faithless idolatrous Jews of Jerusalem in Jer. 8:2-3.

NASB (UPDATED) TEXT: 9:7-11
⁷The appearance of the locusts was like horses prepared for battle; and on their heads appeared to be crowns like gold, and their faces were like the faces of men. ⁸They had hair like the hair of women, and their teeth were like the teeth of lions. ⁹They had breastplates like breastplates of iron; and the sound of their wings was like the sound of chariots, of many horses rushing to battle. ¹⁰They have tails like scorpions, and stings; and in their tails is their power to hurt men for five months. ¹¹They have as king over them, the angel of the abyss; his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon.

9:7-9 "the appearance of the locusts" The physical description of these locusts is very similar to Joel 2:4-9 and also to a famous Arabian proverb that says, "locusts have a head like a horse, a breast like a lion, feet like a camel, a body like a serpent, and antennae like the hair of a maiden."

This is obviously an allusion to the book of Joel in its description of:

1. the lion's teeth (cf. v. 8; Joel 1:6)

2. the vast number of chariots and horses rushing to battle (cf. v. 9 and Joel 2:5)

9:8 Some see this as a reference to the Parthian hordes, cavalry with long hair. These were known for their skill as mounted archers. The Romans feared these barbaric invaders.

9:11 "They have as king over them" Proverbs 30:27 says that locusts do not have a king, but this is an allusion to a demonic swarm, not physical locusts.

▣ "the angel of the abyss" The term "abyss" refers to the realm of the dead (cf. 9:1,2,11; 11:7; 17:8; 20:1,3; and Rom. 10:7).

See full note at 9:1.

▣ "his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon" The Hebrew (Aramaic) term meant "destruction" and the Greek term meant "destroyer." The Hebrew term was identified with Sheol, the realm of the dead (cf. Job 26:6; 29:22; 31:12; Ps. 88:11 Pro. 15:11; 27:20).

Robert B. Girdlestone has an interesting comment on this term in his book Synonyms of the Old Testament: "This word is rendered "perish" in about a hundred passages. When used of persons it generally signifies death, when used of lands it implies desolation" (p. 273).

In Job 28:22 it is personified along with Death. This personification is also characteristic of the Dead Sea Scrolls and the intertestamental Jewish apocalyptic literature. This is somewhat unusual because the angel of death in the OT is a servant of YHWH (cf. Exod. 12:23; Job 15:21) or even a personification of YHWH (cf. Exod. 12:13,29). But here the angel seems to be the ruler of an imprisoned, demonic horde. This may be another way to show God's control of all things.

Some have even asserted that as the emperors Nero and Domitian claimed to be the incarnation of Apollo, that this Greek name is a corrupted form and an allusion to Apollyon. There are two pieces of evidences to support this,

1. locusts were a symbol of Apollo

2. the term Apollo and Apollyon both come from the same Greek root

NASB (UPDATED) TEXT: 9:12
¹²The first woe is past; behold, two woes are still coming after these things.

9:12 This verse links up with 11:14 and 12:2.

NASB (UPDATED) TEXT: 9:13-19
¹³Then the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, ¹⁴one saying to the sixth angel who had the trumpet, "Release the four angels who are bound at the great river Euphrates." ¹⁵And the four angels, who had been prepared for the hour and day and month and year, were released, so that they would kill a third of mankind. ¹⁶The number of the armies of the horsemen was two hundred million; I heard the number of them. ¹⁷And this is how I saw in the vision the horses and those who sat on them: the riders had breastplates the color of fire and of hyacinth and of brimstone; and the heads of the horses are like the heads of lions; and out of their mouths proceed fire and smoke and brimstone. ¹⁸A third of mankind was killed by these three plagues, by the fire and the smoke and the brimstone which proceeded out of their mouths. ¹⁹For the power of the horses is in their mouths and in their tails; for their tails are like serpents and have heads, and with them they do harm.

9:13 "I heard a voice from the four horns of the golden altar" This is an allusion to the altar of incense in the Tabernacle (cf. Exod. 30:2,3,10). There are two altars mentioned in this section: the altar of sacrifice under which the souls of the martyrs were found (cf. 6:9-11), and the altar of incense upon which the prayers of God's people are placed (cf. 8:3-5). The horns were an OT symbol of power. Both the incense altar and altar of sacrifice had horns. See note at 8:3.

9:14 "'Release the four angels who are bound at the great river Euphrates'" Those who are looking for historical first century allusions see this as the Parthian hordes just beyond the Euphrates River (i.e., the boundary of the Roman Empire, cf. I Enoch 56:5-8). Others, however, see this as an allusion to the OT where, as the four horses of the apocalypse are found in Zech. 1:8 and 6:1-8, these four angels seem to be another metaphor for God's appointed servants bringing judgment on a fallen, rebellious world (cf. 7:1). However, because these angels are bound, it may be a reference to evil angels (cf. Jude v. 6). These angels bring death to one-third of mankind (cf. v. 18).

The northern part of the headwaters of the Euphrates River was the northeastern boundary of the Promised Land (cf. Gen. 15:18; Deut. 1:7; 11:24; Josh. 1:4).

9:15 "And the four angels, who had been prepared for that hour and day and month and year, were released" There is a definite article with the term "hour," which implies the definiteness of this complete phrase. This is a reference to God's sovereignty and control of history (cf. I Enoch 92:2). This is a great help to those who are undergoing persecution.

9:16 "The number of the armies of the horsemen was two hundred million" This is a symbolic number of the demonic hordes that engulf unredeemed mankind. This number is comparable to the myriads of angels who serve God (cf. 5:11; Deut. 33:2; Ps. 68:17; Dan. 7:10; Heb. 12:22; Jude v. 14).

Again, to try to relate this to the modern nation of China is another example of forcing figurative literature into current history. The desire of Christians to figure out the future and impress each other with esoteric knowledge is a recurrent problem.

9:17-19 "the horses and those who sat on them" The description that follows sees the horses and riders as one unit. The real agents of death and torment are the horses themselves (cf. v. 19). The colors of the horses—red (fire), blue (hyacinth) and yellow (brimstone)—identify this particular demonic horde as related to the three plagues of fire, blue smoke, and sulphur mentioned in v. 18.

NASB (UPDATED) TEXT: 9:20-21
²⁰The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; ²¹and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts.

9:20 "The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands" This is a clear, unambiguous statement of the redemptive purposes of these plagues (cf. v. 21; 14:6-7; 16:9,11; 21:7; 22:17).

As God used the plagues on Egypt as a motivation for (1) Egyptians to believe and serve Him and (2) Israel to stay faithful and serve Him (cf. Deuteronomy 27-28), so these similar plagues were meant to turn unbelieving mankind back to their creator, but they refused. Their stubborn unbelief had become a settled state of rebellion (cf. Rom. 1:24,26).

▣ "the works of their hands" This an allusion to idolatry (i.e., the worship of demons, cf. Deut. 32:17; Ps. 106:37; I Cor. 10:20) mentioned so often in the OT (cf. Deut. 4:28; 28:36,64; 29:17; 32:17; Ps. 115:4-8; 135:15-18; Isa. 2:8; 37:19; 40:19-20; 44:17; Jer. 1:16; 10:3-5; Dan. 5:23; Mic. 5:13). Notice in the NT that idolatry is linked to the demonic (cf. 16:14; I Cor. 10:20; I Tim. 4:1).

9:21 These four things (idolatry, murder, sorceries, immorality) are condemned in the OT (cf. Deut. 18:10-11,14,20; Exod. 22:18; Lev. 20:6) and they characterize the immoral lifestyle of the unbelievers (cf. Romans 1-2; I Tim. 4:1; Rev. 18:23). This same inclusive group of unrepentant unbelievers is mentioned in 13:15-17; 14:9; 16:2,9,11.

NASB, NKJV,
NRSV"sorceries"
TEV"magic"
NJB"witchcraft"

We get the English term "pharmacy" from this Greek word for sorceries (pharmakeia, cf. Gal. 5:20). This may have been a reference to magical potions or poisoning, like the wormwood mentioned earlier (cf. 8:11). In the ancient world drugs were often used to induce "religious" experience.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Where are we to find the source of the imagery of these chapters: (1) the OT; (2) Jewish apocalyptic literature; or (3) historical events of the Roman Empire?

2. Do these events refer to (1) the first century, (2) every century, or (3) the future?

3. Are these chapters meant to be taken literally or apocalyptically?

4. What is the major thrust of chapters 8-9?

5. How are the seven seals and the seven bowls related in chapters 8 and 9?

6. Why will there be increased angelic and demonic activity before the Second Coming?

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