The Description of Religious Babylon
(17:1-6a)

Verse 1. John is called to come and see the judgment of Babylon, but in the process he also gets a description of the woman (Babylon). The subject of this section is the judgment of religious Babylon. The judgment describes her condemnation, sentence, and penalty passed. The emphasis is the particular character and nature of the penalty that God has in store for Babylon.

In keeping with the laws of the harvest, Scripture teaches that whatsoever a man sows, that shall he also reap. The harlot system has seduced men and nations and tried to rule them politically. Nations have bowed and scraped to her for centuries, but a time will come when they will revolt and destroy her.

Babylon’s description as “the great harlot” refers to the spiritual prostitution and fornication that categorizes the apostate church of the Tribulation which is unfaithful and rejects the Lord Jesus Christ as her husband (2 Pet. 2:1-2). “Great” refers to the harlot system which will reach its zenith after the removal of the true church (genuine believers) by way of the rapture. The prostitute exists today in many forms (Roman Catholicism, liberal Protestantism, the cults, etc.), but after the church is gone, or perhaps even before it is gone, they will unite and become one great ecumenical religious system.

“That sits on many waters” refers to world-wide unification and control. “Waters” refers to the “nations” and the many people of those nations. “Sits on” suggests the concept of control as well as unification. The nations are religiously united and politically affiliated with each other through the power and control of this religious system and its head. When the church is raptured, the apostate system which will already have spread its tentacles all over the world, will quickly unite and become the one-world church.

One of the things we should be watching for are tendencies and movements among the religious groups of the world toward a united world church, and we have been seeing this for years. One of the recent “uniting factors” is the present day tongues movement. It seems the tongues experience becomes a uniting force that unites Roman Catholics, Charismatics, liberal Protestants, and even the cults, and this regardless of the divergent doctrinal views, many of which are clearly contrary to Scripture.

Verse 2. “With whom (the harlot) the kings of the earth have committed fornication” is a reference to the leaders of the non-communist block of nations in which the religious system has her tentacles. This is an alliance of church and state which is an unfaithful act for both. This causes both to prostitute (compromise) their responsibility before God. Both state and church were established by God, but must remain separate if they are to carry out their purpose. They are to support one another, but the moment they merge, both liberty and spiritual freedom are lost (at least eventually). By separate, I am not talking about the separation of church and state that is being promoted today where prayer and dependence on God has been removed from the classroom while godless ideologies are being promoted.²⁰⁹

Below is an extended portion quoted from the chapter entitled, “The Myth the Church Should Have No Voice in Government” in the book, Exploding The Myths That Could Destroy America, by Erwin W. Lutzer:

“Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17).

This statement of Christ’s was revolutionary. To those believers who were under the Roman yoke He said that we can, under certain conditions, have loyalty both to God and to the state. But Christ also knew that conflict between the two spheres would become inevitable when the secular authority would demand for himself honors that belong only to God. Yet, as far as possible, believers should live with loyalty to both authorities.

Church-state conflict goes back to the early days when Christianity was outlawed and was set in opposition to Roman rule. Early Christians died not because the Romans were intolerant (they would accept whatever god anyone wished to worship). What they abhorred was the exclusivism of Christianity. The belief that Jesus Christ was the only Lord galled the Romans and led many Christians to the lions.

Early Christianity was a minority religion in a secular state. But all of that changed under Constantine, who wanted to make Christianity coextensive with the state. In other words, everyone who would be born within the boundaries of the Roman Empire would be a Christian.

As a result of this development, the church and state were united. In the eleventh century, Pope Gregory VII struggled with the mightiest king in Western Europe, Henry IV of Germany The question was, Who would have the authority to appoint bishops? The king insisted that that was his prerogative, but the pope maintained that such a conclusion would place the church subordinate to the state and hence corrupt the faith. When King Henry visited the pope’s castle in Italy, he was required to stand barefoot for three days and ask for mercy before receiving the pope’s pardon. It made sense to the pontiff that the church should have authority over the state so that heretics could be punished and doctrinal purity maintained.

Later when the Anabaptists revolted against the unity of church and state, they were put to death and persecuted with the full approval of the Reformers. Men such as Luther believed that if the church were considered to be a segment of society rather than coextensive with society, the social order would be broken up. The Anabaptists who held the strict separation of church and state were therefore persecuted for their belief.

When the Pilgrims came to what today is called the United States it was to escape the tyranny of a state church. They understood that when church and state were united there was not only a loss of individual freedom but the abuse of using civil power to enforce the whim of the religious elite.

In our Constitution these familiar words appear: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Clearly the intention was (1) to limit the power of the federal government by ensuring that it would not establish a state church, then (2) it was not to prohibit the free exercise of religion.

Today this amendment is being deliberately misinterpreted to try to separate God from government. Whenever any religious influence is exerted in government agencies, the secularists cry “Foul!” And if a citizen raises his voice against secularism he is told to be silent because of the supposed “wall of separation” between church and state.

The phrase “wall of separation” does not appear in the Constitution, but had its origin in a letter written by Thomas Jefferson in 1802 to a group of Baptists and Congregationalists in Danbury, Connecticut who had called him an infidel. He then said there should be a “wall of separation between church and state.” Interestingly, the USSR Constitution does use the expression “wall of separation between church and state.” This basic tenet is found in most Communist countries. Churches are permitted to operate in all those areas where the political authorities do not have power, but because the state has supreme authority over all matters, religion is literally squeezed out of existence.

The fathers of this nation never dreamed that separation of church and state meant that God should be separated from government. The government buildings in Washington bear ample testimony to the belief that faith in God is the basis for establishing laws and running the affairs of a nation.

For example, the Ten Commandments hang over the head of the chief justice of the Supreme Court (would that they had been read before the infamous Roe v. Wade decision of 1973). In the rotunda the words “In God we trust” are engraved, and on the Library of Congress we have “The heavens declare the glory of God and the firmament showeth His handiwork.” The Washington monument and other government buildings contain phrases of Scripture.

The Bible has much to say about the Christian’s responsibility in government.

SUPPLICATION

Most letters that congressmen receive are complaints from their constituents. Seldom are they ever affirmed and told that they are doing a good job. Even more rarely do politicians learn that individual believers have been praying for them. And yet, this is precisely Paul’s command. “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity” (1 Timothy 2:1-2).

Paul uses four words to stress our intercession for government leaders. We must have entreaties (praying for specific needs); prayers (a more general word referring to the need for wisdom in daily decisions); petitions (a reference to our ability as believers to come before God in behalf of others) and finally thankfulness (gratitude to God for what leadership has been provided).

Because our political leaders are often non-Christians it is easy to think there is no use praying for them. But Paul makes it clear the Christian has a duty to pray that the state will protect its citizens and encourage an atmosphere where man can be saved and come to the knowledge of the truth. If we are not constantly in prayer for our leaders we really cannot complain when our freedoms are taken away from us.

Think of what it would mean to a politician to receive letters from Christians without complaints, just to say that they are praying. With such power at our disposal we might be surprised at what God would bring about simply because His people are obedient to this command.

SUBMISSION

When Paul wrote the book of Romans, Christianity was not viewed with favor in the Roman Empire. Yet he exalts the role of government in the economy of God, and says, “Let every person be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore he who resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves” (Romans 13:1-2).

Why does Paul urge submission? First, because government is ordained of God. This is difficult to believe, particularly when we see the evil governments in existence today. What about China? The Soviet Union? Iran or Libya?

The Scriptures teach an interesting paradox: On the one hand Satan is actively involved in the political process. In fact, he said to Christ, “I will give you all this domain and its glory; for it has been handed over to me, and I give it to whomsoever I wish. Therefore if you worship before me it shall all be yours” (Luke 4:6-7). The book of Daniel teaches that there are wicked spirits who are assigned to various leaders. There is no question that some world leaders are but tools of the devil.

Yet at the same time the Bible clearly teaches that God rules in the affairs of men. “For not from the east, nor from the west, nor from the desert comes exaltation; but God is the judge; He puts down one, and exalts another” (Psalm 75:6-7).

Even more vividly, Nebuchadnezzar was driven to insanity and ate grass like the cattle until he learned that “The Most High is ruler over the realm of mankind, and bestows it on whomever He wishes” (Daniel 4:25b).

How shall we understand this apparent contradiction? Satan’s authority is derived, it is not inherent in his own person. God has given him the rulership of the world, but he exercises his authority within the limitations prescribed by God. God controls the ultimate outcome of whatever decisions Satan may be allowed to make. And, of course, God rules everything according to His own will and to accomplish His own ultimate purpose. Yes, Nero along with Hitler and Stalin were “ordained of God.”

Furthermore, government represents God. Paul wrote, “Therefore he who resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves.” To resist governmental authority is to resist God. Whether we think a law is fair or not, we have no right to disobey simply because of our own preferences. Government is God-ordained.

But should we always obey the government? No, not always. As we shall see in the final chapter of this book, there is a place for civil disobedience. The history of the Christian church is filled with names of those who believed that they must obey God and not the rules of men.²¹⁰

Verse 2 continued: “They have been made drunk with the wine of her immorality.” The wine refers to the demonic doctrines, ideologies and concepts produced by this religious/political alliance. In ancient Babylon it involved the mysteries of the mother-child cult and the one-world order of Nimrod and later Nebuchadnezzar. In our day the worship of the queen of heaven is still present (a new face for an old concept) namely, one-world order through social reform and the mysticism of the New Age movement. One idea that has been promoted by liberal Protestantism is we are all God’s children and can come to God in various ways; another is the delusion Satan has promoted from the beginning that we can be like God (Gen. 3:5). This has nothing to do with becoming like the children of God through Christ, but becoming like gods through New Age mysticism. So all racial distinctions, religious distinctions, and social distinctions must be removed. Everyone must learn to get along. Social reform and unification will be promoted as the greatest need of man thereby setting aside the real spiritual needs of men as they are found only in Christ who alone provides the basis for true unity and capacity to love one another.

“Drunkenness” in any form is an escape mechanism and the result of negative volition, indifference, apathy, and rejection of God’s revelation to man in Christ and the Bible. Because of the great negative volition that will exist at the time of the Tribulation, the world will be ripe for the wine of the harlot’s system. Lutzer and DeVries give us an excellent overview of the nature of this intoxicating wine of Babylon. In a section entitled, “Where New Meets Old” they write:

Read the Old Testament and you will be impressed with the number of times the name Babylon appears. The city began when men rebelled against God and attempted to build a tower—called Babel in Genesis 11:9—that would reach to the heavens (Here man was undoubtedly attempting to be like God under Satan’s delusion [parenthesis mine]). From those occult beginnings, Babylon eventually rose to become a dominant power with its sorcery permeating the ancient world. The prophets of God condemned it because it represented all that was most evil in man’s attempts to dethrone God.

What did the Babylonians believe that was so perverse? Isaiah 47:8-11 summarizes their religion:

8 Now, then, hear this, you sensual one, Who dwells securely, Who says in your heart, ‘I am, and there is no one besides me. I shall not sit as a widow, Nor shall I know loss of children.’ 9 But these two things shall come on you suddenly in one day: Loss of children and widowhood. They shall come on you in full measure In spite of your many sorceries, In spite of the great power of your spells. 10 And you felt secure in your wickedness and said, ‘No one sees me,’ Your wisdom and your knowledge, they have deluded you; For you have said in your heart, ‘I am, and there is no one besides me.’ 11 But evil will come on you Which you will not know how to charm away; And disaster will fall on you For which you cannot atone, And destruction about which you do not know Will come on you suddenly.

Take a close look at the text. Ancient Babylon had a spiritual religion built upon blasphemous premises:

(1) The deity of man—“I am. And there is no one besides me.”

(2) A false belief in triumph over death—“I shall not sit as a widow, nor shall I know the loss of children.”

(3) Moral relativism—“Hear this, you sensual one.”

(4) Esotericism, or private enlightenment through mystical spiritual experiences—“Your many sorceries . . the great power of your spells.”

Texe Marrs in his book Dark Secrets of the New Age lists nearly 30 rituals and beliefs found in ancient Babylon that are practiced today in the New Age Movement! Everything from reincarnation to occult meditation was commonplace 3,000 years ago.

The New Testament predicts that at the end of this age the religion of ancient Babylon will again stand in opposition to God. A woman clothed in purple and scarlet is described by the Apostle John as having the mystery name on her forehead, “BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH” (Revelation 17:5).

We may not be certain that the New Age Movement of today is indeed the final Babylon of Revelation. What we do know is that the final Babylon will practice the same occult religion as that of ancient Babylon. That is the religion which is now sweeping the Western world and gaining widespread acceptance among all levels of our society.

The New Age thus is a revival of the Old Age. And the New Age may well turn out to be the Final Age. For as modern Babylon gains in momentum, it will once again assault the heavens and shake its fist in the face of God …²¹¹

Verse 3. “The scarlet beast” refers to the Antichrist. He is scarlet because he is blood-thirsty and will at the right time kill the woman (the religious system). As seen earlier (Rev. 13) he is “filled with names of blasphemy,” which refers to his anti-god character and to the blasphemous claims he will later make (2 Thess. 2:4).

In verse 3 we are told John was taken to a “wilderness.” Obviously, this refers to a desolate, desert-kind of place, but it is designed to picture the world which the woman and beast will rule. It will be full of cities and peoples, but it will be a spiritual desert. There will be no true spiritual food or water from this empty religious system. The world will be starving and dying. This is what religion does for man, it leaves him in the desert.

However, in the desert, God has provided an “oasis,” a place where food and water can be found for those who are seeking. This of course is a picture of Jesus Christ and His plan for feeding the hungry. Today it involves local churches where the Word is taught, but in the Tribulation it will involve the ministry of the 144,000 evangelists of chapters 7 and 14, as well as the two witnesses and others who are saved.

This is our responsibility today, to be an oasis holding forth the Word of life. If we are faithful to do this, individually and corporately, the Lord will give us an open door to those who are thirsty. He will lead us to the hungry and them to us (Rev. 3:7-8).

The woman is described as “clothed in purple and scarlet and adorned with gold, precious stones and pearls.” Purple and scarlet have for centuries been the colors of royalty and of the wealthy. In part they stand for her political power, and in part they point to her religious pomp and trappings. The “gold, precious stones and pearls” refer to her immense wealth. These colors have for centuries been the colors of the Roman Catholic Church, and the wealth of this church is immense. Many believe that Papal Rome will somehow be involved in this last time system, at least in the first half of the Tribulation.

“Having a golden cup” refers to her enticing manner of alluring men and nations. She invites men to drink of her deadly and stupefying wine by offering it in a golden cup, while arrayed in all her splendor.

All of this—the gold and religious trappings—appeals to the sensual, material and religious bent of man’s sinful nature. He admires this, he is awed by it, and it blinds him.

“Abominations and unclean things” may refer to the various forms of idolatry involved in the worship of God through images, statues, and medals, etc. “Unclean things” refers not only to the nature of the doctrines taught, but what they lead to in the life, immorality and impurity. Man’s religion offers no solution to the flesh. It’s the flesh seeking to overcome the flesh and it profits nothing (John 6:63; Col. 2:20-23).

First Timothy 4:1-5 emphasizes that not only are such doctrines demonic and satanic, but gives us one of the primary doctrines of latter day Babylonianism, celibacy among the priests. This has led to horrible atrocities in the Roman Catholic Church. In Chiniquy’s book, Fifty Years in the Roman Catholic Church, he says that a young student priest was questioning a superior about this doctrine of Rome and received the following reply: “You have spoken as a true heretic … you speak of the Holy Scriptures just as a Protestant would, do you appeal to them as the only source of Christian truth and knowledge. Have you forgotten that we have the holy traditions to guide us, the authority of which is equal to the Scriptures?” Later he said: “You are not required to understand all the reasons for the vow of celibacy; but you are bound to believe in its necessity and holiness.”

This nullified Scripture on the basis of human tradition (Mark 7:13). Such a position refuses to allow people to carry out their responsibility to function as Berean believers (Acts 17:11). The idea of celibacy as a means to holiness is absolutely contrary to Scripture. As is always the case, false doctrine produces false practice. The Scriptures teach celibacy (remaining single) should not be embarked upon unless one has the gift of celibacy (Matt. 19:10-12; 1 Cor. 7:7-8). It teaches that marriage is good, a blessing and one of God’s means to avoid fornication; that it is an aid to happiness and a means of avoiding temptation (1 Cor. 7:2, 5, 8). Marriage is a blessing in those without the gift, and even allowable in those who do not have the gift (1 Cor. 7:2, 8, 28). Spiritual leaders such as Peter were married (2 Cor. 9:5).

“And on her forehead was written …” The practice of harlots in ancient times was to write their names on their foreheads for easy recognition, which showed the shamelessness of their character. It revealed a seared conscience from continual rejection of God’s truth.

“Mystery” here is not a part of the name but a description of the name, a secret. Initiation into the mysteries of the cult was always a part of Babylonianism and links this harlot with the ancient system. This connects the new and final system with the ancient system.

“Babylon the Great” is the secret name. It is telling us that Babylon the Great refers not only to the city of chapter 18, but to a religious system, the Babylonianism of ancient time, which will reach its peak in the Tribulation.

“The mother of harlots and of the abominations of the earth.” First, this points to the source. Besides the concept of origin or source of all spiritual idolatry and false religions, the word “mother” indicates the position the harlot will play in the final days. She will gather all the forms of false religions under her wings for the one great world-wide harlot system.

“And I saw the woman drunk with the blood of the saints …” is a reference to the rampant martyrdom of believers during this time. One good way to promote the one-world church will simply be the annihilation of all opposition.

The Description of the Beast
(17:6b-14)

John’s Wonderment and Interest

“And when I saw her (the woman sitting on the beast) I wondered greatly.” “Wondered” is the Greek qaumazw, “to be amazed, surprised,” or “to wonder at something with attentive interest.” Should we not see in this the effect that all doctrine or Bible study should have on our hearts? As we open the Word and study and reflect on its marvelous truth, should it not lead to a spirit of wonder, amazement? We should be keenly interested in the details of God’s revelation, its explanation, and application.

When this is true, something always happens. God sees to it that we have an opportunity to learn and to know (John 7:17; Jer. 29:13). He sends along a Philip or one of His servants as here in Revelation 17 (Acts. 8:26f).

The Answer and Promise of the Angel (7)

“And the angel said to me ‘Why do you wonder?’” In other words, why do you stand there gawking! Perhaps he was reminding John (and us) of the principle of prayer, “ask and you shall receive …” or “if any of you lacks wisdom, let him ask of God …” Nothing thrills the heart of God more than the hungry, searching heart of a believer seeking to know God’s Word.

So the angel promises to tell John about the mystery, the secret concerning the woman and the beast. I suppose from the world’s twisted perspective, this is the story of beauty (man’s viewpoint) and the beast. But there is more. By the angel’s question and description of the woman, however, he shows we should not marvel at the woman which appears in such pompous and religious attire because she is so satanic and thereby destructive and deceptive. We should never be deceived by outward form or religiosity no matter how outwardly attractive or influential or powerful as is the case with this ecumenical and godless system.

The Description (8-14)

This is the same beast as described in Revelation 13. Actually seven things are stated about this beast beginning with verse 8 and continuing down through verse 14.

(1) Verse 8 describes the beast, the antichrist political system in terms of the past, present and future. The beast is the personification of imperial power. “Was” refers to old Rome, the old Roman empire of John’s day; this is her past. “And is not” refers to the fall of Rome. From John’s standpoint and ours, Rome would fall and pass from the scene; this is her present condition. “And is about to come up …” refers to the revived Roman empire in its final form in the days of the Tribulation; this is her future. This future form is related to the abyss, to Satan (it has a demonic source), but also to destruction. This teaches us that we should not to look for the mere revival of earthly power in the sphere of what was once great and then died away as with other countries. This verse is stressing that this revival of Rome is no natural phenomenon. Behind its rise is Satan himself. For some thoughts on the Book of life, see the Appendix 6.

(2) We are then told in verse 9 that the seven heads of the beast are mountains which, as we saw in the study on chapter 13, refers to seven successive world kingdoms represented by seven former kings (verse 10) all of whom supported the religious system of the harlot. The statement, “Here is the mind that has wisdom” in verse 9 is a warning. Only those who know this truth and accept it will be prepared to recognize and stand against the deception of this future system. Understanding God’s truth always gives us the capacity, if we will use it, to recognize the enemy as the enemy.

(3) Verse 10 tells us that “five are fallen.” As mentioned previously, this refers to the past history of Egypt, Assyria, Babylon, Medo-Persia and Greece. “One is” refers to Rome of John’s day, the sixth. “The other is not yet come “ refers to the revived Roman empire, or the Ten Nation Confederation of the first half of the Tribulation and will truly be a work of the Devil. This seventh kingdom will continue only for a little while, specifically, 3 1/2 years (the first half of the Tribulation).

(4) Verse 11 then informs us this beast which was, is not, and would come again actually becomes an eighth kingdom; he is one of the seven and will go into destruction. The revived Roman empire will take on the form of an imperial dictatorship and by this change actually become an eighth kingdom, a whole new and vicious form of government, the blasphemous form seen in Revelation 13. This occurs in the last half of the Tribulation and lasts for 3 1/2 years, but then is destroyed by the return of Christ (Rev. 19).

(5) Verse 12 defines the ten horns. The ten horns become the Ten Nation Confederation of nations that will join together under ten kings. These are nations which were once a part of the old Roman empires. Some time before the Tribulation, these European nations will begin seeking a way to confederate together for political, military and commercial reasons. It is a confederation that will take place partly because of pressure from the king of the north and partly because of a world-wide conspiracy led by Satan in preparation for his end time bid to be worshipped by man and to control the world. These ten nations will form the nucleus of the end time kingdom.

Now remember, in prophecy we sometimes have difficulty distinguishing between the kingdom (governmental system) and the king. One verse will speak of the kingdom and the very next verse switches to the king. Such is the case here. The beast is sometimes the empire and sometimes the Satan-controlled man.

“Who have not yet received …” i.e., this is all future and will occur in the Tribulation. “They receive authority … with the beast” means the beast will probably be one of the kings or certainly one who will rise up from one of the ten nations to take control and become the head of this confederation (Dan. 7:23-24).

(6) Verse 13 then tells us of their league with the super-personality, the one called the beast and the white horse rider of Revelation 6. They will give him their authority and power thinking he can solve the world’s problems and provide a leadership which the world needs against the Communist threat of the king of the north, his allies, the Orient, and solve the Arab-Israel dispute.

(7) In verse 14 we are told they will wage war with the Lamb, but that the Lamb will overcome them as the King of kings and Lord of Lords. This is the subject of chapter 19.

The Destruction of the Harlot
(17:15-18)

The Interpretation of the Water (15)

By its own interpretation, the text tells us the waters are symbolic. They are symbolic in that they refer to the vast majority of the people of the earth, perhaps with the exception of those countries confederated together with the kings of the north, south, and east. Walvoord writes:

The fact that a symbolic meaning is specifically assigned to it here indicates that this is the exception to the usual rule. The situation described here is one of great political power on the part of the beast but a sharing of rule with the woman who controls the multitudes of the world.²¹²

The Desolation of the Harlot (16)

For centuries the kings and the harlot have appeared as lovers, but there has been no real love between them. They each simply used the other to further their own ends. But now the religious system will have served its purpose, so the ten kings banish and completely destroy the harlot (the religious system). Her wealth, buildings, property will be confiscated, her leaders killed, and everything else destroyed.

Summary of These Events

(1) The time of this event will be about the halfway mark in the Tribulation or Daniel’s seventieth week. It will coincide approximately with the events of Revelation 12 (when Satan is booted out of heaven) and with Ezekiel 38 and 39 (when Russia invades Israel and is destroyed, assuming the king of the north is Russia). This will create the vacuum needed for world control.

(2) During the first half of the seven years, apostate Christendom will flower and establish its power all over the world. Because of the treaty with Israel which allows them to have their temple and peace in Jerusalem, there will undoubtedly be a certain amount of religious freedom during the first three and half years, but not necessarily for true believers in Christ.

(3) There will be wide-spread preaching of the gospel, but genuine believers will be extremely persecuted (17:6). The reason for this is that other religious systems won’t pose a threat to the harlot’s system, they will all be eventually amalgamated, but true genuine Christianity will not join their ranks and will pose a threat; they will therefore be persecuted. The same is true today and we will face greater and greater pressure.

(4) With the beginning of the second half of the week, the leader of the revived Roman empire will proclaim himself dictator of the world. He therefore destroys the world church, probably just prior to this declaration. He will then be free to take over everywhere.

(5) So in the absence of the apostate world church he substitutes the worship of himself (Rev. 13:8).

(6) Two key parallel passages are Daniel 11:36-39 and 2 Thessalonians 2:4. Here the willful king, the man of sin, puts aside all other deities in favor of worship of himself. This includes Daniel 9:27 and the abomination of desolation.

Fulfillment of God’s Purposes (17)

The divine judgment inflicted follows a pattern and principle. Ancient Babylon was used to bring affliction upon the people of Israel as were Assyria and Egypt, but eventually these same nations that God used were themselves the objects of judgment because they did not act for God, but for themselves.

Verse 17 states the principle that God uses the blasphemous actions of world religions and governments to fulfill His own purposes. The plan of the ages unfolds majestically and Scripture shows that God permits the increasing increments of wickedness until the cup of iniquity overflows, then judgment comes.

In the declaration “God has put it into their hearts to accomplish his purpose,” there is another indication of God’s use of the forces of evil as instruments of his own purposes of judgment (Jer 25:9-14; cf. Lk 20:18). Nothing will distract them from their united effort to destroy the prostitute until God’s purposes given through the prophets are fulfilled (cf. 10:7; 11:18).²¹³

Final Identification of the Woman (l8)

The woman can be identified by the great city in which the final form of Babylonianism will reside. At the present time this appears to be Rome, for this is where Babylonianism today has its headquarters though that is not the emphasis here in this chapter.

The city here according to verse 5 is a mystery, not a literal city. The entire context of chapter 17 supports this interpretation, distinguishing as it does between the city identified with the woman and the political power referred to as the beast and the ten horns.²¹⁴

Yet it is the great city, the mother city, the archetype of the evil Babylonian system that has been opposed to God throughout history.

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209 For an excellent work on this issue and what our forefathers meant by separation of church and state, see The Myth of Separation by David Barton, Wallbuilders, P.O. Box 397, Aledo, TX 76008. The Wallbuilders is an excellent resource regarding our godly heritage.

210 Erwin W. Lutzer, “The Myth the Church Should Have No Voice in Government” Exploding the Myths That Could Destroy America, Moody Press, Chicago, 1986, pp. 159-64.

211 Erwin W. Lutzer and John F. DeVries, Satan’s Evangelistic Strategy For This New Age, Victor Books, Wheaton, IL, 1989, pp. 23-24.

212 John F. Walvoord, The Revelation of Jesus Christ, Moody Press, Chicago, 1966, p. 255.

213 NIV Bible Commentary, Zondervan, electronic version.

214 Walvoord, p. 257.

Throughout the book the words “and I saw” have been John’s characteristic designation for new details of revelation given to him. In this chapter these words appear three times for three major elements of revelation which the Lord wants to call to our attention through the visions given to John.

(1) In 21:1 John saw the new heaven and the new earth. This clearly indicates that what follows is of the eternal state and bliss of the redeemed.

(2) Then in 21:2 John saw the descent of the New Jerusalem. This is followed by revelation of new conditions with a description of the new Jerusalem. This too is related to the eternal state, though it will also be in existence in the Millennium and the home of the church of Jesus Christ and of Old Testament saints like Abraham.

(3) Finally, in 21:22 John again wrote, “I saw.” What follows still deals with the new Jerusalem, only now the revelation deals with some special delights regarding the spiritual and physical conditions of the new Jerusalem.

Throughout Revelation 21:1-22:5 the discussion concerns the new Jerusalem and the eternal state. This seems quite clear from two main factors: (a) The close association apparent between 21:1 and 2, the new Jerusalem is seen following the vision of the new heaven and earth; and (b) the natural chronology of the book. Most consider this entire section as prophetic of the eternal state.

Some, however, think 21:9-22:5 refers to the Millennium. They think this because the nature of some of the things mentioned seem to be out of character with the eternal state, such as: (a) the mention of the nations and kings of the earth (21:24), and (b) the mention of healing (22:2). These have explanations, however, and can be easily applied to the eternal state as we shall see in the exposition that follows.

Ryrie has an important comment on these verses and this problem. He says,

Perhaps the best way to understand this entire section is to regard the new Jerusalem as the abode of the redeemed of all ages. Conditions within the new Jerusalem are conditions of eternity. Of course the redeemed will be inhabiting the city during the Millennium as well as during eternity. Always the conditions within the city are eternal, even when the city is related to the Millennium. This is no different from the present, for loved ones in heaven are enjoying eternal conditions as is God even though these eternal conditions impinge on time (as, for instance, on the Mount of Transfiguration or this entire vision given to John in the revelation). In other words, the new Jerusalem is the abode of the redeemed during the Millennium and during eternity.²³⁹

The Declaration of the New Heaven and Earth
(21:1)

There is very little revealed about the character of the new heaven and earth in Scripture (cf. Isa. 65:17; 66:22). The main emphasis is its uniqueness; it is quite different from the old. The new heaven and earth is not simply the old renovated but an act of new creation (cf. Rev. 20:1f with 20:11 and 2 Pet. 3:10, which describes the dissolving of the old heaven and earth). The word “new” here is kainos which means fresh, new in quality and character. Further, in the Greek text the words “heaven” and “earth” are without the article stressing the aspect of quality rather than identity. Literally, it is “heaven, new, and an earth, new” not “the new heaven …” The use of the adjective kainos plus this anarthrous construction (absence of the article) serves to further emphasize the qualitative difference even though we aren’t told a great deal about this difference.

One striking statement is made, “there was no longer any sea.” “Sea” refers to a lake, sea, or body of water. Most of the earth is now covered with water which is vital to man’s survival, but apparently in the new earth there will be no bodies of water except for the one river mentioned in 22:1-2. Man in the eternal state and in his glorified body evidently will not need water as he does today to sustain him physically. There will be water, but it will speak of power, purity, and eternal life in the eternal city which has its constant source of life in God.

Unfortunately it appears (or fortunately depending on your outlook) there will be no fishing. Man will be able to eat and drink, but it will not be necessary for survival as it is today, at least not in the same way. It also indicates a completely different type of climate. Only a few passages in the Word deal with the new heaven and new earth and these are often in a context dealing with both the Millennium and eternal state which causes some confusion due to our limited understanding (cf. Isa. 65:17f; 66:22; 2 Pet. 3:13).

This kind of thing is not uncommon in prophetic literature and should not cause confusion. A prophetic passage will often mention two events together which, chronologically in their fulfillment, are separated by a large interval of time. Some illustrations of this are: (a) Isaiah 61:1-2a describes the ministry of Messiah at His first coming and verses 2b-3 describe His second coming. So in Luke 4:18-19 Christ quoted Isaiah 61:1-2a and then said “today this Scripture has been fulfilled in your hearing” (Luke 4:21). But He stopped in the middle of Isaiah 61:2 since, as Ryrie points out, “at His first coming He preached only ‘the favorable year of the Lord’ (vs. l9). The ‘day of vengeance of our God’ (Isa. 61:2b) was reserved for His second coming.”²⁴⁰ (b) The resurrection of the just and the unjust are both spoken of in John 5:29 as though they are one event, yet Revelation 20 clearly reveals they are separated by an interval of a thousand years (cf. also Dan. 12:2). (c) 2 Peter 3:10-13 speaks of the Day of the Lord, the Tribulation, and of the destruction of the heavens and the earth as though they were one and the same or close together, yet Revelation shows they are separated by a thousand years. The mention of two prophetic events together does not mean that they are one and the same or that they occur together or should be confused. We must consider all of Scripture together and when all the passages dealing with certain events are considered, then the sequence and chronology become evident.

The Descent of the New Jerusalem
(21:2)

Regarding this new city, the Greek literally says, “and the city, the holy one, new Jerusalem, I saw descending out of heaven from God.” The emphasis by the word order is on the character of the city. It is the holy city, new Jerusalem and this is seen in striking contrast to the Jerusalem of the Tribulation which is called “Sodom and Egypt” (Rev. 11:8). Revelation 21:2b-22:5 will develop and describe the special holiness of this new Jerusalem.

The second point of emphasis according to the word order of the Greek is the word “prepared” which stands first in the attached descriptive clause. In John 14:2 our Lord said “… I go to prepare a place for you.” The verb there and here is the same, it is the verb Jetoimazw, “to prepare, make ready.” The indication in John 14:3 is that when Christ would come for His bride, the church, this place would at that time be prepared as her dwelling place. This teaches us that the new Jerusalem is prepared during the church age as a place for the bride and will be in existence at the rapture, during the Tribulation, and the Millennium. It will be the home of the church and our eternal abode there begins right after Christ comes for His bride. The author of Hebrews speaks of the heavenly Jerusalem as the abode and hope of the saints (Heb. 12:22-24).

Note that the city comes down out of heaven from God and is in some way related to the earth. But it is nevertheless a heavenly city, not an earthly city. Because of its heavenly nature it may be like a satellite city which will orbit or hover above the earth and will finally settle upon it during the Millennium (cf. 20:9). This idea of Jerusalem as a satellite during the Millennium is of course only by implication and not by definite statement. If this is so, then this heavenly city will be withdrawn at the end of the Millennium in connection with the destruction of the old heaven and earth.

“Made ready as a bride adorned for her husband” compares the city to a bride, but this does not limit the city to the church. All saints will ultimately live in this city (cf. Heb. 11:10, 16). The figure of the bride simply emphasizes the following: (a) as marriage is designed to be permanent, so this will be our permanent or eternal abode, (b) as a bride is beautifully adorned for her wedding, so this stresses the beauty of this city as it is adorned for the saints, and (c) as the bride is to be pure, it portrays the purity of the holy city.

The Conditions of the New Jerusalem
(21:3-8)

The Personal Dwelling of God Among Men (3)

While John is beholding the descending city, his attention is diverted by a loud voice—the last time of 21 times that either a “great” or a “loud” voice is mentioned. This is always an indication of an important piece of revelation that is about to be unfolded. It is significant that the last loud voice announces the dwelling of God among men. Though God is the independent God of the universe, He, in His love, longs to dwell among us in order to have fellowship with us and to bless us with His personal care. This ought to touch our hearts and cause us to draw near to Him.

“The tabernacle of God is among men …” “Tabernacle” stands for “dwelling place, a place of abode,” or of one’s “personal presence.” And where is that? “Among men.” The word “among” used here and in the next clause is the Greek preposition meta, which is used of association or companionship or fellowship. Note that the verse goes on to emphasize “God Himself shall be among them,” and “they shall be His people,” a result of the other. This verse denotes the most intimate and close fellowship with God in a perfect and unbroken way and on a face-to-face basis. This will be far beyond the knowledge of His presence and indwelling which believers can know today. Today we speak to Him in prayer and He speaks to us in His Word, but then He will be openly and visibly in our midst, personally ministering to our needs. The full scope of this is far beyond our comprehension today. What follows is a result of this personal presence of God in the most personal way among men.

Old Experiences will be Excluded (4)

In this life certain sorrows and perplexities are always with us. And from the nature of this life we may wonder how they could ever be removed, that they must follow us into eternity. It’s perhaps hard to imagine life without our sorrows and pain. Take for instance the sorrow and regret that one might have over sin and failures. What about the loved one who never trusted in Jesus Christ, say a father or sister or son or daughter? How can the pain of their eternal separation ever be removed? These verses give us God’s assurance that our present perplexities and sorrows, and indeed even their remembrance, will be wiped away, which undoubtedly includes answers with understanding. Note that “tear” is singular, every single tear.

Verse 4 promises us no more tears, mourning, crying, or pain. This means perfect, uninterrupted happiness and peace. It appears that with God visibly and personally in our midst, there will be absolutely no possibility of unhappiness. Today we all experience pain, sorrow, and misery to some degree. Even with believers who are walking intimately with the Lord and know the joy of His care there are still many times of pain and sorrow. That is life as we know it today. Of course, the more we walk with the Lord and rest in His goodness and care, the greater our peace and joy even in extreme pressure, but even then, there will still be pain.

The emphasis of these verses is that it is God’s visible and personal presence that gives this perfect happiness and blessing and not simply the removal of the sources of our problems. Oh, how this should be a reminder and an exhortation to us now to put fellowship with the living Christ as our number one priority. We need to practice awareness of and faith in the personal presence and care of our Lord (Heb. 13:4-5; Matt. 28:20; Phil. 4:5b-7; Josh. 1:51).

“The first things have passed away” refers to all the conditions of this present world—Satan, sin, a sinful nature, and death, etc. Everything associated with Satan and his rebellion and man, his fall and rebellion, everything except believers themselves, will be removed, put away. In fact, “the former things shall not be remembered or come to mind” (see Isa. 65:17b).

New Things will be Experienced (5-7)

With the passing away of the old something new must take its place, so we are now presented with the new things which God will create for His people. Interestingly, however, these verses begin with the words “the One sitting on the throne.” Why mention this? To stress God’s permanent sovereignty, especially in a context dealing with creation. Creation has always been a mighty display of God’s sovereign power, but man one way or another, under the delusions of the evil one, has sought to remove God from His throne and tried to enthrone himself as a god. In one system after another—mysticism, communism, atheism, scientism, and humanism, etc.—man has sought to ignore and reject the God of creation.

The foundation to all of this is man’s viewpoint of origins. Was man created by a personal God or did he just evolve? Is man the product of some impersonal force of which he is a part? The Word of God teaches us that God can be known by things which he has made; this gives God-consciousness (Rom. 1:18-20; Psalm 19:1-6), and that he can be intimately known through the Scriptures, God’s personal revelation of Himself and of His Son (1 Tim. 3:16; Psalm 19:7-9). But mankind as a whole rejects the knowledge of God or the light of nature and Scripture because his deeds are evil (John 3:19-21). Because of his ungodliness (negative volition) and unrighteousness (immoral twist) he suppresses the knowledge of God and in its place he inserts his own idea of origins; he deifies himself or sees himself as evolving and becoming god-like in the vanity of his own darkened imaginations and satanic delusions (Gen. 3:3; Rom. 1:18, 21; 2 Thess. 2:10-12).

Through the moral twist by which man rejects the light, he looks at the created universe and comes up with such ideas as the doctrine of uniformitarianism (the theory that all geologic phenomena may be explained as the result of existing forces having operated uniformly from the origin of the earth to the present time), and based on that, evolution. This becomes man’s escape (he thinks) from responsibility to a sovereign God. His claim is that evolution shows us there is no need of God or of the supernatural, i.e., of God who sits on the throne. This is one of man’s ways to stifle (sear) his conscience and deny God His sovereign rights.

It is very important to note that the original exponents and writers of the various “isms” nearly always begin from evolutionary presuppositions. This was true with the militarism of Hitler, with Marx and Engels, and with the mystical religions of the East. Julian Huxley, one of the world’s most famous evolutionary biologists, said, “Darwinism removed the whole idea of God as the creator of organisms from the sphere of rational discussion. Darwin pointed out that no supernatural designer was needed.”²⁴¹

So what does all this have to do with this passage? Everything. This whole passage, verses 1 and following, is dealing with God’s sovereignty in creation. Further, it is the belief of modern man and the new age movement that man can make all things new in his brave new world, a world of peace and prosperity.

But what does our passage promise? “Behold, I am making all things new.” “Behold” is an aorist imperative of the verb %oraw used as a demonstrative particle to arrest the attention. Literally it connotes the ideas of “discern immediately, pay attention, note this carefully and now.” The principle that should be noted is, only God, the One sitting on the throne, can make all things new.

Then we have “I am making.” This is the present tense used as a future present of absolute certainty. This is so certain that it is viewed as even now in the process. And for God who is the eternal I AM, the Alpha and Omega (verse 6), this is so. “Making,” the verb poiew, “to do, make, execute,” is used here in the sense of “create” (cf. Acts 4:24 where the same word is used). “New” is the Greek kainos which stresses new in quality.

So John is told “write, for these words are faithful and true.” “Write” is an aorist imperative in the Greek which means “do it now,” suggesting urgency and importance, i.e., “put it down,” it is to become part of revelation and God’s special promise for His people. As man can believe the words of Scripture regarding the original creation, so he can believe the words of Scripture regarding the new creation.

In verse 6 John was told “it is done. I am the Alpha and Omega, the beginning and the end.” “It is done” is the perfect tense (gegonen) of the verb ginomai, “to come into being, happen, become.” Depending on the context, it may mean, “be made, done, performed, etc.” The perfect may be used to emphasize the accomplishment of something from which a present state emerges (consummative perfect) or it may stress the results, the present state accomplished by the past action (resultative perfect). The question is to what does this refer? Does it refer to the new creation or, as Walvoord suggests, to “the work accomplished throughout the whole drama of human history prior to the eternal state.”²⁴² It would seem that the context better supports the new creation. This is the view of the NIV Bible Commentary which says, “Using the same word that declared the judgment of the world finished, God proclaims that He has completed His new creation: ‘It is done’” (cf. 16:17).²⁴³ Though the new creation is still in the future, these words solidly affirm the creation of all things new as though already accomplished. And what’s the basis of this? The sovereign independence and eternality of God as the Alpha and Omega, the first and last word on all things.

Now we see some of the new things enumerated (vss. 6b-7).

First, there will be the water of life for all who thirst. Here is the offer of salvation that comes as a free gift, “without cost.” “All who thirst” refers to all who recognize their need, the spiritually parched condition of their soul, and come to Christ as the source of the water of life” (cf. John 4:10; 7:37-39; Isa. 55:1). “Without cost” means of course, by grace, as God’s gift to those who come to Christ by faith (John 7:38). In this context, “the spring of the water of life” ultimately refers to the complete satisfaction of life that will come to the child of God in the eternal state (cf. Rev. 17:17).

Second, there is the promise of a full inheritance to the one who overcomes (vs. 7a). Contextually, the overcomer promises of chapters 2 and 3 suggest added blessings and delights, like reigning with Christ for those who faithfully overcome the particular temptations and testings they face. Here the context is different (vss. 6b, 7b) and views the overcomer as one who quenches his thirst by simple faith in Christ and, as a result, becomes God’s son (cf. 1 John 5:4-5 and Gal. 3:26). All of God’s people, Old and New Testament saints alike, will inherit the blessings of the eternal state, nothing will be lacking.

Finally, another special promise is made to the overcomer. He will have complete and unbroken fellowship with God (vs. 7b), “and I will be his God and he will be My son.”

The Exclusion of Certain Ones from the Eternal State (8)

This verse stands as a point of contrast. Heaven will be everything that this life cannot be because of the presence of sin, darkness, sinful behavior, and Satan’s ever present activity. Today, one of the great sources of pain and misery is the very presence of those who are characterized by the things listed in verse 8. By contrast to the believer who inherits these new things, including a glorified resurrected body without the presence of a sinful nature, is the unbeliever who is permanently excluded by the second death, the eternal lake of fire. In contrast to those who will die in their sins and who must, therefore, continue in their evil character, are believers who, in their glorified state, can never be guilty of such sins. This is clearly the point of this passage where the blessed conditions of our eternal future are being described. Just as Satan will not be there to cause misery and pain, so neither will those who commit such sin. The point of this entire section is the perfect purity and absence of anything impure or evil, not even is there the absence of light (cf. vs. 23-25). Nothing unclean can be there (cf. vs. 27).

Revelation 21:8 is often presented as describing the kind of character that disqualifies one from the new Jerusalem and the eternal state. If anyone is characterized by any of the sins listed, then he can’t be in the New Jerusalem, etc. But this suggests salvation by works and the immediate context has just emphasized receiving the water of life “without cost.” To escape this works mentality, it is sometimes argued that verse 8 is viewed as giving a general picture of the type of things that characterize the unbeliever and demonstrate his lack of faith in Christ and so also his lack of new life. Because the unbeliever has rejected God and is operating on human viewpoint foundations, these things will often overcome him and characterize his life. Further, it is sometimes pointed out that the terms used here are adjectives and describe a habitual pattern versus an occasional sin. It is then argued that such people are not lost because they habitually do such things, but that they habitually act as they do because they are lost. This is the argument of those who promote the doctrine of the perseverance of the saints.

But I personally think this approach misses the point of the passage. In the first place, many unbelievers are not characterized by most of the things listed here. Apart from being “unbelieving,” many unbelievers are moral and characterized by integrity, yet they too will be excluded because of their unbelief. Verse 8 is not describing what qualifies or disqualifies people from the standpoint of their behavior while here on earth, but showing what kind of people cannot be a part of the eternal kingdom in the future.

Bob Wilkin of Grace Evangelical Society has a perspective on this passage that better fits the context and thrust of 21:8. He writes:

It is a mistake to think that this verse is describing the way the unsaved behave here and now. The verse says nothing about the current behavior of believers or unbelievers. Rather, it concerns the eternal sinfulness of unbelievers.

A parallel passage is John 8:24: “If you do not believe that I am He, you will die in your sins.” Unbelievers die in a state of sinfulness. Forever they remain sinners. Believers, however, do not remain in a state of sinfulness because they are justified by faith: “Blessed is the man to whom the Lord shall not impute sin” (Rom 4:8; see also vv 1-7 and Rom 8:33-34).

Revelation 21:8 says nothing about whether believers actually sin prior to death or not. Of course we know that they do. However, that is not in view in Rev 21:8. What is actually in view is the continued unregenerate and unjustified state of the lost. Because unbelievers upon death are sealed permanently as those who are unjustified, they remain sinners in God’s sight forever.

There will be no sinners and no sin in the new heavens and the new earth. According to 1 John 3:2, “when He is revealed, we shall be like Him.”

It is interesting to note that this basic message is found three times in Revelation 21-22 (Rev 21:8, 27; and 22:15), the section of the book dealing with the eternal kingdom. A comparison of these three passages, and particularly the first and last, supports the conclusion that the sinful state of those in hell is what is in view…

Conclusion

If the kingdom contained those still in a sinful state, it would not be as glorious as God intends. That would put an eternal damper on the joy the Lord Himself and we, His subjects, could experience.

Revelation 21:8 should be a joyous verse for us. Those who interpret it to mean that we need to examine our behavior to see if we are saved (or if we are still saved) have robbed it of its joy and replaced it with works-salvation gloom.

The kingdom will be truly joyful because everyone in it will be holy and sinless.²⁴⁴

The Description of the New Jerusalem
(21:9-21)

John has given us a brief look at some of the glories of eternity in verses 1-8. One such glory is the new Jerusalem adorned like a bride. So now in 21:9-22:5 more details are given about this glorious city, the eternal home of the redeemed. Revelation 21:9-21 will be a general description of the construction of the city. Then in 21:22-22:5 we are given a look at some of the special spiritual and physical delights of our eternal home.

The General, Overall Description (9-11)

As a Bride, the Wife of the Lamb (9-10)

“And one of the seven angels …” (vs. 9). As this verse shows, this angel’s ministry was one of severe judgment, a judgment which from our standpoint is still future, but here his ministry is one revealing doctrinal truth to John, a much more enjoyable task.

“The bride, the wife of the Lamb” is a description, as verse 10 shows us, of the new Jerusalem which is again seen coming down out of heaven from God. Why is the new Jerusalem called the bride, the wife of the Lamb? In verse 2 we are told the city was “made ready as a bride adorned for her husband,” but here new Jerusalem is called the bride. There are at least two reasons for this: the first is seen, as suggested in verse 2, in the beautiful analogy of the figure of a bride. Though dealing with the church and her responsibility in witnessing Joseph Aldrich has nicely captured the picture. He says:

Ideally, a bride is the epitome of all that is right and beautiful. She is a symbol of purity, hope, purpose, trust, love, beauty, and wholeness in a world pock-marked with ugliness. The bride motif, found in both testaments, is used by God to illustrate His strategy for attracting mankind to the availability of his life changing grace.²⁴⁵

So God calls new Jerusalem the bride, the wife of the Lamb, because as (a) the Lord is making his bride, the church, spotless and pure (Eph. 5:26-27), so he will make beautiful the new Jerusalem, (b) as marriage is permanent, so will be the new city, and (c) as a bride is beautiful and gloriously adorned, so will be the new city.

Second, though the new Jerusalem will eventually be the home of all the redeemed, it will first be the home of the church, the bride of Christ, who will also be on display during the Millennium, the marriage feast. Remember, this is the home that He is preparing for us (John 14:2-3).

“And he carried me away in the spirit” (vs. 10) refers to a special spiritual state, a trance-like condition into which John was often taken in order to receive special revelation from God for this book (cf. 1:10; 4:2; 17:3). This goes beyond the general filling or control of the Spirit.

Then again John sees the “holy city, Jerusalem, coming down out of heaven.” Some think that because of the second mention of the city coming down out of heaven “this section describes the city’s relation to the millennial state. In other words there seems to be two descents of the city, 21:1-8 being the one in relation to eternity, and 21:9-22:5 the one in relation to the Millennium.”²⁴⁶ Walvoord on the other hand says, “A preferred interpretation, however, is that the passage continues to describe the new Jerusalem as it will be in the eternal state. Obviously the city would be much the same in either case …”²⁴⁷ As mentioned earlier, the city will exist in the Millennium and will probably hover over the earth, perhaps above the earthly Jerusalem rather than descending to settle upon the earth as suggested earlier.

As a Costly Stone … Gloriously Beautiful (11)

The glory which the new city displays is God’s glory, it is, as with all creation, a derived beauty. The new city perfectly reflects and manifests the glory of God in all His holy perfection and essence.

“Having” is a present of a continual state or condition. This city will constantly have and manifest the perfection’s of God’s being. It can and will remain beautiful because (a) all the enemies of God will have been permanently removed, and (b) because all the saints, unlike Adam and Eve, will have perfect, absolute, eternal holiness and life.

“Her brilliance was like …” “Brilliance” is the Greek fwsthr, “a luminary, a light, that which shines.” Here the word is used of a dazzling and brilliant light which is like the light and brilliance given off from an exquisite and costly stone.

“Jasper” is the Greek iaspis which was a light sky blue or green stone, primarily light green. “Crystal clear” is from a verb that means “to shine like crystal.” There are two points of truth we might note here:

(1) This city, the eternal abode of the saints, will give out a dazzling display of the glory of God. It will be more beautiful and exquisite than words can describe. This teaches us that everything in eternity will redound to the glory of God and will demonstrate God’s eternal love and care for His saints. Oh, what a Savior!

(2) Precious jewels are reflectors. By themselves they give off no light. When a jeweler wants to properly display the true brilliance of a precious gem he will often display it on a piece of black velvet cloth in order to more efficiently reflect the light shining upon the gem. The city, as it should be with believers today, will be but a reflection of the glory of God Himself who inhabits the city (cf. 21:23 with Eph. 5:8f; and Phil. 2:15).

The More Detailed Description (12-21)

The Wall and the Gates of the City (12-14)

Literally the Greek text has, “it had a wall, great and high.” The fact of a wall with its emphatic description “great and high” emphasizes the city and that all those within will be absolutely secure. Here, unlike the Garden of Eden, there can be no invasion or temptation. The wall, great and high, would also bring out the total exclusion of all unbelievers (cf. vs. 8).

Then we see that the city has 12 gates and at the gates 12 angels. The gates are named after the 12 tribes of Israel, with three gates at each side of the city, east, north, south, and west. The angels are perhaps honor guards which would again stress the security of the city as well as its glory. Ezekiel 48:31-34 may give the pattern for naming the gates. The Jerusalem described in Ezekiel 48 is the millennial Jerusalem and is probably different from this one. It will be the earthly Jerusalem into which any millennial resident can come, but into this Jerusalem, only glorified saints can come. The fact of the gates also indicates there will be free travel in and out of the city.

Notice that the number 12 is very predominant in this city; it has 12 gates named after the 12 tribes, 12 angels, 12 foundation stones inscribed with the names of the 12 apostles, 12 pearls, 12 kinds of fruit, a wall 144 cubits (12x12), and the height, width, and length is 12,000 stadia, about 15,000 miles.

The fact that the gates are named after the 12 tribes of Israel and that the foundation stones are inscribed with the names of the 12 apostles of the church should clearly show that both Israel (Old Testament saints), and the church will be a part of this city, yet note that they still remain distinct groups within the people of God.

The Dimensions of the City (15-17)

“A gold measuring rod …” Everything about the city is beautiful and valuable, even the rule with which it is measured. A measuring rod was normally ten feet long. But why is it measured and why these measurements? God is infinite and without limits or measurements, but man, even with his glorified body, is still but a creature, absolutely not God, and therefore limited. As such, this demonstrates the glory and holiness of God (cf. Ezek. 43:12).

The city is in the shape of a square and is either a cube or a pyramid. The description of verse 16 can fit either. Regardless, the balance of the shape implies perfection and reminds us of the vastness of God’s love for us in Jesus Christ.

Ephesians 3:16b-19 And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, 19 and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.

Regarding verse 17 Walvoord says, “The reference to man’s measurement simply means that though an angel is using the rod, he is using human dimensions.”²⁴⁸

When one compares the size of the city with its wall, the wall seems extremely small. Why? Probably because the wall is symbolic. There are really no enemies to keep out. It will never again be possible for a fall or rebellion to occur because every enemy will have been defeated.

No matter what the shape, a city of this size would be necessary to hold the redeemed of all ages. In fact some have said that even a city of this size could not hold that many people. But remember the city is as high as it is wide and long, and it is not necessary to hold that all will at all times be living in the city. Many will be perhaps in various parts of the new universe carrying out responsibilities for the Lord.

The Materials of the City (18-21)

“Jasper” usually refers to green quartz. “Pure gold like clear glass” is solid gold yet transparent like crystal with a gold cast to it (vs. 21). This constant reference to the transparency of the city shows us it is designed to transmit the glory of God to every nook and cranny.

Again compare Ephesians 3:16-18. As the believer grows in the fourfold knowledge of God’s love in all categories of truth, Christ becomes more and more at home in our lives, filling every area.

“Every kind of precious stones” (vs. 19). This serves to stress the absolute and infinite beauty of this city. “Adorned” is a perfect participle of kosmew, “to adorn, be well arranged.” “Jasper” is primarily green, “sapphire” blue, “chalcedony” green, “emerald” green, “sardonyx” brown and white, “sardius” red, “chrysolyte” yellow, “beryl” green, “togas” yellow, “chrysoprasus” (or chrysophrase) apple green, “jacinth” blue, “amethyst” purple, “pearls” white.

The emphasis of the passage is on the priceless value and beauty of our eternal home and on the immeasurable grace of God. Our inheritance is beyond our comprehension. Truly, with such a future inheritance which is imperishable and undefiled, and that will not fade away, reserved and kept by the power of God, certainly we should live now as sojourners with a view to our eternal home (cf. 1 Pet. 1:3-5, 7-18; and 2:11).

Special Delights of the New City
(21:22-22:5)

The Temple of the City (22)

John now turns from the description of the city to life within the city. Johnson points out:

… in antiquity every notable city had at least one central temple. The New Jerusalem not only differs in this respect from ancient cities, but also from all Jewish speculation about the age to come. Illuminated by the overflowing radiance of the presence of the glory of God, the holy city no longer needs a temple (naos). Yet paradoxically, it has a temple, for the Lord God Almighty and the Lamb are its temple (vs. 22).²⁴⁹

This verse stands in stark contrast to the rest of Scripture. In the Old Testament there was the need of the tabernacle and the temple and their shadows of things eternal—things which spoke not only of the Lamb as the access into God’s presence, but of the eternal holy dwelling place of God. In the Old Testament the tabernacle and temple, that which spoke of the very dwelling place of God, was the Holy of Holies (the naos). In the church age the believer himself becomes the temple, the “naos” of the Holy Spirit (1 Cor. 6:19). But this indwelling of the Spirit is only an arrabwn, a down payment, a partial experience of things to come (Eph. 1:14).

The word “temple” here in Revelation 21 is naos. In the eternal state there will be no need of some special temple, some special sanctuary, because believers, the saved of all ages, will be in the absolute, undiminished and intimate presence of the Almighty Sovereign God and the Lamb. The Father and Son themselves are the temple in that men will be living in the midst of the unveiled glory of God. “Lamb” is used of Jesus Christ to stress the fact that we are there because of his work as the Lamb of God. “Almighty” is used to stress that our being there is a result of His all powerful and sovereign plan of grace which has perfectly provided for our salvation.

The Light of the City (23-24)

Again we have a contrast. In fact everything about the eternal state can be nothing but a glorious contrast to what we know today on this earth. The contrast consists in part in the things which are missing. Walvoord points out that “there will be no temple, no sacrifice, no sun, no moon, no darkness, no gates to shut, no abomination.”²⁵⁰ We might also add that there will be nothing hidden (everything will be transparent), no shadows, no sin, no sorrows, no pain, no sickness, no disappointments.

Actually the passage does not say that there will be no sun or moon, only that there will be no need of the sun and moon because the glory of God will illuminate the city. The sun and moon in comparison with the light of the glory of God will be like turning on an outdoor light in the broad light of the sun in our world today.

The word “has” in the phrase “has no need” is a present tense of continual action. The implication is that our eternal state will never have need of either because it will be always illumined by the unveiled radiance of the glory of God’s personal presence. God’s manifested glory will be the source of light. That God Himself would be the Light of the city is entirely fitting with the rest of Scripture (John 1:7-9; 3:19; 8:12; 12:35; 1 John 1:5; Rom. 13:12; Heb. 1:3). This refers to both physical and spiritual light.

Remember that in the earthly tabernacle and temple there was artificial lighting in the holy place, the seven-branched lampstand which spoke of Christ as the Light of the world. Yet, even in the Holy of Holies, there was no such lighting because the Shekinah glory of God gave it its light, the light of God’s own presence. In the eternal city, the entire city will be the temple, the dwelling place of God with the radiance of God’s glory radiating throughout the city in all its transparent beauty.

Scripture repeatedly makes application of this contrast, and you know, it is important that we remember this. Today is a time of darkness, a time of night because of the presence of sin, Satan, sorrow, death and man’s viewpoint. But all believers are positionally lights in the Lord, and by our new spiritual capacity and position we are of the day (1 Thess. 5:4-8; Phil. 2:15; Rom. 13:12 with Eph. 5:8f, Rom. 13:13-14). So we are exhorted and commanded to walk in the light, to manifest light now because of our glorious future in the city of light. Let us live now in a manner consistent with our future, that we might see others brought out of the kingdom of darkness and into the kingdom of light, the kingdom of God’s beloved Son (Col. 1:12-13).

The great principle which should be determinative and dominating in our behavior, goals, priorities and values is that the quality of our future life in the eternal city is such that it makes even the best of this life seem as only darkness. What a motivation this should be to us to live as sojourners, to persevere through the many trials of this life, and to be totally committed to our Lord. Our life in the eternal state will be everything this life cannot be. It will be a life untouched by death, unstained by evil, and unimpaired by time.

1 Peter 1:4 to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you,

The Nations and the City (24)

First, “the nations will walk by its light.” Light undoubtedly has both a physical and a spiritual meaning and application here. For the first time in history men will walk totally by the physical and spiritual light of God’s direction. The light of God’s divine essence, His wisdom, love, power, etc., will direct our every step, thought, deed and action. There will be no stumbling, only walking steadfastly in the righteousness and joy of God.

Second, Alan Johnson reminds us:

Elsewhere in Revelation, the nations (eqnh) are pagan, rebellious peoples of the world who trample the holy city … and who have become drunk with the wine of Babylon… . The same description applies to the kings of the earth. But there is another use of these terms in Revelation. They stand for the peoples of the earth who are the servants of Christ, the redeemed nations who follow the Lamb and have resisted the beast and Babylon (1:5; 15:3; 19:16; 2:26; 5:9; 7:9; 12:5).²⁵¹

John is looking at the second group here. Eqnos, the word for nations, is the Greek word for non-Jewish races, the Gentiles. John could also simply be saying that believers of non-Jewish races will also be living in the new city. In the eternal city there will be saved Israelites, the church, the bride of Christ, and multitudes of Gentiles from Old Testament and Tribulation times.

Third, the kings of the earth will bring their glory into the city. This most likely means: (a) that there will be those among the eternally saved who will have special places of honor and responsibility, like kings, as a part of their reward for service on earth, and (b) that they will bring their glory into the city, that is, like the 24 elders who cast their crowns before the throne, they will recognize that their glory and honor came from the Lord. They will attach no glory to themselves, but bring it into the city in recognition of God and His glory as the source of theirs. Here is the perspective of grace. He must increase, I must decrease, and I am what I am by the grace of God.

Access to the City (25-27)

As a precaution to a surprise enemy attack, in ancient times all gates to the city were closed. But due to the permanent light, the fact there will be no night or darkness but only light, these gates will never be closed and movement in and out of the city never be stopped. Here is a picture of the social life of the city, bustling with activity. This also points to the fact of constant and unbroken fellowship with the Lord. No one will ever walk in darkness again. One final fact here about no night; in our glorified body we will need no rest, so our lives will be full of continuous activity in the service of God. No one will ever be bored and no one will ever become tired. Can you imagine?

Finally, the emphasis of verse 27 as it pertains to nothing unclean is simply a reiteration of the promise of 21:8. It will be a place inhabited only by those who have been justified and transformed by the grace of God, sinless and in glorified bodies.

The Physical
Provisions of the New Jerusalem
(22:1-3)

The River of the Water of Life (1)

Here is paradise regained. What man lost in Genesis is regained by the Lamb. In the Garden of Eden there was a river which flowed through the garden and a tree of life. So here in paradise regained we see both a river of the waters of life and a tree of life. One thing is noticeably different however. Here there is no tree of the knowledge of good and evil for here there is no possibility of invasion and rebellion again. God alone will be man’s life and his source of the knowledge of good. Man will never again try to become God.

Verse 1 begins with “and he showed me.” This is the Greek verb deiknumi which means “to show, exhibit, or make known.” This word is used eight times in this book of the disclosure of truth to John or to the bondservants of the Lord (Rev. 1:1; 4:1; 17:1; 21:9, 10; 22:1, 6, 8). As you can see the verb occurs three times in this concluding chapter. This again serves to remind us of how, as finite and sinful man we are totally in need of God’s supernatural revelation, the Bible, in order to know about the things of God, “things which eye has not seen, and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.” (1 Cor. 2:9). Please note that 1 Corinthians 2:9 indicates that the quality of life of our future as seen in Revelation 21 is only a small part of the picture, much more awaits us!

The words “the river of the water of life” are literally “a river of water, of life.” This entire phrase is anarthrous, without any articles. As such it stresses the quality and character of this river above all other bodies of water. “Of life” points out what kind of river it is, a life-giving river. This symbolically portrays the abundance of life which God and the Lamb will provide in the eternal city.

Notice that the river is “clear as crystal.” The word “clear” is the Greek lampros meaning “bright, shining” and stresses the beauty and purity of the river in keeping with the character of God and of the new Jerusalem. The water will literally sparkle like beautiful crystal glass. The present indwelling of the Holy Spirit whom our Lord likened to rivers of living water from within our beings anticipates the river of life and our then limitless experience of abundance of life (John 8:37-39). Do you think you know joy, happiness and peace in the Lord now? Well, as the expression goes, “you ain’t seen nothin’ yet!”

“Coming down from the throne of God and of the Lamb” points us to the source of the river and the ever constant abundance of life which the river portrays. This portrays the doctrine of procession, which is an attempt to explain the relationship of the Holy Spirit to the other two persons of the trinity. The Father and the Son send the Holy Spirit to indwell our lives and to constantly provide God’s special blessing of abundance of life (cf. John 14:16, 17; 15:26; 16:7; Gal. 4:6; Rom. 8:9).

This picture of the river from the throne of God and the Lamb also teaches us the following: (a) the throne speaks of God’s sovereignty and reminds us that our salvation stems from God’s sovereign power, wisdom and grace (Eph. 1:3-11), and (b) by that the throne belongs to both God the Father and the Lamb. This shows the Lamb is still on the throne in the eternal state though in a different way than in the millennial kingdom (cf. 1 Cor. 15:24-28).

Perhaps we can illustrate it as follows. There is a partnership of three in a corporation. A problem develops and the three partners devise a plan to which all agree. One partner goes off and executes the plan (i.e., the Lord Jesus Christ). A second partner reveals the plan to the employees (i.e., the Holy Spirit). After the plan is resolved, the partner who executed the plan returns and turns everything back over to the partnership in which all three are equal partners so that the partners together might be all in all.

The Tree of Life (2)

We have had reference to a river of life and now to a tree of life which bears fruit and leaves for health. This poses a question. Does man have to drink and eat to live? Is it necessary for life? Jesus Christ ate and drank with His disciples after His resurrection in His glorified body. He could eat and did, but it wasn’t necessary to sustain the life of His glorified body. At least there is no indication of that from Scripture. If so, He would have to eat to sustain His physical body or humanity at the right hand of the Father. This does not seem to fit with Scripture. Believers will have a glorified body just like His after the resurrection (cf. Phil. 3:21; 1 Cor. 15:42, 43, 52-54; 1 John 3:2). The impact of these Scriptures is that we will have an imperishable, glorified body that will not need food for sustenance after resurrection. However, the literal tree and river will be there as symbols of the abundant life that will exist in the eternal state. All men will drink of these waters and eat of this fruit evidently as an act of testimony and faith in the perpetuity or eternality of this abundant life. In Revelation 2:7 eating of the tree of life is a promise to those who overcome. In the context of all the overcomer passages of chapters 2 and 3, it may refer to some kind of superlative experience and blessing as a reward for faithfulness. Perhaps that promise is made as a reminder and a motivation to overcome the testings of this life because they simply cannot compare to the blessings to come.

In essence, the fact the tree of life is there means to be in eternity and to possess eternal life. In Genesis 3:22-24 access is forbidden because this would have perpetuated man’s mortal body with an old sin nature. So in grace, Adam and his progeny were prevented from eating of the tree. But it was different for Adam because he had a mortal, perishable body. Perhaps for us it will be much like the Lord’s Supper, a memorial of our eternal life in Christ.

When you first read the description of the tree of life in verse 2, it appears to say that the tree is in the middle of the street and on either side of the river. A better translation is “in between the broad street and the river, on each side a tree of life” (i.e., the river on one side and the street on the other). Tree singular could be collective for trees plural (cf. Ezek. 47:12). Also “on either side” could possibly mean extending, or hanging over one side and then the other.

The point is that this tree is a special attraction and has very special meaning. Why? Because of its 12 kinds of fruit produced every month. It will stand as a special memorial and symbol of the continuousness of our eternal and abundant life and of the various aspects of our eternal life in all its wonderful blessings.

The word “tree” is xulon. It means a piece of wood or an object fashioned out of wood and was used of the cross (Acts 5:30; 10:39; 13:29; Gal. 3:13; 1 Pet. 2:24). The tree, its fruit and leaves, may also be a perpetual reminder of the cost of our spiritual blessing and eternal health. The same thing is true with the Lord’s Supper.

Finally we read “and the leaves for the healing of nations.” “Healing” is the Greek qerapeia from which we get our word therapeutic. It means literally “service, care.” The idea here is health-giving. Again men will not need to use the leaves medicinally to stay healthy, as they have throughout history. Rather they will be used in some way as a memorial of the fact that the cross—Christ being cursed on the tree for us—is the means of our eternal health (physically and spiritually).

Note the words in verse 3, “no more curse. “ The tree will stand for the removal of our spiritual sickness by the Lord Jesus Christ, being made a curse for us (cf. 1 Pet. 2:24 for the scriptural picture).

The Throne of God and the Service of the Servants (3)

“No more curse” is literally “and all the curse shall no longer be.” This is designed to stress again the absolute blessedness of this city and our eternal state in which there is absolutely no trace left of the curse of Adam’s sin, Satan’s rebellion, and our failures.

The throne with the servants serving points to an important principle. We stand in relation to God as sons, but we are also bondslaves who serve Him. The principle here is that eternity will not be a time of eternal idleness and uselessness, but a time when every person will be involved in a special vocation of service and activity for the Trinity. “Serve” is in a present tense and stresses the continuousness of our ministry. The Greek word here is latreuw which is used primarily of divine service and worship. This teaches us that we will be totally engaged in the service of the sovereign of the universe, never to be side-tracked by personal weaknesses or needs. As His bondslaves all our needs will be perfectly provided.

Thus, the word “Him” as the object of the word “serve” is a dative of advantage in the Greek. Contextually, it means we shall serve for Him and always for His glory. Today our service and activity for the Lord is often distracted and often not for His advantage. We fail and we foul up again and again. But then it will always be for the glory and advantage of God.

The Perfect Fellowship of the New City (4-5)

Perfect Sight Via Face to Face Fellowship (4a)

Right after the mention of service to the Lord we read, “and they shall see His face.” Isn’t this often what we lack today in our service for the Savior? Even though our Lord promises us, “I am with you always, even to the end of the age” (Matt. 28:20b), and “… He Himself said, ‘I will never desert you, nor will I ever forsake you’” (Heb. 13:5b), in the pressures of service and the everyday trials of this life, our problem is often precisely in this very area; we fail to see the face of our Lord or to count on His presence, comfort, and support. We become occupied with our problems and fail to see Jesus and look unto Him (cf. Heb. 2:9; 12:1-2 with Psalm 16:7-11).

The face of our Lord in His ministry among men must have been a face which spoke volumes because of His character, control, love, sympathy, and understanding. Remember that the third time Peter denied the Lord during His trials, Luke tells us that “the Lord turned and looked at Peter. And Peter remembered the word of the Lord … and he went out and wept bitterly” (Luke 22:61-62). The Lord only looked at Peter, but His face and those eyes said it all. One of the most important elements of communication and fellowship is not only what we say, but the way we say them, our tone of voice, and especially facial expressions. The telephone and written notes or letters are wonderful mediums of expression and communication, but nothing compares with face-to-face fellowship to communicate love, sympathy and support, or encouragement.

The word “see” in this clause is a future indicative which in Greek grammar points to a real future experience for every believer, no ifs, buts, or maybes. Today in time, seeing the Lord through our fellowship with Him in His Word, staying occupied with His divine essence and work in our lives through the promises of the Word is full of ‘ifs’ because of our own failures. Today, focusing our hearts and minds on the Lord is a wonderful potential through eyes of faith and confidence in the promises of the Word, but it is still full of the ‘ifs’ of whether or not we will look unto Jesus, keep our eyes on Him. But not in eternity. With our service then, there will always be the smiling and loving face of the Savior.

The word “see” is the Greek %oraw which is used of both physical and spiritual (or mental) vision. Both are involved here. For the first time man in the eternal city and state will have an absolute and undiminished perspective of God both physically and spiritually.

So “seeing His face” stands first for being face to face with the Lord, in His very presence. It means having perfect fellowship and clear understanding and illumination by the light of His countenance. It stands for a fellowship and understanding which is unblemished by our ignorance, or sins, or prejudices, or preoccupations with personalities, or anything else that might dim the light or distort the truth to our eyes or minds.

Today in Scripture, God uses anthropomorphisms and anthropopathisms so we can understand ideas about what God is like. But then we will be in the direct presence of God with no fog or blurs to dim our vision of God. Today we believe in and teach the doctrine of the trinity. We know it, teach it, illustrate it, and believe it, but who can truly say he understands it? But then we will.

A Perfect Name and Identification (4b)

“And His name shall be on their foreheads” (cf. 7:3; 14:1; 2:17; 3:12). The name on the forehead stands as a seal and proof of ownership and belongingness. It will be our identification and guarantee that we are the Lord’s and belong to the eternal city, qualified to be there by the work of the Lamb. To help grasp the significance of this, note the following four points:

(1) Those who took the mark of the beast on their foreheads (13:16) as a sign of their obedience and worship of the beast had their names removed from the Lamb’s book of life (Rev. 13:8; 17:8; 19:20).

(2) The mark of the beast was either his name, a counterfeit to God’s name, or his number, 666 (13:17).

(3) In Revelation 13:18 men are warned to carefully calculate the number of the beast and its meaning for no matter how far you carry out the number 666 it never becomes seven, the number of perfection, the number of God (cf. Rom. 3:23).

(4) Those who have the mark of the beast fall short and are excluded from the eternal city, but those who have the name of God are accepted and belong to the eternal city because they are there through faith in the person and work of the Lamb.

Perfect Light and Illumination (5a)

Again we have an emphasis on the light or illuminating character of the eternal city (cf. 21:11, 23, 25). All light in the city will come directly from God’s presence which means: (a) the light in the new city will be perfect and complete (total). God who is absolute Light and in whom there is no darkness at all (1 John 1:5) can allow no darkness in the eternal city of His presence. (b) All the past sources of light, which were partial at best, will be rendered inoperative or superseded by the perfection and infinite light of the personal presence of God Himself; this includes both physical and spiritual light. So our passage says, “and they shall not have need of the light of a lamp nor the light of the sun.” Why? “Because the Lord shall illumine them.” As I sit at my desk writing this it is late morning, the sun is high, yet its light is dimmed because of fog and cloudy skies, but no such conditions can occur in the eternal city of God’s glorious presence either physically or spiritually.

Perfect Exaltation (5b)

“And they (the saints) shall reign forever and ever.” Why is this inserted here? I believe there is an important connection. Man originally lost his capacity to reign over the creation of God because he listened to the one of darkness. Our reigning with the Lord in the eternal state proceeds from our fellowship and from the illuminating presence of God and from this there can and will be no break or interference.

In summary of this section of Revelation, what do we have in the eternal and blessed city of the New Jerusalem?

(1) Perfect restoration (no more curse, paradise regained),

(2) Perfect administration (the very throne of God and the Lamb shall be on it),

(3) Perfect subordination (His servants shall serve Him),

(4) Perfect transformation (the saints shall see His face and we shall be like Him [1 John 3:2]),

(5) Perfect identification (His Name on our foreheads),

(6) Perfect illumination (He Himself shall illumine us),

(7) Perfect exaltation (we shall reign forever and ever).

Here are seven perfect conditions pointing to one absolutely perfect state. Hallelujah, what a Savior! How great is our salvation in Christ!!!

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239 Charles C. Ryrie, Revelation, Moody Press, Chicago, 1968, p. 118-119.

240 Charles C. Ryrie, Ryrie Study Bible, Expanded Edition, NASB, Moody Press, Chicago, 1995, p. 1627.

241 Julian Huxley, Essays of the Humanist, p. 78.

242 John F. Walvoord, The Revelation of Jesus Christ, Moody Press, Chicago, 1966, p. 316.

243 NIV Bible Commentary, electronic version.

244 “Grace In Focus,” September 1993. This is from the newsletter published by Grace Evangelical Society. Check out their web site at .

245 Joseph C. Aldrich, Life Style Evangelism, Multnomah Press, Portland, 1978, p. 25.

246 Ryrie, Revelation, p. 120.

247 John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary, “Revelation,” Scripture Press, Wheaton, IL, 1983, 1985, p. 985.

248 Walvoord/Zuck, p. 986.

249 NIV Bible Commentary, electronic version, quoting Alan Johnson, The Expositor’s Bible Commentary, Vol. 12, Frank E. Gaebelein, general editor, Zondervan, 1981, p. 597.

250 Walvoord, The Revelation p. 326.

251 Alan Johnson, The Expositor’s Bible Commentary, Vol. 12, Frank E. Gaebelein, general editor, Zondervan, Grand Rapids, 1981, p. 598.

The Beginning of the Great Day of God’s Wrath

Introduction

As discussed previously, the outline for this study of Revelation is based on Revelation 1:19, the things past (the salutation and the vision of Christ, chapter one), the things present (the letters to the churches, chapters 2-3), and the things future (chapters 4-22). The last and major portion of Revelation, begins with chapter 4:1, but as mentioned, chapters 4 and 5 provide us with a prologue to the events and pictures of chapters 6-19. They give us heaven’s perspective of the judgments that will now be revealed. This is not without significance. Wilbur Smith writes:

A fundamental factor in this book, too often passed over by commentators, is of great help in understanding these chapters when it is recognized. That is, many scenes of this book are located in heaven, while the judgments themselves take place on this earth; and the scenes in heaven always precede the earthly events to which they are attached. Thus, the messages to the seven churches are preceded by a vision of the ascended Lord. The opening of the six seals in chapter 6 is preceded by a vision of the Lamb in heaven, worthy to open the book (chs. 4; 5). The judgments accompanying the blowing of the seven trumpets are preceded by a heavenly scene extending from 7:1 to 8:5. The dreadful events of chapters 11; 12; 13 are again preceded by a heavenly scene of instructions to John. The devastations accompanying the seven plagues (chs. 15; 16) are preceded by the announcements of the angels and the showing of “the temple … in heaven.” And, after the final judgment of chapter 20, the book concludes with a picture of the heavenly home of the redeemed.

I have always felt that there are two great truths to be drawn from this phenomenon. First, what is about to take place on earth, though unknown to man and unexpected by him, is fully known to those in heaven—the ascended Lord, the angels, the twenty-four elders, the living creatures, and the others. Secondly, what is to take place on earth is under the complete control and direction of heaven, so that we may safely say, judging from this book, as well as from other prophetic books in the Scripture, that everything that takes place on this earth only fulfills the Word of God. This principle is remarkably set forth in the preliminary announcements concerning the kings of the earth going forth to make war with the Lamb. Though we read of the ten kings satanically inspired, having one mind and giving their power and authority unto the beast (17:12, 13), nevertheless, it is God who “did put in their hearts to do his mind, and to come to one mind, and to give their kingdom unto the beast, until the words of God should be accomplished” (17:17).⁸⁸

Chapters 6-19 concern the judgments and players of the events often referred to as the Tribulation, a period of time covering seven years. But as Ryrie points out:

There is no problem in outlining the events of these chapters; the difficulty comes in determining the sequential order of those events, particularly the relation of the three series of judgments to each other. Do the judgments of the seals (chap. 6), and of the trumpets (chaps. 8-9) and of the bowls (chap. 16) follow each other in succession, or do the trumpets and /or the bowls recapitulate the judgments of the seals with greater intensity? In other words, do the trumpet and bowl judgments follow the seals as different and distinct judgments or do they picture the same judgments? To this writer’s understanding they all follow in chronological sequence and there is no recapitulation.⁸⁹

I would agree and this study will be based on the view that the judgments follow in chronological sequence with the trumpets immediately proceeding after the seventh seal is broken (cf. 8:1-2). With the breaking of each of the first six seals some form of judgment follows, but not with the seventh. Instead, only silence, but the trumpets are immediately announced as though they constituted the content of the seventh seal.

A similar situation exists in connection with the seven trumpets. Following each of the first six trumpets, specific judgments follow, but not after the seventh angel sounds his trumpet. Instead, we are again given a glimpse of heaven’s response just as before (cf. 8:1 with 11:15-19). Chapters 12-14 form another interlude describing key players and making important announcements, but with chapter 15 the bowl judgments are anticipated and then described in chapter 16. The implication is that somehow the seventh trumpet prepares the way for the bowls that follow. In essence, then, the seven seals include the entire Tribulation period from its beginning to its conclusion since the trumpets and bowls ultimately come out of the seventh seal. See again the charts used in connection with the introduction to this study on Revelation. Walvoord states the same position. He writes:

The six seals seem to unfold successively in a chronological pattern. Out of the seventh seal will come another series of seven trumpets and out of the seventh trumpet will come another series of seven vials or bowls of the wrath of God. Different actors are prominent, namely, the Lamb opening the seal, the angels sounding the trumpets, and God Himself pouring out the vials. Actually, however, the seven seals comprehend the whole, as all the trumpets and all the vials are comprehended in the seventh seal. The seven-sealed book therefore is the comprehensive program of God culminating in the second coming of Christ.⁹⁰

Note the following chart from the Expanded Edition of the Ryrie Study Bible:⁹¹

JUDGMENTS
Judgment Series Identified	Judgment Series Interrelated
The Seven Seals (6:1-8:6)	1. Antichrist 2. War 3. Famine 4. Death 5. Martyrs’ prayers 6. Great earthquake
	7. Announcement of Trumpets
The Seven Trumpets (8:7-9:21)	1. A third of vegetation burned 2. A third of the sea judged 3. A third of fresh water judged 4. A third of the luminaries darkened 5. Increased demonic activity 6. A third of mankind killed
	7. Announcement of Bowls
The Seven Bowls (15:1-16:21)	1. Malignant sores 2. Sea turned to blood 3. Fresh waters to blood 4. Men scorched with fire 5. Darkness over the kingdom of the beast 6. Invasion from the east. 7. Greatest earthquake and widespread destruction

Discussing this same issue, Everett Harrison writes:

It has been claimed by some commentators that these three successive septenary series of three judgments are a recapitulation of the same events. That is, the trumpets review what the seals previously set forth, but with greater intensity; and the vials review the same events, characterizing them with even more severity. I have not been able to accept this view. For one reason, the sequence in each series is altogether different, and this alone, it seems, makes the concept of recapitulation impossible.⁹²

Though this was discussed in the introduction to this study, let me summarize the make up of chapters 6-19. Chapters 6-19 cover the Tribulation events with chapters 6 (the seals), 8-9 (the trumpets), and 16 (the bowls) forming the chronological backbone and following one another sequentially. The others chapters give us important information about the key players in the drama of these end time events from the standpoint of heaven and earth. Ryrie has an excellent explanation of this.

The other chapters reveal vital information about the period but are not arranged in chronological order. They either cover the entire period, or spotlight an event within the period, or survey the first or last half of the period. The chapters in this section are arranged like a conversation on the telephone between two persons. They start telling the story in order (chap. 6) but soon there is an interruption to fill in some information (chap. 7). Then the order of events is resumed (chaps. 8-9), then some more fill-in (chaps. 10-15). There is a return to the progressive order of events (chap. 16) and finally more detail (chaps. 17-19). Sometimes the fill-in runs ahead of the story and at other times it backs up to add or emphasize pertinent information.⁹³

(As a preparation for chapters 6-19 and for an overview of this future time often referred to as “the Tribulation,” see Appendix 5.)

The First Seal:
The White Horse Rider, False Peace
(6:1-2)

When the first seal is broken by the Lamb, one of the four living creatures in a voice of thunder tells John to “come” so that he might behold the vision of the breaking of the first seal

The “voice of thunder” is naturally symbolic of judgment as a coming storm. I was born and raised in Texas and spent many of my years of ministry there. It was not uncommon for us to have some pretty awesome thunder and lighting storms with heavy down pours of an inch or more within just a short period of time, but most of the time, we could hear the thunder long before the storm ever hit.

After the command to “come” John says, “I looked and behold.” This stresses the effect on John, He was startled and he exhorts us “to behold” what he saw so that we too may grasp its significance. What John saw was a white horse rider with a bow. A crown was given to the rider and he went forth conquering and to conquer. Each aspect of this is significant.

“White” is a symbol of peace and righteousness. For this reason some have tried to identify this rider as Christ, but “white” is the only similarity between this rider and the white horse rider of Chapter 19:11 which is clearly Christ.

Reasons this cannot be Christ

(1) This occurs too early in the Tribulation. At this time Christ is in heaven rewarding His bride while at the same time pouring out wrath from the throne mentioned in chapter 4:2. Christ’s coming on a white horse is at the end and is the culmination of the Tribulation. Also, note that Revelation 6:16 views the Lamb as still in heaven.

(2) Further support that the white horse rider is not Christ is the parallelism with the other three horses which are instruments of judgment. Each rider is an instrument of evil and judgment on the world. The Lamb is viewed as the One who opens the seals allowing the riders to go forth and would not be one of the riders.

(3) In Revelation 19 no more judgments follow. Christ’s own coming puts an end to the Tribulation judgments. Here, however, the judgments of the entire Tribulation have yet to unfold.

(4) The crown which this rider wears is the stefanos crown, a single crown and a victor’s crown, not the crown of a sovereign who wears the diadem crown. In chapter 19 the white horse rider wears many crowns, and they are the diadem crowns, the crowns of sovereignty.

The Identity of the Rider

This rider is the Antichrist, the false Christ who comes as a peacemaker. Later he will show his true colors and will then be called the beast. This is undoubtedly the prince who is to come and who will make a peace treaty with Israel according to Daniel 9:26-27. This fits with the picture Paul gives us in 1 Thessalonians 5:3. The world will be trusting in the peace and safety brought about by the tactics of the white horse rider, but it will be oblivious this very peace has inaugurated the Day of the Lord which will quickly usher in destruction.

1 Thessalonians 5:2-3. for you know very well that the Day of the Lord will come like a thief in the night. ³ While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape (NIV).

(1) White is a symbol of peace and he comes as a peacemaker. According to Daniel 9:26-27, one of his first feats will be to find a solution to the Arab-Israeli dispute by a peace treaty with Israel. This evidently begins Daniel’s 70th week, the unprecedented time of Jacob’s distress (Jer. 30:7).

(2) His weapon is a bow, yet no arrows are mentioned. The bow is a symbol of distant victory and since no arrows are mentioned it seems to indicate that he gains his victory by bloodless tactics.

(3) That all this is true is indicated further by the fact that peace isn’t taken from the earth until the second seal.

(4) He has a hidden agenda. His purpose is not world peace, but rather world domination. He goes out conquering and to conquer. He is the false Christ.

So, Revelation 6:2 says “he went out conquering and to conquer,” but the picture given here of a bow (perhaps a symbol of distant victory), but with no arrows mentioned, suggests that he conquers by cold war tactics through a one world order mentality that has been growing for years and continues to do so. Today the world is ripe for the rise of such a man with his world government as an answer to international problems. Prominent world leaders and movements have posed the idea that what we need is a world order with a charismatic leader who can mold the world into harmony and peace. In his book, written in 1973, The Day the Dollar Dies, Willard Cantelon quotes a number of world leaders to this effect. He writes:

Harold Urey said, “The only escape from total destruction of civilization will be a world government.” Robert J. Oppenheimer stated, “In the field of atomic energy, there must be set up a world power.” Arthur Compton added his word, “World government has become inevitable.” Dr. Ralph Barton Perry of Harvard said, “One world government is in the making. Whether we like it or not, we are moving toward a one-world government.” Professor Hocking wrote, “Therefore the alternative is that we vest all political power in one agency and resign that power ourselves.”⁹⁴

James Warburg says, “We are living in a perilous period of transition from the era of the fully sovereign nation-state to the era of world government.”⁹⁵ In Between Two Ages, Zbigniew Brezinski, former assistant to the President for National Security Affairs, openly advocates a one world government as a necessity. And this is not even the tip of the iceberg. Such thinking is all part of a deluding influence that will continue to grow as a product of the blindness and rebellion of man against God, being blinded by his own natural blindness and by the deceptions of Satan, and even by God’s own sovereign judgment (cf. Eph. 2:1-3; 4:16-17; 2 Cor. 4:4; 2 Tim. 2:26). Undoubtedly, this kind of thinking among world leaders will pave the way for the white horse rider who comes proclaiming peace, but it is really the system of the beast in disguise and a precursor to the horrible world conditions that will follow. In 2 Thessalonians 2:8-12, the Apostle Paul warns:

8 And then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming; 9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 10 and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. 11 And for this reason God will send upon them a deluding influence so that they might believe what is false, 12 in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.

This passage pertains to the end times, but the same thing is happening today, though in a lesser degree. Concerning this, Ryrie writes:

The deluding influence comes from God; it is both a punishment and a moral result of their rejection of the truth (vv. 10, 12). These verses reflect the OT concept that God is sovereign even in the activities of the powers of evil (cf. Ex. 4:21; Josh. 11:20; 1 Kings 22:19-23; 1 Chron. 21:1; cf. 2 Sam. 24:1). The result will be that men will believe what is false, as Satan works through Antichrist.⁹⁶

Ironically, a large part of the world has greater access to the Bible and its revelation of the good news of the Lord Jesus than at any other time in history through the many translations of Scripture, through books, tapes, videos, radio, the internet, etc. In its moment of greatest need, however, the world will turn to a man who goes forth with a plan for peace just as our Lord Himself stated in John 5 when He was on earth.

43 I have come in My Father’s name, and you do not receive Me; if another shall come in his own name, you will receive him. 44 How can you believe, when you receive glory from one another, and you do not seek the glory that is from the one and only God? 45 Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46 For if you believed Moses, you would believe Me; for he wrote of Me. 47 But if you do not believe his writings, how will you believe My words?

The Second Seal:
The Red Horse Rider, War
(6:3-4)

The various colors of the horsemen surely represent in symbolical language the nature of the human agencies employed in the execution of these judgments (cf. “the red dragon,” 12:3; and the “scarlet beast,” 17:3). It is important to keep in mind, however, that the hand moving these instruments is the Lamb who, as sovereign Lord, opens the seven seals. Each seal is begun by the words “and He (the Lamb) broke …” Note also the words, “and to him was granted …”

Some commentators see the word “come” (Greek ercou) in each of the seals as referring to John, while others think the verb is addressed to the four horsemen. If it refers to the horsemen, the heavenly agents of God’s throne are successively calling these human instruments to move in their divinely appointed role. It emphasizes that they cannot move until God allows, even though they operate by their own volition and evil purposes (cf. Isa. 10:5-11). As such, the command “come” could be translated “go forth” (a present imperative of ercomai).

Others take this to be an admonition to Christ in the sense of Revelation 22:17 and 20 where the same word ercou is used. Interpreters of Revelation seem widely split between these views, but the most probable view is the first or second view. If the preponderance of manuscript evidence had the addition “see” as “come and see” then there would be no question, it would refer to John.

It seems best, however, to take this as a command to the four horsemen to go forth to accomplish their purpose. Reasons: (1) With the fifth and sixth seal, when human agencies astride the horses are no longer used, there is no command to come or go, yet John is still seeing the vision of the six seals. (2) In Revelation 4:1, when John is called up, the aorist tense is used, but here the instantaneous present “come” or “go forth” is used which would be more in line with a command to the four horsemen. This strongly stresses God’s sovereignty and is comforting to the human heart.

While the white horse was symbolic of a victorious conqueror and one who primarily gained his supremacy by cold war and bloodless peace maneuvers, red is a clear symbol of bloodshed or warfare and the rest of the verse clearly shows this to be the case (Rev. 12:3; Isa. 63:2f).

As with the white horse rider, so this rider is unnamed. Some see this as Russia because Russia is known as the Red menace and their army as the Red army. Certainly Russia, if she is the king of the North as depicted in Ezekiel 38 and 39, could fit strongly in the promotion of war and the removal of peace in the Tribulation period. Russia and her allies could easily help to promote the escalation of cold war to actual warfare, but the primary emphasis is on the fact that prior to and during the Tribulation, there will be constant tension among nations and the ambitions of men who will be clamoring for power and control. This will come to its climax just prior to the return of Christ. Walvoord understands Matthew 24:4-8 to apply to conditions characteristic of this age rather than the Tribulation.⁹⁷ Walvoord writes:

Though “wars and rumours of wars” (Matt. 24:6) are characteristic of the age, it is evident that warfare occupies a large place in the consummation of the age with a resultant great loss of life. There apparently is a series of wars, the greatest of which is under way at the time of the second coming. The hope of permanent peace by means of the United Nations and other human efforts is doomed to failure.⁹⁸

However, concerning the fact the seals closely parallel the events or signs of the end times spoken of by the Lord in His Olivet Discourse (Matt. 24:1-15), Barnhouse writes:

The order of events follows closely that which was announced by our Lord in answer to the disciples’ questions on the Mount of Olives, “For many shall come in my name, saying, I am Christ; and shall deceive many” (Matt. 24:5). This is the white horse. “And ye shall hear of wars and rumors of wars … for nation shall rise against nation and kingdom against kingdom …” (24:6,7). This is the red horse of war. There are some who apply this passage to our day, thinking that the wars which trouble this age are those spoken of in prophecy. Nothing could be farther from the truth. The wars of our day are but rehearsals, but the wars which Christ prophesied take place after the believers are removed from the earth, after the man of sin has been revealed (II Thess. 2:3). These campaigns are described in the book of Daniel.⁹⁹

The short-lived peace which the world will have known in those early days of the Tribulation (during part of the first half) will be broken by the red horse rider. International conflicts will begin to erupt all over the earth. We are not told here in Revelation 6 just what exactly causes this, i.e., the kind of political or military move, but men everywhere begin to slay one another. Until this point there would undoubtedly be “rumors of wars” (Matt. 24:6), but then nation will rise against nation and kingdom against kingdom (Matt. 24:7). These parallels between the seals and Matthew 24 are too striking to be ignored.

The Parallels Between Matthew 24:1-14 and Revelation 6
Conditions	Matthew	Revelation 6
False Christs	24:4-5	6:1-2
Warfare	24:6-8	6:3-4
Famine	24:7	6:5-6
Death	24:7-10	6:7-8
Witnessing	24:14	6:9-11
Cosmic changes	24:29	6:12-23

Third Seal:
The Black Horse Rider, Famine
(6:5-6)

The third judgment, and an aftermath of war brings famine to the world. The “black horse” speaks of suffering and death and the “balances” of the careful rationing of food because of its scarcity.

The denarius, as a Roman coin, in ancient times was a normal day’s wage. In New Testament times this coin would purchase eight quarts of wheat, or eight measures (one measure equals about one quart) or 24 quarts of barley. Wheat was the better grain and barley was normally used only for livestock except in times of scarcity. During the Tribulation, however, one denarius (a full day’s wage) will buy only one measure (about one meal) of wheat, or three meals of barley with nothing left. Of course, the larger the family, the worse it will be. But note the words, “do not harm the oil and the wine.” These were luxury items which will apparently be unharmed at this point. There will be plenty of luxury items but only the super rich will have them. The average man will spend all he has on the bare essentials. Barnhouse has an interesting comment from his own experience on this.

Just after World War I, I spent a few days in Vienna at the time when misery was very great … There was a shortage of coal and the police had ordered everyone off the streets by nine o’clock. The city was filled with wealthy refugees from Russia and other countries. Walking along the boulevard one afternoon as the crowds were coming out of the opera which began early to conform with the curfew regulations, I saw men with bare feet in the snow, their skeletons covered with rags, their ribs seen through the holes in the cloths with which they attempted to cover their bodies. From time to time there was blood on the snow from their feet. Out of the opera came men escorting women with fortunes in jewels upon them. Never have I seen more wonderful displays in any of the capitals of the earth. The beggars blocked the way to the fine limousines that came for the rich. I saw the men striking the beggars with their canes to clear the way for the women. Poor girls not clad in the gaudy finery of prostitutes, but with poor clothing and in wooden shoes, clattered about clutching at the passerby and offering to sell themselves for a coin which at that moment could be purchased for one five hundredth part of a dollar. Mark well, there was no famine in Vienna. There was scarcity in the midst of plenty, but there was no hurt to the luxuries.¹⁰⁰

The picture here is scarcity in the midst of plenty. This will be accentuated in the times of the Antichrist, especially in the last half of the Tribulation via his buying and selling policies.

The Fourth Seal:
The Pale Horse Rider, Mass Death
(6:7-8)

The color of this horse is ashen, a pale or yellowish green. The same Greek word is used in Revelation 9:4 of green vegetation. It is the Greek word clwros which denotes a yellowish green, the light green of a plant, or the paleness of a person who is critically ill. Our word chlorophyll or chlorine comes from this word.

We are told the name of this horse is death and that Hades follows. “Death” refers to physical death, not annihilation—only the physical body is claimed. “Hades” refers to the underworld, the prison and temporary quarters of the souls of unbelievers between their death and the time of the Great White Throne Judgment. This is the compartment called torments in Luke 16:23.

“Authority was given him over one fourth …” According to present figures and estimations this is about 800,000,000, a staggering figure. The emphasis of this judgment is death on a massive scale. Four powers of death are mentioned: (a) The sword refers to death by war and perhaps by the cruelty of the beast and his godless system under the domination of the Red Dragon, Satan. (b) Famine, of course, anticipates death on an even greater scale by starvation. (c) Pestilence speaks of death by disease and plagues. (d) Wild beasts, perhaps, as an aftermath of the above, anticipates the fact that people will be weak, unprotected and easy prey for wild animals.

The unprecedented character of the Tribulation is now beginning to show itself, and some believe this is still in just the first half of the Tribulation. However, others see the unprecedented nature of this fourth seal as an indication the second half of the Tribulation has begun.

Having quoted several Old Testament passages that point to the unparalleled nature of this future time of trouble (Dan. 12:1; Joel 2:1-3), Walvoord writes:

Inasmuch as the judgment described in the fourth seal is unparalleled, it seems to correspond with greater accuracy to the latter half of Daniel’s seventieth week than to the earlier half and for that reason must be the time of great Tribulation which Christ declared would exceed by far anything the world had previously known.

So great will be the trial of that period that Christ exhorted those living in Palestine at that time to flee to the mountains to escape their persecutors:

“21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened” (Matthew 24:21-22).

If the supreme mark of this great tribulation is unprecedented trouble, the fourth seal certainly qualifies as describing this period. Though some expositors believe the great tribulation does not begin until chapter 11, on the basis of this evidence, some have come to the conclusion that the great tribulation must begin much earlier, possibly as early as the first seal of Revelation 6. Though the book of Revelation itself does not state specifically what event begins the great tribulation, the characteristics unfolded in the fourth seal would indicate the great tribulation is underway at the time.

… The fifth and sixth seals advance the narrative and describe the period specifically as “the great day of his wrath” (6:17), which almost certainly is a reference to the great tribulation.¹⁰¹

Obviously, regardless of when the last half of the Tribulation begins in the design of Revelation, the dreams of the world for a great society where the world will get better and better in all spheres of life, scientifically, intellectually, morally, socially, and spiritually, are very contrary to the picture we see in the Word of God. “Suddenly all of man’s programs for bringing in peace, plenty and longevity through medicine will be overturned in the short time that it will take to accomplish this judgment (Matt. 24:4-7).¹⁰² This should certainly warn all believers to never fall for any world leader or any form of world government program, for, as with the tower of Babel, they stand condemned by God’s Word as an attempt at world peace apart from God. They cannot accomplish what they promise and will be the product of a demonic system. Not until the return of Christ will we have a one world government characterized by righteousness and justice for only then will we have a ruler capable of establishing and maintaining such a rule, the Lord Jesus Christ.

The Fifth Seal:
Martyrdom of Believers
(6:9-11)

That these martyrs are introduced at this point strongly suggests that they come out the Tribulation. They are Tribulation martyrs. The fifth seal, then, parallels Matthew 24:9-14 and undoubtedly occurs during the last half of the Tribulation. My understanding of the chronology of Matthew 24 is that verses 4-8 refer to the first half of the Tribulation, the beginning of birth pangs, and verses 9-28 refer to the last half. Some see the last half beginning with verse 15 and the mention of the Abomination of Desolation, but the “therefore” that introduces verse 15 links this event very closely to the preceding events marked especially by the persecution mentioned in verse 9. It is this blasphemous event in the temple that shows the persecution will begin and that signals the need to flee.

The persecution of Matthew 24:9 is not just of the Jews, but is a persecution against any believer in Jesus Christ, Jew or Gentle. Note “you will be hated … on account of my Name.” These will accept Christ because of the preaching mentioned in Matthew 24:14, and this is undoubtedly carried out in part by the 144,000 mentioned in Revelation 7. The period called, “the beginning of sorrows,” the first half of the Tribulation, is now over. The Prince of Daniel 9:26-27 breaks his covenant with Israel, manifests his true beastly character, and begins to persecute Israel along with all believers in Christ. This will coincide with the events of Revelation 12:7-17.

Verse 9b, They are martyred “because of the Word of God.” This will be a day of absolute, unleashed, autonomous and idolatrous humanism with man worshipping his own reason and rejecting any idea of revelation from God. So anyone who believes the Bible and proclaims it message will be persecuted. But God has always preserved His Word and there has always been a remnant—those within mankind who have turned to God’s revelation for light and direction. This immediately and always creates opposition. The Word exposes and judges man’s deeds, and so, in haughty independence and defiance, the world persecutes those who stand for the Bible. This has always been true as history shows, but in the Tribulation it will become unprecedented.

“And because of the testimony which they maintained, …” or we could translate, “on account of the witness which they continually had.” The Greek text uses the imperfect tense of the repeated and continuous witness these saints maintained under the various persecutions that eventually led to their death. Of course, this is all future since this is a prophetic scene of the persecutions of believers in the time of the Tribulation that John is privileged to see.

“Testimony” is the Greek word marturia from marturew which means “to bear witness, be a witness, give testimony.” Marturew comes from martus meaning “a witness.” But martus is also translated “martyr” because it is used of those who have witnessed for Christ by their death. These believers will witness for Christ by their life as they hold fast to the Word of God in the midst of a degenerate world, but they will also witness for Christ by their death. Matthew 24:14 refers in part to their labors in addition to the labors of the 144,000 of chapter 7.

Verse 9a, “Underneath the altar the souls … slain.” “Souls” is the plural of the Greek yuch which may mean “the souls,” referring to the immaterial part of man. But yuch is often used in the sense of “the lives” or “persons.” John sees these martyrs very much alive. Men may destroy our bodies, but they cannot kill the soul or the person who indwells the body, the house for the person. At death, the soul or the person goes to be with the Lord (Phil. 1:21-22; 2 Cor. 5:6-8). The body “sleeps” but the soul or the person is conscious, awake.

“Slain” is the Greek sfrazw. This was a sacrificial term used for the slaughtering of the animals for sacrifice. The emphasis seems to be on the fact they were not just killed, but slaughtered.

“The altar” maybe the altar of incense or the altar of sacrifice. The use of the verb sfrazw suggest the altar of sacrifice which stood in the court of the tabernacle just inside the entrance. It was the means of access into the tabernacle complex. It stood for Christ, our Sacrifice and Access into God’s presence. But remember, the earthly tabernacle and its ritual was all patterned after the heavenly sanctuary (Isa. 6:1f; Heb. 8:1, 2, 5; 9:1, 11-12).

Some think that because these martyrs are seen “under the altar” the altar must be the altar of incense, otherwise they would have been seen on the altar. But there could be a good reason for this portrait. If this is the altar of sacrifice, it is significant that they are seen under it, not on it. The sacrificial animals were placed on the altar, killed there, their blood spilled and the animal burned to consume the sacrifice. But these sacrificial animals anticipated God’s Lamb, the Lord Jesus. Only Christ, the true Lamb of God, our Passover, is qualified to be placed on the altar to die for our sins and give access into God’s presence. These, however, are under it, under the blood or under the substitutionary death of Christ, and thereby saved and in heaven by the person and work of Jesus Christ.

The point is, as believers in Christ, they too share in the world’s hatred of Christ, and as living sacrifices for Christ they are slain, as martyrs and witnesses for the Lord (Rom. 12:1). Undoubtedly, by their death and the way they die others will come to know Christ.

For another perspective on this scene, Alan Johnson writes:

Depending on which altar is meant, one of two different ideas is connoted. In 8:3, 5 and 9:13 the altar is the golden altar of incense that stood in the tabernacle either in or before the Most Holy Place (Exod. 30:1ff.; Heb 9:4). Likewise, the other references in Revelation to “altar” also can be understood as referring to this altar of incense (11:1; 14:18; 16:7). In accord with this sense, the prayers of the saints would be for God’s vindication of the martyrs of Christ (cf. Luke 18:7-8).¹⁰³

Verse 10. “Cried out” is the Greek krazw and means “to shriek, scream.” This word and the words “with a loud voice” lay stress on the earnestness of their cry and concern. These saints are in heaven, with no sinful natures and in God’s blessed presence. But they are seen crying out for justice. This is not a cry for revenge, but for God’s justice and righteousness to prevail on earth against the sin and the atrocities of man in rebellion to God. As in the disciples’ prayer, “Your kingdom come,” they are praying for the second advent which ushers in God’s righteous and just reign on earth.

“How long” asks the question, “When, Sovereign Lord, are you going to act in history?” They expect this because of their knowledge of God evidenced by the way they address the Lord. “O Lord” is the Greek %o despoths or “the Despot.” They clearly recognized the Lord as the Sovereign One in control of all the affairs of the earth and the universe. “Holy” is %agios which means, “set apart.” It is used of God’s perfect holiness or His absolute just and righteous character, as one totally set apart from sin. It is the expectation, much as with the prophet in Habakkuk 1:13, anticipating God’s holy justice to be poured out against an evil and rebellious world. “True” is alhqinos. It means “true in the sense of the ideal, genuine, real.” It stresses God’s veracity but also the fact He is the true and genuine Ruler of the world as opposed to the usurper, Satan.

“Will you refrain from judging.” “Judging” is krinw and means “to pronounce judgment” or “to act in judgment, carry out a sentence.” “Avenging” is ekdikew and means “to avenge, exact a penalty from, carry out justice against wrong doing.” These saints are acting on the truth of Romans 12:19, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, Vengeance is Mine, I will repay,” says the Lord.”

Note that the justice of God is directed toward “those who dwell on the earth.” The Greek uses a present adjectival participle which characterizes these as the earth-dwellers, those who have no interest in God, or in spiritual or heavenly things. As mentioned in connection with 3:10, in Revelation it is practically a technical term for unbelievers who live in rebellion against God.

Verse 11. The martyrs are each given a “white robe” to symbolize their fully redeemed state and the gift of righteousness by Jesus Christ. Since Tribulation saints along with all OT saints are not resurrected until after the Tribulation described by Daniel as “a time of distress such as never occurred since there was a nation until that time” (cf. Dan. 12:1-2 with Rev. 20:4), some have suggested that these martyrs are given temporary heavenly bodies. The robes spoken of here and portrayed to John in this vision, however, may simply be the symbol of the fact they are clothed in the righteousness of God as believers in Christ.

Further, they are told they “should rest for a little while longer.” “Rest” is anapauw, “to give intermission from labor, give rest, refresh,” and in the middle voice as here, “to take one’s rest, enjoy rest.”¹⁰⁴ This is a compound verb and is somewhat stronger than simply pauw. In the middle voice it means “to take rest, enjoy a rest.”¹⁰⁵ Based on the facts their labors and trials are over, that God is all wise and on the throne, and they are now in the presence and protection of the Lord, they are told, “you yourself, enjoy your rest, leave it in God’s hands, for soon justice will be done.”

“A little while longer” refers to the short remaining time of the Tribulation, less than three and a half years, if these events occur in the last half of the Tribulation.

“Until the number of their fellow servants … were to be killed … should be completed.” Until the end of the Tribulation believers will suffer persecution and death on behalf of Christ as a proof of their love of Christ, the reality of God, and as a testimony to the world that God is worthy of the creature’s worship and obedience.

“Completed” is the verb plerow which means “to fill, or fulfill, or complete, bring to fruition.” This stresses the divine providence and purpose of God in the deaths of the martyrs. They are not without God’s knowledge or without God’s control or concern. The exact numbers are known to God and allowed by Him according to His own eternal purpose. For “precious” in the sight of the Lord is the death of His godly ones” (Psalm 116:15).

The Sixth Seal:
Physical Disturbances
(6:12-17)

The nature of this scene which John beholds is awesome. It is awesome in its effects upon the universe as judgment, and in its effects upon mankind. Here is a turning point in history, a momentous event unlike any man has ever seen. It disturbs the normal order of the universe which man has taken for granted almost from the beginning of time. As we shall see, John calls this “a great shaking.”

The previous five seal judgments were largely brought about by the activities of man. But such is not the case here. Because of this, some have taken the position that it is only with the sixth seal that we have the wrath of God. Until this point it is merely the wrath of man. Because of this, they have also taken the position that the church will go into the Tribulation and will not be raptured until about midway through the last half of the Tribulation, just before this time of God’s wrath. They believe the church has been promised deliverance from God’s wrath, but since the first three quarters of the Tribulation is not God’s wrath, but man’s, the church will not be raptured until just prior to the sixth seal which alone constitutes the wrath of God (1 Thess. 1:10; 5:9).

But this is untenable for we have seen from chapters 4-5 that all the seals constitute an outpouring of God’s wrath and are unleashed by the Lord Himself. Further, they are all seen as the means or instruments by which He establishes His rule on earth. Finally, just because the first five seals employ human agents, that does not mean this is not part of the outpouring of God’s wrath. The other seals are intermediate instruments of God to execute His judgments of wrath. The only difference in the sixth seal and the first five is the degree and magnitude of His wrath. A good passage to illustrate this fact is Isaiah 10:5-12. Note that in this passage, Assyria is called “the rod of My anger and the staff in whose hands is My indignation” (vs. 5). Assyria was a human agent commissioned by God (vs. 6) to execute His wrath or judgment against Israel for her rebellion. The fact God used a human agency does not remove the fact this was God’s wrath in action.

So the sixth seal is the direct intervention of the Creator upsetting the normal order of His creation. The nature and effect of this judgment is such that it causes all of mankind from kings to slaves to recognize that God the Creator is acting in human history in divine wrath. If the six things that occur here were set off or caused by something which man does, like an atomic explosion, then it could be attributed to man’s foolishness causing universal ecological destruction. It should further be noticed that the magnitude of this is far above what even atomic fission could accomplish. This is an act, a direct intervention of God in history. The passage stresses that men see it as the direct hand and action of God.

When the sixth seal occurs God shakes the universe like a rag doll and all the world will know without a doubt not only that there is a God, but that He is acting catastrophically in divine wrath against man’s rebellion. It is interesting to note that this judgment affects the creation, that which from the beginning of time has spoken of God, an evidence of His being and of His nature, an evidence of His divine essence, but also an evidence that modern man has rejected and attributed to evolution (Rom. 1:19-22).

“And there was a great earthquake” (vs. 12a). Literally the Greek says “and a shaking, a great one came to be.” The Greek word here is seismos from seiw which means “to shake, agitate, cause to quake.” Our word seismology comes from this Greek word. “Great” is megas and means “large, great.” It is used of (a) an extension in space in all directions, as to length, numbers, or size, and (b) figuratively of measure, intensity, quantity, of natural phenomenon (strong, severe, intense), and of rank or importance. This will be the most severe, intense, shaking which the world or universe has ever known—one reaching out in all directions so that the whole universe is shaken like a rag doll. This is not just a great earthquake, but a shaking of the universe, in which even the powers (stars) of the heavens will be shaken (Luke 21:26; Matt. 24:29). This shaking affects sun, moon, stars, atmosphere, and earth, bringing about a tremendous quake all over the earth. The devastation of this is beyond our imagination, though many scientists today are actually trying to evaluate by scientific data how much devastation would occur if a meteor of various sizes were to hit the earth. Some actually think such is inevitable and that if large enough, it will destroy the earth.

“And the sun became black as sackcloth” (vs. 12b). The sun is the most conspicuous of the heavenly bodies and the most important to earth because of its warmth and light. Note its use in Scripture:

(1) To mark the time of day (Mark 1:32; Luke 4:40).

(2) Ecclesiastes speaks of “things under the sun” or life in the real world.

(3) It shows God’s order, permanence, consistency, grace, and faithfulness (Matt. 5:45; Ps. 19:1, 4-6); righteousness, beauty and light (Mal. 4:2; Matt. 13:43).

(4) It shows direction, i.e., east and west (Rev. 7:2; 16:12).

(5) Primarily, it rules the day and separates the light from darkness or night (Gen. 1:14, 16).

(6) In addition, it is for signs and for seasons; an indicator of seasons, and days, and years (Gen. 1:14).

Very important to the sun’s function is the sign aspect. The word sign brings to mind some spectacular display in the sun or moon, something foreign to normal experience. As God designed the sun and moon to be sources of light in the sky to give light and direction to men on earth, so God’s special acts with the sun and moon are designed to illuminate God to man and His actions in history (Joel 2: l0, 31; Matt. 25:24; Acts 2:19-20; Isa. 13:9-l0; Ezek. 32:7; and our passage Rev. 6:12).

All of these passages relate to the Lord’s return. These signs herald the return of Christ and His judgment— the direct intervention of God’s wrath in human history.

“Became black as sackcloth” is literally “as sackcloth of hair.” This was a very rough cloth made of the hair of a black goat and worn in times of mourning and despair. The blackening or darkening of the sun as a sign, speaks of God’s judgment and the withdrawal of His longsuffering. It shows this will truly be a time of great despair for man.

What causes this darkening? We are not told; we can only speculate. Perhaps it is caused by the ash, dust and debris which will fill the sky when the earth begins to quake (vs. 14). This will undoubtedly cause volcanic eruptions which will make Mount St. Helens look like a hiccup by comparison. When there is a large volcanic eruption, the sun becomes darkened by the substances in the air.

“And the whole moon became like blood (vs. 12c). Note the uses for the moon in Scripture: (a) a light for the night (Gen. 1:16); (b) it shows a fixed and consistent order to God’s creation (Jer. 31:35); (c) beauty (Ps. 8.3); (d) permanence and opportunity to know God (Ps. 72:5, 7); and (e) for signs, and for seasons (Gen. 1:14-16). What was true above with the sun in its function as a sign is also true of the moon.

“Became like blood” means the moon will take on a blood red color. As a sign, this speaks of the loss of life and death. How eerie this all will be to look up at night and see a blood red moon. Evidently through the atmospheric changes brought about by the shaking of the earth and the heavens, particles or substances will be in the air which will cause the moon to take on a red cast.

“And the stars of the sky fell to earth vs. 13a).” The word “star” (asthr) is used of any heavenly body seen at night, i.e., stars, planets, asteroids, meteors, etc. These are not stars as we often use the word which are huge and often dwarf the earth in size. These are meteorites or asteroids which are small by comparison to the earth. John compares them to unripe figs falling to earth from a fig tree when shaken by a great wind. However, what John sees is classed in the category of stars, which in Scripture have much the same meaning and significance, though to a much lesser degree, as do the sun and moon. They indicate time by their appearance, direction (used for navigation), order and precision, beauty and grace. Here, because of their size, likened to unripe figs, these are apparently meteorites or perhaps asteroids which are larger. Revelation 8:8 most likely refers to an asteroid and this to meteorites.

In his book, The Earth, The Stars, and The Bible, Paul Steidl says:

In the past the earth has been struck by a number of objects smaller than the Apollo asteroids. The famous Arizona meteorite crater is 4,200 feet across and 600 feet deep, but is estimated to have been caused by a meteorite of only two million tons, or about 300 feet across. The meteorite (or comet) which fell in Siberia in 1908 devastated over 1,000 square miles. The shock was felt as far away as Europe, while trees up to twenty miles from the site were blown over. Yet this body was estimated to be only 200 feet across.¹⁰⁶

With such objects whether meteorites or asteroids, falling like unripe figs on earth, the damage and effects on the minds and hearts of men and on the topography and structure of this planet are astronomical. Thank God the body of Christ will not be here!

“And the sky was split apart like a scroll when it is rolled up” (vs. 14a).

“The sky” is %o ouranos, “the heaven” or “the vault or firmament of heaven,” i.e., the sky and the aerial regions above the earth. Most likely this includes only our atmosphere. Scripture speaks of three heavens (2 Cor. 12:2; Deut, 10:14; Neh. 9:6; Ps. 68:33). There is (a) the first heaven, our atmosphere (Rev 6:14), (b) the second heaven, outer space (Rev. 12:7 perhaps), and (c) the third heaven, the eternal abode of God, the highest heaven (Ps. 68:33; 1 Kings 8:27; 2 Cor. 12:2).

“Was split apart” is the Greek word apocwrizw from apo which means “from,” showing source, separation, departure,” plus cwrizw which means “to separate, divide.” This compound verb means to tear apart, split or separate as when a huge curtain is separated or pulled back to reveal what lies behind it as in a theater. The illustration used in Revelation to express the idea is that of a scroll.

“Like a scroll when it is rolled up.” “Scroll” is the Greek word biblion and means a scroll, book, or roll. The figure is that of a papyrus roll which, when it is first unrolled for reading, splits apart or separates the two roles to reveal the contents on the inside.

Now remember that the great shaking mentioned in verse 12 affects the entire universe at once, The effects mentioned here upon the sun, the moon, the stars, the sky and the earth (the islands and mountains), are apparently not successive occurrences, but occur simultaneously as a part of the great shaking. Zephaniah and Joel both picture the Tribulation as a day of darkness and gloom, of clouds and thick darkness (Zeph. 1:15; Joel 2:2). Revelation 6:14b describes one of the effects of this great agitation of the universe, a tremendous earthquake. This causes volcanic eruptions that will fill the sky with smoke, volcanic ash, dust and rocks which, as mentioned previously, will darken the sun and make the moon blood red. The meteorite showers will also surely add to all of this. Then with the sky black with these particles and clouds and filled with darkness, God will cause the sky to separate and roll back separating the darkness, opening up a window-like effect into heaven.

Apparently this lasts for at least one full revolution of the earth so all the world sees this (vs. 15). But not only this, it appears from verse 16 they are given, through this window, a glimpse of God and the Lamb on the throne.

“And every mountain and island were moved out of their places” (vs. 14b).

“Were moved” is the Greek word kinew which means “to move, set in motion.” The whole earth is set in motion. The earth today has many geological faults, cracks below and in the crust of the earth. Through this worldwide earthquake, these faults will be undoubtedly set in motion causing the mountains and islands to be moved out of their present places.

With verses 15-17 we see who will be affected and their response.

(1) Those affected: Every class of society. No one is exempt. Money or status cannot protect one from these judgments (vs. 15a).

(2) Their actions: Now men not only know that the end is near, but they act like it. There is no buying, selling, or planning for the future while this seal is being poured out. Instead, people hide themselves among the caves and rocks of the earth (vs. 15b).

(3) Their attitude (vs. 16): In every age there have been those who have predicted the end of the world. There have been the dooms dayers (as they are sometimes called) but previously even those who believed it have by-in-large lived as though they didn’t believe it. But not now. Three things characterize their attitude: (a) They want to die. Speaking to the mountains and rocks they cry, “fall on us.” (b) They are struck with terror, perhaps not so much from the physical phenomenon as from the sight of God on the throne. They cry “Hide us from the presence of Him who sits on the throne …” (c) They are, in spite of this, unrepentant even though they know they are facing the day of God’s wrath poured out against sin. Note their words, “who is able to stand?” The idea here is not who can make it through alive, because they want to die. They sense God’s perfect righteousness and know they cannot stand before Him. They must be judged, yet no note of repentance is heard. This shows just how hard the soul of man can become!

The sixth seal is now over on earth and silence in heaven follows for about a half an hour, like the quiet while in the eye of a hurricane. But then suddenly a new wave of judgments will begin to be poured out on the earth, the seven trumpet judgments (8:1f). Chapter seven is parenthetic, it does not carry the chronological sequence forward, but adds some important details regarding the saved of the Tribulation, many of whom are martyred.

The remarkable wonder is that anyone is left alive. But millions survive. After this, it appears from other chapters in Scripture as Revelation 13, 17, 18, and Matthew 24:37f, that man on the whole goes on in pursuit of his rebel like ways, indifferent to God, buying and selling, giving in marriage and worshipping the beast. How soon man forgets! What a telling story this is about man’s condition in sin. I am reminded of Pharaoh in Exodus who continued to harden his heart in spite of the miracles he saw with his own eyes.

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88 Everett F. Harrison, The Wycliffe Bible Commentary, New Testament, Chicago: Moody Press, 1962, Electronic Media.

89 Charles Ryrie, Revelation, Moody Press, Chicago, 1968, p. 43.

90 John F. Walvoord, The Revelation of Jesus Christ, Moody Press, Chicago, 1966, p. 124.

91 Charles C. Ryrie, Ryrie Study Bible, Expanded Edition, NASB, Moody Press, Chicago, 1995, p. 2024.

92 Harrison, Electronic Media.

93 Ryrie, Revelation, p. 44.

94 Willard Cantelon, The Day the Dollar Dies, 1973.

95 James P. Warburg, The West In Crisis, Doubleday, 1959, p. 30.

96 Ryrie Study Bible, Expanded Edition, p. 1913.

97 John F. Walvoord, Matthew, Thy Kingdom Come, Moody Press, Chicago, p. 183.

98 Walvoord, The Revelation, p. 129.

99 Donald Grey Barnhouse, Revelation, An Expository Commentary, Zondervan, Grand Rapids, 1971, p. 124. (Barnhouse had in mind Daniel 11:40-45.)

100 Barnhouse, pp. 127-128.

101 Walvoord, p. 129.

102 Ryrie, Revelation, p. 46.

103 Alan Johnson, The Expositor’s Bible Commentary, Vol. 12, Frank E. Gaebelein, General Editor, Zondervan, Grand Rapids, 1981, p. 475.

104 G. Abbott-Smith, A Manual Greek Lexicon of the New Testament, T. & T. Clark, Edinburgh, 1937, p. 32.

105 Some believe NT Greek has pretty much abandoned the rules of classical Greek, and, therefore, the middle voice has very little significance, if any, in the NT. For arguments against this see Daniel B. Wallace, Greek Grammar Beyond the Basics, An Exegetical Syntax of the New Testament, Zondervan, 1996, pp. 420f.

106 Paul Steidl, The Earth, The Stars, and The Bible.

The Author
(1:1-3)

1:1 From Paul,⁵ a slave of God and apostle of Jesus Christ, to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, that God who does not lie promised before the ages began. 1:3 But now in his own time he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.⁶

His Name (vs. 1a), “Paul.”

In keeping with the practice of the day, Paul opens the letter with his own name. “Paul,” a Roman surname, means little and is the name he used in connection with his calling and ministry to the Gentiles. As such, it is used in all of Paul’s epistles. His Hebrew name was “Saul.” He undoubtedly used the name Paul because of his call to go to the Gentiles and because it expressed his attitude about who he was as a recipient of God’s grace (see 1 Cor. 15:10; 1 Tim. 1:12-16).

His Position or Status (vs. 1b), “a slave of God.”

“Slave” is the Greek doulos, often translated merely “servant,” but this is far too mild for this Greek word. It really means a bondservant or slave and refers to one who completely surrenders himself to the will and authority of another. It was used of one who sells himself into slavery to serve another. But we must not think of this as an involuntary slavery to God. As a Jew, but one who now saw himself as redeemed from the slave market of sin through trust in Christ, Paul was thoroughly acquainted with the Old Testament and may have had in mind the Old Testament regulation that governed slaves.

The early men of Israel had in their economic system set forth in the laws of Moses, regulations governing the man who got into debt. He became the property of his creditor, in very fact, his slave. But the slavery had a termination. When the seventh year rolled around, all of these slaves were liberated and could go forth once more as their own masters. Some of them, however, realized certain things about their own lack of ability to maintain themselves in the rugged economy of a cruel world. They remembered that when they had been their own freemen they had not eaten well, but that now, under kind masters, they were well-housed and well-fed. They looked toward their future freedom with some trepidation as they realized that they might soon be, once more, in a life of hunger and cold.

No doubt there were some who sought to escape the bondage of hard taskmasters, but there were others who knew the kindness and love of their master’s heart. The Law provided a way for them to remain as slaves to their kind masters. Such a one could go to his owner and tell him that he desired to remain a slave. He would then be taken to the tabernacle where the priest would lead him to the doorpost and bored a hole in the lobe of his ear with an awl. From that time on he was the slave of his master. Wherever he walked, his ear proclaimed the character of his master.⁷

However, we must not think of this as the loss of freedom, but as an expression that demonstrates true freedom and the capacity to be all that God has created us to be. This is evident here and in other places where the apostle used similar statements.⁸ There is a definite design to the order of these words, “a slave and an apostle.” As Barnhouse aptly put it:

The secret of Paul’s greatness is indicated in the order of these two words. He was first a bondslave, utterly surrendered to the Lord, and then he was a sent one…thus he was willing to follow the Word of God and be not only the bondslave of Jesus Christ but the apostle to the Gentiles.⁹

Obedience to Paul’s calling or commission was an outgrowth of his voluntary submission to the Lordship of the Savior. For instance, three passages in Acts give the account of Paul’s conversion on the Damascus road (Acts 9:1-22; 22:3-16; 26:9-11). In the events that quickly followed his conversion, he is told that he is to be a chosen vessel to take the gospel to the Gentiles, but it is quite evident from these accounts that he not only came to trust in Christ, having seen the risen Lord, but he immediately saw himself as a bondslave of Christ. In Acts 22:10 we are told that the first words out of his mouth were, “Lord, what shall I do.” Then, in recounting the events of his conversion and commission by the Lord Jesus to King Agrippa, Paul said,

26:19 “Therefore, King Agrippa, I was not disobedient to the heavenly vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance (Acts 26:19-20, emphasis mine).

This is a clear illustration that the issue of our ability to be and do what God has called us to by way of our gifts, abilities, and opportunities is related to voluntarily living as bondslaves of God. Our problem is we too often want to call the shots; we want God to approve our choices. Let it be said that true freedom is not the ability to do as we please, but the ability to do as we ought by the grace and enablement of God. “No one ever becomes a successful servant of God until he chooses to make God’s will his own will. Paul’s will was not crushed but he imbibed the will of his Master as his own. Do we profess to be servants of God yet continue to insist on carrying out our own will for our lives?”¹⁰ Do we present our list to God for what we would like to do for life and ministry or for what we think is best for us and then ask Him to seal that with His approval? Living and serving as slaves of God naturally applies to every possible area of life—personal life, family, church, vocation, recreation, leisure, civic responsibilities, ministry, etc. As bondslaves who have been bought by the redemptive work of Christ, we belong to God (1 Cor. 6:19-20; 1 Pet. 1:18-19). This means we are to be totally dependent on the Lord Jesus for both His supply and our calling and responsibilities in the world. This naturally leads to Paul’s next statement.

His Office (vs. 1c), “and apostle of Jesus Christ.”

As believers in Christ, God has “delivered us from the power of darkness and transferred us to the kingdom of the Son He loves, in whom we have redemption, the forgiveness of sins (Col. 1:13-14). We are not, therefore, of this world, but we have been left in this world as ambassadors and representatives of the Lord Jesus (John 17:15-19; 2 Cor. 5:20). For this the Lord Jesus has gifted each of us (1 Pet. 4:10) and as He has gifted us, so He has called. What He has gifted us to do He has called us to do and vice versa. Thus, the apostle immediately identified his calling and the primary place where he was to exercise his service as a bondslave. He is “an apostle of Jesus Christ.” By the designation, “a slave of God,” he pointed to his personal relationship to God, but here he pointed to his official responsibility within the body of Christ according to the will of God (see Rom. 1:1; 1 Cor. 1:1 and 12:4-5).

The term “apostle,” the Greek apostolos, means “a sent one.” It came to be used of a delegate or messenger sent on a mission with authoritative credentials as the personal representative of another. As an illustration, it was used of an admiral of a fleet sent out by the king on special assignment. As used in the New Testament, it had both a broad or general use, much like our term “missionary” or “messenger” (cf. Acts 14:14; Phil. 2:25; 1 Thess. 2:7; and 2 Cor. 8:23), and a more technical or special use as used of the 12 apostles and Paul (Matt. 10:2; Acts 1:2, 26; 2:37; Rom. 1:1; 11:13; 1 Cor. 1:1; 15:7-9; Tit. 1:1; Acts 15:2, 4, 6).

“An apostle of Jesus Christ” marks Paul’s official rank among God’s servants. “And” (de) does not equate but adds an additional fact: “and further.” He is Jesus Christ’s “apostle,” having been called, equipped, and sent forth as his authoritative messenger. “Apostle” is here used in the narrow sense to denote the apostolic office.¹¹

While we do not all have the same gifts (see 1 Cor. 12:29f), in placing every believer into the body of Christ, God has gifted each one with different gifts for the mutual edification of the body of Christ and for the glory of God (1 Cor. 12:4f; 14:12, 26; 10:31). Building on the truth that we are to live as voluntary slaves of God, our need is to discern the gifts and the place of ministry to which the Master has called us and to use our gifts accordingly (see Rom. 12:3ff; 1 Pet. 4:10-11).

His Mission (vs. 1d), “to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness.”

The words “to further” is the NET Bible’s rendering of the preposition kata. Used with the accusative case as here and in three other places in these first four verses, kata may be used of (1) the norm or standard by which something is done, “according to, in accordance with”; (2) of the goal or purpose, “for the purpose of, for, to”; or (3) of reference or respect, “with reference to, with respect to.” Scholars understand this differently with some arguing for number 1 and others for number 2 or 3.¹² Several things suggest that kata is best understood here in the sense of purpose as suggested in the following translations: The NET Bible (“to further the faith”), the NASB (“for the faith of those”), the NRSV (“for the sake of the faith”) and the NIV (“for the faith”). Understanding kata in this sense is in keeping with the ministry and mission of an apostle to preach and teach the gospel (1 Tim. 2:7), to build up the body of Christ, and establish churches sound in the faith (1 Cor. 12:19; Eph. 4:11f; Rom. 14:19; 15:20f; 1 Tim. 1:6, 10; 2 Tim. 1:13; Tit. 1:9; 2:1, 2, 8). It is also in keeping with the need of God’s people to know the truth of the Word. In other words, as an apostle, Paul’s mission was to further or promote the faith of God’s elect and their knowledge of the truth.

Some understand “the faith” here to refer to the body of revealed truth believed by Christians. Kata is thus taken to refer to the norm that governed Paul’s ministry as an apostle. As Wiersbe explains, “Paul’s ministry was governed by the Word of God.”¹³ This is certainly true, but this is probably not the point of the passage. Though “the faith” may commonly refer to the body of revealed truth (1 Tim. 1:19; 3:7; 4:1, 6; 6:10; 2 Tim. 2:18; Jude 3), this is not the probable meaning here for the following reasons. Generally, when “the faith,” refers to the body of revealed truth, pistis, the Greek word for faith, has the article (he pistis), but it is absent here in the Greek text.¹⁴ Second, the fact that “faith” is connected with “God’s chosen ones”¹⁵ along with the immediate addition of “the knowledge of the truth” suggests that it is personal faith that is in view, a faith, however, that is nurtured and developed by a knowledge of the truth. Sound doctrine or the truth is an important focus in all the Pastoral Epistles and Titus is no exception.

In the New Testament, “God’s chosen ones” (or “God’s elect”) consistently refers to those who have responded to God’s call through the gospel message rather than to those whom God intends to select for salvation. In most, if not all cases in the New Testament, “chosen ones” or the “elect” is practically a synonym for believers. The eklektoi are persons who are not only the objects of God’s election, but are in fact those who have already entered into and realized the state of reconciliation.¹⁶ But why does the apostle use the term elect?

The expression embodies a true balance between the divine initiative and the human response. Although surrounded with mystery, the biblical teaching on election is for believers and is intended as a practical truth. It assures faithful, struggling believers that their salvation is all of God from beginning to end.

Christian faith is linked with “knowledge of the truth,” the full apprehension of “truth,” the inner realization of divine reality as revealed in the gospel. Faith is a heart response to the truth of the gospel, but it must also possess the mind. God never intended his people to remain intellectually ignorant of the truth of the gospel.¹⁷

Paul’s mission as an apostle is also the mission and purpose of the church today. Our need is to promote the growth and development of mature faith in God’s chosen ones (a reference to believers) through growth in the knowledge of the truth. Thus, after thanking God for the faith and love of the Colossian Christians, Paul prayed for their continued growth in the knowledge of God’s will which is naturally found in His infallible and inerrant Word, His Truth.

1:9 For this reason we also, from the day we heard, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live worthily of the Lord and please him in all respects (Col. 1:9-10).

If this was the concern for the apostle, should such a concern be any less true for us? Though we are gifted differently and have different functions in the body of Christ, we should all be committed to promoting and supporting the in-depth exposition and application of God’s truth for a growing and doctrinally-sound church. Unfortunately, the sound exposition of God’s Word is often as rare as oxygen at thirty thousand feet.

However, lest one think the apostle was promoting biblical knowledge for the sake of knowing Bible facts alone, the apostle added the very important phase, “that is in keeping with godliness.” For the second time we meet the preposition kata followed by a noun in the accusative case. As mentioned above, it may point to the standard that is to govern something or to the aim or purpose. Again, it is probably best to understand this as pointing us to the aim of God’s truth. We might translate it, “which makes godliness its aim.” The aim of the Word is to promote godliness in God’s people.

“Godliness” is an important concept in this letter, just as it was in 1 Timothy, even though the actual word is used only once. But the repetition of “good works” emphasizes the point (Titus 1:16; 2:7, 14; 3:1, 5, 8, 14). The truth of the Gospel changes a life from ungodliness (Titus 2:12) to holy living.…¹⁸

His Motivation and Confidence (vs. 2), “in hope of eternal life, that God who does not lie promised before the ages began.”

“In” is the preposition epi used with “hope” (elpidi) in the dative case. As such, it points us to the cause or basis on which something rests. But to what does “in hope of eternal life” refer? To Paul’s apostleship and ministry, or to “that is in keeping with godliness,” or to all of the above? Some commentators and translations¹⁹ restrict it to the immediately preceding clause, i.e., to the faith of God’s chosen ones and the knowledge of the truth…, others relate it only to Paul’s apostleship, and some to both Paul’s apostleship and to furthering faith and knowledge. Though, “in the hope of eternal life” immediately follows “faith and knowledge,” all that Paul has said, ultimately all that is said in verse 1, rests on the hope of eternal life. His ministry and apostleship in the interest of the faith of God’s chosen ones and their knowledge of the truth that also promotes godliness rests on the hope of eternal life.²⁰

“Hope” here is not some nebulous wishing for something, just hoping that it will come true. “Hope” is the Greek elpis which refers to a confident expectation and anticipation. It is a confident expectation because it rests on the promise of a God who not only does not lie, but cannot because of His perfect and holy character. Further, “eternal life” is not simply something believers will someday possess, but that which they already possess through trusting in the Savior. John 3:36 promises us that “The one who believes in the Son has (i.e., possesses) eternal life.” Eternal life is a life with eternal ramifications that are not only future, but is to so encompass our daily existence that it becomes a controlling and directing force. It is in this sense that Paul could speak of doing good deeds and of being good stewards of material possessions as a means of laying up heavenly treasure, and by doing so lay hold of “eternal life” or “life that is truly life” (1 Tim. 6:17-19). Our need is to take hold of our eternal life and live in the light of its significance and meaning both for time and eternity.

In discussing the issue of eternal rewards and Christ’s promise to the disciples in Matthew 19:28-29, Lutzer gives this helpful explanation that is pertinent here in relation to living in the light of the eternal life we possess as Christians.

Obviously eternal life is a gift given to those who believe on Christ, but the expression “inherit eternal life” apparently refers to an additional acquisition, something more than simply arriving in heaven. It refers to a richer experience of being appointed by Christ to be in charge of the affairs of the cosmos as a ruler or judge. Salvation is guaranteed to those who accept Christ by faith; rewards are not. Entering heaven is one thing; having a possession there is quite another. One is the result of faith; the other, the reward for faith plus obedience.²¹

The apostle doesn’t want us to miss the significance of eternal life in Christ, so he punctuated the issue with this striking sentence, “which God who does not lie promised before the ages began.” There are two points the apostle makes here: the veracity of God and the eternal nature of His promises. As to the veracity of God, the sentence is very emphatic. Literally, “the without deceit God.” The positive is stressed by using the negative. The adjective used is apseudes, “free from all deceit or falsehood” and so “truthful, trustworthy.” It is used only here and only of God in the New Testament. How awesome: our eternal life rests on the veracity of a God who simply cannot lie. His promises are sure and He is faithful to perform them.

But Paul goes on to show that this eternal life promised was not a last-minute decision that God scrambled to come up with after man’s fall into sin as recorded in Genesis 3. This promise stretches back into eternity past. This means it has the seal and certainty of the eternal wisdom of God.

His Function and Responsibility (vs. 3), “But now in his own time he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.”

It was eternal life that God promised in eternity past, but with verse 3, Paul makes a subtle but important change in the subject of the verb. It was not eternal life that is declared to be made evident, but that God Himself has made His message evident—the message that promises eternal life in the person of His Son. This is now the emphasis.

While salvation was purposed and settled in eternity past with the Lamb being slain from the foundation of the world (Rev. 13:8), the proclamation of this message was made known in God’s own time according to His own purposes (see Gal. 4:4; 1 Tim. 2:6; Tit. 2:11f; 3:4f). In the Old Testament there was the anticipation of this salvation message through the prophets and in the pictures of the tabernacle, priesthood, and sacrifices all of which spoke of Christ (Luke 24:25-27, 44-47), but now, with the coming of Christ and the witness of His life, death, and resurrection (Luke 24:48), the message has not only been made evident by these historical events, but it must now be made known to the world.

With the words, “he has made his message evident through the preaching I was entrusted with according to the command of God our Savior,” the apostle shows us three important truths:

First, God’s method of making His message evident is preaching. “Preaching” is the Greek kerugma, “that which is cried by a herald, a proclamation… In the New Testament…a proclamation, message, preaching (i.e., the substance as distinct from the act which would be expressed by keruxis).”²² In Greek, nouns ending in ma are generally passive in contrast to nouns ending in sis so that the emphasis is on the result of action. Of course, use is the determining factor and the apostle seems to have the activity of announcement or proclamation in view here,²³ but we must not lose sight of the fact that it is the message proclaimed that is all important (for the use of kerugma see 1 Cor. 1:21; 2:4; 2 Tim. 4:17). The message is to be made evident through its proclamation. It’s the issue Paul describes in Romans 10.

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them? 10:15 And how are they to preach unless they are sent? As it is written, “How timely is the arrival of those who proclaim the good news” (Rom. 10:14-15).

Second, Paul viewed this message and its proclamation as a treasure with which he was entrusted. “Entrusted” is the verb pisteuo, “to believe, entrust.” Here, it is in the passive voice meaning “to be entrusted with something” (i.e., the privilege and responsibility to proclaim the message). The concept of proclaiming the message as a trust is a truth the apostle speaks of on several occasions with regard to himself and to Timothy.

• To Timothy he wrote, “O Timothy, protect what has been entrusted to you” (1 Tim. 6:20). The term used here is the noun paratheke, “a deposit entrusted to another.” In the New Testament, it is always used with the verb phylasso, “guard, protect,” and it is always used in connection with our spiritual heritage or the message of the Word of God (see also 2 Tim. 1:14).
• In 2 Timothy 1:12, using the same Greek term, Paul refers to what has been entrusted to him, “…and I am convinced that he is able to protect until that day what has been entrusted to me.”²⁴

Here in Titus, the apostle becomes an example to Titus, to the Cretans, and to us. The message of the Savior is a deposit given to us for safekeeping, but it is not to be hidden in a safe-deposit box, but proclaimed and shared with others.

Third, announcing the message stems from a command of our Savior God that Paul and all believers are to obey. Paul says it is “according to an authoritative command.” For the third time, Paul used kata, only here it refers to the standard or norm which may also become the reason or cause for what is done.²⁵ Paul has in mind the charge given to him after his conversion on the road to Damascus. There he was appointed to take the message of Christ to the Gentile world.

This God given trust to proclaim the message is not a take-it-or-leave-it matter for the Christian; it was not an option for Paul nor is it to be an option for us. The Great Commission to make disciples is a trust given by the Savior to all believers through the disciples. May we not forget that it is according to God’s command, one that has application to all of us.

Significantly, Paul identifies God as “our Savior God.” This designation is one of the marks of the Pastoral Epistles, occurring twice in 1 Timothy and three times in Titus (1 Tim. 1:1; 2:3; Tit. 1:3; 2:10; 3:4; but see also 1 Tim. 4:10 and Jude 25). What an awesome title of God—a Savior God. Does this not stress the very nature and heart of God? He is One who is concerned with man’s salvation—salvation from sin’s penalty, power, and ultimately, from its presence.

The Recipient
(1:4a)

“To Titus, my genuine son in a common faith.”

Though this epistle was ultimately designed for a larger audience, it was written to Titus who, like Timothy, was Paul’s apostolic representative. Both were to carry on the work that Paul would have done had he been there. Though the letter is rather short, Paul’s greeting in verses 1-4 is longer than in most of his letters with the exception of Romans, especially as he has described himself in verses 1-3. Titus, as an associate of Paul, knew all of the above information, but Paul included it for the sake of the Christians at Crete and any others who might read this epistle. As Lenski put it:

…Crete was a new field, and although Paul had just been there and had left Titus there (v. 3), although the people knew him, their knowledge was imperfect, and thus Paul tells them at length who he is. Everything depends on who that man really is for whom Titus is acting in Crete. Here is Paul’s own written statement regarding who he is. Whoever refuses to heed Titus thereby refuses to heed the apostle himself.²⁶

Thus, the preceding information about Paul and instructions that follow are not new to Titus, but Paul so identified himself in verses 1-3 and addressed the letter to Titus as a way to help him in his ministry in Crete with the Cretans.

Though we do not know the time, place, or the circumstances of Titus’ conversion, Paul literally called him “my genuine son according to a common faith.” “According” is again the preposition kata. In this context, it points to the standard or cause. Paul and Titus had a father/son relationship because of their common faith, naturally, a faith in the Lord Jesus Christ. “Common” is koinos and refers to what is held in common with others. By using this term, the apostle reminds us of that which we hold in common with all believers, a personal faith in the Savior which binds us together as a spiritual family regardless of nationality or status or even doctrine as important as that is to the Christian community. All who have trusted in the Lord Jesus stand to one another as brothers and sisters in Christ and in some cases as spiritual fathers and children to one another. It is this common faith that provides the basis for harmony and communion and, in keeping with that, “Titus is to apply these instructions, all of which have only one purpose, namely to aid the concord of the common faith.”²⁷

Evidently, Paul had led Titus to Christ. Titus was Paul’s spiritual child because Paul had been the instrument God had used to bring him to the Savior. “Child” (the Greek teknon), “that which is begotten, born” (cf. Gal. 4:19) and so child of either sex. Where the context suggests, child or son may also suggest a mentor/protg relationship. Teknon was used of a spiritual child in relation to his master, apostle, or teacher (see 1 Tim. 1:2; 2 Tim. 1:2; 1 Cor. 4:14).²⁸

Not only had Paul led Titus to Christ, but he had undoubtedly developed a mentoring relationship with him to further his spiritual growth and service for the Savior. New believers in Christ desperately need good spiritual pediatrics and follow-up that will take them from mere babes in Christ to growing and fruitful believers. This naturally includes being a model to the student or disciple. There is far too much winning and leaving rather than winning, modeling, and training.

The Greeting
(1:4b)

“Grace and peace from God the Father and Christ Jesus our Savior!”

With this characteristic greeting, the apostle not only wishes the blessings of God’s grace and peace on Titus, but he reminds us of their source—from God the Father and Christ Jesus our Savior. As in all his epistolary greetings, this teaches us there can be neither grace nor peace without a personal relationship with God the Father, but that essential to a relationship with God as one’s heavenly Father is a relationship with Christ Jesus because He is the Savior. The pronoun “our” stresses the need of personal faith and points to the common relationship all believers have together. He is our Savior.

Further, Paul never changes the order of these blessings; it is first grace, the unmerited favor of God that is so completely personalized and epitomized in the Christ (see 2:11f), and then peace.²⁹ Peace in all the various ways it is portrayed in the New Testament comes only after one has responded by faith to the grace of God as revealed in Christ.

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5 Grk “Paul.” The word “from” is not in the Greek text, but has been supplied by the translators of the NET Bible to indicate the sender of the letter.

6 Unless otherwise noted, New Testament Scripture quotations are from the The NET Bible (New English Translation). Copyright 1998 by Biblical Studies Press, L.L.C.

7 Donald Grey Barnhouse, Man’s Ruin, Romans 1:1-32, God’s Wrath, Romans 2-3:20 (Wm. B. Eerdmans Publishing Company, Grand Rapids, 1952, 1953), Vol. 1, 8-9.

8 The term “slave of God” occurs only here in Paul. He does, however, use “servant of Jesus Christ” (Rom. 1:1; Gal. 1:10; Phil. 1:1).

9 Barnhouse, 13.

10 D. Edmond Hiebert, Titus and Philemon (Moody Press, Chicago, 1957), 17.

11 Frank E. Gaebelein, General Editor, The Expositor’s Bible Commentary, New Testament (Zondervan, Grand Rapids, 1976-1992), 426.

12 D. Edmond Hiebert’s remarks in The Expositor’s Bible Commentary is an illustration of this. “For the faith of God’s elect and the knowledge of the truth” further describes his apostolic office. “For” renders the preposition kata, the first of four occurrences in the salutation (vv. 1 [twice], 3, 4). Its local meaning is “down,” and with the accusative case (so in all four occurrences), it means “down along, according to, in harmony with,” and marks the standard of measurement. By usage it can mean goal or purpose, “for the purpose of, to further,” thus denoting that Paul’s mission was to promote Christian faith and knowledge. This is the view of the above rendering which, however, cannot be given to all four occurrences. The translation “according to” which fits all four of them in the salutation, means that his apostleship is in full accord with the faith and knowledge that God’s elect have received. His apostleship is not regulated by their faith (cf. Gal 1:11-17) but is wholly in accord with it. The Cretan Christians needed to evaluate their faith by that fact (The Expositor’s Bible Commentary, New Testament, 426-427).

13 By referring to “the Word of God,” Wiersbe’s explanation suggests he is taking “the faith of God’s elect” to refer to the body of revealed truth. Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, IL: Victor Books, 1997), electronic media. This is also the view of The Wycliffe Bible Commentary, New Testament, edited by Everett F. Harrison (Moody Press, Chicago, 1962), electronic media.

14 Since there is no need for the article to be used to make the object of a preposition definite (Dan B. Wallace, Greek Grammar Beyond The Basics [Zondervan Publishing House, Grand Rapids, 1996] 247), it might be argued that the presence of kata with pistis could still refer to “the faith” as the body of revealed truth, but the other points mentioned above argue for a different meaning here.

15 In the clause, “the faith of God’s chosen ones” or “the elect of God” (pistin eklekton theou), “the elect of God “should probably be understood as a possessive genitive, i.e., the faith belonging to the elect.”

16 Hermann Cremer, Biblio-Thological Lexicon of the New Testament Greek (Edinburgh: T. & T. Clark, 1895), 405.

17 The Expositor’s Bible Commentary, 427.

18 Wiersbe, electronic media.

19 The NIV’s translation clearly relates it to faith and knowledge by the translation, “a faith and knowlege resting on the hope of eternal life.”

20 William Hendriksen, A Commentary on I & II Timothy and Titus (The Banner of Truth Trust, London, 1957), 340.

21 Erwin W. Lutzer, Your Eternal Reward (Moody Press, Chicago, 1998), 54.

22 G. Abbott-Smith, A Manual Greek Lexicon of the New Testament (T. & T. Clark, 1973), 246.

23 This is evident by the preceding term “his message” (Greek ton logon) followed by the preposition en with kerugma in the dative case pointing to means or agency, a message made evident by preaching or proclamation.

24 What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 1:14; 2:2) argue for the latter sense. The NET Bible (Dallas, TX: Biblical Studies Press) 1998, electronic media.

25 Walter Bauer, F. Wilbur Gingrich, and Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1979), electronic media.

26 R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon (Augsburg Publishing House, Minneapolis, 1964), 888.

27 Lenski, 894.

28 Bauer, Gingrich, and Danker, electronic media.

29 For more on Paul’s characteristic greeting of “grace and peace,” see the author’s discussion in verse 1 of the study 1 Thessalonians: A Devotional and Exegetical Commentary and the Addendum in that same study on the nature of grace and peace. See also the study, Grace: Why It’s So Amazing and Awesome. These studies are available on our web site at http://www.bible.org.