adult lesson commentary - bogard press

ADULT

Lesson CommentarySpring Quarter, 2020

CONTENTSAbout the Writers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3Lesson 1 The Message to the Lord’s Churches . . . . . . . . . . . . . . . . . 7 Revelation 1:1-11

Lesson 2 Seven Stars and Seven Candlesticks . . . . . . . . . . . . . . . . . 18 Revelation 1:12-20

Lesson 3 The Message to Ephesus . . . . . . . . . . . . . . . . . . . . . . . . . . 29 Revelation 2:1-7

Lesson 4 The Message to Smyrna . . . . . . . . . . . . . . . . . . . . . . . . . . 40 Revelation 2:8-11

Lesson 5 The Message to Pergamos . . . . . . . . . . . . . . . . . . . . . . . . 51 Revelation 2:12-17

Lesson 6 The Message to Thyatira . . . . . . . . . . . . . . . . . . . . . . . . . . 62 Revelation 2:18-29

Lesson 7 The Message to Sardis . . . . . . . . . . . . . . . . . . . . . . . . . . . 73 Revelation 3:1-6

Lesson 8 The Message to Philadelphia . . . . . . . . . . . . . . . . . . . . . . . 83 Revelation 3:7-13

Lesson 9 The Message to Laodicea . . . . . . . . . . . . . . . . . . . . . . . . . 94 Revelation 3:14-22

Lesson 10 The Vision of God’s Throne . . . . . . . . . . . . . . . . . . . . . . .105 Revelation 4:1-11

Lesson 11 The Lamb and the Scroll . . . . . . . . . . . . . . . . . . . . . . . . .116 Revelation 5:1-14

Lesson 12 The Opening of the Seals Begins . . . . . . . . . . . . . . . . . . .127 Revelation 6:1-17

Lesson 13 The Saved in the Great Tribulation . . . . . . . . . . . . . . . . .137 Revelation 7:1-17

Lesson 14 The Seventh Seal; The Trumpet Judgments . . . . . . . . . . .147 Revelation 8:1—9:21

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .158 Vol. 20, No. 4, Spring Quarter, 2020. Editor in Chief: Kyle W. Elkins, [email protected] Business Manager: Dean Grigsby, [email protected] © 2020, Bogard Press, 4605 N. State Line Ave., Texarkana, TX 75503-2928 www.bogardpress.org; 1-800-264-2482

American Baptist AssociationThrough-the-Bible Series Sunday School Lessons

2029 John 13—21

Ezra; NehemiahHabakkuk; HaggaiMalachi; Esther

1 Peter2 Peter

1, 2, 3 JohnJude

2020

EzekielDaniel

ZechariahRevelation 1—11 Revelation 12—22

Genesis 1—11Job

2021 Genesis 12—50 Matthew 1—13 Matthew 14—28 Exodus

2022 Romans

LeviticusNumbers

DeuteronomyHebrews

JoshuaJudgesRuth

2023 Acts 1—14 Acts 15—28

1 Samuel2 Samuel 1—4

1 Chronicles 1 —10Mark 1—8

2024 Mark 9—16

2 Samuel 5—241 Chronicles 11—29

1 Kings 1; 2

James1 Thessalonians2 Thessalonians

Psalms 1—72

2025 Psalms 73—150 Galatians

1 Kings 3—222 Chronicles 1—24

2 Kings 1—13Joel; Obadiah

1 Corinthians

2028 Ephesians

1 Timothy2 Timothy

Titus

JeremiahLamentations2 Kings 24; 25

2 Chronicles 36

John 1—12

Winter Spring Summer Fall

2026

ProverbsEcclesiastes

Song of SolomonLuke 1—13:21 Luke 13:22—24

Hosea; Amos;Micah; Jonah;

2 Kings 14—162 Chronicles 25—28

2027 2 Corinthians

Isaiah 1—392 Chronicles 29—32

2 Kings 17—20Nahum

Isaiah 40—662 Kings 21—23

2 Chronicles 33—35Zephaniah

PhilemonPhilippiansColossians

About the WritersRecognized for their knowledge, wisdom and understanding of the Holy

Scriptures, the writers of the Adult Lesson Commentary are faithful pastors, teachers and spiritual leaders among the Lord’s churches. The following are a few biographical notes about these men.

Dr. David Harris was born in Pine Bluff, Arkansas, in 1953. He was saved at age nine and baptized by the authority of Harmony Missionary Baptist Church where he surrendered to preach at age sixteen and was later licensed and ordained. He graduated from Glendale High School in 1972 and entered the Missionary Baptist Seminary in Little Rock the same year. He received his Bachelor, Master and Doctorate Degrees in Bible Languages from the Little Rock school.

He has pastored the Pine Grove MBC near Holly Grove, Arkansas; Hickory Ridge MBC of Hickory Ridge, Arkansas; Westlawn MBC of Texarkana, Texas; Calvary MBC of Van Buren, Arkansas; First Immanuel MBC of Pine Bluff, Arkansas; and presently serves the Temple MBC of Benton, Arkansas. He is a current member of the faculty of the Missionary Baptist Seminary in Little Rock where he has taught for twelve years and where he serves as assistant editor of the Searchlight published by the Seminary. Before he began to write the Adult Lesson Commentary for New Testament Studies, he had twenty years experience writing for Bogard Press and the Baptist Sunday School Committee. He has previously written Jr. High Sunday School, Jr. High BTC and the Adult Quarterly. He may be contacted at [email protected].

Roger W. Stewart was born and raised in Fort Smith, Arkansas, where he attended Central Baptist Church throughout his entire childhood. He was saved and baptized at age nine. At age seventeen, he announced his call to preach before graduating from Northside High School in 1984. He soon found himself a student at the Missionary Baptist Seminary where he earned a Bachelor of Theology degree in 1991. Meanwhile, Brother Stewart married Gena Ashlock in 1986 and was ordained to the gospel ministry by Victory Missionary Baptist Church in Sherwood,

Arkansas, later that same year. God blessed the Stewart’s with two boys—Brett in 1989 and Hayden in 1991. After pastoring in Michigan for nine years, Brother Stewart returned to Southeast Arkansas where he was afforded the opportunity to complete his Master of Theology (2006) and Doctor of Theology (2008) degrees at the Missionary Baptist Seminary. He is pastor of Olive Branch Missionary Baptist Church in Pine Bluff, Arkansas. He has served ABA churches in Holly Grove, DeWitt and Star City, Arkansas as well as in Coloma, Michigan. He is currently a member of the Standing Missionary Committee where he serves as Clerk. Brother Stewart is Vice President of the Alumni Association for the Missionary Baptist Seminary. He may be contacted at [email protected].

Michael McCoy grew up attending Bethlehem Mis-sionary Baptist Church near Ola, Arkansas. He was saved at the age of 13 and surrendered to the ministry in 1995 at the age of 19. Brother McCoy has pastored Little Elm Missionary Baptist Church in Farmington, Arkansas, since 1997. A graduate of the Missionary Baptist Seminary in Little Rock, he also holds a BA in History and Classical Studies from the University of Arkansas as well as an MA and PhD in Ancient Medi-terranean History from the University of Arkansas. He and his wife, Amy, married in 1998 and have two daughters, Ava and Allison.

He may be contacted at [email protected].

Those who commit themselves to a study of the book of Revelation will find it to be most interesting and personally rewarding. There may be some who shy away from the Revelation because of its prophetic nature and symbolic language, but such fears are unjustified. Many of the symbols are explained within the text of the book itself. Do not give up when there is something you do not understand—keep reading. It should not be overlooked that Revelation is a highly evangelistic book. Revelation points out the need for a personal relationship with Jesus Christ as does no other book in the Bible. If you begin to get bogged down in your study, just remember to look for Jesus. He is the theme of the book, as well as of the whole of Scripture (John 5:39; Revelation 19:10). Revelation is also a profoundly doctrinal book. It deals with many of the major doctrines of the Bible. It touches on God, the Trinity, creation, sin, Satan, salvation, the deity of Christ, angels, the inspiration of Scripture, the church, Heaven, hell, the judgments, the nation of Israel, the nations of the world, the antichrist, the false religious systems of the world, the return of Christ, the battle of Armageddon, the millennial reign of Christ and the creation of a new Heaven and a new earth. This book is the climax of the written revelation of God. It unlocks the mysteries of the future and reveals what God has in store for planet earth and those who live therein. The Revelation may not be the easiest book in the Bible, but it was written to be understood. When it is approached prayerfully, read carefully and interpreted correctly, it will yield its spiritual treasurers to those who undertake its study.

The Introduction to the Revelation (Revelation 1:1-3)

The Revealing of the Book (verse 1). “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.” The opening phrase of this verse serves as an appropriate title for the book. It is “The Revelation of Jesus Christ,” even though in some Bibles it is titled,

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Lesson 1 March 1, 2020

The Message to

the Lord’s Churches Revelation 1:1-11

“The Revelation of St. John the Divine.” Some people will invariably refer to it as Revelations, but the word is singular, not plural. Even though there are numerous visions and scenes within the book, it is one revelation.

The word “Revelation” means to unveil, disclose or reveal. The same word is translated “manifestation,” “coming” and “appearing” elsewhere in the New Testament (Romans 8:19; 1 Corinthians 1:7; 1 Peter 1:7). The Greek word translated “Revelation” gives us the English word apocalypse which is why some refer to the book as the Apocalypse. Unfortunately, Hollywood has sensationalized the term and distorted it so that people think it means the end of the world. The apocalypse is not the end of the world, but rather the beginning of the millennial reign of Jesus Christ over the world. There is an order or sequence which should be observed in verse 1. God the Father gave the Revelation to Jesus Christ, who in turn sent and signi-fied it by His angel unto His servant John. Thus, the Revelation was from the Father, to the Son, to the angel, to John and finally to the churches. It all starts with the Father and His plan for the world. The psalmist spoke for the Father when he said, “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (Psalm 2:8, 9). The revealing and appearing of Jesus Christ is all part of the Father’s plan for the Son to redeem and rule over the earth. The phrase “to shew unto his servants” (Revelation 1:1) is an initial reference to the original recipients of the letter. They are further identified

8 / Revelation 1:1-11

Manna

Shortly Come To Pass (Revelation 1:1): If given only a cursory consideration, this phrase might easily be misunder-stood. An assumption that John referred to a timeline which would unfold in the months to follow would be an inac-curate one. John used a word, tachus, which might better be translated, in this narrative, as quickly, suddenly or even soon. The idea had less to do with a timeline and more to do with rapidity of execution. In other words, John was not alluding to a short span of time in which these events would occur but rather was suggesting that when they began to occur they would unfold in rapid succes-sion. Interestingly, John employed the same idea and word, tachu, in Revela-tion 22:20 when he quoted Jesus, “Surely I come quickly.”

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He Signified It (Revelation 1:1): The phrase derived from a Greek word which carried the idea of marking, iden-tifying, bearing witness or testifying to a fact or event. Jesus verified, both with authenticity and historicity, the accu-racy of the revelation which followed. The great unveiling passed down from the Father to the Son was now commis-sioned to John so as to reveal it “unto his servants” as a legitimate record—past, present and future. This revelation was not given to John but to Jesus—He is both the recipient and the subject of the book. While John documented these events, Christ signified them.

The Message to the Lord’s Churches / 9

in verse 4 as the “seven churches which are in Asia,” and are singled out in particular in chapters 2 and 3. Half of our study this quarter will be devoted to the messages written to these churches. The phrase “things which must shortly come to pass” (verse 1) has divided commentators. Did John mean the things revealed in the book would come to pass soon, or that they would come upon the earth suddenly in rapid succes-sion? The word “shortly” is actually used both ways in the New Testament. Festus told Paul that he would depart “shortly,” meaning soon (Acts 25:4). And in Acts 12:7, an angel aroused Peter who was in prison and told him to rise up “quickly” (same word). Believers should live as if the Lord were coming back tomorrow, but at the same time, maintain an attitude of patient endurance because no man knows the day or the hour when the Lord will come (Matthew 25:13). The word “signified” (Revelation 1:1) means to show by a sign. It carries the idea of bearing witness or testi-fying. The noun form of this verb is translated wonder, sign and miracle in the Revelation. To signify is to commu-nicate in signs and symbols. The Recording of the Book (verse 2). “Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.” The pronoun “Who” refers to John (compare verse 1). Even though the Bible speaks of John the Baptist and John Mark, it is the apostle John who is the inspired writer of the book of Revelation. John was the disciple whom Jesus loved (John 13:23; 20:2; 21:7, 20). He was also the human author of the Gospel of John, as well as the three epistles known as 1, 2, 3 John. His brother, James, was beheaded by Herod Agrippa I between AD 41-44 (Acts 12:1, 2), after which John is not heard from again in the book of Acts. Paul identified him as one of the “pillars” of the church in Jerusalem (Galatians 2:9). Early church tradition has held “that the apostle John moved to Ephesus in Asia Minor, and that

Manna

Hebrew Rules for Giving a Testi-mony (Revelation 1:2): The word testi-mony—like witness (Acts 1:8)—came from the word martyr; and, while it was thought that martyrs were those who died for their convictions, Chris-tians did not become martyrs because of how they died; Christians become martyrs by how they lived. A testi-fier or witness, then, was an identifi-able person—women and slaves were disqualified in biblical antiquity as they were considered possessions. A testifier was a person of integrity—publicans, because they were consid-ered thieves, had no voice in court. A testifier had personal knowledge of the events. A testifier was subpoenaed by a higher authority. A testifier had to be a true witness because it is the truth that sets people free. A testifier was also the executioner of the sentence. A testifier had a story to tell and told it. A testifier was, simply and ultimately, a giver of his testimony.

Testimony Word Study #3141

Revelation 1:2. Inherent in this word is the idea of personal, direct knowledge . It means to attest to or provide information about a person, event or thing based upon knowledge .

from there he was banished to the Island of Patmos (during Domitian’s reign, A.D. 81-96). Tradition has also held that he returned later to Ephesus, where he died some time after Trajan became emperor in A.D. 98” (Youngblood 618). John “bare record” of three things: “of the word of God, and of the testimony of Jesus Christ, and of all things that he saw” (Revelation 1:2). To bare record basically means to testify. John was a faithful eyewitness who gave credible testimony to what he heard and saw. The book of Revelation is not wild imagi-nations or fanciful fabrications; it is divine revelation. It is the Word of God and testimony of Jesus Christ. John recorded it all in meticulous fashion under the inspiration of the Holy Spirit. The Reading of the Book (verse 3). “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.” The book of Revelation is the only book in the Bible which pronounces a special blessing on those who read it, hear it and keep it. While it is true that there is spiritual profit in reading the other sixty-five books of the Bible, this one carries a stated blessing up front. The word “blessed” includes the idea of happiness, but there is more. To be blessed is to enjoy the favorable circumstances of God. The book of Revelation demonstrates our desperate need for the providence and protection of God as do few others. In light of all that is happening in the world today, and in view of all that will come upon the world in the future, the need for the blessings of God upon our lives is obvious. The way to have His blessing is to read and heed His book. John said, “Blessed is he that readeth.” When John sent this book to the churches, there were no copy machines or printing presses. The primary way people learned God’s truth was by the public reading of God’s Word. The public reading of Scripture is still important today. When the apostle Paul told the young preacher, Timothy, to “give attendance to reading,” he had in mind the public reading of Scripture (1 Timothy 4:13). We should also read it privately and prayerfully. The promise of blessing is made to those who read and to those who “hear the words of this prophecy, and keep those things which are written therein.” To hear is to pay attention with a view to employing what is heard. It begins with an attitude of attentiveness and concentration concerning what is being read. It then yields to an attitude of submissiveness to those truths, admonitions and instructions. There is little profit in hearing it if you are not going to obey it. James warned, “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22). Reading and hearing the book of Revelation should stir us to surrender our lives to the Lord and serve Him. John said, “For the time is at hand.” In other words, it is near by; it is close. The same expression is used in John 7:2 where it is said, “the Jews’ feast of tabernacles was at hand.” Paul used the same word in Philippians 4:5 when he said, “The Lord is at hand.” John will use these words again at the end of the Revelation, saying, “And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand” (Revelation 22:10). The Old Testament



prophet Daniel was told to “shut up the words, and seal the book, even to the time of the end” (Daniel 12:4). In John’s book, the book of Revelation, the end has come.

The Salutation to the Churches (Revelation 1:4, 5)

To Seven Churches (verse 4). “John to the seven churches which are in Asia: Grace be unto you, and peace.” The name, John, is used five times in the Revelation (1:1, 4, 9; 21:2; 22:8) and means God is gracious. John wrote “to the seven churches which are in Asia.” The entirety of the Revelation was address to seven churches located in the Roman province of Asia (modern-day western Turkey). Within the book itself, particular letters were written to each of the seven churches. (See chapters 2 and 3.) These churches were local, visible, independent, autonomous congregations under Christ. They may have looked to John for guidance since he was one of the original apostles; however, they were still local, independent bodies. The erroneous view that the church exists as a universal, invisible body diminishes the value of the local church. The view that the church is national or provincial is also in error. Furthermore, the view that any hierarchal orga-nization has power and authority over a local church is unscriptural, as is the practice of one assembly having authority over another assembly. The churches of the New Testament were interdependent upon one another for moral, spiri-tual and even financial support at times, but they were still independent, self-governing assemblies under the law of Christ and the leading of the Holy Spirit. Each local church has the right and responsibility to tend to its own affairs, promote the doctrines of Scripture, discipline its membership, ordain and call its own ministers and maintain its own finances. Scriptural, New Testament churches are endued with Heaven’s authority to carry out kingdom work in their community and throughout the world. Local churches are free, to whatever degree they wish, to associate with other churches of like faith in mission endeavors which promote the spreading of the gospel throughout the world; however, they can and should do so without yielding any of their rights and privileges as local, independent, autonomous churches. Associations can provide a much needed medium through which like-minded churches can cooperate together to support missions, publish litera-ture, support seminaries, develop summer camps, maintain children’s homes and so forth. Yet, it is imperative to remember that associations exist to serve the churches, not the other way around. Associations can offer counsel, but associations cannot scripturally control local churches. John began his address to the seven churches, saying, “Grace be unto you, and peace.” The book of Revelation may be seen as a book of judgment and wrath, but it begins with grace. God never brings judgment without first offering grace. We should remember that God is long-suffering and not willing that any should perish (2 Peter 3:9); nevertheless, those who reject His grace will experience His judgment and wrath (Romans 1:18). Likewise, the Revela-

tion is about war and bloodshed, but it begins with an offer of peace. Those who accept God’s grace will experience God’s peace. From Three Personages (verses 4, 5). The Revelation is “from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ.” The Revelation finds its origin in the holy Trinity. The opening expression, “from him which is, and which was, and which is to come,” identifies God the Father and emphasizes His eternality. God exists without respect to time. He was. He is. He is to come. There has never been a time when God did not exist. There never will. This is beyond our ability to comprehend, but it is nevertheless true. The phrase “and from the seven Spirits which are before his throne” has been debated, but many understand it as a description of the fulness and perfections of God the Holy Spirit. The final phrase, “And from Jesus Christ,” identifies God the Son. The three persons in the Godhead work together in perfect harmony.

The Description of Jesus (Revelation 1:5-7)

John described who Jesus is, what Jesus did, and what He will yet do. Who Jesus Is (verse 5). John described Jesus in a threefold manner. He said Jesus “is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth.” (1) Jesus is “the faithful witness.” Jesus is altogether true. He said to the Pharisees, “My record is true” (John 8:14). He said to Philip, “The words that I speak unto you I speak not of myself: but the Father that dwelleth in me” (John 14:10). According to the Law of Moses, it was a sin to bear false witness and carried a severe penalty (Exodus 20:16). Moses said, “If the witness be a false witness, and hath testified falsely against his brother; then shall ye do unto

him, as he had thought to have done unto his brother” (Deuteronomy 19:18, 19). Jesus spoke only the truth because He is truth. He never erred about anything He said. He never lied or spoke an errant word. He confessed, and said, “My record is true: for I know whence I came, and whither I go” (John 8:14). The devil, on the other hand, is a liar and the father of lies (verse 44). We can trust the witness of Jesus and believe everything He has said. His words “are spirit, and they are life” (John 6:63). (2) Jesus is “the first begotten of the dead.” The emphasis here is on the priority and preeminence of Jesus. Jesus was not the first to come back to life. Indeed, Jesus

Himself raised others from the dead, including the widow’s son at Nain (Luke 7:11-16), Jairus’ daughter (Luke 8:40-56), and most notably, Lazarus, who had


Begotten Word Study #4416

Revelation 1:5. This word derives from a compound word that is translated as “first begotten” in the KJV. The word occurs only eight times in the New Testament and was rare outside biblical literature except for its one hundred thirty uses in the Septuagint . It refers to the male that was born first and thus stood as the apparent heir . It is a term of rank and position . (For additional references see Luke . 2:7; Romans 8:29; Colossians 1:15, 18; Hebrews 1:6, 11:28, 12:23) .

been dead four days (John 11:1-44). However, Jesus was the first to be raised by His own power (John 10:17, 18), and the first who never suffered death again. All others who were raised eventually died again. Not Jesus. He is alive forevermore. Furthermore, it is the resurrection of Jesus that gives us hope of the resurrection yet to come. We will be raised because He has been raised (1 Corinthians 15:20). We hold to the promise Jesus made to Lazarus’ sister, Martha, saying, “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (John 11:25). (3) Jesus is “the prince of the kings of the earth.” To be the “prince” means to be the chief. There have been many kings who have ruled at various times and in various places on the earth, but Jesus is the One who will rule over all the earth as the King of kings and Lord of lords. Revelation 11:15 teaches that when the seventh angel sounds the trumpet, there will be “great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” Revelation 17:14 teaches that the armies of antichrist will “make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.” Revelation 19:16 teaches that when Jesus faces the armies of the world who have gathered at Megiddo, He “hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.” The psalmist prophesied, saying, “Yea, all kings shall fall down before him: all nations shall serve him” (Psalm 72:11). What Jesus Did (verses 5, 6). John continued, saying, “Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.” John expressed praise for three things Jesus has done. First, John said, He “loved us.” In his first epistle, John wrote, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10). We did not deserve it, nor can we comprehend it, but He loved us with immeasurable love. Jesus said to His disciples, “As the Father hath loved me, so have I loved you: continue ye in my love” (John 15:9). There is no expla-nation for the tremendous sacrifice Jesus made of Himself except to say it was because of “his great love wherewith he loved us” (Ephesians 2:4). What Jesus Will Do (verse 7). John wrote, “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.” Several observations might be made concerning Jesus’ return to the earth. He will come suddenly. The exclamation, “Behold,” suggests the suddenness and unexpectedness of His return. Jesus warned His disciples, saying, “Be ye therefore ready also: for the Son of man cometh at an hour when ye think


Washed Word Study #3068

Revelation 1:5. This word occurs as a Greek, aorist participle that along with “loved” forms a doxology to God and Christ . It denotes washing the body to remove physical impurities .


not” (Luke 12:40). There will be some who will be watching and waiting, but the overwhelming majority will be taken by complete surprise at His coming. He will come personally. The pronoun “he” identifies Jesus as the One who will come. He will not send someone like Him or someone to stand in for Him. He Himself will come. When the two angels spoke to the apostles who witnessed the

ascension of Jesus into Heaven following His resurrection, they said, “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11). The One who was born in Bethlehem, reared in Naza-reth, baptized in Jordan, ministered in Galilee, who died on a cross outside the city walls of Jerusalem and lay in a borrowed tomb three days will be the One who will come. He will come gloriously. The phrase “he cometh with clouds” (Revelation 1:7) indicates the glorious nature of His return. When He ascended into Heaven from the Mount of Olives, “a cloud received him out of their sight” (Acts 1:9). Likewise, He will return in the same fashion. He will return, not in an ordinary cloud, but in clouds of glory as in the Shekinah glory (Daniel 7:13). Prior to His death, when He was explaining the sign of His coming to His disciples, He said, “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Matthew 24:30). He will come visibly. John said, “Every eye shall see him” (Revelation 1:7). When Jesus comes back to earth in fulfillment of His promise (John 14:3), everyone will see it. His coming will neither be secretive nor silent. Rather, it will be visible and audible. Paul wrote, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God” (1 Thessalonians 4:16). We may not be able to explain how everyone will see Him, but they will nevertheless. Among those who will see Him will be “they also which pierced him [the Jews]: and all kindreds of the earth” (Revelation 1:7). Both groups “shall wail because of him.” To wail means to mourn and lament loudly. Zechariah 12:10 teaches that there will be those among the Jews who will mourn in repentance as the Lord pours out His Spirit upon them. Paul declared, “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob” (Romans 11:26). The “kindreds” (Revelation 1:7) or nations, of the earth will also wail, but perhaps not in the sense of repentance. Rather, most of those dwelling on the earth at the time of Jesus’ return will wail because they know their day of judgment has arrived. They will hide among the caves of the mountains and say, “For the great day of his wrath is come; and who shall be able to stand?” (Revelation 6:17).

Kindreds Word Study #5443

Revelation 1:7. A term that refers to a subgroup of people, within a nation, who are biologically related to one another . Often English translators use the word tribe for its translation .


These are sobering thoughts, yet, John said, “Even so, Amen” (Revelation 1:7).

The Testimony of Jesus (Revelation 1:8)

John recorded the first spoken words of Jesus in the book of Revelation, as saying, “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (verse 8). The fulfillment of the Revelation is made certain by the divine attributes of deity. Jesus is the “Alpha and Omega, the beginning and the ending.” This expression highlights His omniscience. He is all knowing. Alpha and Omega are the first and last letters of the Greek alphabet. It is amazing to think that the sum of knowledge can be stored and communicated through the arrangement of twenty-four letters in the Greek alphabet, or twenty-six in English. It is even more amazing to think that the sum total of knowledge and wisdom is to be found in the One who is the A and the Z, the Living Word, Jesus Christ. The phrase “the beginning and the ending” is basically synonymous with “Alpha and Omega.” It is used in Revelation 1:11, 17; 2:8; 22:13. The truth to remember is that His plans for planet earth will not get changed due to an oversight, or overruled by some unexpected happening because He knows both the beginning and ending perfectly. Jesus is “the Lord, which is, and which was, and which is to come” (Revela-tion 1:8). This statement of self-expression emphasizes His omnipresence. He is present everywhere at the same time. The same description was given of God the Father in verse 4. It means that Jesus has the same self-existing, eternal nature that the Father has. Jesus exists without respect to time. Thus, He does not get in a hurry, nor does He drag His feet. He is concerned about timing, about doing things on schedule, but He is not in any way limited by time. Jesus is “the Almighty” (verse 8). This title designates Him as being omnipo-tent, or all powerful. It means He is the One who controls everything and who commands all things and people. Out of ten usages of the word in the New Testament, nine are found in the Revelation (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22). The other is in 2 Corinthians 6:18. In Revelation 19:6 it is translated “omnipotent.” No one has the power to frustrate the plans and purposes of Christ. He will finish what He has started. “I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (Isaiah 46:11).

The Setting of the Revelation (Revelation 1:9-11)

The final verses of this lesson answer the who, when and what questions.

Alpha, Omega Word Studies #1, 5598

Revelation 1:8. These are the first and last letters in the Greek alphabet respectively . John explains what he means with the phrase that follows: “The beginning and the ending.” Contextually, they stress the eternality of God along with His authority as Creator and Destroyer of the world .

Who (verse 9). John wrote, “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the

isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was the beloved apostle of Christ, perhaps the last of the living apostles, yet he identified himself here as a brother in Christ. God’s people may have different roles to fill within the church, but all have an equal standing in Christ. All believers are brothers and sisters in Christ. John was also a “companion,” partner, or joint participant with the recipi-ents of this letter “in tribulation, and in the kingdom and patience of Jesus Christ.” The word translated “tribula-tion” literally means pressure, and is also translated “affliction,” “trouble,” and “persecution.” John himself got caught up in the persecution of Chris-tians which was instigated under the cruel reign of Titus Flavius Domitianus

(AD 81-96). Domitian adopted the title dominus et deus (“master and god”) and demanded public worship be rendered to himself. True believers refused to obey and he initiated a great persecution against them. John was banished to “the isle that is called Patmos,” which was a part of a group of about fifty islands in the Aegean Sea some fifty miles southwest of Ephesus. It was a small, ten mile long and six miles wide island, where the prisoners were forced to work in the mines and quarries (Youngblood 858). An early church tradition says John was released from Patmos by the emperor Nerva after eighteen months. Trouble, tribulation, and persecution is to be expected by those who hold to Jesus Christ and the truth of the gospel. There is no justification for thinking the present generation of Christians is exempt from persecution. The Bible promises that we will be delivered from the wrath of God, but no where does it teach that we are not subject to trials, tribulations and persecutions (John 16:33; 2 Timothy 3:12). When (verse 10). John explained, “I was in the Spirit on the Lord’s day.” The “Lord’s day” is the first day of the week. Prior to the resurrection of Jesus, the people worshiped on the Sabbath (Saturday) in keeping with the Law of Moses; however, after Jesus’ resurrection on the first day of the week (Sunday), believers began to worship on that day as a means of celebrating His resurrec-tion. Since Jesus fulfilled the Law of Moses, and took it out of the way, there was no longer a requirement to keep Saturday as a holy day (Colossians 2:14-17). It was on the Lord’s day that John “was in the Spirit.” He was not having


Manna

Why Was John on Patmos? (Reve-lation 1:9): As with Paul, who docu-mented many of the consequences he endured for preaching the gospel (2 Corinthians 11:23-27), so too did the revelator endure similar hardships for the same reason. His banishment to the rocky, barren Island of Patmos, off the coast of Asia Minor resulted, as he noted in his own words, from “the word of God and for the testi-mony of Jesus Christ.” Such conse-quences for preaching the gospel of Jesus Christ in the first century were well documented in the early church chronicles: Acts 4:2, 3, 18-21; 5:40-42; 7:59, 60; and 8:3, 4, are just a few of the examples.


a dream, he was receiving a divine revelation. He was transported by the Holy Spirit while still awake into the spirit realm where he saw things that are yet in the future. What (verses 10, 11). John said, “[I] heard behind me a great voice, as of a trumpet” (verse 10). The voice came from behind him and was as loud as a trumpet. It must have been startling. John heard the Lord, “Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadel-phia, and unto Laodicea.” The Lord identified himself to John in much the same way as in verse 8. Rather than “the beginning and the ending” (verse 8), He said, “The first and the last.” The meaning seems to be the same. Then the Lord told John what He was to do—write in a book what he saw and send it to the seven churches in Asia. Thus, the seven churches were the original recipients of the Revelation, and the Lord’s churches remain the beneficiaries of the Revelation even today.

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Those to Whom the Book Was Addressed (Revelation 1:11): The author was clear and concise as to his intended audience: “the seven churches which are in Asia.” He, then, went on to list them, in the order they are addressed beginning in chapter two and identified them by the cities in which they existed—Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia and Laodicea. These seven churches represented an over-view of Christian churches in the first century. There were then, as there are today, some churches which had “left their first love” (Revelation 2:4), and churches who had become “lukewarm and neither cold nor hot” (Revelation 3:16). While there have, historically, been arguments for a dispensational interpretation of the Seven Churches of Asia, it would seem, rather, that these churches pictured the entirety of the church age as a whole; a single unit.

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