Interpretive Study of Revelation

The Revelation of Jesus Christ

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, God.

Revelation Chapter 1

links to sentences in this chapter:

C1-S1 (Verse 1-2), C1-S2 (Verse 3), C1-S3 (Verse 4-5), C1-S4 (Verse 5-6), C1-S5 (Verse 6), C1-S6 (Verse 7), C1-S7 (Verse 7), C1-S8 (Verse 8), C1-S9 (Verse 9), C1-S10 (Verse 10-11), C1-S11 (Verse 12), C1-S12 (Verse 12-13), C1-S13 (Verse 14-15), C1-S14 (Verse 16), C1-S15 (Verse 17), C1-S16 (Verse 17-18), C1-S17 (Verse 19-20), C1-S18 (Verse 20)'.

Chapter Summary: Introduction of this book.

This chapter opens this book of prophecy and gives us the purpose of it, identifies the main characters involved and tells us why God sent it to us. It is designed to give comfort to saved people who are truly serving God but it also causes fear, and warns, the carnal and lost.

It starts out by telling us that everything in this book came from God the Father through our Lord Jesus Christ. That is why this book promises a curse upon anyone who perverts the message of it as well as a blessing on everyone who believes the true message of this book. After that introduction, we have a couple of promises with requirements for receiving them. And, we see the proper response to receiving a promise from God, which is true worship.

In addition to identifying God as the true author of this book, we are told that He used John to write this book and we are told that it was to be sent to Godly churches. Later, in this first chapter, we are told why God used John and we can use his testimony to separate true messengers from God from deceived people and liars from Satan.

Moving on, we are told things about our Lord Jesus Christ which should give comfort to the truly saved. Along with His character attributes, we are told about His personal involvement with Godly pastors and churches. Thus, as mentioned, the primary message of this book is revealing the character of our Lord Jesus Christ and what the truly can have hope in, because of His character, and what the ungodly should fear, also because of His character.

C1-S1 : the reason why God the Father and Jesus Christ used John to write this book of prophecy. 2Peter 1:21 tells us: For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. John had the required testimony. Lots of people claim to speak for God but they don't have the required testimony. That is one of the first things which we are told to look foe when someone claims to speak for God. There are a lot of liars who are very appealing to our sinful flesh and who will deceive us if we do not apply this test. And, this requirement is especially important when we look at the interpretation of prophecy.
C1-S2 : the first promise of this book. Please see the Section on Promises in to Significant New Testament Events Study for links to other promises in the New Testament.
C1-S3 : the second blessing offered.
C1-S4 : Worship is due to our Lord Jesus Christ because of what He did for us.
C1-S5 : the prior truth is doubled, making it part of God's law and something that will never change.
C1-S6 : Prophecy of the 'Second Coming'. Please see the Section on Prophecy in to Significant New Testament Events Study for links to other promises in the New Testament.
C1-S7 : Another Amen which, again, doubles the prior prophecy and makes it part of God's law and something that will never change.
C1-S8 : Our Lord Jesus Christ gives us six titles which identify His power and authority.
C1-S9 : John testifies about his circumstances when he received this revelation.
C1-S10 : the command, which was given to John, which resulted in this book of prophecy.
C1-S11 : John was in the Spirit on the Lord's day when he was taken to Heaven and given this prophecy and a command to share it with true churches. This sentence tells us John's reaction when he got there and heard a voice behind him.
C1-S12 : John uses symbolic language to describe what he saw after he turned around. Symbols were used to convey spiritual truths is a way which can be understood by physical senses. in this sentence, we are told that the Son of man (our Lord Jesus Christ) is in the midst of Godly churches.
C1-S13 : this sentence gives us a description of the Son of man (our Lord Jesus Christ) using symbolic language because it is conveying spiritual perceptions and spiritual truths.
C1-S14 : Our Lord Jesus Christ controls and protects the pastors of Godly churches.
C1-S15 : the correct (fearful and worshipful) reaction of John to seeing our Lord Jesus Christ in His glory.
C1-S16 : the first personal message from our Lord Jesus Christ is one of comfort. It also uses symbolic language to describe what He has done for us and what He will do for us, which are designed to give us comfort.
C1-S17 : the commandment to John to write this book of prophecy and send it to true churches.
C1-S18 : the true interpretation of symbols revealed earlier in this chapter.

C1-S1 (Verse 1-2) The reason why God the Father and Jesus Christ used John to write this book of prophecy.

Equivalent Section: How and why God delivered the message of this book.

First Step: What this book is about.

The Revelation of Jesus Christ,
which God gave unto him,
to shew unto his servants things which must shortly come to pass;.

Second Step: How God delivered His message.

and he sent and signified it by his angel unto his servant John:.

Equivalent Section: What message John gives to us.

Who bare record of the word of God,
and of the testimony of Jesus Christ,
and of all things that he saw.

Our sentence introduces this book and tells us the general reason why it was written. Our sentence has two Equivalent Sections with the First Equivalent Section telling us how and why God delivered the message of this book. Our Second Equivalent Section telling us how John passed the message unto us. Be careful of the religious claim that the physical person is what is most important. 2Peter 1:21 tells us: For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. Therefore, the holy men were moved by the Holy Ghost just like we move a pen when we write. The pen puts down the ink but it does not do the writing. We do. Likewise, John did not write this book but he was used by God the Father and Jesus Christ just like we use a pen. John is not the important person and everything in this book came from God the Father and Jesus Christ. Therefore, people who pervert anything written in this book are claiming to have greater authority than God the Father and Jesus Christ.

Our First Equivalent Section, and sentence, and book, book starts out with the phrase The Revelation of Jesus Christ.

The word Revelation is singular, not plural. Revelation 10:4 says: And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. People who claim that this book is 'revelations' claim that it is about God revealing future events. But, if that were true, then He would not have told John: Seal up those things which the seven thunders uttered, and write them not. Our opening phrase literally tells us that it is about revealing Jesus Christ and only those future events which reveal His character were included by God. Future events which did not reveal Him were not allowed to be included.
The word The means: 'there is only one and here it is'. This is different from the word a, which means: 'one of many'. This book does not give many 'revelations' but is entirely a singular Revelation of Jesus Christ. And, the word of God warns us that people will preach another lord, another Jesus, and another Christ. If what they preach does not match the character revealed in this book then they are acting as a minister of Satan, even if they are saved.
The word Revelation is capitalized. That makes it a formal name for the Son of God. Other revealed prophecies, or mysteries, use a lower-case word. This book of the Bible tells us how the Son of God reveals the character, power and judgment of God.
Our sentence continues with; which God gave unto him, which means that God the Father gave this to Jesus Christ. Anyone who goes against what is literally written in this book is claiming that they have more power and authority than God the Father and the Son of God combined because they are claiming that they can change what God revealed in this book. Revelation 22:18-19 says: For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book, And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. Anyone who ignores that warning proves that they are a fool and anyone who follows such a fool also proves that they are a fool.
Our First Equivalent Section continues with: to shew unto his servants things which must shortly come to pass. Here we are told the reason why the message of this book was written. However, many people ignore the phrase to shew unto his servants. God the Father did not choose to reveal all future events but only those events which will be important to his servants. As already explained in the General Summary of this book, there were things which God told John to not write down because they were not related to what God wanted to reveal. Therefore, this book is not revealing everything about the future, as some claim. it only reveals what God wants his servants to know about Jesus Christ. Other future events remain hidden.

Our Second Equivalent Section tells us the message which John passes unto us. This is not everything that John saw and heard, but is what God wanted him to pass unto us out of all that he saw and heard. With that in mind, we need to pay attention to what John actually writes because there are many liars and deceived people who claim things which actually go against what John actually wrote.

The first phrase, of our Second Equivalent Section, starts with: Who bare record. John actually wrote (bare record) the message which he passed unto us so that we could verify anything which someone claims is in his message. God also actually wrote the word of God so that we could verify claims about His word. In the Gospels, Jesus said verily for things which He had verifies and that we are commanded to verify. Liars and false prophets try to avoid writing a record because they don't want people to verify what they say at one time against what they said at a different time and in different circumstances. John bare record so that we could verify our beliefs about prophecy and God had John bare record so that we could do so. Therefore, God expects us to verify what we believe against what is written in His word and not just accept a comfortable lie from a devil-motivated man.
The word of means: 'belongs to' So our phrase: of the word of God means that John recorded the word that 'belongs to God'. John did not give us his own opinion nor did he give his religious beliefs. He recorded exactly what God told him to record with nothing added and nothing left out which God wanted recorded.
Our next phrase starts with the word and, which is: 'the Mathematical Function of Addition'. If anyone drops either side of an addition problem, they change the answer. Likewise, if anyone claims that this book says anything which does not include the testimony of Jesus Christ, or does not match what is recorded elsewhere in the word of God, then they are perverting (changing) the message of this book.
With that in mind, we can say that the basic message of the testimony of Jesus Christ is found in the Gospels and the spiritual applications of His testimony is found in the Epistles. Thus, anything which is claimed to come from this book, and which goes against the messages of the Gospels and Epistles, goes against this phrase and is a perversion of the message of this book. in this book, we find the phrase testimony of Jesus Christ in: Revelation 1:2, Revelation 1:9; Revelation 12:17.
Our last phrase says: and of all things that he saw. John was told to write the things which thou hast seen (Revelation 1:19). He saw things which happened in the churches, and in the world, and in his personal life, from experiencing them. For example, John wrote: I John, who also am your brother. This means that the things which he experienced could also be experienced by other saved people, if God chose to allow it. John continues with: was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. People will tell you that John was the only apostle who did not die a martyr's death. But he was, supposedly, boiled alive in oil. Therefore, we do not know if he actually had a martyr's death, and was then revived, or if he actually experienced the same thing without actually dying. However, we do know that he was in the isle that is called Patmos, to be literally starved and worked to death, because of the word of God, and for the testimony of Jesus Christ. Therefore, we need to be careful about what people tell us is historical truth and check for half-truth lies.
Next, John was told to write the things which are (Revelation 1:19). Those are the truths which were revealed by God and which can only be understood from a spiritual perspective. That perspective went against the popular religious perspectives of that time and it still does so today. We see this truth in the first three chapters of this book. Likewise, we are being taught to look at the circumstances, which exist in our time, and take the spiritual perspective instead of the religious physical perspective.
Next, John was told to write the things which shall be hereafter (Revelation 1:19). That is the prophecy which is contained in this book and is the message that devils, and devil-motivated men, attack and try to pervert the most. That is why I covered some rules for properly understanding symbolic language, in the General Summary at the start of this Study.

Please be sure to use the links in the sentence outline, above, to access additional important doctrines of this book. For example, the link to God will take the reader to a table where every reference to the word God, in this book, is and provides a link to each of those places along with a very short explanation of the application of each reference. Therefore, the table allows the reader to study what this book tells us about God. In addition, the link to Jesus Christ takes the reader to a note, in the Lord Jesus Christ Study, which tells us how this sentence uses that title, lists twenty five other titles for the Son of God which are found in this book, Gives a summary of how this particular title is used within this book and also explains every other usage of this title within this book, and provides a link to the Summary of every place where the word of God uses this title and to the document which provides links to every usage of this title with those links separated by applications. In other words, those notes, along with the word definitions below, give the reader more research tools that they will likely find anywhere else. As we know, 'scripture interprets scripture' and these links allow the reader to easily verify all doctrine presented in this Study.

Please see the notes for Romans C16S33 and 2Corinthians 12:1 about the word revelation. Webster's 1828 dictionary defines reveal as 'v.t. L. revelo; re and velo, to veil. 1. Todisclose; to discover; to show; to make known something before unknown or concealed; as, to reveal secrets. 2. Todisclose, discover or make known from heaven. God has been pleased to reveal his will to man. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Romans 1'. Webster's 1828 dictionary defines revelation as 'n. L. revelatus, revelo. See Reveal. 1. The act of disclosing or discovering to others what was before unknown to them; appropriately, the disclosure or communication of truth to men by God himself, or by his authorized agents, the prophets and apostles. How that by revelation he made known to me the mystery, as I wrote before in few words. Eph. 3. 2Cor. 12. 2. That which is revealed; appropriately, the sacred truths which God has communicated to man for his instruction and direction. The revelations of God are contained in the Old and New Testament. 3. The Apocalypse; the last book of the sacred canon, containing the prophecies of St. John.'

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. Forms of this word are used, in this book, in: 1:1-2; 2:7; 2:10; 2:17; 2:21; 2:23; 2:26; 2:28; 4:9; 6:2; 6:4; 6:8; 6:11; 7:2; 8:2; 8:3; 9:1; 9:3; 9:5; 10:9; 11:1; 11:2; 11:3; 11:13; 11:17; 11:18; 12:14; 13:2; 13:4; 13:5; 13:7; 13:15; 14:7; 15:7; 16:6; 16:8; 16:9; 16:19; 17:13; 17:17; 18:7; 19:7; 20:4; 20:13; 21:6; 22:5; 22:12.

Please see the note for Colossians 2S8 about the word shew. The functional definition for this word is: 'The Biblical spelling for the word show, which means: to exhibit or present to the view of others'. Forms of this word are used, in this book, in: 1:1; 4:1; 17:1; 21:9; 21:10; 22:1; 22:6; 22:8.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition for this word is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for Philippians 2:17 about the word service. Please also see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Forms of this word are used, in this book, in: 1:1-2; 2:20; 6:11; 7:3; 10:7; 11:18; 15:3; 19:2; 19:5; 19:10; 22:3; 22:6; 22:9.

Please see the note for Romans 3:23 about the word short. The functional definition for this word is: 'Not long; not having great length or extension; as a short distance; a short ferry; a short flight; a short piece of timber.'. Please also see the note for Mark 13:20 about the word shorten. Forms of this word are used, in this book, in: 1:1; 12:12; 17:10; 22:6.

Please see the note for Hebrews 9:7-10 about the word signify. The functional definition for this word is: 'To make known something, either by signs or words; to express or communicate to another any idea, thought, wish, a hod, wink, gesture, signal or other sign. A man signifies his mind by his voice or by written characters; he may signify his mind by a nod or other motion, provided the person to whom he directs it, understands what is intend by it. A general or an admiral signifies his commands by signals to officers as a distance'.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events; Significant New Testament Events about the word angel. The functional definition for this word is: 'Literally, a messenger; one employed to communicate news or information or do a job for God'. Please also see the note for Jude 1:7 about the word archangel. Forms of this word are used, in this book, in: Re 1:1; 1:20; 2:1; 2:8; 2:12; 2:18; 3:1; 3:5; 3:7; 3:14; 5:2; 5:11; 7:1; 7:2; 7:11; 8:2; 8:3; 8:4; 8:5; 8:6; 8:7; 8:8; 8:10; 8:12; 8:13; 9:1; 9:11; 9:13-14; 9:15; 10:1; 10:5-7; 10:8; 10:9; 10:10; 11:1; 11:15; 12:7; 12:9; 14:6; 14:8; 14:9-10; 14:15; 14:17; 14:18; 14:19; 15:1; 15:6; 15:7; 15:8; 16:1; 16:3; 16:4; 16:5; 16:8; 16:10; 16:12; 16:17; 17:1; 17:7; 18:1; 18:21; 19:17; 20:1; 21:9; 21:12; 21:17; 22:6; 22:8; 22:16.

There is more than one John identified in the word of God. This John was the apostle and author of the Gospel of John, 1John, 2John and 3John.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. Webster's 1828 dictionary defines this word s: 'to call to mind, to remember, from re and cur, cordis, the heart or mind. 1. Toregister; to enroll; to write or enter in a book or on parchment, for the purpose of preserving authentic or correct evidence of a thing; as, to record the proceedings of a court; to record a deed or lease; to record historical events. 2. Toimprint deeply on the mind or memory; as, to record the sayings of another in the heart. 3. Tocause to be remembered'.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord. Forms of this word are used, in this book, in: 1:2; 1:3; 1:9; 3:8; 3:10; 6:9; 12:11; 17:17; 19:13; 20:4; 21:5; 22:18-19.

Please see the note for Psalms 119 about the words testimony / testimonies. The functional definition for this word is: 'statements that are used in a court of law to judge the legality of someone's actions. These require first-hand experience because anything else would be rumor and not legal to present in court'. Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD. Please also see the note for Galatians 5:3 about the word testify. Please also see the Message called Testimony of God. Forms of this word are used, in this book, in: Acts 13:22; Acts 14:3; Acts 22:18. Forms of this word are used, in this book, in: 1:2; 1:9; 6:9; 11:7; 12:11; 12:17; 15:5; 19:10.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for Romans C11S10 about the phrase works are seen of men.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Revelation. Da 2:28-29; Am 3:7; Ro 16:25; Ga 1:12; Eph 3:3 which God. Joh 3:32; 8:26; 12:49. Toshew. Re 22:6; Ps 25:14; Joh 15:15. which must. Re 1:3,19; 4:1; 22:10; 2Pe 3:8. and he. Re 22:6,16; Da 8:16; 9:21,23. John. Re 1:4,9; 21:2 exp: Mt 10:2. General references. exp: Joh 12:49.
bare. Re 1:9; 6:9; 12:11,17; Joh 1:32; 12:17; 19:35; 21:24; 1Co 1:6; 2:1; 1Jo 5:7-11; 3Jo 1:12. and of all. Re 1:19; Joh 3:11; Ac 4:20; 22:15; 26:16; 1Jo 1:1; 4:14
bare. Re 1:9; 6:9; 12:11,17; Joh 1:32; 12:17; 19:35; 21:24; 1Co 1:6; 2:1; 1Jo 5:7-11; 3Jo 1:12 and of all. Re 1:19; Joh 3:11; Ac 4:20; 22:15; 26:16; 1Jo 1:1; 4:14'.

Home Overview of Revelation Chapter Summary Start of Chapter

C1-S2 (Verse 3) The first promise of this book.

Equivalent Section: the promised blessing and the requirements to receive it.

Blessed is he that readeth,
and they that hear the words of this prophecy,
and keep those things which are written therein:.

Equivalent Section: Why we need to act on this promise now.

for the time is at hand.

In our First Equivalent Section we see three phrases with the second and third phrases starting with the word and. Therefore, any consideration of this Equivalent Section, which does not include all of it, is a perversion of the word of God. There are several hundred promises from God, which are for the 'Church Age', and are identified in the Significant New Testament Events Study along with links to where they can be found in the New Testament. One thing is true for all of those promises. They all have requirements, from God, which must be fulfilled in order to receive them. The doctrine which says that people can 'name some claim or some blessing, without fulfilling God's requirements', is a lie from a devil.

Another popular lie comes from a non-Biblical definition of the word blessed. People claim that it means 'happy'. While John was certainly blessed for his time and Godly work while in Patmos, only a fool would claim that he was 'happy' to be there. No, and as we can see from the word definitions below, John was blessed because he was given promises of everlasting rewards after we made it to Heaven.

Now, notice that the requirements for receiving this promise are: he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein. As already mentioned, the words and mean that all of these requirements must be fulfilled in order to receive the blessing. The most important of these requirements is the word keep. That means 'continue believing and acting on the words of this prophecy'. However, someone can not fulfill that requirement unless they first readeth, which means keeping on verifying what is in the prophecy and not just believing what some religious person claims is there. Then their second step is to hear. What most people miss is the requirement to hear the spiritual message. Listening to a physical religious claim does not fulfill this requirement. No, people must listen to what God's Holy Spirit tells them is required in order to get, and obey, the true spiritual meaning. Please be sure to carefully read the word definition, below, because most people believe this word means something different from what is actually reported.

In our Second Equivalent Section we are told why it is important to obey this command now when it says: for the time is at hand. That means: 'The Rapture can happen at any moment and we will then lose the opportunity to receive this particular promise'.

This promise is repeated in Revelation 22:7. In addition, it is opposed to the curse promised to people who not only refuse to obey but who also pervert the words of this prophecy. While we try to understand what is written here, we not only need to consider when a message is written more than once but we must also consider when the opposite message is written. And, in addition to what is written in this book, we also need to consider when God's word says the same, or opposing, message elsewhere. For example, Luke 11:28 says: But he said, Yea rather, blessed are they that hear the word of God, and keep it. In that sentence, Jesus responded to a woman who claimed that Mary was blessed because of het physical and religious position. And, all throughout the Bible we read of religious people claiming privileges and blessings based upon physical religious positions while the word of God continually teaches that true blessings are the result of Godly attitudes and Godly actions.

Please see the notes for Galatians C3-S10 about the word bless. In particular, please see the note for Galatians which explains why the commonly accepted dictionary definition is wrong. The functional definition for this word is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. Forms of this word are used, in this book, in: 1:3; 5:12; 5:13; 7:12; 14:13; 16:15; 19:9; 20:6; 22:7; 22:14.

We find forms of the word read occurring 82 times in 76 verses of the Bible, 36 times in 33 verses of the New Testament and, in Revelation in: 1:3 and 5:4. Webster's 1828 defines this word as: ', n. See the Verb. 1. Counsel. Obs. 2. Saying; sentence. Obs. READ, v.t. The preterit and pp. read, is pronounced red. Gr. Tosay or tell, to flow; a speaker, a rhetorician. The primary sense of read is to speak, to utter, that is, to push, drive or advance. This is also the primary sense of ready, that is, prompt or advancing, quick. L. gratia, the primary sense of which is prompt to favor, advancing towards, free. The elements of these words are the same as those of ride and L. gradior, etc. The sense of reason is secondary, that which is uttered, said or set forth; hence counsel also. See Ready. 1. Toutter or pronounce written or printed words, letters or characters in the proper order; to repeat the names or utter the sounds customarily annexed to words, letters or characters; as, to read a written or printed discourse; to read the letters of an alphabet; to read figures; to read the notes of music, or to read music. 2. Toinspect and understand words or characters; to peruse silently; as, to read a paper or letter without uttering the words; to read to one's self. 3. Todiscover or understand by characters, marks or features; as, to read a man's thoughts in his countenance. Toread the interior structure of the globe. An armed corse did lie, in whose dead face he read great magnanimity. 4. Tolearn by observation. Those about her from her shall read the perfect ways of honor. 5. Toknow fully. Who is't can read a woman? 6. Tosuppose; to guess. Obs. 7. Toadvise. Obs.
READ, v.i. 1. Toperform the act of reading. So they read in the book of the law of God distinctly, and gave the sense. Neh. 8. 2. Tobe studious; to practice much reading. It is sure that Fleury roads. 3. Tolearn by reading. I have read of an eastern king who put a judge to death for an iniquitous sentence. 4. Totell; to declare. Not in use.
READ, pp. red. 1. Uttered; pronounced, as written words in the proper order; as, the letter was read to the family. 2. Silently perused. READ, a. red. Instructed or knowing by reading; versed in books; learned. Well read is the phrase commonly used; as well read in history; well read in the classics. A poet well read in Longinus'. Please also see the note for Luke 6:3 about the phrase have ye not read. Please note that the word readeth means: 'having a lifestyle of reading'. Please also see the note for 1Timothy 4:13 about the word read.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear. Forms of this word are used, in this book, in: 1:3; 2:7; 2:11; 2:17; 2:29; 3:6; 3:13; 3:20; 3:22; 9:20; 13:9; 22:17; 22:18.

Please see the notes for Luke 1:76; Romans C16S33; Romans C12S5 and Jude about the word prophet. In addition, false prophets are covered in the Study called False things according to the Bible. The most popular religious definition for this word is: 'someone who foretells the future'. However, that definition tends to limit the thinking of people to only those statements when, actually, the majority of their message was doctrinal. Please also see the note for John 1:45 about the phrase law and the prophets. Please also see the links for Prophecies and Prophecies Fulfilled in the Gospel Significant Events Study and the New Testament Significant Events Study. Forms of this word are used, in this book, in: 1:3; 2:20; 10:7; 10:11; 11:3; 11:6; 11:10; 11:18; 16:6; 16:13; 18:20; 18:24; 19:10; 19:20; 20:10; 22:6; 22:7; 22:9; 22:10; 22:18-19.

Please see the note for 1Timothy 5:22 about the word keep. The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart'. The word keepeth means: 'a lifestyle of keeping'. The word kept is the past-tense form of the word keep. Please also see the note for Matthew 28:3-4 about the phrase keep his commandments. Please also see the notes for 1John 5:2 about the word keeper. Forms of this word are used, in this book, in: 1:3; 2:26; 3:10; 12:17; 14:12; 16:15; 22:7; 22:9.

Please see the note for Romans 4:23-25 about the word written. The functional definition for this word is: 'a retained record which can be used for judgment in a court of law'. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12; John 20:31-LJC about the word write Please also see the notes for Luke 6:3-4; the Study called Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. Forms of this word are used, in this book, in: 1:3; 1:11; 1:19; 2:1; 2:8; 2:12; 2:17; 2:18; 3:1; 3:7; 3:12; 3:14; 5:1; 10:4; 13:8; 14:1; 14:13; 17:5; 17:8; 19:9; 19:12; 19:16; 20:12; 20:15; 21:5; 21:12; 21:27; 22:18-19.

We find forms of the word time occurring 766 times in 700 verses of the Bible, 200 times in189 verses of the New Testament and, in Revelation in: 1:3; 5:11; 6:13; 10:6; 11:18; 12:12; 12:14; 14:15 and 22:10. The functional definition for this word is: 'the fourth dimension of this physical reality'. Webster's 1828 defines this word as: 'n. L.tempus; tempora, the falls of the head, also tempest, etc. See Tempest. Time is primarily equivalent to season; to the Gr.wpa in its original sense, opportunity, occasion, a fall, an event, that which comes. 1. A particular portion or part of duration, whether past, present or future. The time was; the time has been; the time is; the time will be. Lost time is never found again. God, who at sundry times, and in divers manners, spoke in time past to the fathers by the prophets. Heb.1. 2. A proper time; a season. There is a time to every purpose. Eccles.3. The time of figs was not yet. Mark 11. 3. Duration. The equal and uniform flux of time does not affect our senses. Time is absolute or relative; absolute time is considered without any relation to bodies or their motions. Relative time is the sensible measure of any portion of duration, by means of motion. Thus the diurnal revolution of the sun measures a space of time or duration. Hence, 4. A space or measured portion of duration. We were in Paris two months, and all that time enjoyed good health. 5. Life or duration, in reference to occupation. One man spends his time in idleness; another devotes all his time to useful purposes. Believe me, your time is not your own; it belongs to God, to religion, to mankind. 6. Age; a part of duration distinct from other parts; as ancient times; modern times. The Spanish armada was defeated in the time of Queen Elizabeth. 7. Hour of travail. She was within one month of her time. 8. Repetition; repeated performance, or mention with reference to repetition. The physician visits his patient three times in a day. 9. Repetition; doubling; addition of a number to itself; as, to double cloth four times; four times four amount to sixteen. 10. Measure of sounds in music; as common time, and treble time. In concerts, it is all important, that the performers keep time, or exact time. 11. The state of things at a particular period; as when we say, good times, or bad times, hard times, dull times for trade, etc. in this sense, the plural is generally used. 12. In grammar, tense.
In time, in good season; sufficiently early. He arrived in time to see the exhibition. 1. A considerable space of duration; process or continuation of duration. You must wait patiently; you will in time recover your health and strength. At times, at distinct intervals of duration. At times he reads; at other times, he rides. The spirit began to move him at times. Judges 13.
Time enough, in season; early enough. Stanley at Bosworth-field, came time enough to save his life.
To lose time, to delay.
1. Togo too slow; as, a watch or clock loses time.
Apparent time, in astronomy, true solar time, regulated by the apparent motions of the sun.
Mean time, equated time, a mean or average of apparent time.
Siderial time, is that which is shown by the diurnal revolutions of the stars.
TIME, v.t. Toadapt to the time or occasion; to bring, begin or perform at the proper season or time; as, the measure is well timed, or ill timed. No small part of political wisdom consists in knowing how to time propositions and measures. Mercy is good, but kings mistake its timing. 1. Toregulate as to time; as, he timed the stroke. 2. Tomeasure; as in music or harmony'. Please also see the note for Hebrews 3:13 about the word today. Please also see the note for Galatians C4-S17 about the word birthday. Please also see the note for Luke 1:5 about the word day. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday.

Nave's Topical Bible provides links for the word time as: 'Beginning of: Ge 1:1,14. Epochs of: Before the flood Jos 24:2. The exodus: Ex 19:1; 40:17; 1Ki 6:1. Daniel's reckoning of time, and times, and half times: Da 7:25; 12:7. Indicated by a sun-dial: 2Ki 20:9-11; Isa 38:8. Division of, into watches: Ex 14:24; 1Sa 11:11; Mt 14:25; Mr 6:48. One day is like one-thousand years: 2Pe 3:8. Fullness of: Ga 4:4; Eph 1:10. End of: Job 26:10; Re 10:6'.

Thompson Chain Topics provides links for the word time as: 'Accepted (the time favourable for seeking God): Ps 32:6; 69:13; 95:7; Isa 49:8; 2Co 6:2. Brevity of: Life Brief, Figurative Allusions to the Brevity of: Ge 47:9. Like a Shadow: 1Ch 29:15. Like a Flying Shuttle: Job 7:6; 8:9. Like Hurrying Messengers: Job 9:25; 14:2. Only a Handbreadth in Extent: Ps 39:5; 89:47; 90:9; 102:11; Ec 6:12. Like a Weaver's Web: Isa 38:12. Like a Vanishing Vapour: Jas 4:14. Of the Spirit.: See Spiritual; Life . Fulness of: Da 9:24; Mr 1:15; Ga 4:4; Eph 1:10; 1Ti 2:6; Tit 1:3; Heb 9:26. Presuming upon time and Opportunity, common ways of: Boasting of the Future: Pr 27:1. Planning for Tomorrow's Self-indulgence: Isa 56:12. Thinking the Day of Trial is Remote: Am 6:3. Preparing for Many Years of Enjoyment: Lu 12:19. Reckoning on Future Opportunities for Reform: Ac 24:25. Indulging in Dreams of Future Gain: Jas 4:13-14. Redeeming the: By Realizing the Brevity of Life: Ps 90:12. By Youthful Piety: Ec 12:1. By Subordinating Earthly Duties to Heavenly: 1Co 7:29,31. By Serious Living: Eph 5:15-16. By a Consistent Example before the World: Col 4:5'.

Torrey's Topical Textbook provides links for the word time as: 'The duration of the world: Job 22:16; Re 10:6. The measure of the continuance of anything: Jg 18:31. An appointed season: Ne 2:6; Ec 3:1,17. COMPUTED BY. Years: Ge 15:13; 2Sa 21:1; Da 9:2. Months: Nu 10:10; 1Ch 27:1; Job 3:6. Weeks: Da 10:2; Lu 18:12. Days: Ge 8:3; Job 1:4; Lu 11:3. Hours, after the captivity: Da 5:5; Joh 11:9. Moments: Ex 33:5; Lu 4:5; 1Co 15:52. The heavenly bodies, appointed as a means for computing: Ge 1:14. The sun-dial early invented for pointing out: 2Ki 20:9-11. ERAS FROM WHICH, COMPUTED;. Nativity of the patriarchs during the patriarchal age: Ge 7:11; 8:13; 17:1. The exodus from Egypt: Ex 19:1; 40:17; Nu 9:1; 33:38; 1Ki 6:1. The jubilee: Le 25:15. Accession of kings: 1Ki 6:1; 15:1; Isa 36:1; Jer 1:2; Lu 3:1. Building of the temple: 1Ki 9:10; 2Ch 8:1. The captivity: Eze 1:1; 33:21; 40:1. Part of a period of, usually counted as the whole: 1Sa 13:1; Es 4:16; 5:1. In prophetic language, means a prophetic year, or 365 natural days: Da 12:7; Re 12:14. Shortness of man's portion of: Ps 89:47. Should be redeemed: Eph 5:16; Col 4:5. Should be spent in the fear of God: 1Pe 1:17. PARTICULAR PERIODS OF, MENTIONED; the ancient time: Isa 45:21. The accepted time: Isa 49:8; 2Co 6:2. The time of visitation: Jer 46:21; 50:27. The time of refreshing: Ac 3:19. The time of restitution of all things: Ac 3:21. The time of reformation: Heb 9:10. The time of healing: Jer 14:19. The time of need: Heb 4:16. The time of temptation: Lu 8:13. The evil time: Ps 37:19; Ec 9:12. The time of trouble: Ps 27:5; Jer 14:8. All events of, predetermined by God: Ac 17:26. All God's purposes fulfilled in due time: Mr 1:15; Ga 4:4'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'. Please also see the note for Matthew 18:28 about the phrase laid hands. The functional definition for this word is: 'To physically grab with the intention of doing great harm which, usually, ends in death'. Forms of this word are used, in this book, in: 1:3; 1:16; 1:17; 1:20; 2:1; 5:1; 5:7; 6:5; 7:9; 8:4; 9:20; 10:2; 10:5; 10:8; 10:10; 13:16; 14:9; 14:14; 17:4; 19:2; 20:1; 20:4; 22:10.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Blessed. Re 22:7; Pr 8:34; Da 12:12-13; Lu 11:28 for. Re 22:6,10,12,20; Ro 13:11; Jas 5:8-9; 1Pe 4:7; 2Pe 3:8'.

Home Overview of Revelation Chapter Summary Start of Chapter

C1-S3 (Verse 4-5) Second blessing offered.

Equivalent Section: the human used to write this epistle and whom he is writing to.

John to the seven churches which are in Asia:

Equivalent Section: Grace offered and Who it is offered by.

First Step: Grace from the Son of God.

Grace be unto you,
and peace,
from him which is,
and which was,
and which is to come;.

Second Step: another source of this grace.

and from the seven Spirits which are before his throne;

Third Step: Grace from the human roles of the Son of God.

And from Jesus Christ,
who is the faithful witness,
and the first begotten of the dead,
and the prince of the kings of the earth.

1:4 and the first part of 1:5 form a sentence. The second part of 1:5 and the first part of 1:6 form a sentence. In order to make sense of these sentences, 1:4-6 are divided by punctuation below.

First Sentence.

Who wrote the epistle

John

Who the epistle is written to

to the seven churches which are in Asia:

Who the epistle is from.

Grace and peace from the Son of God Who died and rose from us.

Grace be unto you,
and peace,
from him which is,
and which was,
and which is to come;.

Grace and peace from the seven Spirits which are before his (Gods) throne.

and from the seven Spirits which are before his throne;.

Unique attributes of the Son of God because of His human roles as Jesus Christ.

And from ,
who is the faithful witness,
and the first begotten of the dead,
and the prince of the kings of the earth..

Second Sentence.

Why Jesus Christ is to be given glory and dominion for ever and ever.

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;.

Jesus Christ is to be given glory and dominion for ever and ever.

to him be glory and dominion for ever and ever..

The previous sentences are witnessed as truth.

Amen.

John is reported to have finished writing this epistle before 100 AD with the first attempt to chop the word of God into verses being done about 200 AD and, reportedly, our current verse format is the third iteration. God does not change (Malachi 3:6; Hebrews 13:8). Letters (epistles) are not written in verses with all of the punctuation of sentences buried within the verses. No, all of the word of God was originally written in sentences and paragraphs. Later, devil-motivated men chopped the word of God into verse formats and only was the third accepted by men. However, as these two sentences show, the verse format was imposed to confuse men and make it easier for perversions of the word of God to be accepted. God allowed the verse format to remain for the same reason as Jesus taught in parables (Matthew 13:11). It assures that only the people who seek the spiritual truth from God's Holy Spirit will understand the truth while lost and carnal people are led into error. Therefore, we will seek the truth using the sentence format, which is what God says that He uses to teach people (Isaiah 28:9.

Now, we need to consider context before moving into the analysis of the sentences. Normally, the first couple of verses tell us who is writing the epistle and whom the epistle is directed to. However, in this book, the human people are not mentioned until the third sentence. The first two sentences are dedicated to the spiritual author and to the spiritual promises given which are related to obeying this book. in this book, we are told what the epistle is about and why we should read and understand it even before we are told who the epistle is fRomans to. That should tell us the importance of Revelation 1:1-3.

Our current three verses contain two sentences plus an Amen. (The Amen emphasizes the truth of what the two sentences tell us.) John tells us that he was used to write this epistle to the seven churches which are in Asia. He was used as the representative of the Son of God. After telling us that, he immediately stops to personally worship the Son of God and tell us that He deserves glory and dominion for ever and ever (Daniel 7:14; 1Peter 5:11; Jude 1:25; Revelation 1:6) and follows that with an Amen to emphasize that this statement is witnessed as truth.

The first, of our two sentences, identifies the human author and to whom it is written, followed by an offer of blessings for obeying this epistle. That is, usually, what all epistles start with but, as already explained, this book started with the true spiritual authors, the spiritual reason for it being written, and the spiritual blessings to saved people who actually serve. Thus, the spiritual identification of these things was given first and the physical religious was given second. That puts the emphasis on the spiritual perspective, which is what is actually emphasized throughout this book.

In our First Equivalent Section of our first sentence, we read that the human author was John and that he was writing to the seven churches which are in Asia. As we read in our first sentence, the true author was God the Father, Who gave the revelation to Jesus Christ, who then passed it through His angel to John. Thus, John was no more the author than a pen writes your signature without your input. Religious people want us to focus on John so that we do not realize that we are rejecting God the Father and our Lord Jesus Christ when we accept a perversion of any part of this book.

The next thing, that our First Equivalent Section tells us, is that this book was written to the seven churches which are in Asia. Now, there is a lot of doctrine taught about 'Church Ages' which actually have very little true Biblical support and are really more of a religious doctrine. And, some of that doctrine goes against what the word of God actually teaches. And, this doctrine is important here because it is claimed to be based upon the characters of the seven churches which are in Asia and the order in which they are presented in this book. The reader is warned to be careful about that unreliable, and sometimes erroneous, doctrine.

What is more reliable is the doctrine which claims that these seven churches symbolically represent the characters of most churches at different times. A given church can be like one of these churches at one time in its life and like another of these churches at another time of its life. The true application is to apply the warnings and commandments, which are given to these seven churches, to any church which displays the same characteristics.

In our Second Equivalent Section, of our first sentence, we have three Steps with each Step offering grace and peace from three different identities. That is, we have three different ways of being assured that the grace and peace are truly being offered.

In our First Step, our Lord Jesus Christ is doing the offering. But John does not use that title. John identifies Him as: him which is, and which was, and which is to come. (this phrase is found in: 1:4; 1:8 and 4:8.) He currently is on the throne next to God the Father and being the advocate for saved people who sin. He was because He died to pay for the sins of the whole world (1John 2:2). He is to come When He returns in the 'Rapture' to get His bride. Thus, John is reminding us of all that He has done, and all that he is doing and all that He will do as he tells us that we are promised grace and peace from Him.

In our Second Step, John tells us that we are also offered grace and peace from the seven Spirits which are before his (God's ) throne. Dr. Jeff Wilson identifies these seven Spirits when he writes: 'person this message is from is God the Holy Spirit, which v4 describes as the seven Spirits (notice the capitalization there) which are before his throne. Now these are not seven different spirits but instead this describes only the one Spirit, the Holy Spirit, as the number seven here refers to the completeness and perfection of the Holy Spirit as well as the diversity of His activities, which we see referenced in Isaiah 11:2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD. This description of the Holy Spirit is also used in the following verses…
Revelation 3:1 And unto the angel of the church in Sardis write; these things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.
Revelation 4:5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.
Revelation 5:6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.'.

Notice that the seven Spirits are identified in Isaiah 11:2 as:

the spirit of Lord, which gives us God's never changing law and judgment.
the spirit of wisdom, which gives us how to apply spiritual truths in our life.
the spirit of understanding, which gives us how different things of the word of God fit together without conflict.
the spirit of counsel, which gives us advice on how to proceed when we face the problems of life.
the spirit of might, which gives us God's power to do what we can not do on our own.
the spirit of knowledge, which gives us what the word of God actually says.
the spirit of the fear of the LORD, which gives us the motivation to stop our sinning.

In our third Step, John identifies our Lord Jesus Christ by His human titles (Jesus Christ) and reminds us how He acted as a human being (who is the faithful witness) and the future promised to all saved because of what He did as a human being (and the first begotten of the dead) and what he will do as a human being when He returns to this Earth (and the prince of the kings of the earth). Thus, not only are we offered grace and peace from a spiritual basis but are also offered in from a physical basis. And, keep in mind the circumstances that John was enduring when he wrote this. If he could have grace and peace in his circumstances, then we can be assured that we can also have grace and peace, no matter what circumstances we endure.

The phrase: Kings of the earth is found in Revelation 1:5; Revelation 6:15; Revelation 16:14; Revelation 17:2, Revelation 17:18; Revelation 18:3, Revelation 18:9; Revelation 19:19; Revelation 21:24. The phrase: Kings of the east is found in Revelation 6:12 is a subset of Kings of the earth. Therefore, Revelation 6:12 and should be considered with the other verses. In the Bible we are told that the kings of the earth rejected the authority of Jesus Christ as their prince. (Psalms 2; Luke 19:11-28 especially Luke 19:27; Acts 4:26-28). In Revelation 6:15 we see the kings of the earth try to hid themselves in the dens and in the rocks of the mountains...and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb even though they knew that those efforts were useless because they said For the great day of his wrath is come; and who shall be able to stand? (6:17). Rather than turn to their prince for mercy, grace and salvation, we see them turn to devils in Revelation 16:13-14. The devils lead them into false religion in Revelation 17:1-2, Revelation 17:18 and Revelation 18:3. In 18:4-5 they are given a final call to Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues, but the kings of the earth refuse because, as Revelation 18:3 says, they committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. They are not willing to stop their sinning. So in Revelation 19:19, we see these kings of the earth fighting with Satan against their prince and Revelation 19:20-21 tells of their destruction. Then Revelation 21:24 tells us that the new kings of the earth do bring their glory and honour into it. They act properly towards the true prince of the kings of the earth.

Next, we are told that Jesus Christ is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. God told us to hear Him (Mark 9:7; Luke 9:35) because He is the faithful witness. As the is the faithful witness, He told us spiritual truths which God the Father showed Him in the Law. He also told us how to receive blessings from God and how to avoid curses. He also told us what will happen in the future (prophecy) to everyone based upon their own personal relationship with God. And, we see that this epistle is written to reveal Him and what He wants us to know and the first reason that we are to listen is because God the Father told us to and because we can believe (faithful witness) what he tells us.

The second reason that we are told to hear Him is that He is the first begotten of the dead. As Dr. Jeff Wilson writes: 'John describes Jesus as the first begotten of the dead. In the book of Colossians we find a similar title, speaking of Jesus, Col 1:18 reads… And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. this does not refer to Jesus being the first one raised from the dead, or the first in some chronological order, but it refers to him being the greatest of authority and power of those raised. He is the preeminent one of those raised, the highest ranking, the first order, the most important, for it is thru His resurrection and life (in which he never died a second time like all the others) that we as His followers may be resurrected and have new life, eternal life, as well'.

In addition to that, Luke 1:18 tells us that Jesus said: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. He not only is the first begotten of the dead, but he holds the keys to get us out of hell and of death and if we want out of hell and of death, we need to listen to Him.

The third reason that we are told to hear Him is that He is the prince of the kings of the earth. That is, when He returns He shall rule them with a rod of iron (Revelation 2:27; Revelation 12:5; Revelation 19:15) and its pretty stupid to make enemies with the ultimate ruler of the world who will really hurt people who try to disagree with Him. Psalms 89:27 says: Also I will make him my firstborn, higher than the kings of the earth. Revelation 19:16 says: And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Thus we have two witnesses from the word of God (making this an absolute truth0 that our Lord Jesus Christ has more power and authority than any other man. Thus, only foolish people will challenge His power and authority.

This reminds me of the three types of witnesses that Jesus cited in the gospel of John when He was asked for witnesses to what he said. He said that the Father was His witness (John 5:37), and here we are reminded of the witness of the Father when God the Father declared Jesus to be the faithful witness. Jesus also said that the works that He did were His witness (John 5:36) and here we are told of His works when we are reminded that he is the first begotten of the dead. Finally, Jesus said that John the Baptist was His witness (John 5:33) and here we are told that the kings of the earth will witness that He is their prince (ruler between them and God).

Our second sentence is outlined and described in the next note.

There is more than one John identified in the word of God. This John was the apostle and author of the Gospel of John, 1John, 2John and 3John.

We find the exact phrase: seven Spirits only in Revelation and only in: 1:4, 3:1, 4:5, 5:6. .

Please see the note for Matthew 15:34 about the word seven. Easton's Bible Dictionary defines this word as: 'This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Ge 2:2-3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. "Jacob's seven years' service to Laban; Pharaoh's seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days' siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number" (see Le 25:4; 1Sa 2:5; Ps 12:6; 79:12; Pr 26:16; Isa 4:1; Mt 18:21-22; Lu 17:4). The feast of Passover (Ex 12:15-16), the feast of Weeks (De 16:9), of Tabernacles (De 13:15), and the Jubilee (Le 25:8), were all ordered by seven. Seven is the number of sacrifice (2Ch 29:21; Job 42:8), of purification and consecration (Le 27:34,34; 8:11,33; 14:9,51), of forgiveness (Mt 18:21-22; Lu 17:4), of reward (De 28:7; 1Sa 2:5), and of punishment (Le 26:21,24,28; De 28:25). It is used for any round number in such passages as Job 5:19; Pr 26:16,25; Isa 4:1; Mt 12:45. It is used also to mean "abundantly" (Ge 4:15,24; Le 26:24; Ps 79:12'. Please also see the note for Luke 10:1 about the word seventy. Forms of this word are used, in this book, in: 1:4; 1:11; 1:12; 1:16; 1:16; 1:20; 2:1; 3:1; 4:5; 5:1; 5:5; 5:6; 8:1; 8:2; 8:6; 10:3; 10:4; 10:7; 11:13; 11:15; 12:3; 13:1; 15:1; 15:6; 15:7; 15:8; 16:1; 16:17; 17:1; 17:3; 17:7; 17:9; 17:10; 17:11; 21:9; 21:20.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition for this word is: 'a called out assembly of baptized believers'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Forms of this word are used, in this book, in: 1:4; 1:11; 1:20; 2:1; 2:7; 2:8; 2:11; 2:12; 2:17; 2:18; 2:23; 2:29; 3:1; 3:6; 3:7; 3:13; 3:14; 3:22; 22:16

The functional definition for the word Asia is: 'An area of the world where Paul started churches. While these people in Asia were saved through the ministry of Paul, they were willing to forsake him and choose religion which excused their sin'.

The Jews of Asia are frequently mentioned as causing trouble for the church. On Paul's first missionary trip, he was forbidden of the Holy Ghost to preach the word in Asia (Acts 16:6). They were also involved in causing the arrest of Paul by telling lies about his teaching in the Jerusalem Church. Even today, people in this region are involved in never-ending religious wars. Please see the note for 2Timothy C1S9 about Asia. It has links to every place where the Bible mentions Asia. along with a short note about each reference. This book mentions Asia in: 1:4 and 1:11.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ. Forms of this word are used, in this book, in: 1:4 and 22:21.

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. Webster's 1828 dictionary defines peace as: 'n. L. pax, paco, to applease. 1. In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind. 2. Freedom from war with a foreign nation; public quiet. 3. Freedom from internal commotion or civil war. 4. Freedom from private quarrels, suits or disturbance. 5. Freedom from agitation or disturbance by the passions, as from fear, terror, anger, anxiety or the like; quietness of mind; tranquility; calmness; quiet of conscience. Great peace have they that love the law. Ps.119. 6. heavenly rest; the happiness of heaven. 7. Harmony; concord; a state of reconciliation between parties at variance. 8. Public tranquility; that quiet, order and security which is guaranteed by the laws; as, to keep the peace; to break the peace. This word is used in commanding silence or quiet; as, peace to this troubled soul. Peace, the lovers are asleep. Tobe at peace, to be reconciled; to live in harmony. Tomake peace, to reconcile, as parties at variance. Tohold the peace, to be silent; to suppress one's thoughts; not to speak.'. Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

The seven churches which are in Asia are listed in 1:11 and in Chapters 2 and 3.

Please see the note for Colossians C1S3 about the word throne. Easton's Bible Dictionary defines this word as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. The throne of Solomon is described at length in 1Ki 10:18-20'. Forms of this word are used, in this book, in: 1:4; 3:21; 4:2; 4:3; 4:4; 4:5; 4:6; 4:9-10; 5:1; 5:6; 5:7; 5:11; 5:13; 6:16; 7:9-10; 7:11; 7:15; 7:17; 8:3; 12:5; 14:3; 14:5; 16:17; 19:4; 19:5; 20:4; 20:11; 21:5; 22:1; 22:3.

Please see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse. Forms of this word are used, in this book, in: 1:5; 2:10; 2:13; 2:19; 3:14; 13:10; 14:12; 17:14; 19:11; 21:5; 22:6.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'someone who is qualified to testify in court and is available to do so if the court requests'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or three. The functional definition for this phrase is: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God. Forms of this word are used, in this book, in: 1:5; 3:14; 11:3; 20:4.

We find forms of the word first occurring 435 times in 406 verses of the Bible, 167 times in 160 verses of the New Testament and, Revelation in: 1:5; 1:11; 1:17; 2:4; 2:5; 2:8; 2:19; 4:1; 4:7; 8:7; 13:12; 14:17; 16:2; 20:5; 20:6; 21:1; 21:19; 22:13. Webster's 1828 defines this word as: 'a. furst. See fare and for. 1. Advanced before or further than any other in progression; foremost in place; as the first man in a marching company or troop is the man that precedes all the rest. Hence, 2. Preceding all others in the order of time. Adam was the first man. Cain was the first murderer. Monday was the first day of January. 3. Preceding all others in numbers or a progressive series; the ordinal of one; as, 1 is the first number. 4. Preceding all others in rank, dignity or excellence. Demosthenes was the first orator of Greece. Burke was one of the first geniuses of his age. Give God the first place in your affections. FIRST, adv. furst. 1. Before anything else in the order of time. Adam was first formed, then Eve. 1Tim. 2. 2. Before all others in place or progression. Let the officers enter the gate first. 3. Before anything else in order of proceeding or consideration. First, let us attend to the examination of the witnesses. 4. Before all others in rank. He stands or ranks first in public estimation. At first, at the first, as the beginning or origin. First or last, at one time or another; at the beginning or end. And all fools and lovers first or last.'. Please also see the note for Hebrews 1:5-LJC about the word firstbegotten. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for Hebrews 1:5 about the word begotten. The functional definition for this word is: 'provide physical life at conception and provide the character after birth'. Please also see the note for Holy Ghost about the phrase only begotten son. related to that, the note in Hebrews 11:17 shows us the difference between definitions from man-written dictionaries and true Biblical definitions. Also note that the word begotten is part of the phrase begotten of the dead. This is speaking about resurrection in a new incorruptible body.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die. The functional definition for this word is: 'Physical death is separation of soul and spirit from body and the second death is eternal separation from God'. Please also see the notes for Revelation 2:11; Revelation 20:6; Revelation 20:14 and Revelation 21:8 about the phrase death, second. Forms of this word are used, in this book, in: 1:5; 1:17; 1:18; 2:8; 2:10; 2:11; 2:23; 3:1; 3:2; 6:8; 6:8; 8:9; 8:11; 9:6; 11:8; 11:9; 11:18; 12:11; 13:3; 13:12; 14:13; 16:3; 18:8; 20:5; 20:6; 20:12; 20:13; 20:14; 20:14; 21:4; 21:8.

Please see the note for 1Corinthians C2S5 about the word prince. The functional definition for this word is: 'One of the highest levels of rulers but not the very highest level'.

Please see the note for Philippians 2:9-11 about the word earth. Easton's Bible Dictionary defines this word as: '(1.) In the sense of soil or ground, the translation of the word adamah'. In Ge 9:20 "husbandman" is literally "man of the ground or earth." Altars were to be built of earth (Ex 20:24). Naaman asked for two mules' burden of earth (2Ki 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil. (2). As the rendering of 'erets, it means the whole world (Ge 1:2); the land as opposed to the sea (Ge 1:10). Erets also denotes a country (Ge 21:32); a plot of ground (Ge 23:15); the ground on which a man stands (Ge 33:3); the inhabitants of the earth (Ge 6:1; 11:1); all the world except Israel (2Ch 13:9). In the New Testament "the earth" denotes the land of Judea (Mt 23:35); also things carnal in contrast with things heavenly (Joh 3:31; Col 3:1-2)'. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for Revelation 1:4-5 about the phrase kings of the earth. Please also see the note for Matthew 32-33 about the phrase Judge of all the earth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. Re 1:1 exp: Re 1:9. Tothe. Re 1:11,20; 2:1,8,12,18; 3:1,7,14; Ac 19:10; 1Pe 1:1 Grace. Ro 1:7; 1Co 1:3; 2Co 1:2; 1Pe 1:2 exp: Col 1:2; 2Pe 1:2. him. Re 1:8; Ex 3:14; Ps 90:2; 102:25-27; Isa 41:4; 57:15; Mic 5:2; Joh 1:1; Heb 1:10-13; 13:8; Jas 1:17 from the. Re 3:1; 4:5; 5:6; Zec 3:9; 4:10; 6:5; 1Co 12:4-13 General references. exp: Heb 13:8; Jude 1:2; Re 22:21.
who is. Re 3:14; Ps 89:36-37; Isa 55:4; Joh 3:11,32; 8:14-16; 18:37; 1Ti 6:13; 1Jo 5:7-10 and the first. Ac 26:23; 1Co 15:20-23; Col 1:18 and the prince. Re 11:15; 17:14; 19:16; Ps 72:11; 89:27; Pr 8:15-16; Da 2:2; 7:14; Mt 28:18; Eph 1:20-22; 1Ti 6:15 him. De 7:8; 23:5; Joh 13:1,34; 15:9; Ro 8:37; Ga 2:20; Eph 2:4; 5:2,25-27; 1Jo 4:10 washed. Re 7:14; Zec 13:1; Joh 13:8-10; Ac 20:28; 1Co 6:11; Heb 9:14; 1Pe 1:19; 1Jo 1:7 exp: Le 8:6; Eze 16:9. General references. exp: Ex 30:19; 40:7; Le 14:14; Jer 33:8; Heb 8:12; Jude 1:2.'.

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C1-S4 (Verse 5-6) Second sentence as described in the prior note.

First Step: What Jesus did for us.

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;.

Second Step: What is due Him because of what He did.

to him be glory and dominion for ever and ever.

As explained in the prior note, 1:4 and the first part of 1:5 form a sentence. The second part of 1:5 and the first part of 1:6 form a sentence. In order to make sense of these sentences, 1:4-6 are divided by punctuation in the note above. This note is dealing with the second of those two sentences. This sentence tells us John's personal worship because of the truths which he is revealing at this time.

In our second sentence John stops to worship our Lord Jesus Christ. He starts the sentence with Unto him, in the First Step, and continues with to him be glory and dominion for ever and ever, in the Second Step. That is worship with the rest of the First Step identifying what he did for us that is worthy of worship.

Again, in his worship, John deals with what our Lord Jesus Christ did in the past and what He is doing in the present and what He will do in the future. In the past, he loved us while we were still His enemies (Romans 5:10; 1John 4:19). At present, He is our advocate (1John 2:1) and He cleanseth us from all sin with His blood (1John 1:7). And, in the future, we will experience what He has already done for us (hath made us). Those saved people who return with Him will be kings and priests unto God.

One of the main lessons of this epistle is that the saved are to worship Jesus Christ on a personal basis. In 1:9-10 we are told that John was in the Spirit on the Lords day even though he was in the isle that is called Patmos (prison), for the word of God and was separated from other believers. The lesson here is to follow Johns example and worship Jesus Christ for our salvation no matter what circumstances we are in. when this sentence tells us from him which is, and which was, and which is to come it is reminding us that the Son of God currently is physically alive in Heaven (him which is) and representing us before the throne of God the Father and that He died for our sins (which was) and that He is returning to judge and reward or punish men (which is to come). Of course, most people are concentrating on what He will do before He returns. Instead they should be concentrating on Him because He is the one who decides what will happen to each of us. Those who are His enemies are to be terrified of Him but those that are His true servants in this life will receive great rewards follow John's example and personally worship Him.

We need to make the doctrine of this sentence personal if we want to receive the grace and peace that is offered here. First, we need to personally recognize that He is. Everyone of us get insulted if we go out of our way to visit and help someone and they are too busy doing things to hurt themselves to even take time to say Hi. If we aren't insulted, at the least we feel that we have wasted our time. At the very least, we should start and end our day spending time with the one Who died and rose to save us and is willing to spend time with us.

which brings us to the second point, He was. He didn't die and rise from the dead just to get us our of Hell and into heaven but this study has shown that the blood of Christ is what removes the stain and control of sin. We should daily confess our sins (1John 1:6-10) and seek His cleansing for our personal sins.

Finally, we need to personally always remember that He is to come and be watching for Him. As Jesus warned us in Matthew 24, we want to beware of false christs and false doctrines and expect that He will come instantly and demand that we explain the deeds of our life, especially unconfessed sin and God-given opportunities that we choose to ignore. Beyond our personal daily relationship, we need to keep His witness always in mind when we are deciding matters.

Our thoughts and decisions are to be based upon the fact that He is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. We have no other authority or witness that can approach Him and none other should make us swerve from following Him. Finally, our feelings (especially the satanic attacks of defeat and depression and similar) need to be controlled by the fact that He loved us, and washed us from our sins in his own blood. No matter what we or others think of us, He loved us enough to do that for us. By the same token, we aren't so hot because He had to wash us from our sins in his own blood. Once we prepare ourselves for daily life with Him, then we need to do what He made us and be kings and priests unto God and his Father, especially when we meet sinners who need Gods mercy, grace and forgiveness.

John tells us that he brings greetings from the Son of God in His roles including Jesus Christ so that we will have the proper perspective on the message of this book and on the things that happen in our life so that this life that the devil wont rob us of our blessings and so that we can personally worship Him as our Lord like John was doing. This sentence is part of the introduction of an epistle with this main message.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Belove, as a verb, is not used. Loved; greatly loved; dear to the heart'. Forms of this word are used, in this book, in: 1:5; 2:4; 3:9; 3:19; 12:11; 20:9; 22:15.

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'Cleansing with water; purifying; overflowing; overspreading.
WASHING, n. 1. The act of cleansing with water; ablution. Hebrews 9. 2. A wash; or the clothes washed'. This verb is often used symbolically for: 'spiritual removal of sin and the influence of sin by Jesus Christ'.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for Colossians C1S3 about the word blood. The functional definition for this word is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ. Please also see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood. Forms of this word are used, in this book, in: 1:5; 5:9; 6:10; 6:12; 7:14; 8:7; 8:8; 11:6; 12:11; 14:20; 16:3; 16:4; 16:6; 17:6; 18:24; 19:2; 19:13.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest. Forms of this word are used, in this book, in: 1:6; 5:10; 20:6.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition for this word is: 'bright, shining. Glory, then, is brightness, splendor. The L. floreo, to blossom, to flower, to flourish, is probably of the same family. 1. Brightness; luster; splendor'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Forms of this word are used, in this book, in: ; 4:9-11; 5:12; 5:13; 7:12; 11:13; 14:7; 15:8; 16:9; 18:1; 19:1; 21:11; 21:23; 21:24; 21:26.

Please see the note for Romans C6S14 about the word dominion. Webster's 1828 defines this word as: 'n. L. See Dominant. 1. Sovereign or supreme authority; the power of governing and controlling. The dominion of the Most High is an everlasting dominion. Daniel 4. 2. Power to direct, control, use and dispose of at pleasure; right of possession and use without being accountable; as the private dominion of individuals. 3. Territory under a government; region; country; district governed, or within the limits of the authority of a prince or state; as the British dominions. 4. Government; right of governing. Jamaica is under the dominion of Great Britain. 5. Predominance; ascendant. 6. An order of angels. Whether they be thrones, or dominions, or principalities, or powers. Colossians 1. 7. Persons governed. Judah was his sanctuary; Israel his dominion. Psalm 114'.

The phrase ever and ever has the same application as the word everlasting. Please see the note for Luke 16:9 about the word everlasting. The functional definition for this word is: 'ever and lasting. Lasting or enduring for ever; eternal; existing or continuing without end; immortal'. Forms of this word are used, in this book, in: 1:6; 4:9-10; 5:13; 5:14; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5. The phrase ever and ever is used, in this book, in: 1:6; 4:9-10; 5:13; 5:14; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who is. Re 3:14; Ps 89:36-37; Isa 55:4; Joh 3:11,32; 8:14-16; 18:37; 1Ti 6:13; 1Jo 5:7-10 and the first. Ac 26:23; 1Co 15:20-23; Col 1:18 and the prince. Re 11:15; 17:14; 19:16; Ps 72:11; 89:27; Pr 8:15-16; Da 2:2; 7:14; Mt 28:18; Eph 1:20-22; 1Ti 6:15 him. De 7:8; 23:5; Joh 13:1,34; 15:9; Ro 8:37; Ga 2:20; Eph 2:4; 5:2,25-27; 1Jo 4:10 washed. Re 7:14; Zec 13:1; Joh 13:8-10; Ac 20:28; 1Co 6:11; Heb 9:14; 1Pe 1:19; 1Jo 1:7 exp: Le 8:6; Eze 16:9. General references. exp: Ex 30:19; 40:7; Le 14:14; Jer 33:8; Heb 8:12; Jude 1:2.
made. Re 5:10; 20:6; Ex 19:6; Isa 61:6; Ro 12:1; 1Pe 2:5-9 to him. Re 4:11; 5:12-14; Ps 72:18-19; Da 4:34; Mt 6:13; Joh 5:23; Php 2:11; 1Ti 6:16; Heb 13:21; 1Pe 4:11; 5:11; 2Pe 3:18; Jude 1:25 General references. exp: Ex 30:19; 40:7; Le 14:14; Ps 118:3; Isa 66:21; Jer 33:18; 1Pe 5:11; Jude 1:2.'.

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C1-S5 (Verse 6) Amen

This Amen provides the second saying that is needed to let us know that the doctrines of the prior two sentences are something that all saved are to accept. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

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C1-S6 (Verse 7) The prophecy of the 'Second Coming'.

Equivalent Section: what will happen.

First Step: Pay attention to this prophecy.

Behold,
he cometh with clouds;.

Second Step: Who will be witnesses to the prophecy being fulfilled.

and every eye shall see him,
and they also which pierced him:.

Equivalent Section: How people will react.

and all kindreds of the earth shall wail because of him.

This is not the Rapture because, at that time, every eye shall not see him (Jesus). They will only see dead bodied dropping to the ground as the souls as the spirits of the truly saved abandon their corrupt bodies. No, this prophecy is about the 'Second Coming'. every eye shall see him when our Lord Jesus Christ returns with His armies to conquer, rule and reign. While most of the things reported in this book are in a time sequence, not all are. Thus, we have a summary statement then John returns to earlier events in time to provide more detains. Please see the Prophecy Section, of the Significant New Testament Events, and the Prophecy Section, of the Significant Gospel Events Study, for more Bible references and links to this future event.

Note that this sentence follows the three sentences which told us about our Lord Jesus Christ, including His return and what He will do for the saints who are with Him. And, our chapter is giving us a general summary of what the rest of the book prophesies in detail. Therefore, this sentence, and the interpretation, are completely in context with what surrounds it.

This event will happen, according to the rest of this book, after the vast majority of people are killed and most of nature is destroyed and even the things in space are changed. Thus, the people on Earth will have experienced over three years of God's wrath and then they will see our Lord Jesus Christ return to finish the job. That is why our sentence says: they also which pierced him: and all kindreds of the earth shall wail because of him. False ministers of Satan convince people that only the Jews are responsible for piercing him. However, as explained in the Studies of the Gospels, all people are guilty before God and it was actually the Gentiles who drove in the nails and pierced His side with a spear.

Dr. Jeff Wilson writes, about this sentence, 'This depicts Jesus’ return to the earth, not his return in the air during the rapture as seen in 1Thessalonians 4, where he comes as a thief, unseen and unexpected. Here he comes with clouds, which signify the glory and presence of the Lord, and here every eye shall see him, Jews and Gentiles alike, the entire world, and in this coming, the world will wail, will cry out, for he comes to judge sin and make war against unrighteousness. He does not come as a servant, or a lamb, but as the Lion of the tribe of Judah, as King, as Judge, as Victor. Re 19:11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
Daniel 7:13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
Matthew 24:30 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 26:64 Jesus saith unto him, thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Acts 1:9-10 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.10 And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also 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.'.

Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: '1. Tofix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21. BEHO'LD, v.i. Tolook; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. Tofix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation'. Please also see the note for Colossians 2:18-19 about the word hold. Please also see the note for Luke 24:15 about the word holden. Forms of this word are used, in this book, in: 1:7; 1:18; 2:10; 2:22; 3:8; 3:9; 3:11; 3:20; 4:1; 4:2; 5:5; 6:2; 6:8; 9:12; 11:14; 12:3; 14:14; 15:5; 16:15; 17:8; 19:11; 21:3; 21:5; 22:7; 22:12.

Please see the note for Luke 9:34 about the word cloud. The functional definition for this word is: '"A covering," because clouds cover the sky. The word is used as a symbol of the Divine presence'. Forms of this word are used, in this book, in: 1:7; 10:1; 11:12; 14:14; 14:15; 14:16.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition for this word is: ' the organ of sight or vision; properly, the globe or ball movable in the orbit'. Man written dictionary definitions, for this word, have multiple applications presented as definitions, which leads to doctrinal error when people use those applications to build Bible doctrine. Please also see the note for John 12:45 about the phrase eyes to see. Forms of this word are used, in this book, in: 1:7; 1:14; 2:18; 3:18; 4:6; 4:8; 5:6; 7:17; 19:12; 21:4.

Please see the note for 1Timothy 6:10 about the word pierce. The functional definition for this word is: 'Webster's 1828 defines this word as: 'v.t. pers. 1. Tothrust into with a pointed instrument; as, to pierce the body with a sword or spear; to pierce the side with a thorn. 2. Topenetrate; to enter; to force a way into; as, a column of troops pierced the main body of the enemy; a shot pierced the ship. 3. Topenetrate the heart deeply; to touch the passions; to excite or affect the passions. 1 Tim.6. 4. Todive or penetrate into, as a secret or purpose.
PIERCE, v.i. pers. Toenter; as a pointed instrument. 1. Topenetrate; to force a way into or through anything. The shot pierced through the side of the ship. Her tears will pierce into a marble heart. 2. Toenter; to dive or penetrate, as into a secret. She would not pierce further into his meaning than himself should declare. 3. Toaffect deeply'.

Please see the note for Luke 1:61 about the word kindred. Webster's 1828 defines this word as: 'n. from kin, kind. 1. Relation by birth; consanguinity. Like her, of equal kindred to the throne. 2. Relation by marriage; affinity. 3. Relatives by blood or marriage, more properly the former. Thou shalt go unto my country and to my kindred. Gen.26. 4. Relation; suit; connection in kind.
KIN'DRED, a. Related; congenial; of the like nature or properties; as kindred souls; kindred skies'. Forms of this word are used, in this book, in: 1:7; 5:9; 7:9; 11:9; 13:7; 14:6.

Please see the note for Mark 5:38 about the word wail. The functional definition for this word is: 'Webster's 1828 defines this word as: 'WAIL, v.t. Tolament; to moan; to bewail. Or if no more her absent lord she wails--
WAIL, v.i. Toweep; to express sorrow audibly. Therefore I will wail and howl. Micah 1.
WAIL, n. Loud weeping; violent lamentation'. Forms of this word are used, in this book, in: 1:7; 18:9; 18:15; 18:19.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the cause and effect are both in the past'. This is opposed to the use of the word for, which has a functional definition of: 'provides a effect where the effect is in the past but the effect is in the future'. Forms of this word are used, in this book, in: 1:7; 2:4; 2:14; 2:20; 3:10; 3:16; 3:17; 5:4; 8:11; 11:10; 11:17; 12:12; 14:8; 16:5; 16:11; 16:21.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he cometh. Re 14:14-16; Ps 97:2; Isa 19:1; Da 7:13; Na 1:3; Mt 24:30; 26:64; Mr 13:26; 14:62; Lu 21:27; Ac 1:9-11; 1Th 4:17 and every. Re 22:4; Nu 24:17; Job 19:26-27; 33:26; 1Th 1:10; 1Jo 3:2; Jude 1:14 and they. Ps 22:16; Zec 12:10; Joh 19:34,37; Heb 6:6; 10:29 and all. Re 6:15-17; 18:15-19; Mt 24:30; Lu 23:28-30 Even So. Re 18:20; 19:1-3; 22:20; Jg 5:31; Ps 68:1 General references. exp: Mr 13:26; Lu 17:30; Ac 3:20.'.

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C1-S7 (Verse 7) .

Even so,
Amen.

Revelation 22:17 says: And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Then John ends this book with: Even so, come, Lord Jesus. the grace of our Lord Jesus Christ be with you all. Amen. Thus, our current sentence tells us the reaction of all saved to the 'Second Coming' and our book ends with an invitation from all saved to the 'Second Coming'.

The phrase Even so 'This Amen has equal importance as the prior sentence'. This phrase is added to help people understand the meaning of the word Amen.

This Amen provides the second saying that is needed to let us know that the doctrine of the prior sentence is something that all saved are to accept. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

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C1-S8 (Verse 8) .

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.

Our Lord Jesus Christ said: I am Alpha and Omega, the beginning and the end in: Revelation 1:8; Revelation 21:6 and Revelation 22:13. He also said: I am the beginning and the end(ing) in: Revelation 1:8; Revelation 21:6 and Revelation 22:13. He also said: I am the first and the last in: Revelation 1:11; Revelation 1:17; Revelation 2:8 and Revelation 22:13. The phrases Alpha and Omega, beginning and ending, and first and last are all equivalent in that they convey the same message said different ways. They all tell us that He starts and finishes our spiritual relationship with God. Yes, people can claim certain technical differences, but the basic message is the same. God uses such equivalency because different people understand different ways. When they might not understand the message said one way, they usually can understand it said another way.

In John 8:17, Jesus was arguing doctrine with the Pharisees and said: It is also written in your law, that the testimony of two men is true. This is God's law for separating what God requires all saved to believe from what we can disagree on. And, since we have three phrases, said multiple times, which all convey this message, it is not optional. God expects all saved to accept the truth of this message.

Jeremiah 18 gives us the illustration of the potter and the things that the potter makes. As much as it might hurt people's pride, neither your opinion nor mine matters at all. In fact, when someone says I don't agree with you, they are declaring that they believe that their opinion matters. They get this doctrinal error from the lie of the devil (Genesis 3:5) where he said that we can be like God if we sin. However, if we were like God then we could stop God from killing us. Since we can't stop God from killing us, our opinion doesn't matter when it disagrees with God and God's literal written Word. When someone says I don't agree with you, and they disagree with God and God's literal written Word, they are declaring that they are personally guilty of Original Sin (expecting God to accept our disobedience when we disagree with His law).

Now, this is the first sentence where we read what Jesus Christ Himself says and, in it, He reveals things about Himself by starting with six of His titles. Each of these titles reveals part of His nature. We are told several other roles for the Son of God that are found in this epistle and they are listed in the note for Revelation 1:1-LJC along with where those titles can be found in this epistle. (Please see that note.) Here, we see the first, and most important, additional titles that are given, in this book, to reveal Who Jesus Christ (the One being revealed) really is.

First, He states that He is Alpha and Omega. These are the first and last letters of the Greek alphabet. Thus, that phrase is oriented towards people who think in Greek and follow Greek rules of thinking. Using these letters, symbolically, appeals to such people. And, we often see New Testament writers give the start and end of a Bible reference with the assumption that their reader understands that everything in between is included. This is Greek type of thinking (they wrote in the Greek) and it applies here. Our Lord Jesus Christ is the creator (1Peter 4:19). He will destroy the present heaven and earth and create a new heaven and earth (Revelation 21:1; Revelation 21:5). And, He keeps all of creation going in between the beginning and the end (Colossians 1:17). And, while these references apply to creation, we can find similar references for the church and for the individual salvation (Hebrews 12:2)
Next, Jesus Christ reveals Himself as the beginning and the ending. Hebrews 12:2 says: Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. As the author, He was also the beginning of our faith. As the ending, He was also the finisher of our faith. And, as with the prior phrase, everything in between is implied and we are told that literally, in Hebrews, by the phrase: is set down at the right hand of the throne of God. Where the prior phrase spoke about creation of this physical reality, this phrase speaks about our spiritual reality and our spiritual relationship with God.
Next, Jesus Christ reveals Himself as Lord. That means that he is 'God, ruler, Law Giver and our ultimate judge'. Please see all of the references under Verses - Lord for everywhere that the Bible teaches us what this role means and our responsibilities to Him, (and our privileges from Him) because He is Lord. This title deals with His power and authority in all of creation, in all of our spiritual relationship to God, and in all of this physical reality. He makes the laws and he judges everyone for their obedience or disobedience to His laws. The rest of this book tells us how He deals with beings, devils and humans, who reject His rights within this role.
Next, Jesus Christ reveals Himself as which is, and which was, and which is to come. (this phrase is found in: 1:4; 1:8 and 4:8.) He currently is on the throne next to God the Father and being the advocate for saved people who sin. He was because He died to pay for the sins of the whole world (1John 2:2). He is to come When He returns in the 'Rapture' to get His bride. Thus, John is reminding us of all that He has done, and all that he is doing and all that He will do as he tells us that we are promised grace and peace from Him. This phrase deals with our ongoing personal relationship with our Lord Jesus Christ.
Finally, in this introductory sentence, Jesus Christ reveals that He is the Almighty. There is NO one who can come anywhere near His might and fight against Him. All through this epistle we see Him defeating enemy after enemy and making them acknowledge Him as Lord of all (Leviticus 27:28; Numbers 18:28; Joshua 3:11, Joshua 3:13; 1Samuel 12:7; Zechariah 6:5; Acts 10:36) for every knee shall bow (Isaiah 45:23; Romans 14:11). The bottom line is that anyone who does not acknowledge His power and willingly acknowledge Him as Lord of all, will bow to His power and acknowledge His right to demand that they worship Him as Lord of all, but it will be too late for that person to receive mercy and grace (Revelation 20:9-15). We need to acknowledge Him as the Almighty today and not just in word but in our actions as we see the saved doing all throughout this epistle.
About His role as the Almighty, Dr. Jeff Wilson writes: 'The title Almighty denotes his ability to do anything and is used multiple times in Revelation (1:8, 4:8, 11:17, 15:3, 16:7, 16:14, 19:6, 19:15, 21:22). this shows his absolute omnipotence and universal rulership, he is in ultimate control. this verse also shows Jesus’ claim of equality with the Father, that the trinity is truly 3 persons in 1, for as we saw in v4 God the Father was described as him which is, and which was and which is to come, and here we have Jesus’ own claim to be the beginning and the end, which also is and was and is to come. He says the same thing in v11 and v17. John has mentioned the titles of Jesus, has given praise to Jesus, has spoken of the promise of Jesus to return, and now he reveals the power of Jesus to do all that has been described thus far, for Jesus is the eternal God, he is the third person of the trinity, he is the Almighty and has the power and authority to do what is described in this book of his revelation'.

The International Standard Bible Encyclopedia defines the word Alpha and Omega as: '(Alpha and Omega = A and O): the first and last letters of the Greek alphabet, hence, symbolically, "beginning and end"; in Revelation "The Eternal One" in Re 1:8 of the Father, in Re 21:6 and Re 22:13 of the Son. Compare theodoret, Eusebius, Historia Ecclesiastica, iv. 8: "We used alpha down to omega, i.e. all." A similar expression is found in Latin (Martial, v.26). Compare Aretas (Cramer's Catenae Graecae in New Testament) on Re 1:8 and Tertullian (Monog, 5): "So also two Greek letters, the first and last, did the Lord put on Himself, symbols of the beginning and the end meeting in Him, in order that just as alpha rolls on to omega and omega returns again to alpha, so He might show that both the evolution of the beginning to the end is in Him and again the return of the end to the beginning." Cyprian, Testim, ii.1; vi.22, iii.100, Paulinus of Nola Carm. xix.645; xxx.89; Prudentius, Cathem., ix.10-12. In Patristic and later literature the phrase is regularly applied to the Son. God blesses Israel from 'aleph to taw (Le 26:3-13), but curses from waw to mem (Le 26:14-43). So Abraham observed the whole law from 'aleph to taw. Consequently, "Alpha and Omega" may be a Greek rendering of the Hebrew phrase, which expressed among the later Jews the whole extent of a thing. J. E. Harry'.

We find forms of the word Alpha in: 1:8; 1:11; 21:6; 22:13. The Morrish Bible Dictionary defines this word as: 'The first letter of the Greek Alphabet, and which also signifies the numeral 1. A title or character of God and of Christ, which points to His eternity as 'the beginning,' 'the first,' the I AM. Re 1:8; 21:6; 22:13. "I am Alpha and Omega, the beginning and the end," or "the first and the last;" which is similar to a passage in Isa 41:4: "I Jehovah, the first, and with the last; I am he."'. Please also see the Significant Gospel Events Study for the Minor Titles of the Son of God.

We find forms of the word Omega in: 1:8; 1:11; 21:6; 22:13. The Morrish Bible Dictionary defines this word as: 'The last letter of the Greek alphabet: with Alpha, the first letter, it is descriptive of Jehovah as the beginning and the ending of all purpose concerning man'. Please also see the Significant Gospel Events Study for the Minor Titles of the Son of God.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'. Forms of this word are used, in this book, in: 1:8; 3:14; 10:7; 21:6; 22:13. Please also see the Significant Gospel Events Study for the Minor Titles of the Son of God.

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines end as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'. Forms of this word are used, in this book, in: 1:8; 2:26; 3:14; 21:6; 22:13. Please also see the Significant Gospel Events Study for the Minor Titles of the Son of God.

We find forms of the word saith occurring 1262 times in 1197 verses of the Bible, 307 times in 290 verses of the New Testament and, in Revelation in: 1:8; 2:1; 2:7; 2:8; 2:11; 2:12; 2:17; 2:18; 2:29; 3:1; 3:6; 3:7; 3:13; 3:14; 3:22; 5:5; 14:13; 17:15; 18:7; 19:9; 19:9; 22:9; 22:10; 22:20. The functional definition for this word is: 'lifestyle speaking. A saying that never changes when said by God'. Please also see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Revelation 4:8-LJC about the word Almighty. The definition from the Morrish Bible Dictionary for this word is: 'The learned are not agreed as to the derivation of the word shaddai and its signification: some giving it as 'all bountiful,' others 'all sufficient,' 'all mighty,' etc. This is not at all surprising, for any name of God must be above mere human learning or definition, yet it was the ground of faith to those who had the revelation. The name first occurs in Ge 17:1; God said to Abraham "I am the Almighty God." this links it with the Patriarchs: it is the name by which God was known to them; and except to them, and in Job where it occurs very often, it is seldom found in the O.T. The title 'the Almighty' without the name of God being added, occurs first in Jacob's address to his twelve sons before he died: the blessings upon Joseph were to be by "'the Almighty,' . . . . blessings of Heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb." Ge 49:25. Balaam uses the name in Nu 24:4; Naomi also in her lamentations. Ru 1:20-21. See also Ps 68:14; 91:1; Isa 13:6; Eze 1:24; 10:5; Joe 1:15. In the N.T. The name Lord Almighty occurs in 2Co 6:18 in a quotation from Jeremiah, and a few times in the Revelation, but only once as 'the Almighty' in Re 1:8: "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." On the whole it is clear that the name was one of special relationship with the Patriarchs as that of Jehovah was with Israel . This is plainly declared: "I appeared unto Abraham, unto Isaac, and unto Jacob by the name of GOD ALMIGHTY; but by my name JEHOVAH was I not known to them." Ex 6:3. That of Father is now the revealed name of God by which Christians know Him, being brought by the work of Christ and through the operation of the Spirit into the relationship of children, and of sons. See Joh 20:17; 1Jo 3:1; Ga 4:4-5. The name Almighty will appear again when God works out his purposes in power and judgement. It was revealed in connection with promises made in time, as Father is in connection with eternal counsels. The four living creatures cry day and night "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." Re 4:8. See also Re 21:22'. Please also see the note for 2Corinthians 10:3-6 about the word might. Forms of this word are used, in this book, in: Re 1:8; 4:8; 11:17; 15:3; 16:7; 16:14; 19:15; 21:22.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Alpha. Re 1:11,17; 2:8; 21:6; 22:13; Isa 41:4; 43:10; 44:6; 48:12 which is. Re 1:4 the Almighty. Re 4:8; 11:17; 16:14; 19:15; 21:22; Ge 17:1; 28:3; 35:11; 43:14; 48:3; 49:25; Ex 6:3; Nu 24:4; Isa 9:6; 2Co 6:18 General references. exp: Heb 13:8; Re 22:13.'.

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C1-S9 (Verse 9) .

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 .

There is more than one John identified in the word of God. This John was the apostle and author of the Gospel of John, 1John, 2John and 3John.

The phrase; who also am your brother, tells us that he is identifying himself with all saved people in the spiritual relationship which is the body of Christ (Ephesians C3S1 and Colossians C1S6) and the family of God (Romans C8S14; Romans C4S12; 1Peter 2:1).

In his next phrase, John writes: and companion in tribulation. John personally experienced tribulation, which is the basis of his writing about it. Lots of people want to claim to be an expert on a subject which requires personal experience, even when they have no personal experience. There aren't a lot of saved people who can honestly say that they personally suffered more than John. Yet, he is known as the 'apostle of love'. further on, in this sentence, John writes that he was in the isle that is called Patmos, that is suffering in this life, because of his witnessing for the word of God, and for the testimony of Jesus Christ. Thus, we have the reason for this epistle and the main people involved in sending and receiving it identified along with the relative position of the senders (Jesus Christ and John).

Dr. Jeff Wilson writes about tribulation: 'Remember the church was suffering great persecution during this time, what with Nero, Domitian, and all other such ungodly rulers that were very antagonistic to Christians. Jesus even said in John 16:33 …In the world ye shall have tribulation: but be of good cheer; I have overcome the world. So John joined his brothers and sisters in sharing that persecution. But John also suggests there is more than the sufferings this world has to offer here, for not only is he a companion in tribulation but he says he is also a companion in the kingdom and patience of Jesus Christ, he is a companion of the one who has overcome the world. John is a fellow sufferer, a brother in Christ, a member of the heavenly family, a citizen of the heavenly kingdom, and he shares with other believers not only tribulation, but patience and endurance, the holding fast in the waiting upon Jesus’ return. He shares in their hope and the promise of which he now has more detailed information to add.
John says he is on the isle of Patmos, exiled from society due to the word of God that he preached and taught and the testimony he had of Jesus Christ as his Savior and Lord. Even the apostles were not immune to the suffering this world has to offer believers, Jesus wasn’t immune to it either, as He suffered upon the cross, and thus to must his followers suffer in their walk thru their life on this earth. the Apostle Paul states in Acts 14:22 …that we must through much tribulation enter into the kingdom of God. 2Ti 3:12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. Now granted, many of us have not suffered anything close to what these Christians faced, but we all, at times, do suffer persecution, it may be mild but that does not make it any easier.'.

Next, John adds (and) that he was in the kingdom and of Jesus Christ. There are several kingdoms identified within the word of God, and there is doctrinal error resulting from people not rightly dividing them. (Please see the note and links in the word definitions, below, for how to rightly divide these kingdoms.) John writes that he was in the kingdom and of Jesus Christ while he was still alive. This means that Jesus Christ. was his personal King and old him how to act in the flesh (as Jesus) how to act spiritually (as Christ). And, his obeying in these areas of life is what made the next phrase true in His life. In addition, being the kingdom of Christ means that he will return with Christ when he returns to rule and reign this world and brings His saints to help Him. In spite of what liars and deceived people claim, not all who make it to Heaven will be allowed to return with Him. (Please see the note for Revelation 17:14).

Everyone wants to be in the kingdom of Jesus Christ, but only those who are willing to be in tribulation for the word of God, and for the testimony of Jesus Christ will truly be in His kingdom while in this life.

John also tells us that he was in the patience of Jesus Christ. Jesus Christ personally taught John patience, which is evident by his title being changed from son of thunder (1Mark 3:17) to the 'apostle of love'. This is one of the hardest things for everyone, including saved people, to learn. (Please see the note and links in the word definitions, below, for some Biblical references to this subject.)

In the remainder of our sentence, John writes that he: was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I have already written much about the isle that is called Patmos and those readers who are accessing this document on a device can easily find those statements. Basically, John was sent there to be starved and worked to a literal death. And, the word for tells us 'Here's why'. He was suffering for the same reason that God wants all of His true children to suffer. His personal blessings from Christ convinced him that the suffering here was worth it for the blessings that he hoped to receive for eternity and the message that we find from John, in this epistle, is that we should follow his example.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. The functional definition for this word is: 'A human male born of the same father and mother'. Please also see the note for Romans C12S8 about the word brotherly. Please also see the note for Matthew 1:2 about the word brethren. Forms of this word are used, in this Gospel, in: Acts 1:13; Acts 9:17; Acts 12:2; Acts 21:20; Acts 22:13.

Please see the note for Philippians 2:25 about the word companion. The functional definition for this word is: 'One who keeps company with another'. Please also see the note for John 6:5 about the word company.

Please see the notes for Romans C5S2 and Romans C8S37 about the word tribulation. Webster's 1828 dictionary this word as: 'n. L. tribulo, to thrash, to beat. Severe affliction; distresses of life; vexations. In Scripture, it often denotes the troubles and distresses which proceed from persecution'. The note for Romans C5S2 shows every place in the Bible where We find this word along with a small note for every reference. As noted there, this definition matches what we find in the Bible, but does not come close to showing the other important doctrines of the Bible such as the fact that tribulation is God's will for all saved people. Forms of this word are used, in this book, in: 1:9; 2:9; 2:10; 2:22; 7:14.

Please see the notes for Ephesians 5:5; 2Timohy 4:1; 2Peter 1:11 about the phrase kingdom of Christ. The functional definition for this word is: 'the 1,000 year reign of Christ'. It is also part of the kingdom of God in that everyone who is allowed to be a participant in the kingdom of Christ will also have 'the character of God in them'. Please also see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study about the phrase kingdom of God. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 3:2 about the phrase kingdom of Heaven. Forms of this word are used, in this book, in: 1:9; 11:15; 12:10. The word kingdom is used in this book in: 1:9; 11:15; 12:10; 16:10; 17:12; 17:17.

Please see the notes for Romans C5S2 and Colossians C1S3 about the word patience. patience as this word as: 'n. pa'shens. L. patientia, from patior, to suffer. 1. The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness. Patience may spring from constitutional fortitude, from a kind of heroic pride, or from Christian submission to the divine will. 2. A calm temper which bears evils without murmuring or discontent. 3. The act or quality of waiting long for justice or expected good without discontent. 4. Perseverance; constancy in labor or exertion. He learnt with patience, and with meekness taught. 5. The quality of bearing offenses and injuries without anger or revenge. His rage was kindled and his patience gone. 6. Sufferance; permission. Not used. 7. A plant, a species of rumen of dock'. Please also see the note for Romans C12S8 about the word patient. The note for Romans C5S2 has a link to every place where this word is found along with a short note on each usage. Forms of this word are used, in this book, in: 1:9; 2:2-3; 2:19; 3:10; 13:10; 14:12.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition for this word is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. In this sentence, this word is used to identify the island and the relationship that John had with it. Please also see the notes for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. Please also see the note for Romans 10:13 about the words Lord and call. Forms of this word are used, in this book, in: 1:9; 2:20; 8:11; 11:8; 12:9; 16:16; 17:14; 19:9; 19:11; 19:13.

Please see the note for Acts 13:6 about the word isle. The Morrish Bible Dictionary defines this word as: 'There are no islands near to Palestine. Cyprus is the nearest, and that is about seventy miles from the nearest point of Syria, far north. So that the term 'the isles' may be used at times indefinitely for places or nations far off. We read of 'the isles which are beyond the sea,' 'the isles afar off,' and 'isles of the Gentiles.' Ge 10:5, etc.; Jer 25:22; 31:10, etc. It is thought that in some places in the prophets the sea-coasts or maritime countries are intended. Definite islands are also mentioned, especially in the N.T. when Paul began his missionary journeys'. Please also see the note for Acts 27:16 about the word island.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. Re 1:4 exp: Mt 10:2; Re 1:1. companion. Re 2:9-10; 7:14; Joh 16:33; Ac 14:22; Ro 8:17; 1Co 4:9-13; Php 1:7; 4:14; 2Ti 1:8; 2:3-12 in the. Re 3:10; 13:10; 14:12; Ro 2:7-8; 5:3-4; 8:25; 2Th 1:4-5; 3:5; Heb 10:36; Jas 5:7-8 for the word. Re 1:2; 6:9; 11:7; 12:11,17; 19:10 General references. exp: Lu 21:19.'.

Home Overview of Revelation Chapter Summary Start of Chapter

C1-S10 (Verse 10-11) This sentence tells us the command, which was given to John, which resulted in this book of prophecy.

Equivalent Section: the circumstances of John receiving his command.

I was in the Spirit on the Lord's day,
and heard behind me a great voice,
as of a trumpet,
Saying,
I am Alpha and Omega,
the first and the last:.

Equivalent Section: the command that John received.

First Step: What he was to do.

and,
What thou seest,
write in a book,
and send it unto the seven churches which are in Asia;.

Second Step: where he was to sent the book.

unto Ephesus,
and unto Smyrna,
and unto Pergamos,
and unto thyatira,
and unto Sardis,
and unto Philadelphia,
and unto Laodicea.

In chapter 2 and chapter 3, John is instructed to write to the pastor (angel of the church), who is then expected to pass the message to his church. God always works through the authority that He puts in place.

Our sentence has two Equivalent Sections and it tells us about the command, which was given to John, which resulted in this book of prophecy. The First Equivalent Section tells us the circumstances of John receiving his command. And, as explained in the related note in the Word Study on Spirit, this verse uses a capitalized Spirit, which means that it is speaking about God's Holy Spirit. John wrote: I was in the Spirit. The Study called Relational Prepositions explains that, when the word of God uses a preposition, such as the word in, and has it in conjunction with a title for God or some other being, it is speaking about a relationship. Therefore, the phrase: I was in the Spirit means: 'John n was is a right relationship with God's Holy Spirit'.

Our second phrase starts with the word and which means it is added to the prior phrase. If John had not been in the Spirit on the Lord's day, then he might not have received the commandment of this sentence and definitely would not have received it when he did. People make excuses for not being in church on Sunday and claim that they can meet God while fishing or doing something else. However, such claim is a direct disobedience of Hebrews 10:25. And, anyone who is in an act of disobedience definitely will not be in the Spirit on the Lord's day. Thus, such people miss out on great blessings. Please use the link in the sentence outline, above, to access the related note in the Lord Jesus Christ Study and see the links to where the word of God speaks about the Lord's day.

Next, John says that he heard behind me a great voice, as of a trumpet, Saying. I don't know what commentators speculate this means, and don't really care, by the trumpet was used to get attention before a significant announcement was made. And, the rest of this sentence, very definitely has a major announcement from our Lord Jesus Christ. Therefore, that is the true reason why John writes that the great voice, which he heard, sounded like a trumpet.

The note for 1:8 covered the phrases: I am Alpha and Omega, the first and the last. (Please see it for important doctrine.) in this sentence, our Lord Jesus Christ. is starting with His power and authority as Creator and as the One who gives us, and maintains our, ongoing personal spiritual relationship with God. And, since the rest of this book is dealing with these two things, we see our Lord Jesus Christ starting by announcing His power and authority, in these areas, before telling us how He will affect them.

Next, we read the command given to John, which caused this book to be written (and, What thou seest, write in a book, and send it unto the seven churches which are in Asia). 2Peter 1:21 tells us: For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. That verse matches our current phrase in that both tell us that John did not come up with any of the prophecies in this book but was used by God's Holy Ghost much like we use a pen to write our name. Therefore, the people who pervert the prophecies of this book are claiming, by their actions, to have the power and authority to correct God. They are Biblical fools and anyone who listens to such are also Biblical fools.

The seven churches are listed in the remainder of our sentence and dealt with, in detail, in the following chapters of this Bible book. However, there is a popular doctrine which is based upon 'Church Ages' which has some truth and some doctrinal error. People take the word dispensation and apply it to years of time and then apply that to these seven churches to come up with great dispensations in 'Church Ages'. Now, the word dispensation only occurs four times and only once is it related to the word time. True Biblical doctrines require something to be writtentwice, literally, in order to form a true Biblical doctrine. Therefore, this doctrine about great dispensations in 'Church Ages' is a religious doctrine and not a true Biblical doctrine. In addition, it actually interferes with people understanding the true spiritual symbolic applications of the messages to these seven churches.

These seven churches actually represent local church characters at different times in the church life. At one time the local church might have a character like one of these seven churches, and at another time they might have a character like another of these seven churches. Our Lord Jesus Christ wants us to be aware of the character of our local church and when it matches the character of one of these seven churches, He wants us to pay attention to what He wrote to that church and apply it to our own local church.

Unfortunately, very few local churches do that and the religious doctrine about great dispensations in 'Church Ages' can actually interfere with the true Biblical applications of the messages to these seven churches.

For example, I've met many people who claim 'We're in the Laodicean Age and people are lukewarm. Therefore, it's not our fault that we can't get anyone to come to church and respond to the preaching. We're just waiting to be 'Raptured' out and get our reward for being saved'. I try to tell them 'Just because you get a lukewarm response to your feeble efforts doesn't mean that it is the Laodicean Age for the entire world. The fact is that there are many places in the world where the response is totally different. The fact is that when John wrote Revelation all of those churches existed at the same time. Therefore, the application of those verses to great periods of time is only one application and not even the true interpretation.' However, many people reject this simple truth because their mind is so locked into that symbolic application that they refuse to consider anything else.

So, when you read the notes on the messages to those churches, do not let this religious doctrine keep you from understanding what is actually written in the word of God and how it might be applicable to a local church even though the current year is not considered to be in the great dispensations which is considered current within the 'Church Ages'.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Forms of this word are used, in this book, in: 1:10; 2:10; 2:13; 4:8; 6:17; 7:15; 8:12; 9:6; 9:15; 10:7; 11:3; 11:6; 11:9; 11:11; 12:6; 12:10; 14:11; 16:14; 18:8; 20:10; 21:25.

Please see the note for 1Corinthians C14S11 about the word voice. Webster's 1828 dictionary defines this word as: 'n. L. vox; voco. The sense of the verb is to throw, to drive out sound; and voice is that which is driven out. 1. Sound or audible noise uttered by the mouth, either of human beings or of other animals. We say, the voice of a man is loud or clear; the voice of a woman is soft or musical; the voice of a dog is loud or harsh; the voice of a bird is sweet or melodious. The voice of human beings is articulate; that of beasts, inarticulate. The voices of men are different, and when uttered together, are often dissonant. 2. Any sound made by the breath; as the trumpet's voice. 3. A vote; suffrage; opinion or choice expressed. Originally voice was the oral utterance of choice, but it now signifies any vote however given. Some laws ordain, and some attend the choice of holy senates, and elect by voice. I have no words; my voice is in my sword. 4. Language; words; expression. Let us call on God in the voice of his church. 5. In Scripture, command; precept. Ye would not be obedient to the voice of the Lord your God. Deut. 8. 6. Sound. After the fire, a still small voice. 1Kings 19. Canst thou thunder with a voice like him? Job. 40. The floods have lifted up their voice. Ps. 93. 7. Language; tone; mode of expression. I desire to be present with you now, and to change my voice. Gal. 4. 8. In grammar, a particular mode of inflecting or conjugating verbs; as the active voice; the passive voice.
VOICE, v.t. 1. Torumor; to report. It was voiced that the king purposed to put to death Edward Plantagenet. Little used. 2. Tofit for producing the proper sounds; to regulate the tone of; as, to voice the pipes of an organ. 3. Tovote'. Please also see the note for Luke 3:21-22 about the phrase voice from heaven Please also see the note for Revelation 20:9 about the phrase fire from heaven.

Please see the note for 1Corinthians C14S8 about the word trumpet. Webster's 1828 dictionary defines this word as: 'n. 1. A wind instrument of music, used chiefly in war and military exercises. It is very useful also at sea, in speaking with ships. There is a speaking trumpet, and a hearing trumpet. They both consist of long tubular bodies, nearly in the form of a parabolic conoid, with wide mouths. The trumpet's loud clangor Excites us to arms. 2. In the military style, a trumpeter. He wisely desired that a trumpet might be first sent for a pass. 3. One who praises or propagates praise, or is the instrument or propagating it. A great politician was pleased to be the trumpet of his praises.
TRUMP'ET, v.t. Topublish by sound of trumpet; also, to proclaim; as, to trumpet good tidings. They did nothing but publish and trumpet all the reproaches they could devise against the Irish'. In the Bible, a trumpet was used to announce an important event that God's people were to pay attention to. For example, it announced the start of war and the start of an important worship service. Forms of this word are used, in this book, in: 1:10; 4:1; 8:2; 8:6; 8:13; 9:14; 18:22.

Please see the note for Revelation 1:8 about the word saith. The functional definition for this word is: 'lifestyle speaking. A saying that never changes when said by God'. Please also see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Revelation 1:8 about the word first. Webster's 1828 defines this word as: 'a. furst. See fare and for. 1. Advanced before or further than any other in progression; foremost in place; as the first man in a marching company or troop is the man that precedes all the rest. Hence, 2. Preceding all others in the order of time. Adam was the first man. Cain was the first murderer. Monday was the first day of January. 3. Preceding all others in numbers or a progressive series; the ordinal of one; as, 1 is the first number. 4. Preceding all others in rank, dignity or excellence. Demosthenes was the first orator of Greece. Burke was one of the first geniuses of his age. Give God the first place in your affections. FIRST, adv. furst. 1. Before anything else in the order of time. Adam was first formed, then Eve. 1Tim. 2. 2. Before all others in place or progression. Let the officers enter the gate first. 3. Before anything else in order of proceeding or consideration. First, let us attend to the examination of the witnesses. 4. Before all others in rank. He stands or ranks first in public estimation. At first, at the first, as the beginning or origin. First or last, at one time or another; at the beginning or end. And all fools and lovers first or last.'. Please also see the note for Hebrews 1:5-LJC about the word firstbegotten. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the note for John 20:1 about the phrase first day of the week.

We find forms of the word last occurring 87 times in 82 verses of the Bible, 53 times in 48 verses of the New Testament and, in Revelation in: 1:11; 1:17; 2:8; 2:19; 15:1; 21:9; 22:13. Webster's 1828 defines this word as: 'a. See Late and Let. 1. That comes after all the others; the latest; applied to time; as the last hour of the day; the last day of the year. 2. That follows all the others; that is behind all the others in place; hindmost; as, this was the last man that entered the church. 3. Beyond which there is no more. Here, last of Britons, let your names be read. 4. Next before the present; as the last week; the last year. 5. Utmost. Their last endeavors bend, T' outshine each other. It is an object of the last importance. 6. Lowest; meanest. Antilochus takes the lst prize. At last, at the last, at the end; in the conclusion. Gad, a troop shall overcome him; but he shall overcome at the last. Gen. 49. Tothe last, to the end; till the conclusion. And blunder on in business to the last. In the phrases, "you are the last man I should consult" "This is the last place in which I should expect to find you," the word last implies improbability; this is the most improbable place, and therefore I should resort to it last.
L'AST, adv. 1. The last time; the time before the present. I saw him last at New York. 2. In conclusion; finally. Pleased with his idol, he commends, admires, adores; and last, the thing adored desires. L'AST, v.i. See Let. 1. Tocontinue in time; to endure; to remain in existence. Our government cannot last long unless administered by honest men. 2. Tocontinue unimpaired; not to decay or perish. Select for winter the best apples to last. This color will last. 3. Tohold out; to continue unconsumed. The captain knew he had not water on board to last a week. L'AST, n. See Load.
A load; hence, a certain weight or measure. A last of codfish, white herrings, meal, and ashes, is twelve barrels; a last of corn is ten quarters or eighty bushels; of gun powder, twenty four barrels; of red herrings, twenty cades; of hides, twelve dozen; of leather, twenty dickers; of pitch and tar, fourteen barrels; of wool, twelve sacks; of flax or feathers, 1700 pounds.
L'AST, n. A mold or form of the human foot, made of wood, on which shoes are formed. The cobbler is not to go beyond his last'.

Please see the note for Luke 3:4 about the word book. Easton's Bible Dictionary defines this word as: 'This word has a comprehensive meaning in Scripture. In the Old Testament it is the rendering of the Hebrew word sepher, which properly means a "writing," and then a "volume" (Ex 17:14; De 28:58; 29:20; Job 19:23) or "roll of a book" (Jer 36:2,4). Books were originally written on skins, on linen or cotton cloth, and on Egyptian papyrus, whence our word "paper." the leaves of the book were generally written in columns, designated by a Hebrew word properly meaning "doors" and "valves" (Jer 36:23, R.V., marg. "columns"). Among the Hebrews books were generally rolled up like our maps, or if very long they were rolled from both ends, forming two rolls (Lu 4:17-20). Thus they were arranged when the writing was on flexible materials; but if the writing was on tablets of wood or brass or lead, then the several tablets were bound together by rings through which a rod was passed. A sealed book is one whose contents are secret (Isa 29:11; Re 5:1-3). To"eat" a book (Jer 15:16; Eze 2:8-10; 3:1-3; Re 10:9) is to study its contents carefully. The book of judgment (Da 7:10) refers to the method of human courts of justice as illustrating the proceedings which will take place at the day of God's final judgment. The book of the wars of the Lord (Nu 21:14), the book of Jasher (Jos 10:13), and the book of the chronicles of the kings of Judah and Israel (2Ch 25:26), were probably ancient documents known to the Hebrews, but not forming a part of the canon. The book of life (Ps 69:28) suggests the idea that as the redeemed form a community or citizenship (Php 3:20; 4:3), a catalogue of the citizens' names is preserved (Lu 10:20; Re 20:15). Their names are registered in heaven (Lu 10:20; Re 3:5). The book of the covenant (Ex 24:7), containing Ex 20:22-23:33, is the first book actually mentioned as a part of the written word. It contains a series of laws, civil, social, and religious, given to Moses at Sinai immediately after the delivery of the decalogue. These were written in this "book." '. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. The name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Forms of this word are used, in this book, in: 1:11; 3:5; 5:1; 5:2; 5:3; 5:4; 5:5; 5:7; 5:8; 5:9; 10:2; 10:8; 10:9; 10:10; 13:8; 17:8; 20:12; 20:15; 21:27; 22:7; 22:9; 22:10; 22:18-19.

The seven churches which are in Asia are listed in 1:11 and in Chapters 2 and 3.

Please see the note for Ephesians 1:1 about the word Ephesus. This church is mentioned, in this book, in: 1:11 and 2:1.

Smyrna is mentioned, in this book, in: 1:11 and 2:8.

Pergamos is mentioned, in this book, in: 1:11 and 2:12.

Thyatira is mentioned, in this book, in: Acts 16:14; Acts 16:23; 1:11; 2:18 and 2:24.

Sardis is mentioned, in this book, in: 1:11; 3:1 and 3:4.

Philadelphia is mentioned, in this book, in: 1:11 and 3:7.

Laodicea is mentioned in: Colossians 2:1; Colossians 4:13; Colossians 4:15; Colossians 4:16; 1Timothy 6:21; 1:11 and 3:14.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Re 4:2; 17:3; 21:10; Mt 22:43; Ac 10:10-33; 2Co 12:2-4 on the. Joh 20:19,26; Ac 20:7; 1Co 16:2 as. Re 4:1; 10:3-8 General references. exp: Le 23:3; Nu 28:9; Mt 12:8; Mr 2:28; Lu 6:5.
I am. Re 1:8,17 exp: Re 21:6. What. Re 1:19; 2:1; 10:4; 14:13; 19:9; 21:5; De 31:19; Isa 30:8; Jer 30:2; Hab 2:2 seven. Re 1:4; 2:1,8,12,18; 3:1,7,14 Ephesus. Ac 18:19-21,24; 19; 20:17; 1Co 15:32; 16:8; Eph 1:1; 1Ti 1:3 Laodicea. Col 4:15-16 exp: Col 4:13. General references. exp: Isa 43:11; Jer 30:2; 51:60; Heb 13:8; Re 22:13'.

Home Overview of Revelation Chapter Summary Start of Chapter

C1-S11 (Verse 12) And I turned to see the voice that spake with me

Our sentence starts with the word And, which adds it to the prior sentence. Both sentences need to be considered together for contextual reasons.

Here, John tells us that he acted like most people act if they hear a loud noise, or voice, behind them. The application is that when God makes an announcement, as the note for our prior sentence explained, then we are very foolish if we ignore the announcement.

Again, Dr. Jeff Wilson writes: 'So far we have seen the Apostle John give his opening greetings to the seven churches along with the blessings of grace and peace from the three persons of the Godhead, the Father, the Spirit and the Son, Jesus Christ, of whom John then gives a threefold description. He states that Jesus is the faithful witness, the first begotten of the dead and the prince of the kings of the earth. And then he follows that with a threefold description of what Christ has done for us believers, stating that Christ loved us, washed us in his own blood to cleanse us of sin, and has made us kings and priests by our faith in him. What an unveiling/revealing already of the Lord Jesus, of how great and marvelous he is, of who he is and how much he has done. And this is why we are to look for his return, for John clearly points out that Jesus will come again, the same way he left us, in the clouds and what a day that will be!
And now John begins telling us of his vision, the vision he received while in exile on the isle of Patmos, and we see that on the Lord ’s Day he was in the Spirit, Spirit filled, and from out of no where John hears a great loud trumpeting voice in v10, and it is very likely that John has not heard this voice for quite some time, since Christ had ascended into heaven, which would have been around 60 years ago, so how amazing it must have been to not only hear the familiar voice of Jesus but to turn around and see him again. forthat is who John sees when he turns around, but John does not see Jesus as he once knew him, he turns and sees one like the Son of Man walking amongst seven golden candlesticks. He sees Christ in his glorified form, this view of Jesus was totally different from what John had known. Jesus was no longer the servant made a little lower than the angels, he was not meek and lowly in the flesh, for John sees Jesus as the risen, glorified, exalted, preeminent Son of God who possesses all power and authority over all things. He sees Jesus as the King of Kings, the Lord of Lords, the priest king who has the right, the rank and the rule to judge all men. this was not the person whose breast that John had so casually rested his head upon, this was the unveiled, the revealed, Son of God.
Starting in v12 John describes what he saw, but he does so using symbolism, as it would be nigh impossible to aptly describe the Lord with so few mere words. And we do realize John is using symbolism due to his use of the candlesticks and seven stars, as they represent something else, so we must assume that what John describes about Jesus is symbolic as well.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'see. Eze 43:5-6; Mic 6:9 General references. exp: Ex 37:23; Nu 8:2.'.

Home Overview of Revelation Chapter Summary Start of Chapter

C1-S12 (Verse 12-13) John describes what he saw immediately.

First Step: He saw the candlesticks.

And being turned,
I saw seven golden candlesticks;.

Second Step: He saw our Lord Jesus Christ in the middle of the candlesticks.

And in the midst of the seven candlesticks one like unto the Son of man,
clothed with a garment down to the foot,
and girt about the paps with a golden girdle.

Our sentence starts with the word And, which adds it to the prior sentence. Both sentences need to be considered together for contextual reasons. In addition, the next two sentences also describe what John saw immediately. Therefore, at a minimum, all of these sentences need to be considered together for contextual reasons.

Now, this sentence starts the symbolic language. The last sentence of this chapter (1:20) tells us exactly what the symbolic meaning of the seven golden candlesticks is. That sentence tells us that the seven candlesticks which thou sawest are the seven churches. Our prior sentence named these seven churches. But, as the note for the prior sentence explained, God wants us to apply what was written to each of those churches when our own local church has the same character as one of the seven churches.

The prior paragraph dealt with the First Step of our sentence and the Second Step tells us that our Lord Jesus Christ in the middle of the candlesticks. Symbolically, that means that He is in the middle of all true churches and can easily reach any true church.

Now, yes, our sentence actually says Son of man. But, if the reader looks at all of the references under Verses - Son of Man, he will find that the Bible uses Son of man to emphasize the human nature of the Son of God. That is, He is concerned with our very human needs and concerns, especially the needs and concerns of each church. In addition, He wants each church and each saved person to respond to the teaching of Christ so that each spiritually matures and each receives blessings in this world in addition to the everlasting rewards received in Heaven.

Now, people might disagree with me but i believe that John tells us that the Son of Man was clothed with a garment down to the foot to show modesty. I once read the introduction to a Book of Mormon and it claimed that the angel who delivered the Mormon doctrine wore an open robe with nothing no under it. That should be a strong indicator that the doctrine following that description was from a devil.

In addition, I believe that John writes that He was girt about the paps with a golden girdle. Toshow His wealth and position. However, this is an opinion, not doctrine.

Dr. Jeff Wilson writes: 'What we see here is that Jesus is intimately involved with these churches, he is not a bystander or an onlooker but he is ever-present with these churches, which is how Jesus later states that he knows their works when he address the churches individually, he knows them for he is walking with them, he is in their midst, in their worship, in the believers’ lives. And in this intimate relationship with Jesus these candlesticks, these seven churches, are to bear God's light to this world, the light of the gospel. Mt 5:14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. But just like a candlestick, the church is not and can not be the source of such light. Because typically the candlesticks used in John’s time were filled with oil, much like an oil lamp, and the oil burned and gave off light, and oil in the Bible is a type of the Holy Spirit. So a church (candlestick) filled with the Holy Spirit (oil) was to burn bright and be a light to the world, and the only way they could do that if Jesus was in their midst, if Jesus was their focus, their Master, their Lord, for He is the Light they are to shine.
In these verses John sees one like unto the Son of God, the word “like” shows us this is not an exact description, but symbolic. What John describes is Jesus in his exalted form of Judge of all the earth, for he is coming back, he is going to return, and he is going to judge the church and the world. And first off we see Christ in his royal judicial robes, clothed with a garment down to the foot. this garment reaches down to Jesus’ feet yet did not cover those feet, this was a robe like that of a king or priest, and thus depicts Jesus’ dignity and judicial authority and position of our high priest.
And around his chest he wore a golden girdle or belt, and girt about the paps with a golden girdle. Such a belt was worn by kings, priests and even judges during the time of this writing, and Jesus is all three, this symbolism would be easily understood by those in the churches this letter was to be sent to. the gold of the belt represents Christ’s deity and divine righteousness as well as his authority as king for he is richly dressed. But the position of the girdle is quite telling, for a girdle about the “paps” or the chest is not very useful for a girdle was typically worn around the loins, the waist of a person while they labored, but when that labor was finished, to relax after a hard days work, one would loosen the girdle, pull it up and let it rest around one’s chest, thus the special picture we are given here of the Lord Jesus echoes his words spoken on the cross, for his work, his labor, his position of servant on behalf of the redemption of mankind, is finished.'

Please see the note for 1Corinthians C3S13 about the word gold. The functional definition for this word is: 'Webster's 1828 dictionary defines gold as '1. A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce. Its ductility and malleability render it the most suitable metal for gilding. It is often found native in solid masses, as in Hungary and Peru; though generally in combination with silver, copper or iron. 2. Money. Forme, the gold of France did not seduce-- 3. Something pleasing or valuable; as a heart of gold. 4. A bright yellow color; as a flower edged with gold. 5. Riches; wealth. Gold of pleasure, a plant of the genus Myagrum. GOLD, a. Made of gold; consisting of gold; as a gold chain'. Forms of this word are used, in this book, in: 1:12-13; 1:20; 2:1; 3:18; 4:4; 5:8; 8:3; 9:7; 9:13; 9:20; 14:14; 15:6; 15:7; 17:4; 18:12; 18:16; 21:15; 21:18; 21:21.

Please see the note for Mark 4:21 about the word candlestick. The functional definition for this word is: 'The lamp- stand, "candelabrum," which Moses was commanded to make for the tabernacle, according to the pattern shown him. It is also used, symbolically, for the church which is supposed to be "the light of the world"'. Since a candlestick is part of the Tabernacle furniture, and is also mentioned in Revelation, it should be obvious that it has important symbolic meaning. Please also see the note for Luke 8:16 about the word candle. Forms of this word are used, in this book, in: 1:12-13; 1:20; 1:20; 2:1; 2:5; 11:4; 18:23; 22:5.

Please see the note for John 20:19 about the word midst. Webster's 1828 defines this word as: 'The middle. There is nothing said or done in the midst of the play, which might not have been placed in the beginning. The phrase, in the midst, often signifies involved in, surrounded or overwhelmed by, or in the thickest part, or in the depths of; as in the midst of afflictions, troubles or cares; in the midst of our contemplations; in the midst of the battle; in the midst of pagan darkness and error; in the midst of Gospel light; in the midst of the ocean; in the midst of civil dissensions. From the midst, from the middle, or from among. Deut.18.
MIDST, adv. In the middle. On earth, join all ye creatures to extol Him first, Him last, Him midst, and without end'. Forms of this word are used, in this book, in: 1:13; 2:1; 2:7; 4:6; 5:6; 6:6; 7:17; 8:13; 14:6; 19:17; 22:2.

Please see the note for Matthew 7:24-25 about the word liken. Webster's 1828 defines this word as: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. The picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'. Please also see the note for Romans 15:5-6 about the word likeminded. word also see the note for Philippians 2:5-8 about the word likeness. Please also see the note for Mark 4:16-17 about the word likewise. Forms of this word are used, in this book, in: 1:13; 1:14-15; 2:18; 4:3; 4:6; 4:7; 8:12; 9:7; 9:10; 9:19; 11:1; 13:2; 13:4; 13:11; 14:14; 16:13; 18:18; 18:21; 21:11; 21:18.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'. Forms of this word are used, in this book, in: 1:13; 3:5; 3:18; 4:4; 7:9; 10:1; 11:3; 12:1; 15:6; 18:16; 19:13; 19:14.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. Forraiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. The inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. This was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. The bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. The kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. The other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. This might be of any texture according to the season, and according to the station in life of the wearer. The peasants often wear such, called an 'abba' of camels' or goats' hair. This garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. The simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. This corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. These three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. The MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. The WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. There are four other Hebrew words translated 'veils.' 6. The STOMACHER, apparently a wide ornamented girdle. The word occurs only in Isa 3:24'. Forms of this word are used, in this book, in: 1:13; 3:4; 16:15.

The word feet is the plural form of the word foot. Please see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'The orientals used to wash the feet of strangers who came off a journey, because they commonly walked with their legs bare, and their feet defended only by sandals, Ge 24:32; 43:24. So Abraham washed the feet of the three angels, Ge 18:4. This office was usually performed by servants and slaves; and hence Abigail answers David, who sought her in marriage, that she should think it an honor to wash the feet of the king's servants, 1Sa 25:41'. Please also see the note for Hebrews 1:13 about the word footstool. Please also see the note for Luke 1:76 about the word feet. Forms of this word are used, in this book, in: 1:13; 1:15; 1:17; 2:18; 3:9; 10:1-2; 11:2; 11:11; 12:1; 13:2; 19:10; 22:8.

Please see the note for Luke 23:29 about the word paps. The functional definition for this word is: 'breasts'.

Please see the note for Matthew 3:4 about the word girdle. The functional definition for this word is: ' Easton's Bible Dictionary defines this word as: '(1.) Heb hagor, a girdle of any kind worn by soldiers (1Sa 18:4; 2Sa 20:8; 1Ki 2:5; 2Ki 3:21) or women (Isa 3:24). (2.) Heb 'ezor, something "bound," worn by prophets (2Ki 1:8; Jer 13:1), soldiers (Isa 5:27; 2Sa 20:8; Eze 23:15), Kings (Job 12:18). (3.) Heb mezah, a "band," a girdle worn by men alone (Ps 109:19; Isa 22:21). (4.) Heb 'abnet, the girdle of sacerdotal and state officers (Ex 28:4,39-40; 29:9; 39:29). (5.) Heb hesheb, the "curious girdle" (Ex 28:8; R.V., "cunningly woven band") was attached to the ephod, and was made of the same material. The common girdle was made of leather (2Ki 1:8; Mt 3:4); a finer sort of linen (Jer 13:1; Eze 16:10; Da 10:5). Girdles of sackcloth were worn in token of sorrow (Isa 3:24; 22:12). They were variously fastened to the wearer (Mr 1:6; Jer 13:1; Eze 16:10). The girdle was a symbol of strength and power (Job 12:18,21; 30:11; Isa 22:21; 45:5). "Righteousness and faithfulness" are the girdle of the Messiah (Isa 11:5). Girdles were used as purses or pockets (Mt 10:9. A. V., "purses;" R.V., marg., "girdles." Also Mr 6:8)'. Please also see the note for Luke 12:35-36 about the word gird.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I saw. Re 1:13,20; 2:1; Ex 25:37; Zec 4:2 General references. exp: Ex 37:23; Nu 8:2.
like. Re 14:14; Eze 1:26-28; Da 7:9,13; 10:5-6,16; Php 2:7-8; Heb 2:14-17; 4:15 clothed. Da 10:5 exp: Re 15:6. and girt. Re 15:6; Ex 28:6-8; 39:5; Le 8:7; Isa 11:5 General references. exp: Lu 9:29.'.

Home Overview of Revelation Chapter Summary Start of Chapter

C1-S13 (Verse 14-15) The appearance of our Lord Jesus Christ.

First Step: What the top of His appearance was like.

His head and his hairs were white like wool,
as white as snow;

Second Step: What His eyes were like.

and his eyes were as a flame of fire;

Third Step: What His feet were like.

And his feet like unto fine brass,
as if they burned in a furnace;.

Fourth Step: What His voice was like.

and his voice as the sound of many waters.

This sentence is continuing the description of our Lord Jesus Christ that John saw and that he started to describe in the prior sentence. His description continues in the next sentence and all three need to be considered as a single description for contextual reasons.

John starts this sentence with: His head and his hairs were white like wool, as white as snow. This matches what we read in Daniel 7:9, which says: I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. This is what Daniel saw as the Son of God sat on His judgment seat to judge men. And, our next sentence uses symbolic language to describe how he is prepared to judge. Further, we need to remember that in 1:8, He described Himself with seven descriptions, one of which was the role of Lord. That is the role which he will use to judge everyone and this description is symbolic of His being prepared to act in that role.

We see white used in Revelation in 1:14; 2:17; 3:4, 5, 18; 4:4; 6:2, 11; 7:9, 13, 14; 14:14; 15:6; 19:8, 11, 14; 20:11. With the exception of the being on a white horse, who was sent to deceive lost people, every other reference to the word white is used for spiritually pure and associated with spiritually clean.

Next, In our Second Step, our sentence describes Him as: and his eyes were as a flame of fire. We see the words eyes and fire used in the same verse in: Exodus 24:17; 2Kings 6:17; Daniel 10:6; Matthew 18:9; Mark 9:47; Revelation 1:14; Revelation 2:18; Revelation 3:18; Revelation 19:12. In every one of these verses, the context is telling us about judgment by God. 1Corinthians 3:13-15 also warns us that the works of all saved will be made manifest...by fire. Thus, this phrase is also dealing with our Lord Jesus Christ being prepared to judge.

Next, In our third Step, our sentence describes Him as: And his feet like unto fine brass. Feet are used to walk and walking is used, symbolically for: 'our every day small repeated steps'. What we end up becoming in this life, and where we end up going, is usually determined by our 'our every day small repeated steps' more than the major decisions in life.

Our third Step continues and describes His feet as fine brass. Be careful of the description below because, while it was the best that I could find in any man-written dictionary, it is not completely accurate. For example, it says that brass 'was not known till the thirteenth century'. Only John wrote about it before 100 AD. However, what is in that description, and is important, is the symbolic use of the word brass. It says: 'It is a symbol of insensibility and obstinacy in sin (Isa 48:4; Jer 6:28; Eze 22:18), and of strength (Ps 107:16; Mic 4:13). the Macedonian empire is described as a kingdom of brass (Da 2:39). the "mountains of brass" Zechariah (Zec 6:1) speaks of have been supposed to represent the immutable decrees of God. the serpent of brass was made by Moses at the command of God (Nu 21:4-9), and elevated on a pole, so that it might be seen by all the people when wounded by the bite of the serpents that were sent to them as a punishment for their murmurings against God and against Moses. It was afterwards carried by the Jews into Canaan, and preserved by them till the time of Hezekiah, who caused it to be at length destroyed because it began to be viewed by the people with superstitious reverence (2Ki 18:4). (See Nehushtan.) the brazen serpent is alluded to by our Lord in Joh 3:14-15'. Thus, our sentence describes His feet as following the immutable decrees of God. In addition, John uses the modifier of fine. Fine brass is the best possible form of brass. Jesus walked in this life if the best possible way to please God the Father and His walk will be used as the standard to judge our walk in this life.

Our third Step continues with the phrase: if they burned in a furnace. As explained in the Word Studies, below, for the saved, this symbol is a 'a refining furnace (Pr 17:3; 27:21; Eze 22:18)'. Forthe lost, is symbolizes 'a means of inflicting punishment: Da 3:22-23; Jer 29:22'.

In our Fourth Step, we are told that his voice as the sound of many waters. The word water has a functional definition of: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. in this sentence, the context is judgment. Basically, our phrase tells us that God when God judges us, He will listen to many people (many waters), all of whom we interacted with while alive. His voice was conveying the sound of many people talking.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'The part of the body which holds the brain. It is also used, symbolically, for the main source of control'. Please also see the note for Matthew 14:10 about the word beheaded. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of. Forms of this word are used, in this book, in: 1:14; 4:4; 7:3; 9:4; 9:7; 9:17; 9:19; 10:1; 12:1; 12:3; 13:1; 13:3; 13:16; 14:1; 14:9; 14:14; 17:3; 17:5; 17:7; 17:9; 18:19; 19:12; 20:4; 22:4.

Please see the note for Luke 7:37-38 about the word hair. The American Tract Society Dictionary defines this word as: 'The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33; Ps 23:5; Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24; 1Co 11:15, so much as to call for apostolic interdictions, 1Ti 2:9; 1Pe 3:9. "Hair like women's" characterized the locusts of antichrist, Re 9:8. Lepers when cleansed, and Levites, on their consecration, shaved the whole body, Le 13; 14:8-9'. Forms of this word are used, in this book, in: 1:14; 6:12; 9:8.

Please see the note for Matthew 5:36 about the word white. Easton's Bible Dictionary defines this word as 'a symbol of purity (2Ch 5:12; Ps 51:7; Isa 1:18; Re 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Mt 17:2, etc.)'. Forms of this word are used, in this book, in: 1:14; 2:17; 3:4; 3:5; 3:18; 4:4; 6:2; 6:11; 7:9; 7:13; 7:14; 14:14; 15:6; 19:8; 19:11; 19:14; 20:11.

Please see the note for Hebrews 9:19 about the word wool. Easton's Bible Dictionary defines this word as: 'one of the first material used for making woven cloth (Le 13:47-48,52,59; 19:19). The first-fruit of wool was to be offered to the priests (De 18:4). The law prohibiting the wearing of a garment "of divers sorts, as of woollen and linen together" (De 22:11) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God's covenant people. The wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (Eze 27:18)'.

We find forms of the word snow occurring 24 times in the Bible and, in the New Testament, in: Matthew 28:3; Mark 9:3; Revelation 1:14. Easton's Bible Dictionary defines this word as: 'Common in Palestine in winter (Ps 147:16). The snow on the tops of the Lebanon range is almost always within view throughout the whole year. The word is frequently used figuratively by the sacred writers (Job 24:19; Ps 51:7; 68:14; Isa 1:18). It is mentioned only once in the historical books (2Sa 23:20). It was "carried to Tyre, Sidon, and Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it for the purpose of cooling the water which they drank (Pr 25:13; Jer 18:14). No doubt Herod Antipas, at his feasts in Tiberias, enjoyed also from this very source the modern luxury of ice-water."'.

Please see the note for Hebrews 1:7 about the word flame. Webster's 1828 defines this word as: 'n. L. flamma. 1. A blaze; burning vapor; vapor in combustion; or according to modern chimistry, hydrogen or any inflammable gas, in a state of combustion, and naturally ascending in a stream from burning bodies being specifically lighter than common air. 2. Fire in general. 3. Heat of passion; tumult; combustion; blaze; violent contention. One jealous, tattling mischief-maker will set a whole village in a flame. 4. Ardor of temper or imagination; brightness of fancy; vigor of thought. Great are their faults, and glorious is their flame. 5. Ardor of inclination; warmth of affection. Smit with the love of kindred arts we came, And met congenial, mingling flame with flame. 6. The passion of love; ardent love. My heart's on flame. 7. Rage; violence; as the flames of war.
FLAME, v.t. Toinflame; to excite.
FLAME, v.i. 1. Toblaze; to burn in vapor, or in a current; to burn as gas emitted from bodies in combustion. 2. Toshine like burning gas. In flaming yellow bright. 3. Tobreak out in violence of passion'. Easton's Bible Dictionary defines flames of fire as: 'the chosen symbol of the holiness of God (Ex 3:2; Re 2:18), as indicating "the intense, all-consuming operation of his holiness in relation to sin."'. Forms of this word are used, in this book, in: 1:14; 2:18; 19:12.

Please see the note for James 3:6 about the word fire. The functional definition for this word is: 'In the Bible, it is mainly used symbolically for the presence and judgment of God'. Please also see the note for Romans C12S18 about the phrase coals of fire. Please also see the note for Revelation 19:20 about the phrase lake of fire. Forms of this word are used, in this book, in: 1:14; 2:18; 3:18; 4:5; 8:5; 8:7; 8:8; 9:17; 9:18; 10:1; 11:5; 13:13; 14:10; 14:18; 15:2; 16:8; 17:16; 18:8; 19:12; 19:20; 20:9; 20:10; 20:14; 20:15; 21:8.

Please see the note for Matthew 10:9-10 about the word brass. The functional definition for this word is: 'An alloy of copper and zinc. It is a symbol of insensibility and obstinacy in sin (Isa 48:4; Jer 6:28; Eze 22:18), and of strength (Ps 107:16; Mic 4:13)'. Forms of this word are used, in this book, in: 1:15; 2:18; 9:20; 18:12.

Please see the note for Luke 24:32 about the word burn. Webster's 1828 defines this word as: 'The primary sense is, to rage, to act with violent excitement. 1. Toconsume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood. 2. Toexpel the volatile parts and reduce to charcoal by fire; as, to burn wood into coal. Hence, in popular language, to burn a kiln of wood, is to char the wood. 3. Tocleanse of soot by burning; to inflame; as, to burn a chimney; an extensive use of the word. 4. Toharden in the fire; to bake or harden by heat; as, to burn bricks or a brick kiln. 5. Toscorch; to affect by heat; as, to burn the clothes or the legs by the fire; to burn meat or bread in cookery. 6. Toinjure by fire; to affect the flesh by heat. 7. Todry up or dissipate; with up; as, to burn up tears. 8. Todry excessively; to cause to wither by heat; as, the sun burns the grass or plants. 9. Toheat or inflame; to affect with excessive stimulus; as, ardent spirits burn the stomach. 10. Toaffect with heat in cookery, so as to give the food a disagreeable taste. Hence the phrase burnt to. 11. Tocalcine with heat or fire; to expel the volatile matter from substances, so that they are easily pulverized; as, to burn oyster shells, or lime-stone. 12. Toaffect with excess of heat; as, the fever burns a patient. 13. Tosubject to the action of fire; to heat or dry; as, to burn colors. Toburn up, to consume entirely by fire. Toburn out, to burn till the fuel is all consumed.
BURN, v.i. Tobe on fire; to flame; as, the mount burned with fire. 1. Toshine; to sparkle. O prince! O wherefore burn your eyes? 2. Tobe inflamed with passion or desire; as, to burn with anger or love. 3. Toact with destructive violence, as fire. Shall thy wrath burn like fire? 4. Tobe in commotion; to rage with destructive violence. The groan still deepens and the combat burns. 5. Tobe heated; to be in a glow; as, the face burns. 6. Tobe affected with a sensation of heat, pain or acidity; as, the heart burns. 7. Tofeel excess of heat; as, the flesh burns by a fire; a patient burns with a fever. Toburn out, to burn till the fuel is exhausted and the fire ceases.
BURN, n. A hurt or injury of the flesh caused by the action of fire. 1. The operation of burning or baking, as in brickmaking; as, they have a good burn'. Forms of this word are used, in this book, in: 1:15; 4:5; 8:7; 8:8-9; 8:10; 17:16; 18:8; 18:9; 18:18; 19:20; 21:8.

Please see the note for Matthew 13:41-42 about the word furnace. Easton's Bible Dictionary defines this word as: '(1.) Chald. attun, a large furnace with a wide open mouth, at the top of which materials were cast in (Da 3:22-23; comp. Jer 29:22). This furnace would be in constant requisition, for the Babyloni and disposed of their dead by cremation, as did also the Accadi and who invaded Mesopotamia. (2.) Heb kibshan, a smelting furnace (Ge 19:28), also a lime-kiln (Isa 33:12; Am 2:1). (3.) Heb kur, a refining furnace (Pr 17:3; 27:21; Eze 22:18). (4.) Heb all, a crucible; only used in Ps 12:6. (5.) Heb tannur, oven for baking bread (Ge 15:17; Isa 31:9; Ne 3:11). It was a large pot, narrowing towards the top. When it was heated by a fire made within, the dough was spread over the heated surface, and thus was baked. "A smoking furnace and a burning lamp" (Ge 15:17), the symbol of the presence of the Almighty, passed between the divided pieces of Abraham's sacrifice in ratification of the covenant God made with him. (6.) Gr. kamnos, a furnace, kiln, or oven (Mt 13:42,50; Re 1:15; 9:2)'. Smith's Bible Dictionary defines this word as: 'Various kinds of furnaces are noticed in the Bible, such as a smelting or calcining furnace: Ge 19:28; Ex 9:8,10; 19:18. especially a lime-kiln: Isa 33:12; Am 2:1. a refining furnace: Pr 17:3. Nebuchadnezzar's furnace, a large furnace built like a brick-kiln: Da 3:22-23. with two openings one at the top for putting in the materials, and another below for removing them; the potter's furnace, Ecclus. 27:5; the blacksmith's furnace. Ecclus. 38:28. The Persi and were in the habit of using the furnace as a means of inflicting punishment: Da 3:22-23; Jer 29:22'.

Please see the note for 1Corinthians C13S1 about the word sound. Webster's 1828 dictionary defines sound as: 'a. L. sanus. 1. Entire; unbroken; not shaky, split or defective; as sound timber. 2. Undecayed; whole; perfect, or not defective; as sound fruit; a sound apple or melon. 3. Unbroken; not bruised or defective; not lacerated or decayed; as a sound limb. 4. Not carious; not decaying; as a sound tooth. 5. Not broken or decayed; not defective; as a sound ship. 6. Whole; entire; unhurt; unmutilated; as a sound body. 7. Healthy; not diseased; not being in a morbid state; having all the org and complete and in perfect action; as a sound body; sound health; a sound constitution; a sound man; a sound horse. 8. Founded in truth; firm; strong; valid; solid; that cannot be overthrown or refuted; as sound reasoning; a sound argument; a sound objection; sound doctrine; sound principles. 9. Right; correct; well founded; free form error; orthodox. II Tim 1. Let my heart be sound in thy statutes. Ps. 119. 10. Heavy; laid on with force; as sound strokes; a sound beating. 11. Founded in right and law; legal; valid; not defective; that cannot be overthrown; as a sound title to land; sound justice. 12. Fast; profound; undisturbed; as sound sleep. 13. Perfect, as intellect; not broken or defective; not enfeebled by age or accident; not wild or wandering; not deranged; as a sound mind; a sound understanding or reason.
SOUND, adv. Soundly; heartily. So sound he slept that nought might him awake'. Forms of this word are used, in this book, in: 1:15; 8:6; 8:7; 8:8; 8:10; 8:12; 8:13; 9:1; 9:9; 9:13; 10:7; 11:15; 18:22.

Please see the note for Luke 3:16 about the word water. The functional definition for this word is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase living waters. Please also see the note for John 7:38 about the phrase rivers of living water. Forms of this word are used, in this book, in: 1:15; 7:17; 8:10-11; 11:6; 12:15; 14:2; 14:7; 16:4; 16:5; 16:12; 17:1; 17:15; 19:6; 21:6; 22:1; 22:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and his hairs. Da 7:9; Mt 28:3 and his eyes. Re 2:18; 19:12; Da 10:6 General references. exp: Lu 9:29.
his feet. Re 2:18; Eze 1:7; 40:3; Da 10:6 his voice. Re 14:2; 19:6; Ps 93:4; Isa 17:13; Eze 43:2 General references. exp: Lu 9:29.'.

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C1-S14 (Verse 16) Our Lord Jesus Christ controls and protects the pastors of Godly churches.

Equivalent Section: Our Lord Jesus Christ controls the pastors of the churches.

And he had in his right hand seven stars:

Equivalent Section: Our Lord Jesus Christ protects the pastors of the churches.

and out of his mouth went a sharp twoedged sword:
and his countenance was as the sun shineth in his strength.

Our sentence starts with the word And, which adds it to the prior sentence. Both sentences need to be considered together for contextual reasons. This sentence finishes John's description of how our Lord Jesus Christ looked when John saw Him. This description started in the second prior sentence and all three sentences need to be considered together for contextual reasons.

In 1:20, we are told that the seven stars are the angels of the seven churches with the meaning of angel being: 'messenger from God'. Many pastors will tell you that the meaning of the word angels, in that phrase, is symbolic for pastors. And, this is true, so long as the pastor is actually being a 'messenger from God'. However, if they start representing religious doctrines instead of God, especially if the religious doctrine opposes the true message from God, then they lose their guidance and protection from God.

As shown below, the right hand is used, symbolically, for 'power'. God gives special revelation to pastors so long as they properly represent God. God directs their messages, so long as they allow Him to do so.

In our Second Equivalent Section, we see a symbolic description of the power of our Lord Jesus Christ. And, due to the equivalency of our punctuation and of the sentence structure. we can say that this power is used for the protection of pastors who are being true 'messenger from God'.

The first phrase, of our Equivalent Section, says: and out of his mouth went a sharp twoedged sword. It should be obvious to everyone that this is symbolic language as no one literally swings a sword with their mouth and especially not a large one like a twoedged sword. Our symbolism is explained by verses which have both, sword and mouth in them. In Revelation, we see:

2:16 says: Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. God uses the word of God to fight against doctrinal error.
19:15 says: And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. This sentence is speaking about the government and rule of our Lord Jesus Christ during His 1,000 years rule of this Earth. And, governments use written laws to do that. Therefore, this sentence is also using the phrase a sharp sword, symbolically, for the word of God.

In other verses, we see:

Psalms 55:21 says: The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords. It should be obvious, from reading this verse, that the word sword is used for the results of his words.
Psalms 59:7 says: Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?. Again, it should be obvious, from reading this verse, that the word sword is used for the results of his words.
Isaiah 49:2 says: And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me. This verse literally makes the sword a symbol (like ) of the results of the words from the prophet.

. Thus, it should be obvious that many places in the word of God use the word sword for the results of his words.

The second phrase, of our Equivalent Section, says: and his countenance was as the sun shineth in his strength. As seen in the Word Definitions, below, the word countenance means: 'the human face; the whole form of the face, or system of features; visage. Our Lord Jesus Christ was using body language to make it clear that no one would overcome Him. His protection would be absolute. But, as already pointed out, this only applies to pastors who are true 'messenger from God'.

Our last phrase: ( his countenance was as the sun shineth in his strength) lets us know that our Lord Jesus Christ now, and for evermore, has the glory which was displayed only temporarily at the Mount of Transfiguration (Matthew 17:1-LJC).

Dr. Jeff Wilson writes: 'Countenance refers to Jesus’ face or appearance. He is intensely bright, white hair, shimmering gold, his eyes are flaming, his feet are glowing white hot brass, and his whole face shines as the sun, both terrible and beautiful at once. this vision probably reminded John of the transfiguration of Christ Mt 17:2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. Here we see that Christ’s glory can not be contained! His face shines forth his glory! And I believe it was this brightness that blinded Paul on the road to Damascus where he met Jesus, Ac 9:3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: for Paul says in his recollection of those events in Ac 26:13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about means them which journeyed with me. the sheer power and holiness that radiates from Christ is unimaginable. Remember when Moses went up on Mt Sinai to speak with God and he came down with a glow all his on? And we also see in the book of Revelation that the glory of Christ will light the new city of Jerusalem that comes down from heaven, and that glory is so bright there is no need of the sun or moon… Re 21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. You just can’t be around Jesus and be close to Jesus without radiating Jesus. forhe is like the sun, his ministers are like the stars and the church is like lamps or candles, and all are light to a very dark and dreary and sin filled world.
This whole view of Jesus in a glorified state, in this powerful form of judicial majesty strikes John almost dead, he is awed, shocked, frightened, for what does he do in v17?'.

We find the exact phrase of the right hand of God in: Mark 16:19; Acts 2:33; Acts 7:55-56; Romans 8:34; Colossians 3:1; Hebrews 10:12; 1Peter 3:22. In these references we see that it is only Jesus Christ who has this position; that He is exalted; that He has power (angels and authorities and powers being made subject unto him); and that He maketh intercession for us. The phrase the right hand occurs 170 times in 164 verses of the Bible and in 45 verses of the New Testament. It is used symbolically for: 'The hand of authority and power'. This phrase are used, in this book, in: 1:16; 1:17; 1:20; 2:1; 5:1; 5:7; 13:16.

Please see the note for Matthew 2:2 about the word star. The Morrish Bible Dictionary defines this word as: 'From the account given of this star it is evident that it was one specially sent for the nativity, for it not only appeared to the Magi in the East, but guided them from Jerusalem to Bethlehem, and 'stood over' where the young child was. Faith in the power of God dispels all difficulty as to the star. Mt 2:1-10. There were traditions that God would raise up a deliverer, and the Magi may have heard of the O.T. prophecies as to Messiah; but whether this be so or not, God, who provided the star, sent the Magi to find out the King of the Jews, and instructed them not to return to Herod'. In Revelation, the functional meaning of this word is symbolic and means: 'They represent Godly people, the pastors of the churches and our Lord Jesus Christ. Look at the next sentence to see this symbolism explained'. Forms of this word are used, in this book, in: 1:16; 1:20; 1:20; 2:1; 2:28; 3:1; 6:13; 8:10-11; 8:12; 9:1; 12:1; 12:4; 22:16.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'. Forms of this word are used, in this book, in: 1:16; 2:16; 3:16; 9:17; 9:18; 9:19; 10:9; 10:10; 11:5; 12:15; 12:16; 13:2; 13:5; 13:6; 14:5; 16:13; 19:15; 19:21.

Please see the note for Acts 15:39 about the word sharp. Webster's 1828 defines this word as: 'a. 1. Having a very thin edge or a fine point; keen; acute; not blunt. Thus we may say, a sharp knife, or a sharp needle. A sharp edge easily severs a substance; a sharp point is easily made to penetrate,it. 2. Terminating in a point or edge; not obtuse; as, a hills terminates in a sharp peak, or a sharp ridge. 3. Forming an acute or too small angle at the ridge; as a sharp roof. 4. Acute of mind; quick to discern or distinguish; penetrating; ready at invention; witty; ingenious. Nothing makes men sharper than want. Addison. Many other things belong to the material world, wherein the sharpest philosophers have not yet obtained clear ideas. Watts. 5. Being of quick or nice perception; applied to the senses or org and of perception; as a sharp eye; sharp sight. 6. Affecting the org and of taste like fine points; piercing; penetrating; shrill; as sharp vinegar; sharp tasted citrons. 7. Affecting the org and of hearing like sharp points; poercing; penetrating; shrill; as a sharp sound or voice; a sharp not or tone; opposed to a flat note or sound. 8. Severe; harsh; biting; sarcastic; as sharp words; sharp rebuke. -Be thy words severe'. Forms of this word are used, in this book, in: 1:16; 2:12; 14:14; 14:17; 14:18; 19:15.

Please see the note for Romans C8S37 about the word sword. Easton's Bible Dictionary defines this word as: 'of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex 32:27; 1Sa 31:4; 1Ch 21:27; Ps 149:1; Pr 5:4; Eze 16:40; 21:3-5).
It is a symbol of divine chastisement (De 32:25; Ps 7:12; 78:62), and of a slanderous tngue (Ps 57:4; 64:3; Pr 12:18). The word of God is likened also to a sword (Heb 4:12; Eph 6:17; Re 1:16). Gideon's watchword was, "The sword of the Lord" (Jg 7:20)'. Forms of this word are used, in this book, in: 1:16; 2:12; 2:16; 6:4; 6:8; 13:10; 13:14; 19:15; 19:21.

Please see the note for 2Corinthians 3:7-8 about the word countenance. The functional definition for this word is: 'Literally, the contents of a body; the outline and extent which constitutes the whole figure or external appearance. Appropriately, the human face; the whole form of the face, or system of features; visage'.

Please see the note for Matthew 5:45 about the word sun. Fausset's Bible Dictionary defines this word as: 'Ge 1:14 translated "let there be luminaries," literally, "light bearers". Genesis only tells what the sun, moon, and stars are in relation to the earth. When the mists were dispelled, and the seas confined within bounds, the heavenly bodies assumed their natural functions, marking days and nights, seasons and years, and God appoints the sun to rule the day and the moon the night. "Let them be for signs," as eclipses, portents of extraordinary events (Mt 2:2; Lu 21:25) and divine judgments (Joe 2:30; Jer 10:2; Mt 24:29), and indicating the four quarters of the heavens (Ps 50:1) and also the changes in the weather; "and for seasons, days, and years." the sun regulated the length of the Israelite year by the recurrence of Pentecost at a fixed agricultural season, namely, when the grain was ripe'. This word is used symbolically for: 'Our Lord Jesus Christ providing: wisdom, understanding, knowledge, guidance and related gifts which are regarded as being intellectual'. Forms of this word are used, in this book, in: 1:16; 6:12; 7:16; 8:12; 9:2; 10:1; 12:1; 16:8; 19:17; 21:23; 22:5.

Please see the note for Matthew 5:16 about the word shine. Webster's 1828 defines this word as: '1. Toemit rays of light; to give light; to beam with steady radiance; to exhibit lightness or splendor; as, the sun shines by day; the moon shines by night. Shining differs from sparkling, glistening, glittering, as it usually implies a steady radiation or emission of light, whereas the latter words usually imply irregular or interrupted radiation. This distinction is not always not always observed, and we may say, the fixed stars shine, as well as they sparkle. But we never say the sun or the moon sparkles. 2. Tobe bright; to be lively and animated; to be brilliant. Let thine eyes shine forth in their full luster. Denham. 3. Tobe unclouded; as, the moon shines'. The word shineth. means: 'An ongoing lifestyle shining'. Forms of this word are used, in this book, in: 1:16; 18:23; 21:23.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition for this word is: 'That property or quality of an animal body by which it is enabled to move itself or other bodies'. Forms of this word are used, in this book, in: 1:16; 3:2; 3:8; 5:12; 12:10; 17:13.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he had. Re 1:20; 2:1; 3:1; 12:1; Job 38:7; Da 8:10; 12:3 out. Re 2:12,16; 19:15,21; Isa 11:4; 49:2; Eph 6:17; Heb 4:12 and his. Re 10:1; Isa 24:23; 60:19-20; Mal 4:2; Ac 26:13 General references. exp: Lu 9:29.'.

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C1-S15 (Verse 17) John's reaction.

And when I saw him,
I fell at his feet as dead.

Our sentence starts with the word And, which adds it to the prior sentences. all of the sentences need to be considered together for contextual reasons. The prior three told us what John saw when he turned around and found our Lord Jesus Christ standing there. This sentence adds his reaction to the sight.

The second phrase says that John reacted by falling at his feet as dead. His act as if he was dead shows his true respect and that he had a true feat of the Lord that many do not have today. His attitude was a major reason why he was blessed and others having an opposite attitude is why they are not blessed and might even be cursed.

Our next sentence also starts with the word And, which adds it to this current sentence. It tells us the comfort that our Lord Jesus Christ gives to people who show proper fear and respect of Him as God.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit. I beheld Satan as lightning fall from Heaven. Luke 10. 2. Todrop from an erect posture. I fell at his feet to worship him. Rev. 19'. The word fell is the past-tense form of the word fall. Forms of this word are used, in this book, in: 1:17; 2:5; 4:10; 5:8; 5:14; 6:13; 6:16; 7:11; 8:10; 9:1; 11:11; 11:13; 11:16; 14:8; 16:2; 16:19; 16:21; 17:10; 18:2; 19:4; 19:10; 22:8.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I fell. Eze 1:28; Da 8:18; 10:8-9,17-19; Hab 3:16; Mt 17:2-6; Joh 13:23; 21:20 General references. exp: Ge 17:3; Isa 43:11; Mr 9:6; Heb 13:8.'.

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C1-S16 (Verse 17-18) The results of resurrection.

Equivalent Section: John is given comfort..

First Step: Our Lord Jesus Christ told him to not fear.

And he laid his right hand upon me,
saying unto me,
Fear not;.

Second Step: Why he was to not fear. Our Lord Jesus Christ told him that He was the sour4ceof John's spiritual faith.

I am the first and the last:.

Equivalent Section: What Our Lord Jesus Christ has done that removes fear.

First Step: He was resurrected.

I am he that liveth,
and was dead;.

Second Step: the results of true resurrection.

and,
behold,
I am alive for evermore,
Amen;.

Equivalent Section: the power and authority He has because of resurrection.

and have the keys of hell and of death.

Unless people truly look at the structure of this sentence, and consider the meaning of each section within it, and how those sections fit together, most people would miss that this sentence is about resurrection and the blessings from it. But, if the reader truly considers the titles of the sections of this sentence, in the sentence structure above, they should understand what I am writing. And, with that understanding, comes comfort for the true believer.

This sentence does not appear to give us promises but it actually gives us assurances of promises which are dependent upon resurrection. Please see the Section on Promises in the Significant New Testament Events for links to other promises given to saved people in the New Testament.

Our sentence starts with the word And, which adds it to the prior sentence and it adds both to the three sentences before it. This sentence tells us the comfort that our Lord Jesus Christ gives to people who show proper fear and respect of Him as God. John gave Him that fear and respect based upon what he saw which was described in the three sentences before it. All of these sentences need to be considered together for contextual reasons.

Our chapter, and book, told us about our Lord Jesus Christ speaking twice before this. But those were official announcements. In contrast, our sentence starts with the phrase: And he laid his right hand upon me, which makes the sentences starting here, personal. And, in our first personal message, our Lord Jesus Christ starts with a message of comfort. The greatest comfort available to the true believer should be the assurance of resurrection. True believers live this live this life in persecution (2Timothy 3:12; Titus 2:12). However, the true believer is also given many tremendous promises which are dependent upon true resurrection (Matthew 16:25; Mark 8:35; Luke 9:24; Luke 17:33). Therefore, in the Revelation of Jesus Chris, His first message of comfort is assurance of our personal resurrection.

One very important result of resurrection is the removal of fear of hell and of death. Our sentence tells us that our Lord Jesus Christ removed those fears. Please note that Hebrews 2:14 says: Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil. That is, before the crucifixion, Satan controlled death. And, since Hell is in this world, and since Satan took ownership of this world from Adam, Satan also controlled Hell. However, our current sentence says that now our Lord Jesus Christ has the keys of hell and of death. That means He now controls who goes into each and when. After He was crucified and died, devils took Him into Hell. Once there, He took back His own power as Lord and God, he defeated and bound Satan and all devils, and took the keys which our current sentence tells us that He has.

With those thoughts in mind, we can not look at more of the details of this sentence. In the First Step, of our First Equivalent Section, we see a personal message of comfort. We already dealt with the first phrase ( And he laid his right hand upon me). The rest of this Step tells us that our Lord Jesus Christ then said this message of comfort. Think about the circumstances that John was in and how he must have been feeling. When we are most down, our Lord Jesus Christ will come to us personally and give us personal comfort when we are seeking Him with a right attitude (I was in the Spirit on the Lord's day). in this case, He started His message to John with fear not. Considering where John was and all that is reported to have happened to him in his life, he would have needed this message. And, when our God comes to comfort us, He starts with the message that we need most.

The Second Step, of our First Equivalent Section, says: I am the first and the last. As the note for 1:8 explains, about this phrase means that our Lord Jesus Christ starts and finishes our spiritual relationship with God. We need to trust Him and nothing else for that relationship. And, since He is maintaining the relationship, and not us, we can not lose it. Yes, we can stop participating in the relationship and lose the blessings from it. But, we can not lose the relationship itself.

In our Second Equivalent Section, we see what Our Lord Jesus Christ has done that removes fear. In the First Step, of our Second Equivalent Section, we see that He personally was resurrected (I am he that liveth, and was dead). And, we are assured of our own resurrection by His resurrection (Romans 6:4-7; Philippians 3:8-11; 1Peter 1:3-5).

In the Second Step, of our Second Equivalent Section, we see Him start with the words and behold. That is: 'pay close attention to this message which is added to the declaration of resurrection'. Then, our phrase ends with the word Amen, which means: 'the rest of the message of this phrase is doubled, which gives it the assurance of being a law from God'. Thus, I am alive for evermore is a law of God that no one can ever change nor dispute. And, because of His resurrection, we can be assured that once we are personally resurrected, we also will be alive for evermore.

Finally, our last phrase tells us that our Lord Jesus Christ has the keys of hell and of death. As already explained, He bound Satan and all devils and took those keys from Satan. Therefore, no one has the power to take them from Him because only God has more power that the combined might of Satan and all devils. Jude 1:9 tells us: Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee. Yes, God will use His angels to defeat Satan and all of the devils, but they will do so using the power of God. Therefore, we are assured that our Lord Jesus Christ will make sure that the message of this sentence will always be true.

Please also see the note for Matthew 18:28 about the phrase laid hands. The functional definition for this word is: 'To physically grab with the intention of doing great harm which, usually, ends in death'. Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Forms of this word are used, in this book, in: 1:17; 2:10; 11:11; 11:18; 14:7; 15:4; 18:10; 18:15; 19:5; 21:8.

Please see the note for Revelation 1:10 about the word last. Webster's 1828 defines this word as: 'a. See Late and Let. 1. That comes after all the others; the latest; applied to time; as the last hour of the day; the last day of the year. 2. That follows all the others; that is behind all the others in place; hindmost; as, this was the last man that entered the church. 3. Beyond which there is no more. Here, last of Britons, let your names be read. 4. Next before the present; as the last week; the last year. 5. Utmost. Their last endeavors bend, T' outshine each other. It is an object of the last importance. 6. Lowest; meanest. Antilochus takes the lst prize. At last, at the last, at the end; in the conclusion. Gad, a troop shall overcome him; but he shall overcome at the last. Gen. 49. Tothe last, to the end; till the conclusion. And blunder on in business to the last. In the phrases, "you are the last man I should consult" "This is the last place in which I should expect to find you," the word last implies improbability; this is the most improbable place, and therefore I should resort to it last.
L'AST, adv. 1. The last time; the time before the present. I saw him last at New York. 2. In conclusion; finally. Pleased with his idol, he commends, admires, adores; and last, the thing adored desires. L'AST, v.i. See Let. 1. Tocontinue in time; to endure; to remain in existence. Our government cannot last long unless administered by honest men. 2. Tocontinue unimpaired; not to decay or perish. Select for winter the best apples to last. This color will last. 3. Tohold out; to continue unconsumed. The captain knew he had not water on board to last a week. L'AST, n. See Load.
A load; hence, a certain weight or measure. A last of codfish, white herrings, meal, and ashes, is twelve barrels; a last of corn is ten quarters or eighty bushels; of gun powder, twenty four barrels; of red herrings, twenty cades; of hides, twelve dozen; of leather, twenty dickers; of pitch and tar, fourteen barrels; of wool, twelve sacks; of flax or feathers, 1700 pounds.
L'AST, n. A mold or form of the human foot, made of wood, on which shoes are formed. The cobbler is not to go beyond his last'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. The word livest means everlasting or eternal life. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Forms of this word are used, in this book, in: 1:18; 2:7; 2:10; 3:1; 3:5; 4:9; 4:10; 5:14; 7:2; 7:17; 8:9; 10:6; 11:11; 12:11; 13:8; 13:14; 13:15; 15:7; 16:3; 17:8; 18:7; 18:9; 20:4; 20:5; 20:12; 20:15; 21:6; 21:27; 22:1; 22:2; 22:14; 22:17; 22:19.

This Amen provides the second saying that is needed to let us know that the doctrine of what was just written is something that all saved are to accept. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Please see the note for Matthew 16:19 about the word key. Easton's Bible Dictionary defines this word as: 'frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Jg 3:25); and in the Greek New Testament kleis, from its use in shutting (Mt 16:19; Lu 11:52; Re 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa 22:22).
The word is used figuratively of power or authority or office (Isa 22:22; Re 3:7; 1:8; comp. Re 9:1; 20:1; comp. also Mt 16:19; 18:18). The "key of knowledge" (Lu 11:52; comp. Mt 23:13) is the means of attaining the knowledge regarding the kingdom of God. The "power of the keys" is a phrase in general use to denote the extent of ecclesiastical authority'. Forms of this word are used, in this book, in: 1:18; 3:7; 9:1; 20:1.

Please see the note for James 3:6 about the word hell. Easton's Bible Dictionary defines this word as: 'derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered: (1.) Sheol, occurring in the Old Testament sixty-five times. This word sheol is derived from a root-word meaning "to ask," "demand;" hence insatiableness (Pr 30:15-16). It is rendered "grave" thirty-one times (Ge 37:35; 42:38; 44:29,31; 1Sa 2:6, etc.). The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In thirty-one cases in the Authorized Version this word is rendered "hell," the place of disembodied spirits. The inhabitants of sheol are "the congregation of the dead" (Pr 21:16). It is (a) the abode of the wicked (Nu 16:33; Job 24:19; Ps 9:17; 31:17, etc.); (b) of the good (Ps 16:10; 30:3; 49:15; 86:13, etc.). Sheol is described as deep (Job 11:8), dark (Job 10:21-22), with bars (Job 17:16). The dead "go down" to it (Nu 16:30,33; Eze 31:15-16,17). (2.) the Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1Pe 3:19), with gates and bars and locks (Mt 16:18; Re 1:18), and it is downward (Mt 11:23; Lu 10:15). The righteous and the wicked are separated. The blessed dead are in that part of hades called paradise (Lu 23:43). They are also said to be in Abraham's bosom (Lu 16:22). (3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Mt 23:33). The fearful nature of their condition there is described in various figurative expressions (Mt 8:12; 13:42; 22:13; 25:30; Lu 16:24, etc.). (See Hinnom.)'. Please also see the note for Matthew 16:18 about the phrase gates of hell. Forms of this word are used, in this book, in: 1:18; 6:8; 20:13; 20:14.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And he. Da 8:18; 10:10 Fear not. Ge 15:1; Ex 14:13; 20:20; Isa 41:10; Da 10:12; Mt 28:4; Mr 16:5-6; Lu 24:37-39 exp: Da 10:19; Lu 2:10; Ac 27:24. I am. Re 1:8,11; 2:8; 22:13; Isa 41:4; 44:6; 48:12 exp: Re 21:6. General references. exp: Ge 17:3; Isa 43:11; Mr 9:6; Heb 13:8.
that liveth. Job 19:25; Ps 18:46; Joh 14:19; Ro 6:9; 2Co 13:4; Ga 2:20; Col 3:3; Heb 7:25 was. Ro 14:8-9; 2Co 5:14-15; Heb 1:3; 12:2 I am alive. Re 4:9; 5:14; Heb 7:16,25 the keys. Re 3:7; 9:1; 20:1-2,14; Ps 68:20; Isa 22:22; Mt 16:19 General references. exp: Isa 43:11; 1Co 15:13,27; Heb 13:8.'.

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C1-S17 (Verse 19-20) Parts of sentence below are steps.

First Step: Who to send the book to.

Write the things which thou hast seen,
and the things which are,
and the things which shall be hereafter;.

Second Step: Why the book is to be sent to them.

The mystery of the seven stars which thou sawest in my right hand,
and the seven golden candlesticks.

This sentence continues the personal message from our Lord Jesus Christ which started in the prior sentence. There, He gave personal assurance to John. in this sentence, He commands that the personal assurance is to be extended to all true churches and the people in them. In addition to that, Our First Step relates directly to the prior sentence and our Second Step relates directly to our next sentence. Therefore, all three of these sentences must be considered together for contextual reasons.

In our First Step, we see a command to write three different things. The phrase: the things which thou hast seen is speaking about what can be perceived physically. These are the things which most people pay attention to and are what religion emphasizes. And, these are the things which give evidence to spiritual truths. As I have written more than once, multiple times multiple medical people (doctors, nurses, etc) have testified that I had 'multiple undeniable miracles'. They were not saved but could not deny the evidence that the spiritual can override the laws of nature.

Next, the phrase: and the things which are is speaking about spiritual truths. Since these are added (and) to the physical things, they can not be the same. In addition, God is a Spirit (John 4:24) and the primary of things which are is spiritual. The phrases ears to hear (Mark 4:9) and eyes to see (John 12:45) are telling us to have spiritual perception as our primary source of truth.

Next, the phrase: the things which shall be hereafter is speaking about prophecy. The links to where the word of God deals with prophecy are provided in the notes for the sentences where the prophecy is found.

As already written, our Second Step relates directly to our next sentence. A mystery is: 'something which is hidden until it is revealed'. And, the mystery of this Second Step is revealed in the next sentence.

We are told The seven stars are the angels of the seven churches. And, as I have already written, the word angel has a true meaning of: 'messenger from God'. While most of the times this word is used for spiritual beings, it is not always true. For example, Revelation 2:1 starts with: Unto the angel of the church of Ephesus write. There is not reason for a prophet to write to a spiritual being but every reason for him to write to a pastor whom he can not meet personally and he has a message for that pastor from our Lord Jesus Christ.

In addition, we are told that the seven candlesticks which thou sawest are the seven churches. A candlestick 'holds up a light so that it can be seen'. One of the main jobs of a true church is to 'hold up' the saved people who are a true light of the world (Matthew 5:14). Unfortunately, too many churches end up putting more support into buildings than they put into true missionaries and people who are truly trying to be a light of the world.

Please see the note for Revelation 4:1 about the word hereafter. Webster's 1828 defines this word as: 'In time to come; in some future time'.

Please see the note for Romans C11S29 about the word mystery. The functional definition for this word is: 'Something that was hid by God until He decided to reveal it'. Forms of this word are used, in this book, in: 1:20; 10:7; 17:5; 17:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the things. Re 1:11-20 and the things which are. Re 2-3 and the things which shall be. Re 4-22 General references. exp: Jer 30:2; 51:60.
mystery. Mt 13:11; Lu 8:10 General references. exp: Ex 37:23; 40:24; Nu 4:9; 8:2.'.

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C1-S18 (Verse 20) This sentence explains the symbolism found in the prior sentence.

Equivalent Section: the explanation of the angels.

The seven stars are the angels of the seven churches:

Equivalent Section: the explanation of the candlesticks.

and the seven candlesticks which thou sawest are the seven churches.

Since this sentence is explaining the symbolism found in the prior sentence, the doctrinal explanation of this sentence is found in the note for the prior sentence.

The seven churches which are in Asia are listed in 1:11 and in Chapters 2 and 3.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the seven stars. Re 1:13,16 the seven golden. Re 1:12 the seven stars. Re 2:1,8,12,18; 3:1,7,14; Mal 2:7 and the. Zec 4:2; Mt 5:15-16; Php 2:15-16; 1Ti 3:14-16 exp: Re 3:1. General references. exp: Ex 37:23; 40:24; Nu 4:9; 8:2.'.

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Revelation Chapter 2

links to sentences in this chapter:

C2-S1 (Verse 1-3), C2-S2 (Verse 4), C2-S3 (Verse 5), C2-S4 (Verse 6), C2-S5 (Verse 7), C2-S6 (Verse 8-9), C2-S7 (Verse 10), C2-S8 (Verse 11), C2-S9 (Verse 12-13), C2-S10 (Verse 14), C2-S11 (Verse 15), C2-S12 (Verse 16), C2-S13 (Verse 17), C2-S14 (Verse 18-19), C2-S15 (Verse 20), C2-S16 (Verse 21), C2-S17 (Verse 22), C2-S18 (Verse 23), C2-S19 (Verse 24), C2-S20 (Verse 25), C2-S21 (Verse 26-27), C2-S22 (Verse 28), C2-S23 (Verse 29)'.

Chapter Summary: the first four messages to the seven churches.

in this chapter, and the next chapter, we are told the message given to each of these churches which are identified in these chapters. And, while there is a lot of truth which is applicable to us, there are also many lies based upon these chapters. In addition, those lies include false doctrines accepted by many 'Good, Godly, Bible believing, KJV only, fundamental Baptists'. For example, there is a popular doctrine which is based upon 'Church Ages' which has some truth and some doctrinal error. People take the word dispensation and apply it to years of time and then apply that to these seven churches to come up with great dispensations in 'Church Ages'. Now, the word dispensation only occurs four times and only once is it related to the word time. True Biblical doctrines require something to be written twice, literally, in order to form a true Biblical doctrine. Therefore, this doctrine about great dispensations in 'Church Ages' is a religious doctrine and not a true Biblical doctrine. In addition, it actually interferes with people understanding the true spiritual symbolic applications of the messages to these seven churches.

C2-S1 : What John was commanded to write to the church of Ephesus.
C2-S2 : What our Lord Jesus Christ has against the church of Ephesus.
C2-S3 : Repent or suffer the consequence.
C2-S4 : Another good thing they did.
C2-S5 : the promised blessings for hearing and obeying spiritual truth.
C2-S6 : What was written to Smyrna.
C2-S7 : the commandment for how to deal with their circumstances.
C2-S8 : the promise given to those people who personally obey the prior commandments.
C2-S9 : the message to Pergamos.
C2-S10 : What our Lord Jesus Christ has against Pergamos.
C2-S11 : A second hated doctrine.
C2-S12 : Obey or suffer the consequences.
C2-S13 : Conclusion of the message to this church.
C2-S14 : the message to thyatira.
C2-S15 : Why their good works were not enough.
C2-S16 : the response, added by the Son of God, to this report.
C2-S17 : What the Son of God will do about this sin.
C2-S18 : Judgment on the sin of adultery.
C2-S19 : the exception to the judgment in prior sentence.
C2-S20 : What we are to do.
C2-S21 : A promise to return for the 1,000 years reign of Christ.
C2-S22 : Another promise.
C2-S23 : the commandment to hear spiritually.

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C2-S1 (Verse 1-3) What John was commanded to write to the church of Ephesus.

Equivalent Section: the church that this message is directed to.

First Step: identify the church.

Unto the angel of the church of Ephesus write;

Second Step: Identify Whom the message is from.

These things saith he that holdeth the seven stars in his right hand,

Equivalent Section: Identify His interaction with this church.

First Step: How He knows what they do.

who walketh in the midst of the seven golden candlesticks;.

Second Step: What He says that He knows about their efforts.

I know thy works,
and thy labour,
and thy patience,
and how thou canst not bear them which are evil:.

Equivalent Section: What else He knows about how they deal with liars who claim false authority.

and thou hast tried them which say they are apostles,
and are not,
and hast found them liars:.

Equivalent Section: What else He knows about how they have acted.

And hast borne,
and hast patience,
and for my name's sake hast laboured,
and hast not fainted.

Notice that our Lord Jesus Christ starts by recognizing what they do right.

In the First Equivalent Section, we read who this message is directed to and whom it is from. Notice that our Lord Jesus Christ is identified as; he that holdeth the seven stars in his right hand. The right hand is used, symbolically, for the hand of power and protection. However, this phrase also tells us that he knows them quite well because of this close relationship. It is foolish for a truly saved person, or a true church, to believe that they can do anything, or adopt any attitude, without our Lord Jesus Christ knowing everything about that attitude or action.

Our First Equivalent Section also identifies this church and the Worse Studies, below, provide a link to where we find a commentary on it along with links to every place where it is mentioned in the Bible. The important thing is that it is in Asia and the Jews from Asia chased Paul from city to city in order to persecute him and even had him stoned and left for dead on a city dump. They were also involved with the saved Jews in the Jerusalem Church who threw a riot while Paul was quietly praying in the Temple, as he had been asked to do, and had him sent to Rome when they were prevented from murdering him. And, with this in mind, we should be able to understand the type of people whom are identified as: them which say they are apostles, and are not, and hast found them liars. However, even with all that they did, our next sentence says that they left thy first love. Their mistake was in not completely separating from them and allowing their false doctrine to influence their own doctrines, attitudes and actions.

Anyone who is honest about true Christians and churches in America has to admit that the same thing has happened here. And, as with the history of Ephesus, the main failure is believing that we must suffer these liars to continue to influence our churches. We can not throw them out of our country. But, we can keep their doctrines and influences out of our churches.

In the Second Equivalent Section, we see two Steps with the First Step telling us how our Lord Jesus Christ knows their efforts and the Second Step identifying the good efforts which they do. In the First Step we read that He walketh in the midst of the seven golden candlesticks. That is, His small every-day doings include visiting the churches and taking an interest in what the saved do. Our phrase tells us that this is how he knows their attitudes and actions.

In the Second Step, notice that He uses the personal pronouns of thy and thou. This means that He knows what each church member does personally. Next, please notice that He identifies labour as different from, work. Works are physical while labour can include spiritual things, like prayer, or mental things like researching what the word of God truly says. In addition, when he says thy patience, He is speaking about a right response to aggravating situations. Finally, when He says: and how thou canst not bear them which are evil, He is letting them know that He realizes that they identify wrong motives in people and they get upset with such people. However, as our next sentence says, they still let those people influence the church into leaving their first love. That is, the church members might not be sinning and doing wrong but many of them also have stopped doing right and no longer are involved in doing the 'Great Commission'.

In the third Equivalent Section, we read thou hast tried them which say they are apostles, and are not, and hast found them liars. This was a good thing. Yet our Lord told them: Nevertheless I have somewhat against thee, because thou hast left thy first love. While we are trying others who claim to be apostles, we need to be sure that we continue to follow the doctrine of true apostles, especially in spirit and heart. Please also see the Subject Study on False things Found in the Bible about false apostles.

In the Fourth Equivalent Section, we read the physical things which they did for spiritual rewards like we are commanded to do. Please see the Word Studies, below, in order to understand the words of this phrase better.

Please see the note for Ephesians 1:1 about the word Ephesus. This church is mentioned, in this book, in: 1:11 and 2:1.

Please see the note for Galatians C1-S15 about the word liar. The functional definition for this word is: 'n. from lie. 1. A person who knowingly utters falsehood; one who declares to another as a fact what he knows to be not true, and with an intention to deceive him. The uttering of falsehood by mistake, and without an intention to deceive, does not constitute one a liar. 2. One who denies Christ. 1John 2'.

The word held is the past-tense form of the word hold. The functional definition for this word is: 'To stop; to confine; to restrain from escape; to keep fast; to retain'. Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'. Please also see the note for Luke 24:15 about the word holden. Please see the note for Luke 24:15 about the word holden. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold. Forms of this word are used, in this book, in: 2:1; 2:13; 2:14; 2:15; 2:25; 3:3; 3:11; 6:9; 7:1; 18:2; 20:2.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'taking small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith. The word walketh means: 'ongoing lifestyle walking'. Forms of this word are used, in this book, in: 2:1; 3:4; 9:20; 16:15; 21:24.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please also see the note for Romans C11S4 about the word foreknow. Forms of this word are used, in this book, in: 2:2; 2:9; 2:13; 2:17; 2:19; 2:23; 2:24; 3:1; 3:3; 3:8; 3:9; 3:15; 3:17; 7:14; 12:12.

Please see the notes for Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. The functional definition for this word is: ' In a general sense, to move, or to move one way and the other; to perform'. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Psalms 119:23 about the phrase according to works. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for 2Corinthians 6:1 about the word workers. Please also see the note for Matthew 10:9-10 about the word workman. Forms of this word are used, in this book, in: 2:2; 2:5; 2:9; 2:13; 2:19; 2:23; 2:26; 3:1; 3:2; 3:8; 3:15; 9:20; 14:13; 15:3; 16:14; 18:6; 20:12; 20:13; 21:27; 22:12.

Please see the note for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition for this word is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures, in distinction from exertions of strength in play or amusements, which are denominated exercise, rather than labor. Toilsome work; pains; travail; any bodily exertion which is attended with fatigue. After the labors of the day, the farmer retires, and rest is sweet. Moderate labor contributes to health. What is obtained by labor will of right be the property of him by whose labor it is gained'. Note, this sentence makes the distinction between the words works and labour because mental or spiritual works do not, necessarily, involve physical exertion. Please also see the note for Luke 10:2 about the word labourer. Please also see the note for Philippians 4:3 about the word fellowlabourers. Forms of this word are used, in this book, in: 2:2-3; 14:13.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition for this word is: 'to carry a load over a period of time'. Please also see the notes for Romans C2S4 and Romans C3S20 about the word forbearance.

Please see the note for Romans 7:19 about the word evil. The functional definition for this word is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the coincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the note for Hebrews 4:12 about the phrase evil heart.

Please see the note for Mark 12:1 about the words trieth / try / tried. Webster's 1828 defines this word as: 'to attempt. Try to learn; try to lift a weight. The horses tried to draw the load. These phrases give the true sense.
TRY, v.t. Toexamine; to make experiment on; to prove by experiment. Come, try upon yourselves what you have seen me. 1. Toexperience; to have knowledge by experience of. Or try the Libyan heat, or Scythian cold. 2. Toprove by a test; as, to try weights and measures by a standard; to try one's opinions by the divine oracles. 3. Toact upon as a test. The fire sev'n times tried this. 4. Toexamine judicially by witnesses and the principles of law; as causes tried in court. 5. Toessay; to attempt. Let us try advent'rous work. 6. Topurify; to refine; as silver seven times tried. 7. Tosearch carefully into. Ps.11. 8. Touse as means; as, to try remedies for a disease. 9. Tostrain; as, to try the eyes; the literal sense of the word. Totry tallow, etc. is to melt and separate it from the membranes. Totryout, to pursue efforts till a decision is obtained'. The functional definition for this word is: 'to test repeatedly until you are very confident of the answer'. The word tried is the past-tense form of the word try. Forms of these words are used, in this book, in: 2:2; 2:10; 3:10; 3:18.

The word found is the past-tense form of the word find. Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. Forms of this word are used, in this book, in: 2:2; 3:2; 5:4; 9:6; 12:8; 14:5; 16:20; 18:14; 18:21; 18:22; 18:24; 20:11; 20:15.

Please see the note for Luke 11:46 about the word borne. The functional definition for this word is: 'pp. of bear. Carried; conveyed; supported; defrayed'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname. Forms of this word are used, in this book, in: 2:3; 2:13; 2:17; 3:1; 3:4; 3:5; 3:8; 3:12; 6:8; 8:11; 9:11; 11:18; 13:1; 13:6; 13:8; 13:17; 14:1; 14:11; 15:2; 15:4; 16:9; 17:3; 17:5; 17:8; 19:12; 19:13; 19:16; 21:12; 21:14; 22:4.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. Webster's 1828 dictionary defines this word as: 'n. Heb. Topress or oppress. The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek, essay and L. sequor, whence we have pursue and prosecute. We have analogous words in cause, thing, and the L. res. 1. Final cause; end; purpose; or rather the purpose of obtaining. I open a window for the sake of air, that is, to obtain it, for the purpose of obtaining air. I read for the sake of instruction, that is, to obtain it. Sake then signifies primarily effort to obtain, and secondarily purpose of obtaining. The hero fights for the sake of glory; men labor for the sake of subsistence or wealth. 2. Account; regard to any person or thing. I will not again curse the ground any more for man's sake. Gen. 8. Save me for thy mercies' sake. Ps. 6'. Please also see the note for Philippians 1:29-30 about the phrase for His sake. Please also see the note for 2Corinthians 4:8-10 about the word forsake.

Please see the note for 2Corinthians 4:1-2 about the word faint. Webster's 1828 dictionary defines this word as: 'a. L. vanus, whence to vanish. Eng. Towane. 1. weak; languid; inclined to swoon; as, to be rendered faint by excessive evacuations. 2. Weak; feeble; languid; exhausted; as faint with fatigue, hunger or thirst. 3. Weak, as color; not bright or vivid; not strong; as a faint color; a faint red or blue; a faint light. 4. Feeble; weak, as sound; not loud; as a faint sound; a faint voice. 5. Imperfect; feeble; not striking; as a faint resemblance or image. 6. Cowardly; timorous. A faint heart never wins a fair lady. 7. Feeble; not vigorous; not active; as a faint resistance; a faint exertion. 8. Dejected; depressed; dispirited. My heart is faint. Lam. 1.
AINT, v.i. 1. Tolose the animal functions; to lose strength and color, and become senseless and motionless; to swoon; sometimes with away. he fainted for loss of blood. On hearing the honor intended her, she fainted away. 2. Tobecome feeble; to decline or fail in strength and vigor; to be weak. If I send them away fasting to their own houses, they will faint by the way. Mark 8. 3. Tosink into dejection; to lose courage or spirit. Let not your hearts faint. Deut. 20. If thou faint in the day of adversity, thy strength is small. Prov. 24. 4. Todecay; to disappear; to vanish. Gilded clouds, while we gaze on them, faint before the eye.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the angel. Re 2:8,12,18; 3:1,7,14 church. Re 1:11 holdeth. Re 1:16,20; 8:10-12; 12:1; Joh 5:35 walketh. Re 1:12-13; Eze 28:13-14; Mt 18:20; 28:20 General references. exp: Ex 37:23; Nu 4:9; 8:2; Eze 46:10.
know. Re 2:9,13,19; 3:1,8,15; Ps 1:6; Mt 7:23; 1Th 1:3; 2Ti 2:19; Heb 6:10 exp: Joh 10:14. how. Re 2:6,14-15,20-21; Ga 1:7; Eph 4:14; 1Th 5:21; 2Pe 2:1-3; 1Jo 4:1 thou hast. 2Co 11:13-15; 1Jo 2:21-22; 4:1 General references. exp: De 18:21; Pr 19:27; Lu 21:19; Joh 10:5.
hast borne. Ps 69:7; Mic 7:9; Mr 15:21; Lu 14:27; 1Co 13:7; Ga 6:2; Heb 13:13 hast patience. Re 1:9; 3:10; Ps 37:7; Lu 8:15; 21:19; Ro 2:7; 5:3-4; 8:25; 12:12; 15:4-5; Col 1:11; 2Th 3:5; Heb 6:12,15; 10:36; 12:1; Jas 1:3-4; 5:7-11; 2Pe 1:6 hast laboured. Ro 16:12; 1Co 16:16; 2Co 5:9; 6:5; 10:15; 11:23; Php 2:16; 4:3; 1Th 1:3; 2:9; 5:12; 2Th 3:8; 1Ti 4:10; 5:17; Heb 6:10 hast not. Lu 18:1; 2Co 4:1,16; Ga 6:9; 2Th 3:13; Heb 12:3-5 General references. exp: Lu 21:19.'.

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C2-S2 (Verse 4) . What our Lord Jesus Christ has against the church of Ephesus.

Nevertheless I have somewhat against thee,
because thou hast left thy first love.

Our sentence has two phrases with the sentence starting with the word Nevertheless. That connects this sentence to the message of the prior sentence while taking away from that prior message. Where the prior sentence said all that they did right, this sentence says what they did wrong.

The second phrase of: thou hast left thy first love did not mean that they were doing blatant sin. No, they simply let other things have a higher priority than their service to God. Maybe they felt that they had to work more hours or had to become more involved in social activities. Maybe they simply reduced their time of prayer or Bible reading or doing things to serve God like church visitation. Regardless of what they actually did, our Lord Jesus Christ was against their actions (I have somewhat against thee). As many pastor has testified, people start by moving from the front of the church to sitting further and further back until they slip out the back of the church to not return until they have a disaster. Regardless of what exact sign comes into our life, we each need to watch for signs that he are leaving our first love.

Please see the notes for 1Corinthians 11:11 and Philippians 1:23-24 about the word Nevertheless. The functional definition for this word is: 'adv. Not the less; notwithstanding; that is, in opposition to anything, or without regarding it. It rained, nevertheless, we proceeded on our journey; we did not the less proceed on our journey; we proceeded in opposition to the rain, without regarding it, or without being prevented'. This means: 'In spite of all of the good said in the prior sentence, there is some bad and that follows this word'.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the cause and effect are both in the past'. This is opposed to the use of the word for, which has a functional definition of: 'provides a effect where the effect is in the past but the effect is in the future'. Please also see the note for 2Corinthians C2S5 about the word cause. Please also see the note for John 15:25 Romans C1S10 about the phrase without cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Re 2:14,20 because. Re 3:14-17; Jer 2:2-5; Mt 24:12-13; Php 1:9; 3:13-16; 1Th 4:9-10; 2Th 1:3; Heb 6:10-11 exp: Hag 1:9. General references. exp: Mt 25:7; Heb 13:1.'.

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C2-S3 (Verse 5) Repent or suffer the consequence.

First Step: What to do.

Remember therefore from whence thou art fallen,
and repent,
and do the first works;.

Second Step: realize the consequences.

or else I will come unto thee quickly,
and will remove thy candlestick out of his place,
except thou repent.

In our First Step, our Lord Jesus Christ told them three things which they could do. In our Second Step, He told them what He would do if they did not do all of the First Step.

In our Second Step, our first phrase says: or else I will come unto thee quickly. Where the Bible uses the word quickly, we use the word 'suddenly'. God sends His poeple warning after warning and they delay with the belief that they can repent in their time. And, when disaster happens suddenly, they end up crying to God: 'Why? I was going to repent ifyou just gave me more time!'. But, as God knows, the truth is that they would just keep on delaying obedience.

In the second phrase, we read: and will remove thy candlestick out of his place. We already were told that the word candlestick is used, symbolically, for the church. People want the church to be there when they have a need, but can't be bothered to support it otherwise or they get madat someone or something and use that as an excuse to not support the church. Then, after it is gone and they notice, they wonder why the people in the church quit or left.

Our last phrase says: except thou repent. The word repent is one of the requirements in the First Step. But, we also have the personal pronoun of thou. When there are problems at church, most people look for everyone else to fix the problem. But, God wants each member to take personal responsibility and do their own part to support the church and to fix problems and, especially, to bring God's provision and protection to the church. That requires personal repentance when the persons is not right.

In our First Step, we read three things to do. Now, some people might think that we should have dealt with the Second Step before dealing with the First Step. But, sometimes we need to consider the consequences while we are considering what to do. Often, terrible things could have been avoided if the people truly considered the consequences and acted to avoid them.

The first thing that we are told to do is; Remember therefore from whence thou art fallen. There is a saying of: 'familiarity breeds contempt'. Not only in our relationship with God but also in our relationships with other people we become complacent and fail to do what is required to maintain the relationship. That is why God created Jewish holy days and things like the Lord's supper. These are to remind us of what God truly did for us and are to help us remember our relationship when we first were saved. And, when we realize that our relationship is less than it used to be, we should truly repent and do whatever is required in order to repair our personal relationship. Therefore, we see that this first phrase is designed to help us realize what we let slip away and be motivated to do what is required in order to retrieve what was lost.

Our second phrase is added (and) to the first phrase because we need to do the first phrase or we will not truly do the second phrase. That is, lots of people think that, it they say a prayer asking for forgiveness, then they have repented. However, true repentance requires us to 'turn towards God and accepting His attitudes and actions about sin'. He acted to remove not just the consequences of sin but to remove the sin itself. Therefore, if we do not actively work to remove the sin from our life then we have not truly repented.

Our third phrase is added (and) to the first two phrases. This tells us that if we do not do the first works, then we have not truly repented. Remember that the word and is; 'the Mathematical function of addition'. If you throw away either side of an addition problem, you change the answer. Likewise, if you throw away the requirement to do the first works, then you have changed the commandment of our Lord and have not truly repented.

Please see the note for 1Corinthians C11S28 about the words remember / remembrance. Webster's 1828 dictionary defines this word as: 'n. 1. The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object. Technically, remembrance differs from reminiscence and recollection, as the former implies that an idea occurs to the mind spontaneously, or without much mental exertion. The latter imply the power or the act of recalling ideas which do not spontaneously recur to the mind. The righteous shall be in everlasting remembrance. Ps. 112. Remembrance is when the same idea recurs, without the operation of the like object on the external sensory. 2. Transmission of a fact from one to another. Titan among the heav'ns th' immortal fact display'd, lest the remembrance of his grief should fall. 3. Account preserved; something to assist the memory. Those proceedings and remembrances are in the Tower. 4. Memorial. But in remembrance of so brave a deed, a tomb and funeral honors I decreed. 5. A token by which one is kept in the memory. Keep this remembrance for thy Julia's sake. 6. Notice of something absent. Let your remembrance still apply to Banquo. 7. Power of remembering; limit of time within which a fact can be remembered; as when we say, an event took place before our remembrance, or since our remembrance. 8. Honorable memory. Not in use. 9. Admonition. 10. Memorandum; a note to help the memory'. Forms of this word are used, in this book, in: 2:5; 3:3; 16:19; 18:5.

Please see the note for Romans intro about the word therefore. The functional definition for this word is: 'what follows the therefore is a future result that is based upon what came before the therefore and seen only in that place. In other words, what follows the therefore is a direct result of what preceeds the therefore'. Forms of this word are used, in this book, in: 2:5; 3:3; 3:3; 3:19; 7:15; 12:12; 18:8.

Please see the note for Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'adv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. These facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'.

Please see the note for Romans C11S32 about the word repentance. The functional definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'. Forms of this word are used, in this book, in: 2:5; 2:16; 2:21; 2:22; 3:3; 3:19; 9:20-21; 16:9; 16:11.

Please see the note for Matthew 5:25 about the word quickly. The functional definition for this word is: 'Speedily; with haste or celerity. 2. Soon; without delay'. Forms of this word are used, in this book, in: 2:5; 2:16; 3:11; 11:14; 22:7; 22:12; 22:20.

Please see the note for Mark 11:23 about the word remove. The functional definition for this word is: 'Changed in place; carried to a distance; displaced from office; placed far off. 2. a. Remote; separate from others'.

Please see the note for John 6:44 about the word except. The functional definition for this word is: '. Totake or leave out of any number specified; to exclude; as, of the thirty persons present and concerned in a riot, we must except two. 2. Totake or leave out any particular or particulars, from a general description. When he saith, all things are put under him, it is manifest that he is excepted who did put all things under him. 1 Cor.14.
EXCEPT', v.i. Toobject; to make an objection or objections; usually followed by to; sometimes by against. I except to a witness, or to his testimony, on account of his interest or partiality.
except', pp. Contracted from excepted. Taken out; not included. All were involved in this affair, except one; that is, one excepted, the case absolute or independent clause. Except ye repent, ye shall all likewise perish; that is, except this fact, that ye repent, or this fact being excepted, removed, taken away, ye shall all likewise perish. Or except may be considered as the imperative mode. Except, thou or ye, this fact, ye shall all likewise perish. Hence except is equivalent to without, unless, and denotes exclusion'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Remember. Re 3:3,19; Eze 16:61-63; 20:43; 36:31; 2Pe 1:12-13 thou art. Isa 14:12; Ho 14:1; Ga 5:4; Jude 1:24 and repent. Re 2:16,21-22; 3:3,19; 9:20-21; 16:9; Ac 17:30-31 and do. Re 2:19; 3:2-3; Isa 1:26; Jer 2:2-3; Ho 9:10; Mal 3:4; 4:6; Lu 1:17 else. Re 2:16; 3:3; Mt 21:41-43; 24:48-51; Mr 12:9; Lu 12:45-46; 20:16 General references. exp: Ex 40:24; Mt 25:7; 1Co 11:31.'.

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C2-S4 (Verse 6) Another good thing they did.

But this thou hast,
that thou hatest the deeds of the Nicolaitanes,
which I also hate.

Our sentence starts with the word But. The word but always provides a contrast between what precedes it and what follows it. The prior sentence told us our Lord Jesus Christ commanded them to do because of their sin and error. This sentence tells us what they were doing right.

There is a controversy about who the Nicolaitanes were and what their doctrine was. Supposedly, many claimed that they were followers of the deacon named Nicolas, and that he turned to heresy and led others into heresy. But there is no evidence recorded to support such a claim. There is only a similarity in the nameans a desire by devils to smear the reputation of Godly men. Thus, we need to be careful about getting involved in unsubstantiated gossip.

Dr. Jeff Wilson writes about this sentence: 'Now if we look at the origin of the word “Nicolaitane” to get a sense of who they might have been, we see that it is made up of two Greek words, one word means to “to have the upper hand, to dominate, to conquer” and the second word means “the people or laity”. And when you put these together to make the word Nicolaitane we see that it means “conquerors of the people, rulers or dominators of the people” this being in a religious sense, so what most assume this refers to is that the Nicolaitanes taught or believed in a priestly caste system or a form of religious hierarchy, where you have some priests or bishops or whatever ruling over other people within the church. there would be some in the church claiming a superior position over others. We see such contamination of beliefs in Episcopal type churches and it is most easily recognized in the Catholic Church system where there is a defined hierarchy of positions over others, the Pope, the bishops, the priests and so forth, which has no scriptural support.
We actually see the Apostle John addressing such a situation in III John… 9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. Diotrephes apparently thought he ran the church as he loved to have the preeminence, the most important standing and highest authority, but who is to truly have the preeminence in the church? We know that answer from Colossians, it’s Christ. Col 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. So John says I’ll remember Diotrephes and deal with him if I get to come and visit. I’ll help set him straight, and John did have the authority to do so as an apostle, the apostles did have positions of authority in the church, but we all know the apostles and their authority over believers are no more, for their time has passed.'

His opinion has more substance than most but it is only an opinion. And, as he pointed out, the ongoing attempts of men to claim godly authority over others is constant. Therefore, even if that was not the doctrine of the Nicolaitanes, it is something that God would definitely hate. As a result, and regardless if we know what their doctrine was or not, God wants us to hate the things which He hates.

Please see the note for John 15:18 about the word hate. Webster's 1828 defines this word as: '1. Todislike greatly; to have a great aversion to. It expresses less than abhor, detest, and abominate, unless pronounced with a peculiar emphasis. How long will fools hate knowledge? Prov.1. Blessed are ye when men shall hate you. Luke 6. The Roman tyrant was contented to be hated, if he was but feared. 2. In Scripture, it signifies to love less. If any man come to me, and hate not father and mother, etc. Luke 14. He that spareth the rod, hateth his son. Prov. 13.
HATE, n. Great dislike or aversion; hatred.'. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love. The true Biblical definition of the word hate includes a significant preference for another above the object of the hate'. Please also see the note for Galatians C5S20 about the word hatred. Forms of this word are used, in this book, in: 2:6; 2:15; 17:16; 18:2.

Please see the note for 2Corinthians 12:12 about the word deed. Webster's 1828 dictionary defines this word as: '1. That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small. And Joseph said to them, what deed is this which ye have done? Gen. x1iv. We receive the due reward of our deeds. Luke xxv. 2. Exploit; achievement; illustrious act. Whose deeds some nobler poem shall adorn. 3. Power of action; agency. With will and deed created free. 4. A writing containing some contract or agreement, and the evidence of its execution; particularly, an instrument on paper or parchment, conveying real estate to a purchaser or donee. This instrument must be executed, and the execution attested, in the manner prescribed by law. Indeed, in fact; in reality. These words are united and called an adverb. But sometimes they are separated by very, in very deed; a more emphatical expression'. Please also see the note for Luke 3:11 about the word indeed. Forms of this word are used, in this book, in: Re 2:6; 2:22; 16:11.

Our Lord Jesus Christ sends the same message to another church in 2:15. The American Tract Society Dictionary tells us: 'Heretical persons or teachers, mentioned in Re 2:6,15. Whether they were the same as the Nicolait and of the second century and later is very doubtful. Some suppose them to be followers of Nicolas the deacon, but there is no good evidence that he ever became a heretic'. Smith's Bible Dictionary tells us: '(followers of Nicolas), a sect mentioned in Re 2:6,15. whose deeds were strongly condemned. They may have been identical with those who held the doctrine of Balaam. They seem to have held that it was lawful to eat things sacrificed to idols, and to commit fornication, in opposition to the decree of the Church rendered in Ac 15:20,29. The teachers of the Church branded them with a name which expressed their true character. The men who did and taught such things were followers of Balaam in 2Pe 2:15; Jude 1:11. They, like the false prophet of Pethor, united brave words with evil deeds. In a time of persecution, when the eating or not eating of things sacrificed to idols was more than ever a crucial test of faithfulness, they persuaded men more than ever that was a thing indifferent in Re 2:13-14. This was bad enough, but there was a yet worse evil. Mingling themselves in the orgies of idolatrous feasts, they brought the impurities of those feasts into the meetings of the Christian Church. And all this was done, it must be remembered not simply as an indulgence of appetite: but as a part of a system, supported by a "doctrine," accompanied by the boast of a prophetic illumination in 2Pe 2:1. It confirms the view which has been taken of their character to find that stress is laid in the first instance on the "deeds" of the Nicolaitans. Tohate those deeds is a sign of life in a Church that otherwise is weak and faithless in Re 2:6. Totolerate them is well nigh to forfeit the glory of having been faithful under persecution in Re 2:14-15'.

We need to be careful about what we believe from historical documents. There are several men named John in the Bible and several women named Mary. So, the fact that one of the original seven deacons was named 'Nicolas' is not sufficient evidence to declare him a heretic, especially, as our one dictionary points out, there is no other evidence to support such a claim. No, such a claim is in keeping with the character of devils to smear the name of Godly people. And, what is more important is the actual doctrine of this group, which the paragraph above declares. And, it is in keeping with the character of our Lord Jesus Christ that He would hate a doctrine which convinced saved people that they could live a wicked life of outer darkness, which showed no difference to the lost world due to being saved, and still go to Heaven with no consequences. It is that type of doctrine which our sentence tells us that our Lord Jesus Christ hates. The important message is that He hates this doctrine and not the devil motivated historical attack on the character of a Godly man. And, as we still see this type of doctrine still preached today, we can believe that the devils are successful, with some people, in getting them distracted with their lie and ignoring the message that our Lord Jesus Christ hates this type of doctrine.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Re 2:14-15; 2Ch 19:2; Ps 26:5; 101:3; 139:21-22; 2Jo 1:9-10'.

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C2-S5 (Verse 7) the promised blessings for hearing and obeying spiritual truth.

First Step: Hear and understand spiritual truth.

He that hath an ear,
let him hear what the Spirit saith unto the churches;.

Second Step: Use the spiritual truth to overcome.

To him that overcometh will I give to eat of the tree of life,
which is in the midst of the paradise of God .

This sentence is a promise of future reward when someone gets to Heaven (in the midst of the paradise of God). However, in order to receive it, the person must be saved and must overcome the lusts of the flesh, the way of the world and the doctrines of devils.

This is the conclusion of what our Lord Jesus Christ says to this church. It tells us to listen to what was written using spiritual ears to hear the spiritual message. Almost everyone has physical ears and most people understand that some people still have trouble hearing and that the hearing of some people is better than that of other people. The same is true spiritually. Lost people do not have spiritual ears to hear what the Spirit saith unto the churches. The only spiritual message which they can received is their need to be truly saved. And, among saved, some hear spiritual messages better than others. However, carnal saved people are full of pride and want to be considered some type of expert on prophecy. They insist that what they imagine using their natural reasoning must be true. They fight against what the Spirit saith unto the churches and claim that they are more reliable that God's Holy Spirit. And, they gather lots of lost and carnal people to agree with them. That is why there is so much controversy about this Bible book.

The above considerations are also true for all of the promises of the Bible. Please see the Significant Gospel Events and the Significant New Testament Events for links to every promise given during the 'Church Age'. Those links go to notes which explain every promise given within the context where we are told about the promise. In every case the promise is contingent upon our fulfilling the requirement from God which is specified within the context. Devil motivated liars claim that people can 'claim the promise' while they refuse to fulfill God's requirement. Put yourself into God's place. Would you let someone demand that you fulfill a promise while they refuse to fulfill the required condition for receiving that promise? When we apply this concept to legal contracts, such action is called fraud. And, no, you can not defraud God.

The particular promise, which is in the Second Step of our sentence, requires saved people to have a lifestyle of overcoming (overcometh) the temptations of the flesh and the way of the world and the doctrines from devils. While I can not write what the blessings of this promise are, it should be obvious that only some of the saved people in Heaven will be able to receive this promise.

Returning to the analysis of our sentence, we can see that it has two Steps. They tell us what we need to do in order to receive the promise of this sentence. Both steps must be done in order to receive this promise. The First Step is to spiritually hear what the Spirit saith unto the churches;. This is not some personal revelation but truly hearing, and understanding, the spiritual message that God gives to all true churches. The Second Step is to overcome, as explained below. No one can truly overcome until after they truly do the First Step. And, the promised reward is not something which we can fully understand now because it will only be given after we get to Heaven. However, considering the types of rewards which God promises, it will be worth fulfilling the requirements and it will be forever.

In the first phrase of our First Step, we read: He that hath an ear. There are over twenty related reference links provided in the note for Mark 4:9. In addition, in this book, we find related phrases in: Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:29; Revelation 3:6; Revelation 3:13; Revelation 3:22 and Revelation 13:9. That note also has links to where we read: let him hear. And, as noted elsewhere, the word let was the command verb used in creation. Therefore, our First Step is commanding us: 'if you are capable of hearing and understanding spiritual truth then you are commanded to do so and are expected to obey spiritual truth'.

Another significant doctrine, of our First Step, is the phrase what the Spirit saith. God's Holy Spirit keeps saying (saith) the same spiritual truths throughout all ages. God does not change (Malachi 3:6; Hebrews 13:8). Therefore, the spiritual messages from God, sent through His Holy Spirit, do not change.

The final significant doctrine, from our First Step, is the phrase unto the churches. God does not give 'special revelation' to some preacher and especially does not give a doctrine which opposes what he gave unto the churches. In addition, since God does not change, He does not give any so-called church a doctrine which opposes what he revealed to the early church and had written in the word of God.

In our Second Step, we read a promised reward which we can not be positive what the results of it will be, in spite of what men may claim. However, we can be positivepostitve that it will be given after we get to Heaven; and that it will be tremendous; and that some people in heaven will receive this promise while others in Heaven will not receive it; and that those who receive this promise will have it for eternity.

Now, in order to receive this promise, the saved person must fulfill the First Step and they must overcometh ('have a lifestyle of overcoming the temptations of the flesh, this world and doctrines from devils'). Please see the Study called Significant New Testament Events for links to all of the places in this book where we are promised blessings if we overcometh. Those notes also have a short explanation of each promise.

About this last phrase, Dr. Jeff Wilson writes: 'The last part of v7 is very important to those individual believers that will listen to him. to him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. “Him that overcometh” refers to believers, for only believers have the victory, victory in Jesus, for they are overcomers thru Jesus.
1Jo 4:4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.
1Jo 5:4 forwhatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
Ro 8:37 Nay, in all these things we are more than conquerors through him that loved us.
And it is only saved believers that get to partake of the Tree of Life in heaven, that are granted eternal, everlasting life. this is the same kind of tree as mentioned in the book of Genesis and in Re 22:2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
Re 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
Jesus’ reference here to the tree of life points to the future glorification of the believer and their abiding in the New Heaven and the New Earth, dwelling in the new city of Jerusalem when God makes all thing new, in a new resurrected body which they will receive that will never die but live forever,
Joh 11:26 And whosoever liveth and believeth in me shall never die. Believest thou this?
See Jesus still loves those at Ephesus, he commends them and encourages them, in love he rebukes them and gives them a second chance, in love he gives them a warning of what will happen and urges them to change course, if not as a church, at least as individuals, and in love offers them eternal life with him and all he asks is for love in return'.

Please see the note for 1Corinthians C12S13 about the word ear. The functional definition for this word is: 'The Morrish Bible Dictionary defines this word as: 'The organ of hearing is often used symbolically in scripture. When a servant, whose time of service had expired, preferred to stop with his master, saying, "I love my master, my wife, and my children; I will not go out free," his ear was bored with an awl to the door post, and his ear belonged to his master perpetually, he was to hear only that one as master: type of Christ and His love to the church. Ex 21:5-6; De 15:17. Of Christ also it is said, "mine ears hast thou opened." Ps 40:6; quoted in Heb 10:5 from the LXX, "a body hast thou prepared me," both signifying that He was the obedient one. "He that hath ears to hear, let him hear" was said by the Lord to His hearers, and to each of the seven churches in Asia, and also said when the beast, representing the future Roman power, is worshipped, signifying that a spiritual discernment was needed to catch the meaning of what was uttered. Mt 13:9,43; Re 2:7,11,17,29; 3:6,13,22; 13:9'. As explained elsewhere, man written dictionaries have multiple applications which are presented as definitions. That belief leads to doctrinal error when people use those applications to build Bible doctrine. The main Biblical usage of this word is symbolic for the spiritual truth. Please also see the note for Mark 4:9 about the phrase ears to hear. Forms of this word are used, in this book, in: 2:7; 2:11; 2:17; 2:29; 3:6; 3:13; 3:22; 13:9.

Please see the note for 2Peter 2:19 about the word overcome. The functional definition for this word is: 'To conquer; to vanquish; to subdue; as, to overcome enemies in battle. 2. Tosurmount; to get the better of; as, to overcome difficulties or obstacles'. The word overcometh is: : 'A lifestyle of overcoming. That is' they overcome the temptations of this world and never go back to them'. Forms of this word are used, in this book, in: 2:7; 2:11; 2:17; 2:26; 3:5; 3:12; 3:21; 11:7; 13:7; 17:14; 21:7.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition for this word is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'. Forms of this word are used, in this book, in: 2:7; 2:14; 2:17; 2:20; 10:9; 17:16; 19:18.

Please see the note for Mark 11:13 about the word tree. Webster's 1828 defines this word as: 'n. 1. The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves. A tree differs from a shrub principally in size, many species of trees growing to the eighth of fifty or sixty feet, and some species to seventy or eighty, and a few, particularly the pine, to a much greater eighth. Trees are of various kinds; as nuciferous, or nut-bearing trees; bacciferous, or berry-bearing; coniferous, or cone-bearing, etc. Some are forest-trees, and useful for timber or fuel; others are fruit trees, and cultivated in gardens and orchards; others are used chiefly for shade and ornament. 2. Something resembling a tree, consisting of a stem or stalk and branches; as a genealogical tree. 3. In ship-building, pieces of timber are called chess-trees, cross-trees, roof-trees, tressel-trees, etc. 4. In Scripture, a cross. --Jesus, whom they slew and hanged on a tree. Act.10'. Please also see the note for Romans C11S28 about the phrase olive / olive tree. Forms of this word are used, in this book, in: 2:7; 6:13; 7:1; 7:3; 8:7; 9:4; 11:4; 22:2; 22:14.

Please see the note for 2Corinthians 12:3-4 about the word paradise. The functional definition for this word is: 'a place of great comfort. Before the resurrection it was in the center of the earth and also called Abraham's bousom. Now it is in the third Heaven'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that hath. Re 2:11,17,29; 3:6,13,22; 13:9; Mt 11:15; 13:9,43; Mr 7:16 let him. Re 14:13; 22:17; 1Co 2:10; 12:4-12 to him. Re 2:11,17,26-28; 3:5,12,21; 12:10-11; 15:2; 21:7; Joh 16:33; 1Jo 5:4-5 the tree. Re 22:2,14; Ge 2:9; 3:22-24; Pr 3:18; 11:30; 13:12; 15:4 the paradise. Lu 23:43; 2Co 12:4 General references. exp: Isa 28:23; Mt 11:15; 13:9; Mr 4:23; 7:16; Heb 10:15; Re 2:29; 3:6,13,22; 13:9.'.

Home Overview of Revelation Chapter Summary Start of Chapter

C2-S6 (Verse 8-9) What was written to Smyrna.

Instructions to John.

First Step: Whom this is written to.

And unto the angel of the church in Smyrna write;

Second Step: Whom the message is truly from.

These things saith the first and the last,
which was dead,
and is alive;.

Third Step: What he knows about this church.

I know thy works,
and tribulation,
and poverty,
(See Below) and I know the blasphemy of them which say they are Jews,
and are not,
but are the synagogue of Satan.

Below is the part of the sentence from the parenthesis.

(but thou art rich).

Our sentence starts with the word And, which adds it to the prior message. All of these messages need to be considered together for contextual reasons. Yes, our Lord Jesus Christ has a different message for each church. But He could have given the message to the pastor of each church individually. By giving the message to John, and then having it sent to seven different churches, He is assuring that the message is preserved for us. Therefore, while a lot of people concentrate on the message to the church of the Laodiceans, and ignore the messages to the other churches, our Lord Jesus Christ wants us to pay attention to all of the messages which He has preserved for us.

Our First Step deals with the church in Smyrna. Smyrna is mentioned, in this book, in: 1:11 and 2:8. It is not mentioned anywhere else in the word of God.

Dr. Jeff Wilson writes about this church: 'We now turn our attention to the church of Smyrna, a city located about 40 miles north of Ephesus, where there was a strong Jewish presence. this church was most likely planted by the Apostle Paul on his third missionary journey. And word Smyrna means “myrrh” or “bitter”. Now myrrh is a very fragrant spice and had many valuable uses. It was used in perfume, in making holy anointing oil, and in burials. It was also one of the three precious gifts given to Jesus at his miraculous birth, and was symbolic of his coming crucifixion, burial and supernatural resurrection. the reason for this symbolism is that myrrh must be crushed in order for it to emit its fragrance. And from the crushing experience Jesus went thru in his death and burial we see that a sweet aroma of the grace of God arose and engulfed mankind at Christ’s resurrection. forhere Myrrh is a picture of sweetness after a bitter experience. And the church of Smyrna is much like its namesake. foreven though we saw that the Ephesus church had experienced persecution, their experiences were nothing compared to the crushing that the church of Smyrna went thru and the church-age it represents, as Smyrna typifies a period of time of the church under fire, of when the church was literally crushed under Roman authority, under tyrannical Caesars and rulers, yet the church, despite its bitter suffering continued on and spread the sweet fragrance of the gospel across the land. the suffering of the church of Smyrna pictures a time of great martyrdom, and that’s probably why Jesus begins his message to them the way he does.'

In our Second Step, we see our Lord Jesus Christ identified as the first and the last. As the first and the last, He is identifying Himself as the One Who starts and finishes our spiritual relationship with God. (Please see the note for Revelation 1:8 for links to links to every place where this book uses this phrase to identify our Lord Jesus Christ.)

In our Second Step, we also see our Lord Jesus Christ identified as He which was dead, and is alive. This is a reminder of His sacrifice (crucifixion) for our sins in order to save us. Dr. Jeff Wilson writes about this: 'Jesus also pinpoints the fact of what he done for mankind, for as God he died for mankind’s sin as the ultimate sacrifice, but death nor the grave could defeat him for he rose again, thus his description of himself “which was dead, and is alive”. What Jesus is doing here is reminding the believers of Smyrna and those in the coming years that he too suffered greatly, he experienced persecution, he felt the scourge and the hate, he felt the humility and shame, he felt the pain and orture and tasted death, he was as the myrrh and was crushed for mankind. Yet even death had no power over him, the grave could not hold him, he conquered both and now lives and is alive forevermore, he has ascended to the right hand of the Father where he now intercedes for those who love him. the Lord Jesus reminds his followers of this, of his great suffering for them, as he would not ask them to do anything he was not willing to do.'

In our third Step, our Lord Jesus Christ says what he knows about them which is good. First, He says: I know thy works, and tribulation. He knows what they do to serve Him and His kingdom in spite of their circumstances. Again, Dr. Jeff Wilson writes: 'Once more, just like with the Ephesian church, Jesus states he knows Smyrna’s works. He knows what they have done or have been unable to do. He knows all about them, for he has just an intimate relationship with them as he does all the other churches and individuals. Jesus also says he knows their tribulation, the great pressures they are under. He knows exactly what these believers are going thru during a time of terrible persecution and tragedy. He knows their pain and anguish, Jesus easily identifies with them. forthe church of Smyrna, as well as the church age it represents, was a hated church. Christianity was basically outlawed by the government, believers were severely persecuted; they were condemned as enemies of the state for not acknowledging the Caesar as God, they were stripped of possessions and land, they suffered imprisonment and horrible torturous deaths. So during this time believers gathered not in nice buildings with stained glass windows and pews, but they gathered in caves and catacombs and secret hidden places to worship. Much like some Christians do today in China and the Middle East and parts of Africa. the reason I say that is because Jesus also says he knows'.

And, again, I caution the reader to be careful about putting too much emphasis on the 'Great Church Ages', which claim that the church, in general, went through an 'Age' when these things happened, but that we are no longer in that 'Age'. As I already explained, that is a religious doctrine which does not fulfill the Biblical requirements to be a Bible doctrine. And, it is easy to ignore the fact that there are places in the world, today, where people still experience the same thing as these people in the church in Smyrna were experiencing. And, that is true for all of history since Jesus died. Therefore, the true application is not that the 'church' went through these experiences at one time but no longer does so. No, the true application is that there are local churches experiencing these things throughout history including today.

Our third Step continues with our Lord Jesus Christ saying: and poverty, (but thou art rich). Again, poverty is added to their other physical problems. And, while many focus on that fact, I believe the true emphasis and application needs to be on the phrase: but thou art rich. That is the spiritual perception while most men, including saved religious men, focus on the physical poverty. Our phrase (but thou art rich) starts with the word but. The word but always provides a contrast between what precedes it and what follows it. The prior phrase focused on their physical poverty and this phrase tells us about their spiritual riches.

Please see the Message called; Laying up Treasure in Heaven. It references, and explains, all three Gospel accounts where Jesus commanded us to Lay up Treasure in Heaven and not on this Earth. Remember that He is our example of how to live in this flesh and please God. Please also see the note for Hebrews 12:2-LJC about this subject. The truth is that many saved people, especially in America, have been deceived about this subject and that is why so many claim that 'The Church is in the Laodicean Age'.

Our third Step continues with our Lord Jesus Christ saying: I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. in this phrase, He uses the term Jews for saved Jews. We can know this because He also contrasts these people with the saved Jews by the phrase: but are the synagogue of Satan. The word but always provides a contrast between what precedes it and what follows it. The prior phrase told us that they say they are Jews while the phrase, following the word but, says that they are the synagogue of Satan. These are obviously being contrasted to each other and help us to properly define how the word Jews is used in this sentence.

The truth is that Satan is very active in all religious and particularly likes to get into true churches in order to corrupt their true doctrine and beliefs. What we read about each of these example churches is a church which started out with good doctrine and beliefs but were corrupted some way by Satan. Therefore, we should expect such people in our local church from time to time and should not be surprised when they show up in the leadership and among the preachers.

Please notice that our Lord Jesus Christ does not say what He will do with those people but concentrates on what He has to say to the true believers. We need to be careful about getting distracted by people doing wrong and evil. We need to concentrate on doing what God gave us to do and leave others to God's judgment.

We see Satan referenced, in this book, in: 2:9; 2:13; 2:24; 3:9; 12:9; 20:2 and 20:7.

Dr. Jeff Wilson writes, about this church; 'Here in Smyrna they had great need for God, they utterly depended on God for mere survival, and I think their faith was exponentially greater than most of ours because all they had was faith to keep them going and to fall back on. So a question I could ask all of us is what has our faith really cost us?
But even in their poverty the Lord Jesus calls the believers of Smyrna rich. I know thy poverty but thou art rich. they are rich, wealthy beyond imagination, for they have partaken of the most precious gift ever given, the blood of Jesus Christ, they have accepted and received the Son of God as their personal Savior. they have benefitted greatly from the exceeding riches of the love, mercy and grace of God. Because of their faith in Christ they have been given eternal life, they have what no amount of money can buy, priceless salvation and all the benefits that come with it, they have a mansion awaiting them in heaven, they will get to eat at the heavenly king’s table, they have a robe and a crown awaiting them, they are part of God's family, adopted chosen children, they are ambassadors, rulers and reigners in Christ. Jas 2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? the Smyrna believers have far more than the mere trinkets and moments of pleasure this world has to offer. these people have Christ and that far outweighs the treasures as well as the sufferings this world offers to those that follow Christ. Paul writes to the Corinthi and to encourage them in their walk in 2Co 6:4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,5 In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;6 By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,8 By honour and dishonour, by evil report and good report: as deceivers, and yet true;9 As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
2Co 8:9 forye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
Jesus says in Mt 6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 forwhere your treasure is, there will your heart be also.
Then as we continue in v9 Jesus says he knows of the blasphemy the church is facing, and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Here, God's chosen people, the Jews in Smyrna, were most definitely not acting like they even knew God or worshipped Him (they were not loving their neighbor that’s for sure), sure they may have been Jewish by heritage and birth, but not because of their faith/religion, they were not godly Jews, for the Jewish community in Smyrna persecuted the Christians greatly. they denied the church just as they denied Christ. Some tried to encroach on the Christian’s doctrine with the same old formula of legalism and being under the Law and tradition, while others treated the followers of Christ just like they did Christ himself. they slandered the Christians, had them imprisoned, and made life extremely difficult and unpleasant for believers. And this was right along side what Romeans other persecutors were doing to the church. But we see the one who was really behind such horrible treatment, Satan himself, for these were not God's peoplebut Satan’s pawns in his battle against the Almighty. they were not of the synagogue of Jehovah, they were of the synagogue of Satan and acted as his wicked agents in their treatment of the Smyrna church. Jesus says I know what you are facing from these Jews and other men, I understand exactly what it is like, for he too was persecuted by the Jews (as well as the gentiles). Again Jesus wants his followers to know he understands, he identifies with them, he has felt exactly what they are feeling, be it humility, pain, extreme pressures to alter their ways, or even death itself, but Jesus doesn’t want them to focus on the pain or the problems, he wants them to focus on Him.'.

Please see the note for 2Corinthians 8:1 about the word poverty. Webster's 1828 dictionary defines this word as: '1. Destitution of property; indigence; want of convenient means of subsistence. The consequence of poverty is dependence. The drunkard and the glutton shall come to poverty. Prov.23. 2. Barrenness of sentiment or ornament; defect; as the poverty of a composition. 3. Want; defect of words; as the poverty of language'. Please also see the note for Mark 12:42 about the word poor. Forms of this word are used, in this book, in: 2:9; 3:17; 13:16.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. Webster's 1828 dictionary defines this word as: 'n. This is in the singular number in fact, but treated as the plural. 1. Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors. 2. Splendid sumptuous appearance. The riches of heav'n's pavement, trodden gold. 3. In Scripture, an abundance of spiritual blessings. Luke 16. The riches of God, his fulness of wisdom, power, mercy, grace and glory, Eph. 1, 2; or the abundance supplied by his works. Ps. 104. The riches of Christ, his abundant fulness of spiritual and eternal blessings for men. Eph. 3. The riches of a state or kingdom, consist less in a full treasury than in the productiveness of its soil and manufactures, and in the industry of its inhabitants'. The note for Romans has links to every place where forms of this word are used in the New Testament along with a short note about the usage. Please also see the note for 1Corinthians C1S2 about the word enriched. Forms of this word are used, in this book, in: 2:9; 3:17-18; 5:12; 6:15; 13:16; 18:3; 18:15; 18:17; 18:19.

Please see the notes for Mark 2:6-7 about the word blasphemy. The functional definition for this word is: 'Speaking evil of God'. Forms of this word are used, in this book, in: 2:9; 13:1; 13:5; 13:6; 17:3.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. The name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. The land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. The context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. The functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'A Jewish place of worship, religious teaching and religious government with the people who were members on that particular synagogue. It functioned like a church but with more control over the lives of the members than is typical for a church'.

Please see the note for 2Corinthians 2:10-11 about Satan. Webster's 1828 dictionary defines Satan as: 'Heb. an adversary. The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are. Please also see the note for 12:9 about the word devil. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Satan is identified, in this book, in: 2:9; 2:13; 2:24; 3:9; 12:9; 20:2; 20:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the angel. Re 2:1 the first. Re 1:8,11,17-18 General references. exp: 1Co 3:14
know. Re 2:2 exp: Joh 10:14; Re 2:13,19. tribulation. Re 7:14; Joh 16:33; Ac 14:22; Ro 5:3; 8:35; 12:12; 1Th 3:4; 2Th 1:6-7 poverty. Lu 4:18; 6:20; 2Co 8:2,9; Jas 2:5-6 thou art. Re 3:17-18; Lu 12:21; 2Co 6:10; 1Ti 6:18; Jas 2:5-6 exp: Ro 2:17. The blasphemy. Lu 22:65; Ac 26:11; 1Ti 1:13 which. Ro 2:17,28-29; 9:6 the synagogue. Re 3:9 General references. exp: Mt 6:20; 1Co 3:14.'.

Home Overview of Revelation Chapter Summary Start of Chapter

C2-S7 (Verse 10) the commandment for how to deal with their circumstances.

Equivalent Section: How to react based upon spiritual truth.

Fear none of those things which thou shalt suffer:

Equivalent Section: What more will happen to them in this physical reality.

First Step: the government will be turned against them.

behold,
the devil shall cast some of you into prison,
that ye may be tried;.

Second Step: How long they will be punished.

and ye shall have tribulation ten days:.

Equivalent Section: What they are to do and what they are promised if they obey.

be thou faithful unto death,
and I will give thee a crown of life.

Our sentence gives us the commandment, from our Lord Jesus Christ, on how to deal with their circumstances. It is important for people to realize that local churches still experience the same circumstances. Therefore, people need to apply these commandments even today.

Our sentence has two Equivalent Section with the First Equivalent Section giving us the circumstances which they were experiencing. The Second Equivalent Section gives us What they are to do and what they are promised if they obey. Now, lots of people want to '' the crown of life. But, very few saved people experience what these saved people experienced and even less would be willing to accept such circumstances.

Please notice the personal pronoun of thou, in our First Equivalent Section. The suffering which they would experience would be personal. Bit also notice the personal pronoun of thee in the promise of our sentence. Saved people will only receive this personal promise if they personally fulfill the requirements of this sentence. (Please see the Section on Promises in to Significant New Testament Events Study for links to other promises in the New Testament.)

Now, in order to receive this promise, people must personally obey the command to fear not. The only way that is possible is if people keep their focus on the spiritual and keep in mind that no matter how painful nor how long the pain lasts, the physical pain is only temporary. And when people glorify God during such experiences, it results in greater spiritual rewards. I am not writing some theoretical nor some learned doctrine but am writing from significant personal experience. Please see the Word Studies, below, for links to more doctrine related to true fear.

One last thing before we move on. Our First Equivalent Section says: shalt suffer. They had absolutely no way of avoiding the suffering. Think about Jesus praying in the garden before His crucifixion. He definitely personally understands the suffering and the resulting rewards. These people, and others whom God puts into similar circumstances, can not avoid the suffering. However, whether they receive the rewards or not depends upon their attitude during the . suffering. If their attitude brings glory and honor to God, then they will receive the reward. If their attitude does not bring glory and honor to God, then they will not receive the reward.

Our Second Equivalent Section has two Steps which must be done in the order in which they are presented. The First Step tells us that the devil shall cast some of you into prison, that ye may be tried. These people were cast into prison because of their testimony for our Lord Jesus Christ and because they upset them which say they are Jews, and are not, but are the synagogue of Satan. (See the prior sentence about this last phrase.) Now, our Second Equivalent Section also says that this was done by the devil. Yes, people can be cast into prison for other reasons, including political reasons, but its not done by the devil unless one or more of the reasons given are involved.

Next, the First Step, of our Second Equivalent Section, also says that the reason for the action, by the devil, is: that ye may be tried. That is: 'they were going to have ongoing testing of their faith'. And, our Second Step says that that testing would be tribulation and our third Equivalent Section says that it would include death for some of them. So, yes, there are people who will want to 'claim' that they went through a similar experience, in order to 'claim' that they will receive a crown of life. However, unless they experience all that is described here, for at lease ten days after their arrest, they can not truly 'claim' this a crown of life.

Our third Equivalent Section tells us our commandment to obey in we personally find ourselves in a similar situation. (Please pay attention to all of the personal pronouns {thou, ye, and thee}, which are in our sentence.) this is a personal experience, not a group nor a church experience, and the reward is also personal. (Please see the note for James 1:12 about the various crowns offered by God as rewards to those saved people who truly dedicate this life to His service.

Please notice that this crown requires the saved person to personally be thou faithful unto death. Thus, this crown is mainly for martyrs.

Dr. Jeff Wilson writes: 'death and the grave and crushed the head of the serpent on the cross and arose from the tomb. Jesus here gives confidence to these believers, as they are on the winning side, so they are not to fear any of the things they would suffer and face. And please notice, Jesus doesn’t stop their suffering, he doesn’t end it, but he promises to be with them thru the suffering, thru the test and trials, thru the pain and orment, thru the valley of shadow of death, and he says fear not, fear no evil, do not fear Satan or his agents, do not fear the Jews or the Romans, for they can not win, they can not tear apart what we have together. Ro 8:35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
2Ti 3:12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.'

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: ' Webster's 1828 dictionary defines suffer as 'v.t.L. suffero; sub, under, and fero, to bear; as we say, to undergo. 1. Tofeel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind. The criminal suffers punishment; the sinner suffers the pangs of conscience in this life, and is condemned to suffer the wrath of an offended God. We often suffer wrong; we suffer abuse; we suffer injustice. 2. Toendure; to support; to sustain; not to sink under. Our spirit and strength entire, strongly to suffer and support our pains. 3. Toallow; to permit; not to forbid or hinder. Will you suffer yourself to be insulted? I suffer them to enter and possess. Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. Lev. 19. 4. Toundergo; to be affected by. Substances suffer an entire change by the action of fire, or by entering into new combinations. 5. Tosustain; to be affected by; as, to suffer loss or damage.
SUF'FER,v.i. Tofeel or undergo pain of body or mind; to bear what is inconvenient. We suffer with pain, sickness or sorrow. We suffer with anxiety. We suffer by evils past and by anticipating others to come. We suffer from fear and from disappointed hopes. 1. Toundergo, as punishment. The father was first condemned to suffer on a day appointed, and the son afterwards, the day following. 2. Tobe injured; to sustain loss or damage. A building suffers for want of seasonable repairs. It is just that we should suffer for neglect of duty. Public business suffers by private infirmities'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the note for Mark 8:31-LJC about the phrase suffering of Jesus Christ. Forms of this word are used, in this book, in: 2:10; 2:20; 11:9.

Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are. Please also see the note for 12:9 about the word devil. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please see the note for 2Corinthians 2:10-11 about Satan. Webster's 1828 dictionary defines Satan as: 'Heb. an adversary. The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. Forms of this word are used, in this book, in: 2:10; 9:20; 12:9; 12:12; 16:14; 18:2; 20:2; 20:10.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Forms of this word are used, in this book, in: 2:10; 2:14; 2:22; 4:10; 6:13; 8:5; 8:7; 8:8; 12:4; 12:9; 12:10; 12:13; 12:15; 12:16; 14:19; 18:19; 18:21; 19:20; 20:3; 20:10; 20:14; 20:15.

Please see the note for Matthew 4:12 about the word prison. The functional definition for this word is: 'The place of detainment and confinement used by a government'. Please also see the note for Philemon 1:1 about the word prisoner. Please also see the note for 2Corinthians 6:3 about the word imprisonment.

Please see the note for James 1:12 about the word crown. The functional definition for this word is: 'An ornament worn on the head by kings and sovereign princes, as a badge of imperial or regal power and dignity. Figuratively, regal power; royalty; kingly government, or executive authority'. Some saved people will be in Heaven but will not be allowed to return with Christ, to this Earth, for His 1,000 years reign. Anyone with a crown will be returning with Him and ruling under Him. Forms of this word are used, in this book, in: 2:10; 3:11; 4:4; 4:10; 6:2; 9:7; 12:1; 12:3; 13:1; 14:14; 19:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Fear. Mt 10:22 exp: De 3:2. shalt. Da 3:16-18; Mt 10:28; Lu 12:4-7 the devil. Re 12:9-11; 13:2,7,15-17; Lu 21:12; Joh 13:2,27; Eph 2:2; 6:12; 1Pe 5:8 exp: Heb 2:14. ye shall. Re 2:9 ten days. Hab 2:3; 1Pe 1:6-7 be thou. Re 12:11; Mt 10:22; 24:13; Mr 8:35; 13:13; Lu 21:16-19; Joh 12:25; Ac 20:24; 21:13; 2Ti 4:7-8 a crown. Re 3:11; Jas 1:12; 1Pe 5:4 exp: 2Ti 4:8. General references. exp: Mt 10:39; 24:13; Lu 9:24; 17:33; Ac 5:18; 1Co 3:14.'.

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C2-S8 (Verse 11) the promise given to those people who personally obey the prior commandments.

First Step: Listen with spiritual ears to what our Lord Jesus Christ says to the churches.

He that hath an ear,
let him hear what the Spirit saith unto the churches;.

Second Step: the reward promised and the requirement to receive it.

He that overcometh shall not be hurt of the second death.

This sentence is to be understood spiritually. Many people who have physical ears can not hear what is said spiritually because they do not have spiritual ears.

In addition, this sentence is a promise that the saved who truly overcometh (the lusts of the flesh, the way of the world and the doctrines of devils) can have assurance that they will not go to Hell nor to the lake of fire.

Please see the notes for the note for Mark 4:9 and 2:7 about this sentence. The earlier note, in this Book Study, explains this sentence and provides links to where we read similar things. The main difference, between this sentence and the prior, is the promised reward. Here, we read: shall not be hurt of the second death. In 2:7, we read: I give to eat of the tree of life, which is in the midst of the paradise of God. That promise was given to people who Remember therefore from whence thou art fallen, and repent, and do the first works. That is, at the end of their life, they still remembered their first love and acted like it. The promise of this sentence is given to people who, personally, were faithful unto death. Therefore, the particular promise, which is given, is related to what they had to do in order to receive the promise.

Please see the note for 2Peter 2:19 about the word overcome. The functional definition for this word is: 'To conquer; to vanquish; to subdue; as, to overcome enemies in battle. 2. Tosurmount; to get the better of; as, to overcome difficulties or obstacles'. The word overcometh is: : 'A lifestyle of overcoming. That is' they overcome the temptations of this world and never go back to them'. Please see the Significant New Testament Events for links to every place in this book where we find forms of the word overcometh and the promises to saved people who truly do this.

Please see the note for Mark 16:17-18 about the word hurt. The functional definition for this word is: '1. Tobruise; to give pain by a contusion, pressure, or any violence to the body. We hurt the body by a severe blow, or by tight clothes, and the feet by fetters. Ps.105. 2. Towound; to injure or impair the sound state of the body, as by incision or fracture. 3. Toharm; to damage; to injure by occasioning loss. We hurt a man by destroying his property. 4. Toinjure by diminution; to impair. A man hurts his estate by extravagance. 5. Toinjure by reducing in quality; to impair the strength, purity or beauty of. Hurt not the wine and the oil--Rev.6. 6. Toharm; to injure; to damage, in general. 7. Towound; to injure; to give pain to; as, to hurt the feelings.
HURT, n. A wound; a bruise; anything that gives pain to the body. The pains of sickness and hurts. 1. Harm; mischief; injury. I have slain a man to my wounding, and a young man to my hurt. Gen.4. 2. Injury; loss. Why should damage grow to the hurt of the kings? Ezra.4'. Forms of this word are used, in this book, in: 2:11; 6:6; 7:2-3; 9:4; 9:10; 9:19; 11:5.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that hath. Re 2:7; 13:9 the second. Re 20:6,14; 21:8 General references. exp: Isa 28:23; Mt 11:15; 13:9; Mr 4:23; 7:16; 1Co 3:14; Heb 10:15; Re 3:22; 13:9.
know. Re 2:2,9 exp: Joh 10:14; Re 2:19. Satan's. Re 2:9-10,24; 3:9 thou holdest. Re 2:25; 3:3,11; 1Th 5:21; 2Ti 1:13; Heb 3:6; 10:23 my name. Re 3:8; Mt 24:9; Lu 21:17; Ac 9:14; Jas 2:7 denied. Mt 10:23; 1Ti 5:8; 2Ti 2:12; Jude 1:3-4 was. Ac 22:20 General references. exp: Heb 12:4.'.

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C2-S9 (Verse 12-13) the message to Pergamos.

Equivalent Section: Introduction of this message.

First Step: Whom the following sentences are written to.

and to the angel of the church in Pergamos write;

Second Step: Whom they are written from.

These things saith he which hath the sharp sword with two edges;

Third Step: the main things that He knows about them.

I know thy works,
and where thou dwellest,
even where Satan's seat is :.

Equivalent Section: the good part of their testimony.

and thou holdest fast my name,
and hast not denied my faith,
even in those days wherein Antipas was my faithful martyr,
who was slain among you,
where Satan dwelleth.

Our sentence starts with the word And, which adds it to the prior messages. All of these messages need to be considered together for contextual reasons. Yes, our Lord Jesus Christ has a different message for each church. But He could have given the message to the pastor of each church individually. By giving the message to John, and then having it sent to seven different churches, He is assuring that the message is preserved for us. Therefore, while a lot of people concentrate on the message to the church of the Laodiceans, and ignore the messages to the other churches, our Lord Jesus Christ wants us to pay attention to all of the messages which He has preserved for us.

Dr. Jeff Wilson writes about this church: 'We now move on to look at the letter to the church of Pergamos, a city that lies north of the city of Smyrna and was built upon a one-thousand foot high hill. It was considered in its time to be the greatest city in Asia-Minor for all its many wondrous buildings, temples and structures to the Roman and other pagan gods. Its altar to the god Zeus was one of the ancient wonders of the world. Pergamos also became the first city of Asia to have a temple for the worship of Augustus Caesar, the Roman Emperor, built in 29 AD and at the time of this writing of the book of Revelation, Pergamos had become the center of Roman emperor worship, they worshipped their Caesar, and this is something we need to keep in mind as we study this section on Pergamos.
Also its believed that the Apostle Paul may have planted the church of Pergamos during his travels. the word Pergamos means “married to, wedded to, or elevated”. And that meaning carries with it the symbolism of the church age that Pergamos represents. this has to do with the fact that Satan had not destroyed the church with his 10 intense Roman persecutions which we mentioned in our study of Smyrna, so Satan now changes his tactics. If he can not destroy the church from the outside thru persecution, he was now going to attack the church from the inside. forwe see that Pergamos typifies the age of the church from 312 AD to 606 AD when the church was “elevated” to a place of power, and “married” itself to the world and to the state government, the church became a power with political influence and authority, and just so you will know where I’m going with this, the Catholic church has its origin in 325 AD, at the very beginning of this church age, when the “First Great Council of the Church” in Nicea was held. And I believe that’s why the Lord Jesus reprimands the church of Pergamos here in these verses, the church allied with the Roman government, elevated its position and authority, not only of itself but also of its clergy and leaders, and became something God never intended the church to be. And that’s why the Lord Jesus begins his address the way he does'.

Now, what he writes is important for today and the teachings of the 'great Church Ages' causes many to ignore this warning because 'We are not in this Church Age'. There was a famous American preacher who was known for preaching: 'Everything rises a and falls with leadership. Lift up the preacher and you lift up the church. Tear down the preacher and you tear down the church'. Now, I did not hear him preach personally but i heard this exact message from many prideful preachers who claimed that all non-preachers had to believe whatever doctrine that they claimed because they were preachers. However, James 4:6 and 1Peter 5:5 tell us: God resisteth the proud, but giveth grace unto the humble. I've also heard many of the same preachers preach doctrinal error and refuse correction from the word of God because of their pride. And, according to Dr. Jeff Wilson, that same attitude is what led to these sentences of correction from our Lord Jesus Christ.

We see Satan referenced, in this book, in: 2:9; 2:13; 2:24; 3:9; 12:9; 20:2 and 20:7.

Our sentence has two Equivalent Sections with the First Equivalent Section introducing this message and the Second Equivalent Section telling us the best things that our Lord Jesus Christ has to say about their testimony.

In our First Equivalent Section, we see three Steps. The First Step tells us whom the following sentences are written to and that is the local pastor who is the appointed 'messenger from God' (angel). Our Second Equivalent Section tells us Whom this message is fRomans that is our Lord Jesus Christ. However, He identifies Himself as: he which hath the sharp sword with two edges, because that is what He will use to correct this pastor, this church, and anyone else who is filled with pride because of their religious position. The phrase two edges means that it cuts in two directions. Lots of preachers, especially prideful ones, tell us that the sword is used symbolically to represent the word of God and it is used as an aggressive weapon to cut those who preach doctrinal error. And, they emphasize cutting people who oppose their doctrine. However, the current phrase (two edges) is to remind us that God can also use it to cut His preacher when the preacher is filled with pride and starts preaching his own religious opinion. I've heard too many preachers say: 'I wouldn't trust a preacher who won't take a stand for their own religious opinion' when they are supposed to 'take a stand' for what the word of God actually says.

In our third Step, our Lord Jesus Christ tells them the best part of their testimony. He says: I know because He is very personally and intimately aware of these things. It is too easy for God's people to focus on the physical and to forget that every part of their life, even every word, deed and attitude, is being seen by God and recorded by angels. Thus, our God is very personally and intimately aware of everything in our life.

Next, he says what He is aware of when he says: thy works, and where thou dwellest, even where Satan's seat is. Please notice the personal identifiers (thy thou and Satan's). Our judgment by our God is very definitely going to be personal. And, by including the phrase: where Satan's seat is, He is letting them know of their personal and ongoing temptation and struggles. The leaders of this church have a problem of pride that that problem comes from Satan's seat.

In our Second Equivalent Section, our Lord Jesus Christ says what they are doing right in spite of their temptations and their pride. What a lot of people misunderstand is that saved people can be serving God and doing right even while they are filled with pride and sinning. When an important legal document is written, the pen puts down the ink and the paper holds the message, but both are relatively unimportant when compared to the importance of the message. We are God's tools like the pen and paper. And, we can deliver God's message even while inflating our own importance.

In our Second Equivalent Section, we read: and thou holdest fast my name. This means: 'they were each personally(thou) not letting go of the power and authority of our Lord Jesus Christ'. Yes, they were filled with pride because of their own role, but they were still delivering the message that he was God and that he had the ultimate power and authority (my name).

Our next phrase tells us: even in those days wherein Antipas was my faithful martyr. Satan had him murdered for his testimony in order to scare these people away from the true Gospel and from the power and authority of our Lord Jesus Christ. Many people will stop testifying or change their message when threatened with death. But these people did not.

Our last phrases tells us: who was slain among you, where Satan dwelleth. Satan made sure that each of them personally knew the threat of death. He also made sure that they understood that the threat came from him even though he used the people in Satan's seat to deliver the message. He wanted them to know that they might get away from those workers of his but, since the true source of the threat was Satan and not the people, they had to understand that even going somewhere else would not eliminate the threat.

for those who are interested in it, Dr. Jeff Wilson explains the history related to that church and that time. He explains how Constantine claimed to be converted, became emperor, stopped persecution of Christians, lifted up the bishops of that timeans, basically, set up the first pope of the Roman Catholic Church. Thus, all was a show without true faith nor true conversions.

Pergamos is mentioned, in this book, in: 1:11 and 2:12.

Please see the note for Acts 15:39 about the word sharp. Webster's 1828 defines this word as: 'a. 1. Having a very thin edge or a fine point; keen; acute; not blunt. Thus we may say, a sharp knife, or a sharp needle. A sharp edge easily severs a substance; a sharp point is easily made to penetrate, it. 2. Terminating in a point or edge; not obtuse; as, a hills terminates in a sharp peak, or a sharp ridge. 3. Forming an acute or too small angle at the ridge; as a sharp roof. 4. Acute of mind; quick to discern or distinguish; penetrating; ready at invention; witty; ingenious. Nothing makes men sharper than want. Addison. Many other things belong to the material world, wherein the sharpest philosophers have not yet obtained clear ideas. Watts. 5. Being of quick or nice perception; applied to the senses or org and of perception; as a sharp eye; sharp sight. 6. Affecting the org and of taste like fine points; piercing; penetrating; shrill; as sharp vinegar; sharp tasted citrons. 7. Affecting the org and of hearing like sharp points; poercing; penetrating; shrill; as a sharp sound or voice; a sharp not or tone; opposed to a flat note or sound. 8. Severe; harsh; biting; sarcastic; as sharp words; sharp rebuke. -Be thy words severe'.

We find forms of the word edge occurring 60 times in 54 verses of the Bible and, in the New Testament, in: Luke 21:24; Hebrews 11:34; Revelation 2:12. Webster's 1828 defines this word as: '. L. acies, acus. 1. In a general sense, the extreme border or point of anything; as the edge of the table; the edge of a book; the edge of cloth. It coincides nearly with border, brink, margin. It is particularly applied to the sharp border, the thin cutting extremity of an instrument, as the edge of an ax, razor, knife or scythe; also, to the point of an instrument, as the edge of a sword. 2. Figuratively, that which cuts or penetrates; that which wounds or injures; as the edge of slander. 3. A narrow part rising from a broader. Some harrow their ground over, and then plow it upon an edge. 4. Sharpness of mind or appetite; keenness; intenseness of desire; fitness for action or operation; as the edge of appetite or hunger. Silence and solitude set an edge on the genius. 5. Keenness; sharpness; acrimony. Abate the edge of traitors. Toset the teeth on edge, to cause a tingling or grating sensation in the teeth.
EDGE, v.t. 1. Tosharpen. Toedge her champion's sword. 2. Tofurnish with an edge. A sword edged with flint. 3. Toborder; to fringe. A long descending train, With rubies edged. 4. Toborder; to furnish with an ornamental border; as, to edge a flower-bed with box. 5. Tosharpen; to exasperate; to embitter. By such reasonings, the simple were blinded, and the malicious edged. 6. Toincite; to provoke; to urge on; to instigate; that is, to push on as with a sharp point; to goad. Ardor or passion will edge a man forward, when arguments fail. 7. Tomove sideways; to move by little and little; as, edge your chair along.
EDGE, v.i. Tomove sideways; to move gradually. Edge along this way. 1. Tosail close to the wind. Toedge away, in sailing, is to decline gradually from the shore or from the line of the course. Toedge in with, to draw near to, as a ship in chasing.'.

Please see the note for Romans C7S24 about the word dwell. The functional definition for this word is: 'ppr. Inhabiting; residing; sojourning; continuing with fixed attention. DWELL'ING, n. Habitation; place of residence; abode. Hazor shall be a dwelling for dragons. Jer.49. 1. Continuance; residence; state of life. Thy dwelling shall be with the beasts of the field. Dan.4'. Please also see the note for John 7:39 about the phrase indwelling Holy Spirit. Forms of this word are used, in this book, in: 2:13; 3:10; 6:10; 7:15; 11:10; 12:12; 13:6; 13:8; 13:12; 13:14; 14:6; 17:8; 21:3.

Please see the note for Mark 12:38-40 about the word seat. The International Standard Bible Encyclopedia defines this word as: 'set: this word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'. Please also see the note for 2Corinthians 5:10 about the phrase judgment seat. Please also see the note for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment seat of Christ. Forms of this word are used, in this book, in: 2:13; 4:4; 11:16; 13:2; 16:10.

Please see the notes for Philippians 1:27-28 and Matthew 11:19 about the word fast. The functional definition for this word is: 'without wavering or don't let go no matter what changes in circumstances occur'. Please also see the note for Luke 4:20 about the word fasten. Please also see the note for Galatians C5S1 about the phrase stand fast. Please also see the note for 1Corinthians C15S54 about the word stedfast. Forms of this word are used, in this book, in: 2:13; 2:25; 3:3; 3:11.

Please see the note for 2Timothy 2:11-13 about the words deny / denial. Webster's 1828 dictionary defines this word as: '1. Tocontradict; to gainsay; to declare a statement or position not to be true. We deny what another says, or we deny a proposition. We deny the truth of an assertion, or the assertion itself. The sense of this verb is often expressed by no or nay. 2. Torefuse to grant; as, we asked for bread, and the man denied us. 3. Not to afford; to withhold. 4. Todisown; to refuse or neglect to acknowledge; not to confess'. Forms of this word are used, in this book, in: Re 2:13; 3:8.

Please see the note for Acts 22:20 about the word martyr. Easton's Bible Dictionary defines this word as: 'one who bears witness of the truth, and suffers death in the cause of Christ (Ac 22:20; Re 2:13; 17:6). in this sense Stephen was the first martyr. The Greek word so rendered in all other cases is translated "witness." (1.) In a court of justice (Mt 18:16; 26:65; Ac 6:13; 7:58; Heb 10:28; 1Ti 5:19). (2.) As of one bearing testimony to the truth of what he has seen or known (Lu 24:48; Ac 1:8,22; Ro 1:9; 1Th 2:5,10; 1Jo 1:2)'.

Please see the note for Luke 9:22 about the word slain. The functional definition for this word is: 'pp. of slay; so written for slayen. Killed'. Please also see the note for Luke 11:49-51 about the word slay. Forms of this word are used, in this book, in: 2:13; 5:6; 5:9; 5:12; 6:9; 11:13; 13:8; 18:24; 19:21.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the angel. Re 2:1; 1:11 Pergamos. Pergamos, now Bergamo, the ancient metropolis of Mysia, and the residence of the Attalian kings, is situated on the river Caicus, about sixty miles north of Smyrna, in long. 27 degrees E. lat. 39 degrees 11' N. It still retains some measure of its ancient importance; containing a population of 15,000 souls, and having nine or ten mosques, two churches, and one synagogue. which hath. Re 2:16; 1:16; 19:15,21; Isa 11:4; Heb 4:12'.

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C2-S10 (Verse 14) What our Lord Jesus Christ has against Pergamos.

But I have a few things against thee,
because thou hast there them that hold the doctrine of Balaam,
who taught Balac to cast a stumblingblock before the children of Israel,
to eat things sacrificed unto idols,
and to commit fornication.

Our sentence starts with the word But. The word but always provides a contrast between what precedes it and what follows it. The prior sentence told us what our Lord Jesus Christ said that they were doing right. That preceded this word but and our current sentence tells us what our Lord Jesus Christ said that they were doing wrong. We see this with His following the word but with I have a few things against the.

Notice that this message is sent to the local pastor (angel of the church in Pergamos) while our Lord Jesus Christ uses the personal pronoun of thee in this sentence. He is saying that He has this against the pastor personally. Hebrews 13:17 says: Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. That verse is usually preached in order to tell church members to submit. However, it also matches our current topic in that both say that our Lord Jesus Christ will hold the pastor personally responsible for wrong doctrine which is preached in the church that he has been put in charge of.

Our next phrase tells us why the prior phrase is true (because) and it gives the reason of: thou hast there them that hold the doctrine of Balaam. Now, while many concentrate on the doctrine of Balaam, and it is important, but doing so can cause people to miss other important doctrine. First, our Lord Jesus Christ uses another personal pronoun (thou) for the pastor. He is given the power and authority to resolve this type of problem and he is personally warned that he will be personally judged for failure to resolve this type of problem.

Next, while our phrase specifically mentions the doctrine of Balaam, the power and authority given to the pastor are more general and give him the ability and responsibility to deal with any false doctrine within the church he is responsible for. Titus 3:1Titus 3:10-11 says: A man that is an heretick after the first and second admonition reject; Knowing that he that is such is subverted, and sinneth, being condemned of himself. 2Corinthians 6:14-17 tells us to separate ourselves from people who are unholy. Thus, it is the pastor who has the responsibility to drive out any who teach doctrinal error and he personally will answer to God for failure to do so.

Next, our phrase mentions the doctrine of Balaam and the rest of the sentence mentions the results of this doctrine. The additions in the rest of the sentence tell us that our Lord Jesus Christ is not just against this doctrine but is also against the additional results. Therefore, he is also against all other doctrines which produce the same results such as all forms of 'Health and welfare doctrine'. God is always against sin. Therefore, it should be obvious that He is any doctrine which justifies sin and claims that is no judgment and no consequence for sin.

One such doctrine which claims 'no tears in heaven'. Another claims that the word of God lies and that: 'there is no bad and no terror of the Lord (2Corinthians 5:10-11) at the judgment seat of Christ. There is only loss of rewards which carnal saved people never earned and, therefore, can not lose'.

As already mentioned, there are links in the Word Study, below, for those who wish to know more about the doctrine of Balaam. There is also a lot available in the book from Dr. Jeff Wilson.

The word But provides a contrast between what preceded it and what follows the word. Beware of the doctrinal error which claims that there is no relationship between what precedes the word but and what follows it. in this case, our Lord Jesus Christ is telling them, and us, that all of the good things done for God does not take away (does not 'balance out') sins done.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the cause and effect are both in the past'. This is opposed to the use of the word for, which has a functional definition of: 'provides a effect where the effect is in the past but the effect is in the future'. Please also see the note for 2Corinthians C2S5 about the word cause. Please also see the note for John 15:25 Romans C1S10 about the phrase without cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. Webster's 1828 dictionary defines this word as: 'n. L., to teach. 1. religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master. The doctrines of the gospel are the principles or truths taught by Christ and his apostles. The doctrines of Plato are the principles which he taught. Hence a doctrine may be true or false; it may be a mere tenet or opinion. 2. The act of teaching. He taught them manythings by parables, and said to them in his doctrine. Mark 4. 3. Learning; knowledge. Whom shall he make to understand doctrine? Isaiah 28. 4. The truths of the gospel in general. That they may adorn the doctrine of God our Savior in all things. Titus 2. 5. Instruction and confirmation in the truths of the gospel. 2 Timothy 3'. Please also see the note for Lord Jesus Christ Overview about the phrase doctrine of Christ. Please note that the vast majority of the use of the word doctrine is in the New Testament. Forms of this word are used, in this book, in: 2:14; 2:15; 2:24.

Please see the note for Jude 1:11 about Balaam. The functional usage of his name is: 'the source of doctrinal error which brings the judgment of God upon God's people'. We find Balaam mentioned 63 times in 59 verses of the Bible. In Numbers 22-23, we have the detailed account of what he did and why and the resulting destruction brought upon the children of God. The remaining references all remind us of the results of that doctrine and warn God's people against accepting it. As our rest of our sentence tells us, he taught that we can pursue the way of the world, the lusts of the flesh and the doctrines of devils and God has to take us to Heaven and 'give us a mansion right next door to Peter', so long as we claim to belong to God. There are many variations of this basic doctrine and proponents of those doctrines try to claim that their version is OK because it is different from some other version. However, so long as a doctrine justifies a life of sin, it is a variation of this doctrine and will bring destruction on all who follow it.

The word taught is the past-tense form of the word teach. Please see the note for 1Corinthians C12S27 about the word teach. Webster's 1828 dictionary defines this word as: 'pret. and pp. taught. L. doceo; dico, dicto, and both these and the Gr. Toshow, may be of one family; all implying sending, passing, communicating, or rather leading, drawing. 1. Toinstruct; to inform; to communicate to another the knowledge of that of which he was before ignorant. He will teach us of his ways, and we will walk in his paths. Is.2. Lord, teach us to pray, as John also taught his disciples. Luke 11. 2. Todeliver any doctrine, art, principles or words for instruction. One sect of ancient philosophers taught the doctrines of stoicism, another those of epicureanism. In vain they worship me, teaching for doctrines the commandments of men. Matt.15. 3. Totell; to give intelligence. 4. Toinstruct, or to practice the business of an instructor; to use or follow the employment of a preceptor; as, a man teaches school for a livelihood. 5. Toshow; to exhibit so as to impress on the mind. If some men teach wicked things, it must be that others may practice them. 6. Toaccustom; to make familiar. They have taught their tongue to speak lies. Jer.9. 7. Toinform or admonish; to give previous notice to. Forhe taught his disciples, and said--Mark 9. 8. Tosuggest to the mind. Forthe Holy Spirit shall teach you in that same hour what ye ought to say. Luke 12. 9. Tosignify or give notice. He teacheth with his fingers. Prov.6. 10. Tocounsel and direct. Hab.2. TEACH, v.i. Topractice giving instruction; to perform the business of a preceptor. The heads thereof judge for reward, and the priests thereof teach for hire. Mic.3.
TEACH, n. In sugar works, the last boiler'. Please also see the note for John 3:2 about the word teacher. Many people confuse teach and preach. The basic difference is that true Biblical preaching always encourages people to do what God wants and includes an invitation while teaching usually does not include these things and is primarily supposed to share information which will motivate people to meditate on God's Word.

Like Balaam, Balac (Balak) is also found in Numbers 22-24, for the detailed account of what he did, and the remaining references all remind us that, even though he was a descendent of Lot and God considered him to be family to the Jews, he sought their destruction. As the saying goes, 'family can make the worst enemies'.

Please see the note for 1Corinthians C1S20 about the word stumblingblock. The functional definition for this word is: 'The Morrish Bible Dictionary defines stumblingblock as: 'Anything placed in the way of another over which he might stumble and fall. It was forbidden in the law, and such things were to be removed out of the way of Israel. Le 19:14; Isa 57:14. Their iniquity, however, became a stumbling block to them. Eze 7:19; 14:3-7. In the church there should be care that nothing is practiced by one that might cause another to stumble. Ro 14:13; 1Co 8:9.
Jehovah of hosts was to be a sanctuary for the believing remnant, but He would be "for a stone of stumbling and for a rock of offence to both the houses of Israel," that is, He would become such through their unbelief in Jehovah's intervention through the virgin's child. Isa 8:14 (where the word is negeph, 'the act of stumbling'). When the Lord was on earth He became this stone of stumbling to the Jews, and remains the same to them and to the house of Israel where, through disobedient unbelief, He is still rejected. Ro 9:32-33; 1Pe 2:8. Any who through grace receive the gospel become Christians and are merged in the church. In connection with the same, the word is the literal meaning of 'the catch of a trap,' which being touched ensnares. Ro 9:33 (offence); Ro 11:9; 1Co 1:23; 1Pe 2:8(offence).
The same word is used for the snare that Balaam taught Balak to lay for the Israelites. Re 2:14. It is also the word employed for the 'offences,' or snares, that must, by the nature of things, exist in the world for the feet of the saints. Mt 18:7; Lu 17:1; and in the remarkable instance when the Lord said to Peter, "Thou art an 'offence' unto me." Mt 16:23'. Please also see the notes for Romans C9S32 and 1John C2S11 about the word stumble.

Please see the note for Galatians C4-S1 about the word child. Easton's Bible Dictionary defines this word as: 'This word has considerable latitude of meaning in Scripture. Thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). The descendants of a man, however remote, are called his children; as, the children of Edom, the children of Moab, the children of Israel. In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). Tohave a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). When I was a child, I spake as a child. Brethren, be not children in understanding (1Co 14:20). That we henceforth be no more children, tossed to and fro (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are children of light (Lu 16:8; 1Th 5:5) and children of obedience (1Pe 1:14)'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:1 about the phrase children of God. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Forms of this word are used, in this book, in: 2:14; 2:23; 7:4; 12:2; 12:4; 12:5; 12:13; 21:12.

Please see the note for Luke 1:16 about the word Israel. The functional definition for this word is: 'The name for Jacob when he was acting spiritual and the name for his descendants'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. Forms of this word are used, in this book, in: Re 2:14; 7:4; 21:12.

Please see the note for 1Corinthians C10S16 about the word sacrifice. Webster's 1828 dictionary defines this word as: 'v.t. sac'rifize. L. sacrifico; sacer, sacred, and facio, to make. 1. Tooffer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness; as, to sacrifice an ox or a lamb. 2Sam. 6. 2. Todestroy, surrender or suffer to be lost for the sake of obtaining something; as, to sacrifice the peace of the church to a little vain curiosity. We should never sacrifice health to pleasure, nor integrity to fame. 3. Todevote with loss. Condemn'd to sacrifice his childish years to babbling ignorance and to empty fears. 4. Todestroy; to kill.
SAC'RIFICE, v.i. Tomake offerings to God by the slaughter and burning of victims, or of some part of them. Ex. 3. SAC'RIFICE, n. L. sacrificium. 1. An offering made to God by killing and burning some animal upon an altar, as an acknowledgment of his power and providence, or to make atonement for sin, appease his wrath or conciliate his favor, or to express thankfulness for his benefits. Sacrifices have been common to most nations, and have been offered to false gods, as well as by the Israelites to Jehovah. A sacrifice differs from an oblation; the latter being an offering of a thing entire or without change, as tithes or first fruits; whereas sacrifice implies a destruction or killing, as of a beast. Sacrifices are expiatory, impetratory, and eucharistical; that is, atoning for sin, seeking favor, or expressing thanks. Human sacrifices, the killing and offering of human beings to deities, have been practiced by some barbarous nations. 2. The thing offered to God, or immolated by an act of religion. My life if thou preserv'st, my life thy sacrifice shall be. 3. Destruction, surrender or loss made or incurred for gaining some object, or for obliging another; as the sacrifice of interest to pleasure, or of pleasure to interest. 4. anything destroyed'.

Please see the note for 1Corinthians C8S1 about the word idol. The functional definition for this word is: 'The word idol signifies literally a representation or figure. It is always employed in Scripture in a bad sense, for representations of heathen deities of what nature soever. God forbids all sorts of idols, or figures and representations of creatures, formed or set up with intention of paying superstitious worship to them, Ex 20:3-4; 34:13; De 4:16-19; 7:25-26. He also forbids all attempts to represent him by any visible form, Ex 32:4-5; De 4:15; Ne 9:18'. Please also see the note for 1Corinthians C5S8 about the word idolater. Please also see the note for Galatians C5S20 about the word idolatry. Forms of this word are used, in this book, in: 2:14; 2:20; 9:20.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'. Forms of this word are used, in this book, in: 2:14; 2:20; 2:22; 17:2; 18:3; 18:9.

Please see the note for 1Corinthians C5S1; Galatians C5S20 and Ephesians C5S2 about the word fornication. Webster's 1828 dictionary defines this word as: '1. The incontinence or lewdness of unmarried persons, male or female; also, the criminal conversation of a married man with an unmarried woman. 2. Adultery. Matt. 5. 3. Incest. 1Cor. 5. 4. Idolatry; a forsaking of the true God, and worshipping of idols. 2Chron. 21. Rev. 19'. Note: religions, and even dictionaries, define adultery as a form of fornication. Adultery is a spiritual sin and a violation of a covenant oath. all sexual sins are a form of fornication. However, fornication involves more than just sexual sins. The true Biblical definition of fornication is: 'the violation of a spiritual covenant relationship. '. Where adultery is a spiritual sin fornication is a physical sin. Forms of this word are used, in this book, in: 2:14; 2:20; 2:21; 9:21; 14:8; 17:2; 17:4; 18:3; 18:9; 19:2.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Re 2:4,20 Balaam. Nu 24:14; 25:1-3; 31:8,16; Jos 24:9; 2Pe 2:15; Jude 1:11 exp: Jos 13:22. a stumbling-block. Isa 57:14; Jer 6:21; Eze 3:20; 44:12; Mt 18:7; Ro 9:32; 11:9; 14:13,21; 1Co 1:23; 8:9; 1Pe 2:8 eat. Re 2:20; Ac 15:20-21,29; 21:25; 1Co 8:4-13; 10:18-31 to commit. Re 21:8; 22:15; 1Co 6:13-18; 7:2; Heb 13:4 General references. exp: De 27:18; Isa 28:23; 1Co 10:8.'.

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C2-S11 (Verse 15) . A second hated doctrine.

So hast thou also them that hold the doctrine of the Nicolaitanes,
which thing I hate.

There is not a lot about this doctrine other than from historical documents and commentators. As already written, the book from Dr. Jeff Wilson gives a lot more details about what can be found in history books and how it fits well with the doctrine of Balaam. This doctrine, reportedly, sets up a 'priest cast', such as seen in the Roman Catholic Church, and other religious organizations. They teach people to not question the doctrine taught by priests because non-priests are not qualified. (I write from personal experience.) they also tell people to not read the word of God because 'It will corrupt their thinking (prove their doctrine wrong)'.

Our Lord Jesus Christ sends the same message to another church in 2:6. The American Tract Society Dictionary tells us: 'Heretical persons or teachers, mentioned in Re 2:6,15. Whether they were the same as the Nicolait and of the second century and later is very doubtful. Some suppose them to be followers of Nicolas the deacon, but there is no good evidence that he ever became a heretic'. Smith's Bible Dictionary tells us: '(followers of Nicolas), a sect mentioned in Re 2:6,15. whose deeds were strongly condemned. They may have been identical with those who held the doctrine of Balaam. They seem to have held that it was lawful to eat things sacrificed to idols, and to commit fornication, in opposition to the decree of the Church rendered in Ac 15:20,29. The teachers of the Church branded them with a name which expressed their true character. The men who did and taught such things were followers of Balaam in 2Pe 2:15; Jude 1:11. They, like the false prophet of Pethor, united brave words with evil deeds. In a time of persecution, when the eating or not eating of things sacrificed to idols was more than ever a crucial test of faithfulness, they persuaded men more than ever that was a thing indifferent in Re 2:13-14. This was bad enough, but there was a yet worse evil. Mingling themselves in the orgies of idolatrous feasts, they brought the impurities of those feasts into the meetings of the Christian Church. And all this was done, it must be remembered not simply as an indulgence of appetite: but as a part of a system, supported by a "doctrine," accompanied by the boast of a prophetic illumination in 2Pe 2:1. It confirms the view which has been taken of their character to find that stress is laid in the first instance on the "deeds" of the Nicolaitans. Tohate those deeds is a sign of life in a Church that otherwise is weak and faithless in Re 2:6. Totolerate them is well nigh to forfeit the glory of having been faithful under persecution in Re 2:14-15'. We need to be careful about what we believe from historical documents. There are several men named John in the Bible and several women named Mary. So, the fact that one of the original seven deacons was named 'Nicolas' is not sufficient evidence to declare him a heretic, especially, as our one dictionary points out, there is no other evidence to support such a claim. No, such a claim is in keeping with the character of devils to smear the name of Godly people. And, what is more important is the actual doctrine of this group, which the paragraph above declares. And, it is in keeping with the character of our Lord Jesus Christ that He would hate a doctrine which convinced saved people that they could live a wicked life of outer darkness, which showed no difference to the lost world due to being saved, and still go to Heaven with no consequences. It is that type of doctrine which our sentence tells us that our Lord Jesus Christ hates. The important message is that He hates this doctrine and not the devil motivated historical attack on the character of a Godly man. And, as we still see this type of doctrine still preached today, we can believe that the devils are successful, with some people, in getting them distracted with their lie and ignoring the message that our Lord Jesus Christ hates this type of doctrine.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the doctrine. Re 2:6'.

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C2-S12 (Verse 16) Obey or suffer the consequences.

First Step: What to do.

Repent;

Second Step: the warning of possible consequences.

or else I will come unto thee quickly,
and will fight against them with the sword of my mouth.

as seen in the Word Studies, below, true Biblical repentance is more that 'turn 180 degrees', as many preachers claim. Turning from Buddhism to Catholicism is 'turning 180 degrees', but is not true Biblical repentance.

In our Second Step, we read I will come unto thee quickly and this means: 'suddenly and unexpectedly'. In addition, the sword of my mouth is symbolic language for the word of God used aggressively against doctrinal error. This exact threat is why the religious leaders who hold the doctrines mentioned in this message teach their followers to never read nor ever listen to the true word of God.

Please see the note for Matthew 5:25 about the word quickly. The functional definition for this word is: 'Speedily; with haste or celerity. 2. Soon; without delay'.

Please see the note for 2Corinthians 7:5 about the word fight. Webster's 1828 dictionary defines this word as: '1. Contending in battle; striving for victory or conquest. 2. a. Qualified for war; fit for battle. A host of fighting men. 2Chron. 26. 3. Occupied in war; being the scene of war; as a fighting field.
FIGHTING, n. Contention; strife; quarrel. Without were fightings, within were fears. 2Cor. 7'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Repent. Re 2:5,21-22; 3:19; 16:9; Ac 17:30-31 exp: Eze 18:30. else. Re 2:5 will fight. Re 2:12; 1:16; 19:15,21; Isa 11:4; 49:2; Eph 6:17; 2Th 2:8'.

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C2-S13 (Verse 17) Conclusion of the message to this church.

First Step: listen to the message spiritually.

He that hath an ear,
let him hear what the Spirit saith unto the churches;.

Second Step: promised blessing for obeying.

To him that overcometh will I give to eat of the hidden manna,
and will give him a white stone,
and in the stone a new name written,
which no man knoweth saving he that receiveth it .

This sentence is to be understood spiritually. Many people who have physical ears can not hear what is said spiritually because they do not have spiritual ears.

Please see the notes for the note for Mark 4:9 and 2:7 about the First Step of our sentence.

In addition, our sentence promises that the saved person who truly overcometh (the lusts of the flesh, the way of the world and the doctrines of devils) and who fights against the doctrine of 'Easy Believism', will receive the spiritual promises of this sentence. That written, I can not doctrinally say what is the interpretation of the spiritual symbols found in this sentence. But, they must be important in eternity given the context of this sentence.

The above considerations are also true for all of the promises of the Bible. In every case the promise is contingent upon our fulfilling the requirement from God which is specified within the context. Devil motivated liars claim that people can 'claim the promise' while they refuse to fulfill God's requirement. Put yourself into God's place. Would you let someone demand that you fulfill a promise while they refuse to fulfill the required condition for receiving that promise? When we apply this concept to legal contracts, such action is called fraud. And, no, you can not defraud God.

The particular promise, which is in the Second Step of our sentence, requires saved people to have a lifestyle of overcoming (overcometh) the temptations of the flesh and the way of the world and the doctrines from devils. While I can not write what the significance of this blessings is, it should be obvious that only some of the saved people in Heaven will be able to receive this promise. Please see the Significant New Testament Events for many links to promises given if saved people overcometh.

Please see 1:14 for references to every place where the word white is used in this book. With the exception of the being on a white horse, who was sent to deceive lost people, every other reference to the word white is used for spiritually pure and associated with spiritually clean.

Please see the note for 2Peter 2:19 about the word overcome. The functional definition for this word is: 'To conquer; to vanquish; to subdue; as, to overcome enemies in battle. 2. Tosurmount; to get the better of; as, to overcome difficulties or obstacles'. The word overcometh is: : 'A lifestyle of overcoming. That is' they overcome the temptations of this world and never go back to them'. Please see the Significant New Testament Events for links to every place in this book where we find forms of the word overcometh and the promises to saved people who truly do this.

We find forms of the words hide / hidden occurring 128 times in 125 verses of the Bible and, in the New Testament, in: Matthew 13:44; John 12:36; Acts 26:26; 1Corinthians 2:7; 1Corinthians 4:5; 2Corinthians 4:2; James 5:20; 1Peter 3:4; Revelation 2:17; Revelation 6:16. The word hidden is a past-tense form of the word hide, Webster's 1828 defines the word hide as: 'v.t. pret. hid; pp. hid, hidden. 1. Toconceal; to withhold or withdraw from sight; to place in any state or position in which the view is intercepted from the object. The intervention of the moon between the earth and the sun hides the latter from our sight. The people in Turkey hide their grain in the earth. No human being can hide his crimes or his neglect of duty from his Maker. 2. Toconceal from knowledge; to keep secret. Depart to the mountains; hide yourselves there three days. Josh.2. Tell me now what thou hast done--hide it not from me. Josh.7. 3. In Scripture, not to confess or disclose; or to excuse and extenuate. I acknowledged my sin to thee, and my iniquity have I not hid. Ps.32. 4. Toprotect; to keep in safety. In the time of trouble, he shall hide me in his pavilion. Ps.27. Tohide the face from, to overlook; to pardon. Hide thy face from my sins. Ps.51. Tohide the face, to withdraw spiritual presence, support and consolation. Thou didst hide thy face, and I was troubled. Ps.30. Tohide one's self, to put one's self in a condition to be safe; to secure protection. The prudent man foreseeth the evil and hideth himself. Prov.22.
HIDE, v.i. Tolie concealed; to keep one's self out of view; to be withdrawn from sight. Bred to disguise, in public 'tis you hide.
Hide and seek, a play of boys, in which some hide themselves and another seeks them.
HIDE, n. In the ancient laws of England, a certain portion of land, the quantity of which however is not well ascertained. Some authors consider it as the quantity that could be tilled with one plow; others, as much as would maintain a family. Some suppose it to be 60, some 80,and others 100 acres.
HIDE, n. L. cutis; Gr. either a peel, from stripping, separating, or a cover. 1. The skin of an animal, either raw or dressed; more generally applied to the undressed skins of the larger domestic animals, as oxen, horses, etc. 2. The human skin; in contempt'.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition for this word is: 'he same composition as a rock or a pebble but with a size between them'. Please also see the note for Luke 17:28-29 about the word brimstone. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for Luke 17:2 about the word millstone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of stone. Forms of this word are used, in this book, in: 2:17; 4:3; 9:17; 9:18; 9:20; 14:10; 16:21; 17:4; 18:12; 18:16; 18:21; 18:22; 19:20; 20:10; 21:8; 21:11; 21:19.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this book, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul. Forms of the word salvation / save are used, in this book, in: 2:17; 7:10; 12:10; 13:17; 19:1; 21:24.

Please see the notes for Romans C14S1; 1Corinthians C15S1; Colossians C2-S4 about the word receive. Webster's 1828 dictionary defines this word as: 'v.t. L. recipio; re and capio, to take. 1. Totake, as a thing offered or sent; to accept. He had the offer of a donation, but he would not receive it. 2. Totake as due or as a reward. He received the money on the day it was payable. He received ample compensation. 3. Totake or obtain from another in any manner, and either good or evil. Shall we receive good at the hand of God, and shall we not receive evil? Job 2. 4. Totake, as a thing communicated; as, to receive a wound by a shot; to receive a disease by contagion. The idea of a solidity we receive by our touch. 5. Totake or obtain intellectually; as, to receive an opinion or notion from others. 6. Toembrace. Receive with meekness the engrafted word. James 1. 7. Toallow; to hold; to retain; as a custom long received. 8. Toadmit. Thou shalt guide me with thy counsel, and afterward receive me to glory. Ps. 73. 9. Towelcome; to lodge and entertain; as a guest. They kindled a fire and received us every one, because of the present rain and because of the cold. Acts 28. 10. Toadmit into membership or fellowship. Him that is weak in the faith, receive ye. Rom. 14. 11. Totake in or on; to hold; to contain. The brazen altar was too little to receive the burnt-offering. 1Kings 8. 12. Tobe endowed with. Ye shall receive power after that the Holy Spirit has come upon you. Acts 1. 13. Totake into a place or state. After the Lord had spoken to them, he was received up into heaven. Mark 16. 14. Totake or have as something ascribed; as, to receive praise or blame. Rev. 4. Rev. 5. 15. Tobear with or suffer. 2Cor. 11. 16. Tobelieve in. John 1. 17. Toaccept or admit officially or in an official character. The minister was received by the emperor or court. 18. Totake stolen goods from a thief, knowing them to be stolen'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own. Forms of this word are used, in this book, in: 2:17; 2:27; 3:3; 4:11; 5:12; 13:16; 14:9-11; 17:12; 18:4; 19:20; 20:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hath. Re 2:7,11; 3:6,13,22 to eat. Ps 25:14; 36:8; Pr 3:32; 14:10; Isa 65:13; Mt 13:11; Joh 4:32; 6:48-58; Col 3:3 a new. Re 3:12; 19:12-13; Isa 56:4; 65:15 saving. 1Co 2:14 General references. exp: Mt 11:15; 13:9; Mr 4:23; 7:16; Heb 10:15; Re 3:22; 13:9.'.

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C2-S14 (Verse 18-19) the message to thyatira.

First Step: Who this message is written to.

And unto the angel of the church in thyatira write;

Second Step: Whom the message is from.

These things saith the Son of God,
who hath his eyes like unto a flame of fire,
and his feet are like fine brass;.

Third Step: What He says that He knows about them.

I know thy works,
and charity,
and service,
and faith,
and thy patience,
and thy works;.

Fourth Step: He knows their improvements.

and the last to be more than the first.

Again, as mentioned before, the angel of the church is the local pastor. He is the messenger from God to this local church. AndGod told John to write this message so that it is preserved unto us.

Dr. Jeff Wilson tells us about this church. He writes: 'For we see in the meaning of the name thyatira one of the blasphemous doctrines that would be propagated by the Catholic Church, visible proof that the corrupt members within the church had drifted away from God. thyatira means “continual sacrifice”, and we see in the practice of the Catholic Sacrifice of Mass a great doctrinal error. forin the Mass, we see the priests declare they are offering a continual sacrifice for the sins of the living and the dead. Every time a priest stands at the altar to offer the sacrifice of Mass he denies the finished work of Christ on the cross, for in order to offer a continual sacrifice, that sacrifice must be killed every time it is offered, thus the priests in their error must kill Christ anew every time they offer Mass, Christ must die anew. If I understand this correctly, concerning the bread and the cup of communion of Mass, Catholic doctrine states that these materials become the actual body and actual blood of Christ. It is not symbolic, it literally becomes, thru their ceremony, Jesus’ flesh and blood, this is called transubstantiation (where I come from its called cannibalism and an abomination). But again the worst thing about this blasphemous error is that it denies the finished work of Christ at Calvary, who was the once and only once, all sufficient sacrifice, which Paul plainly lays out in… Heb 9:25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26 forthen must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27 And as it is appointed unto men once to die, but after this the judgment: 28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
Heb 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;…Heb 10:14 forby one offering he hath perfected for ever them that are sanctified….Heb 10:18 Now where remission of these is, there is no more offering for sin.
Any other sacrifice that denies the one time offering of Christ is an abomination, it is direct unfaith, unbelief, and in rebellion to God. And yet that is exactly what we have rooted in thyatira which symbolizes the Roman Catholic Church, a continual sacrifice, a repeated slaying of Christ Jesus. And from this one error comes forth many other doctrinal errors, for when you take the headship of Christ out, reduce him to an insufficient sacrifice for sin, and put man in charge, what do you expect but error, lies, deceit and corruption all in pursuit of more power and wealth. We see such errors as the Pope as the vicar (agent or representative) of Christ, the veneration of Mary, worship of images and relics, invention of holy water, canonization of the saints, celibacy of priests, prayer beads, selling of indulgences, confessionals, removal of the communion cup from the laity, doctrine of Purgatory, tradition put on equal standing as the Bible, acceptance of the Apocryphal books as canon, the immaculate conception of Mary, the infallibility of the Pope, and many, many more. So is it any wonder Christ Jesus addresses his message the way he does to the church of thyatira?'.

The prior sentences covered the First Step of our sentence. In the Second Step, we see a description of the Son of God which is different from the description given to other churches.

In the message to this church, we are told, first, that the Son of God hath (personally has) his eyes like unto a flame of fire, and his feet are like fine brass. This references the description of 1:14-15 where we read that the Son of God was in the midst of the seven candlesticks. This shows that the Son of God sees everything that happens in these churches and He personally knows what will be judged (hath his eyes like unto a flame of fire). 1Corinthians 3:9-15 tells us the fire shall try every man's work of what sort it is. In addition, this message makes it clear that judgment will be personal and based upon personal work (I will give unto every one of you according to your works). Too many people believe that they will be rewarded for what the church as a whole does and even while they personally do not contribute to the work.

In addition, He is personally involved in the every day worship of this church. That is, He directed the true worship of God. We get this symbolism from his feet are like fine brass. Feet are obviously for walking (symbolic of our every day repeated small steps) and brass is used in the Bible for the working parts of worship such as the horns on the altar that held the sacrifice.

In the third Step and Fourth Step we see that the Son of God recognize the good that they did and the results that they achieved for His ministry. Notice that our Fourth Step says that they had increased their service to God. We should follow His example and do the same. Before we judge anyone, we should first acknowledge the good actions and results that we have because of them. However, as we see in the message to each of these churches, the good does not remove the bad.

The rest of this chapter tells us what the Son of God has against this church. While preachers like to preach what was said to the church of the Laodiceans and equate today to that church, the Son of God said more to this church than He said to the church of the Laodiceans. In addition, this church allowed the false doctrine that has taken most of today's world. In truth a vast majority of those who call themselves Christian and those that are considered to be Christians (including the Catholics of all types), follow this false doctrine. We have lost many to this doctrine by ignoring this message because we were so busy emphasizing the message to the church of the Laodiceans. Yes, those that are guilty of the sin of the church of the Laodiceans will loose rewards, but those guilty of this sin will cause their children to go to Hell (I will kill her children with death).

The Son of God tells this church I am he which searcheth the reins and hearts. We already saw that he identified Himself with judgment (his eyes like unto a flame of fire) and working / walking worship (his feet are like fine brass). When He says that He searcheth the reins He means that He judges how much we are personally controlled by God. When He says that He searcheth hearts He means that He judges how much our personal ministry is from our hearts and how much is following religious rules (see the Book Study on Galatians for people who turned from truth to error while claiming to still be Christians).

A large number of people that go to Hell out of so-called Christian churches because they do not know or do not believe the warning to this church.

Please see the note for Revelation 1:14 for every place where we find the words eyes and fire used in the same verse. In every one of these verses, the context is telling us about judgment by God. 1Corinthians 3:13-15 also warns us that the works of all saved will be made manifest...by fire. Thus, this phrase is also dealing with our Lord Jesus Christ being prepared to judge.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition for this word is: ' Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind. Also ceasing the action of separation'. Forms of this word are used, in this book, in: 2:24; 4:8; 6:11; 9:20; 14:11; 14:13; 20:5.

Thyatira is mentioned, in this book, in: Acts 16:14; Acts 16:23; 1:11; 2:18 and 2:24.

Please see the note for 2Corinthians 8:1 for links to every sentence in the word of God which use any form of the word charityThe functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Re 2:1; 1:11 the Son. Ps 2:7; Mt 3:17; 4:3-6; 17:5; 27:54; Lu 1:35; Joh 1:14,49; 3:16,18,35-36; 5:25; 10:36; Ac 8:37; Ro 1:4; 8:32 exp: 2Co 1:19. who. Re 1:14-15 General references. exp: Pr 5:21.
know. Re 2:2,9,13 exp: Joh 10:14. charity. 1Co 13:1-8; Col 3:14; 1Th 3:6; 2Th 1:3; 1Ti 1:5; 1Pe 4:8; 2Pe 1:7 patience. Re 2:3 the last. Re 2:4; Job 17:9; Ps 92:14; Pr 4:18; Joh 15:2; 2Pe 3:18 General references. exp: Mt 24:46.'.

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C2-S15 (Verse 20) Why their good works were not enough.

Notwithstanding I have a few things against thee,
because thou sufferest that woman Jezebel,
which calleth herself a prophetess,
to teach and to seduce my servants to commit fornication,
and to eat things sacrificed unto idols.

The first word of our sentence is Notwithstanding and it makes it clear that all of the good works, mentioned in the prior sentence, do not offset the bad mentioned here. A lot of people believe the doctrinal lie that God will put all of our good works in one side of a balancing scale and all of the bad works in the other side and judge according to which side has more weight. In addition, they expect God to use their definition of what is good and what is bad. However, the message to this church makes it clear that God does not do that. In addition, rewards for true good works are judged on an individual basis. However, here the Son of God pronounces a judgment against all of the church. Therefore, we can't just 'do our own thing' and ignore our responsibilities to the rest of the church and community.

Notice that our the Son of God said: I have a few things against thee. It is not just one or two things. When we let corrupt doctrine into the church it is soon followed by multiple sins. And, the Son of God said that the most corrupting source of doctrinal error was that woman Jezebel, which calleth herself a prophetess. As others have said, the name Jezebel is probably symbolic for her doctrine and influence.

Dr. Jeff Wilson writes about her: 'Jesus says despite all your good qualities, I have not one, but a few, things against you. the main problem was the church was suffering or permitting or tolerating that woman Jezebel (see where toleration can get you into trouble?). Apparently in the church of thyatira was a woman, most likely not named Jezebel as that name is probably more symbolic of her actions and character than her true identity, but nevertheless she was encouraging doctrinal error with whatever standing, power and influence she had. What she was doing was assuming authority within the church which God did not give her, she was pretending to be an oracle of God, a prophetess or spokesperson or mouthpiece for God. Maybe that’s why Paul instructs Timothy in 1Ti 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.13 forAdam was first formed, then Eve.14 And Adam was not deceived, but the woman being deceived was in the transgression. Here a woman was blatantly ignoring her place, and in her own deception she was the transgressor causing others to sin as well by following corrupted doctrine. And surprisingly the church allowed her to do this, allowed her to openly advocate apostasy within the church, by allowing her to teach and seduce the church with corruption and immorality, most likely tempting them with power and influence of their own and maybe even getting them to participate in the Nicolaitane’s doctrine of church hierarchy and getting them to be friendly or more accepting of mixing the state and church together. thru this influence she caused others to sin, to commit fornication, which within context is more likely spiritual idolatry/adultery rather than something sexual, but that’s possible as well; either way it was immoral and unscriptural for the church was being contaminated, it was trading truth for falseness, doctrine for error. this woman was getting followers of Jesus to mingle with false teachings and was most likely incorporating other religions or religious practices into the church’s practices; she was bringing in things that were specifically condemned by God to the detriment of the church. She was the one trying to pull the church away from biblical teaching.
And that’s probably why she is referred to by the name Jezebel. forwe see the woman of that name in the Old Testament trying to do the same thing to the Hebrew faith. If you remember in I Kings the story of King Ahab and his wife, Queen Jezebel, we see that she was a nonbeliever and very opposed to Jehovah and his followers. Queen Jezebel was a prominent influential leader of Israel, who was not even a Jew, but was the daughter of a pagan king with pagan Babylonian beliefs. Ahab married her for diplomatic reasons and was then corrupted by her beliefs for Ahab done evil in the sight of the Lord and built an altar to Baal and worshipped that false god. Jezebel’s corruption was very far reaching, she so despised the Jewish faith that she tried to do all she could within her power to destroy it, all by corrupting it, forcing it to compromise, as she tried to mix the religion of her heathen people, the worship of Baal, with Judaism, just like the Jezebel here in Revelation who was mixing the church and the state. Jezebel was very destructive for Judaism, remember she had all those true prophets killed, tried to kill Elijah, had all those other prophets of Baal under her control as well as King Ahab and so she led Israel down the wrong path into idolatry and practices connected with vile Babylonian religions. Jezebel was a very negative influential personality for the Jews.
Much like the negative influential personality we find in the Pope and the Catholic Church. forwe see many similarities here between Jezebel and Catholicism. Like what Jezebel was trying to do in mixing the Jewish faith with paganism, Roman Catholicism is a mixture of religions too, it’s a mix of Christianity, Judaism and paganism. In the 4th, 5th and 6th centuries the church, influenced by the doctrines of Balaam and the Nicolaitanes, accommodated and permitted paganism into its beliefs in order to gain converts, it also participated in the subdual of the true servants of God thru extreme persecution, it was greatly contaminated with false beliefs, it united truth with error, it even began to think that the Catholic Church’s teachings were superior to the Bible. And like I already stated, it robbed Christ of his preeminence in his finished work on the cross by their belief in Mass and the continual sacrifice. the Catholic Church, though Christian in nameans in some works, was anything but a true Christian church. Power corrupts and absolute power corrupts absolutely. the Roman church done the exact thing Jezebel is accused of here, exercising authority not given to her, causing others to commit spiritual fornication by forming a close friendship with the world and idolatry, introduction of the worship of images and other blasphemous practices. All this was allowed in the church because the faithful majority had become the faithful few pitted against the compromising corrupted majority.
But despite all this falseness, all this corruption, in thyatira and in the Catholic Church, the Lord in his mercy gave them both opportunity to repent of such blasphemous sin, of their spiritual adultery and idolatry.'.

What he writes about her is correct but there are other religions which let people call themselves prophet and then they also teach false doctrines. They claim to have some 'new revelation from God', but God had John close His book with this Revelation. So, there is not any true 'new revelation from God'. However, the opposite error is also taught. Some claim that there are no prophets today and others claim that all preachers have the spiritual gift of prophecy. Those are all wrong. The truth is that the foretelling of future events is actually a very small percentage of what the prophets wrote, except Daniel. The majority of their message was thus saith the Lord. That is: 'Here is the never changing spiritual law from a never changing God'. Where the priests, under the Mosaic Law, and the preachers of today, concentrate on the many applications of God's word, the prophets concentrated on the single, never changing, interpretation. And, you can not get these two different things from the word of God using the same procedures. Thus, we see a lot of false prophets claiming authority that God never gave them and they are leading God's people into doctrinal error just like this Jezebel did.

The Word Studies, below, provide the information which people might need to understand the rest of this sentence. But, there are a couple of things which can be brought to the attention of the reader.

Most people agree that Jezebel is used here symbolically and that Jezebel was not the true name of this woman. She was leading God's people in this church into the same type of sin that the wife of Ahab had done in Israel.

Next, most people agree that fornication ('the violation of a spiritual covenant relationship.') is speaking about a spiritual sin, which is the worship of idols. This is claimed because the phrase attaches this sin (and) to eat things sacrificed unto idols. Others claim that fornication is meant physically since that was part of certain pagan practices of the day. The most likelihood is that it is speaking about both and the argument over which is the type of argument that we are told to avoid.

Further on, the Son of God also accuses her of adultery. Most people have been taught wrong definitions of these two words and they lead to people misinterpreting what is said to this church. Please be sure to use the correct definitions of both of these words.

Next, we also need to consider how she corrupted the people. Our sentence says that she seduced them. She used natural reasoning when she taught. This type of reasoning is very attractive to our natural sinful flesh. However, 1Corinthians 2:14 says: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.. When we use the wrong way to try and understand spiritual things, we are easily led into accepting error. When we are taught things which, supposedly, come from the word of God, we need to be careful and ask ourselves if the person is using natural reasoning or if they are using true spiritual laws as the basis of what they say.

Please see the note for Philippians 1:18 about the word notwithstanding. The functional definition for this word is: 'Webster's 1828 dictionary defines notwithstanding as: 'the participle of withstand, with not prefixed, and signifying not opposing; nevertheless. It retains in all cases its participial signification. For example, "I will surely rend the kingdom from thee, and will give it to thy servant; notwithstanding, in thy days I will not do it, for David thy father's sake." 1 Kings 11. in this passage there is an ellipsis of that, after notwithstanding. That refers to the former part of the sentence, I will rend the kingdom from thee; notwithstanding that (declaration or determination,) in thy days I will not do it. in this and in all cases, notwithstanding, either with or without that or this, constitutes the case absolute or independent.
"It is a rainy day, but notwithstanding that, the troops must be reviewed; " that is, the rainy day not opposing or preventing. That, in this case, is a substitute for the whole first clause of the sentence. It is to that clause what a relative is to an antecedent noun, and which may be used in the place of it; notwithstanding which, that is, the rainy day.
"Christ enjoined on his followers not to publish the cures he wrought; but notwithstanding his injunctions, they proclaimed them." Here, notwithstanding his injunctions, is the case independent or absolute; the injunctions of Christ not opposing or preventing.
This word answers precisely to the latin non obstante, and both are used with nouns or with substitutes for nouns, for sentences or for clauses of sentences. So in the Latin phrase, hoc non obstante, hoc may refer to a single word, to a sentence or to a series of sentences'.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the cause and effect are both in the past'. This is opposed to the use of the word for, which has a functional definition of: 'provides a effect where the effect is in the past but the effect is in the future'. Please also see the note for 2Corinthians C2S5 about the word cause. Please also see the note for John 15:25 Romans C1S10 about the phrase without cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for Galatians C4-S2 about the word woman. The functional definition for this word is: 'Morrish Bible Dictionary defines woman as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. This tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. This is fulfilled in the relationship of the church to Christ.
In the N.T. The true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'. Forms of this word are used, in this book, in: 2:20; 12:1; 12:4; 12:6; 12:13; 12:14; 12:15; 12:16; 12:17; 17:3; 17:4; 17:6; 17:7; 17:9; 17:18.

We find forms of the word Jezebel occurring 23 times in 20 verses of the Bible, but only this once within the New Testament. It can be argued If this Jezebel was given her name at birth or if she acquired it later. That is not important. The original Jezebel effectively ruled God's people through her husband and brought many curses upon then because they followed her rule. That is, effectively, what this Jezebel also did.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition for this word is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. In this sentence, this word is used to identify this servant of Satan and the relationship that she clailed to have with God. Please also see the notes for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. Please also see the note for Romans 10:13 about the words Lord and call.

Please see the note for 1Timothy 4:1 about the word seduce. Webster's 1828 dictionary defines this word as: '1. Todraw aside or entice from the path of rectitude and duty in any manner, by flattery, promises, bribes or otherwise; to tempt and lead to iniquity; to corrupt; to deprave. Me the gold of France did not seduce. Shak. In the latter times, some shall depart from the faith, giving heed to seducing spirits. Tim. 4. 2. Toentice to a surrender of chastity. He that can seduce a female is base enough to betray her'.

Please see the note for 1Corinthians C5S1; Galatians C5S20 and Ephesians C5S2 about the word fornication. Webster's 1828 dictionary defines this word as: '1. The incontinence or lewdness of unmarried persons, male or female; also, the criminal conversation of a married man with an unmarried woman. 2. Adultery. Matt. 5. 3. Incest. 1Cor. 5. 4. Idolatry; a forsaking of the true God, and worshipping of idols. 2Chron. 21. Rev. 19'. Note: religions, and even dictionaries, define adultery as a form of fornication. Adultery is a spiritual sin and a violation of a covenant oath. all sexual sins are a form of fornication. However, fornication involves more than just sexual sins. The true Biblical definition of fornication is: 'the violation of a spiritual covenant relationship.'. Where adultery is a spiritual sin fornication is a physical sin.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Re 2:4,14 that woman. 1Ki 16:31; 17:4,13; 19:1-2; 21:7-15,23-25; 2Ki 9:7,30-37 and to seduce. Re 2:14; Ex 34:15; Nu 25:1-2; Ac 15:20,29; 1Co 8:10-12; 10:18-21,28'.

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C2-S16 (Verse 21) the response, added by the Son of God, to this report.

First Step: How He reacted.

And I gave her space to repent of her fornication;

Second Step: Her refusal to accept what the Son of God gave to her.

and she repented not.

Our sentence starts with the word And, which adds it to the prior sentence. Both sentences need to be considered together for contextual reasons. In our prior sentence, our Lord Jesus Christ describes the sins that this Jezebel did. in this sentence, He describes hoe He responded immediately. In our next sentence, He says what he will do to her in the future. A lot of people make the mistake of thinking that they are getting away with sin when they are actually wasting their time to truly repent.

Now, understanding the true Biblical definitions of words in this sentence is critical to proper interpretation of it. Devils get religious men to teach a wrong definition for the words repent fornication. The true interpretation of this sentence is: 'The Son of God gave her space to turn from sin and turn back towards God and accepting His attitudes and actions about her violating her relationship with God'. This woman had to be saved because fornication is 'the violation of a spiritual covenant relationship' and the only 'covenant relationship', which she could have with God, was salvation. The error that many saved people get led into is believing that they can trust the doctrine from any saved preacher or teacher. And the truth is that a saved preacher or teacher who turns to doctrinal error can often cause more damage to God's kingdom than a lost person can.

We find forms of the word space in: Genesis 29:14; Genesis 32:16; Leviticus 25:8; Leviticus 25:30; Deuteronomy 2:14; Joshua 3:4; 1Samuel 26:13; Ezra 9:8; Jeremiah 28:11; Ezekiel 40:12; Luke 22:59; Acts 5:7; Acts 5:34; Acts 7:42; Acts 13:20; Acts 13:21; Acts 15:33; Acts 19:8; Acts 19:10; Acts 19:34; Acts 20:31; James 5:17; Revelation 2:21; Revelation 8:1; Revelation 14:20; Revelation 17:10. Webster's 1828 defines this word as: 'n. L. spatium, space; spatior, to wander. This word is probably formed on the root of pateo. 1. Room; extension. Space in the abstract, is mere extension. Pure space is capable neither of resistance nor motion. 2. Any quantity of extension. In relation to bodies, space is the interval between any two or more object' as the space between two stars or two hills the quantity of space or extent between bodies, constitutes their distance form each other. 3. The distance or interval between lines; as in books. The space in music are named as well as the lines. 4. Quantity of time; also, the interval between two points of time. Nine times the space that measures day and God may defer his judgment for a time, and give a people a longer space for repentance. 5. A short time; a while. Tostay your deadly strife a space. This sense is nearly obsolete.
SPACE, v.t. Among printers, to make space or wider intervals between lines'. People might have trouble with this definition applied to time, if they do not consider that time is actually the forth dimension of this physocal reality. Thus, the phrase I gave her space to repent means: 'Our Lord Jesus Christ gave her an extended amount of time to repent'.

Please see the note for 1Corinthians C5S1; Galatians C5S20 and Ephesians C5S2 about the word fornication. Webster's 1828 dictionary defines this word as: '1. The incontinence or lewdness of unmarried persons, male or female; also, the criminal conversation of a married man with an unmarried woman. 2. Adultery. Matt. 5. 3. Incest. 1Cor. 5. 4. Idolatry; a forsaking of the true God, and worshipping of idols. 2Chron. 21. Rev. 19'. Note: religions, and even dictionaries, define adultery as a form of fornication. Adultery is a spiritual sin and a violation of a covenant oath. all sexual sins are a form of fornication. However, fornication involves more than just sexual sins. The true Biblical definition of fornication is: 'the violation of a spiritual covenant relationship.'. Where adultery is a spiritual sin fornication is a physical sin.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'space. Re 9:20-21; Jer 8:4-6; Ro 2:4-5; 9:22; 1Pe 3:20; 2Pe 3:9,15 General references. exp: Ex 9:2'.

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C2-S17 (Verse 22) . What the Son of God will do about this sin.

Behold,
I will cast her into a bed,
and them that commit adultery with her into great tribulation,
except they repent of their deeds.

Notice that our sentence starts with the word Behold ('Pay close attention'). God wants His people to truly understand the message of this sentence. As already mentioned, the Son of God accused them of both, fornication and adultery. These are two different sins and have been taught wrong definitions for both of these wordsThese wrong definitions lead to people misinterpreting what is said to this church. Please be sure to use the correct definitions of both of these words. Please also realize that they are two different sins and that both have a spiritual nature.

in this sentence, the Son of God is speaking about them that commit adultery with her and He is speaking about the purely spiritual sin of 'violating a covenant agreement'. That is, they are not keeping their covenant agreement of salvation by having Jesus Christ as their only Lord and God. The people involved in this spiritual sin were promised greater punishment than those who allowed the sin to continue but did not participate. Those who commit adultery were promised to go into great tribulation. Notice that this does not sat into thE great tribulation. God is completely capable to giving individual great tribulation. God's children will end up in a personal great tribulation because they believed the lie that their excuse will allow them to 'get away' with their life of sin.

The study on adultery has shown that all of God's people who commit adultery believe the lie that their excuse will allow them to 'get away' with their life of sin. Part of that lie is that we will all get mansions in Heaven while the Bible truly teaches that only a small percentage gets a mansion and that many will be put in a separate place from those who truly served God in this life. Additionally, many believe that 'there are no tears in Heaven' while the Bible says that God does not wipe away all tears until after the church has gone to Heaven for more than 1,000 years. The last verse of Isaiah says And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. We can not do this while we are in this flesh and this will not occur after God wipes away all tears.

Ephesians 5 teaches that the relationship between a husband and wife is a picture of the relationship between Christ and the church. When a parent commits adultery, they teach their children (by example) that they can marry Christ / get saved and then live a life violating that covenant relationship. However, God judges the heart and rejects a false religious act which is claimed to provide salvation. Therefore, the children believe that they are saved (but remain spiritually adulterous) often are never truly saved and end up in Hell. Who do you think the saved (but adulterous) parents see when they shall go forth, and look upon the carcases of the men that have transgressed against me who are in Hell (because for their worm shall not die, neither shall their fire be quenched)? What do you imagine those children burning in Hell will say to the adulterous parents who went to Heaven but lived a lie which caused the children to go to Hell?

The verses in Isaiah says this will happen from one sabbath to another. This is not just every Saturday but also includes 50 holy days, which makes it an average of almost twice a week. Think about the parents that have to go out twice a week for over 1,000 years and see their children burn in Hell while their children accuse the parents of an adulterous lifestyle that sent them to Hell. If you think that isn't a personal great tribulation then your brain has a serious problem.

God's last word on adultery is don't do it because you will regret it for over 1,000 years, even if you are a child of God. In the Bible, adultery is not just 'improper sex' but includes all of the ways that people break their covenant agreements.

Dr. Jeff Wilson gives a different emphasis and perspective of this sentence, and the next sentence, for those who wish to read his work.

Please see the note for John 5:10 about the word bed. Easton's Bible Dictionary defines this word as: '(Heb. mittah), for rest at night (Ex 8:3; 1Sa 19:13,15-16, etc.); during sickness (Ge 47:31; 48:2; 49:33, etc.); as a sofa for rest (1Sa 28:23; Am 3:12). Another Hebrew word (er'es) so rendered denotes a canopied bed, or a bed with curtains (De 3:11; Ps 132:3), for sickness (Ps 6:6; 41:3). In the New Testament it denotes sometimes a litter with a coverlet (Mt 9:2,6; Lu 5:18; Ac 5:15).
The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts. The only material for bed-clothes is mentioned in 1Sa 19:13. Sleeping in the open air was not uncommon, the sleeper wrapping himself in his outer garment (Ex 22:26-27; De 24:12-13)'.

Please see the note for 2Corinthians 12:12 about the word deed. Webster's 1828 dictionary defines this word as: '1. That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small. And Joseph said to them, what deed is this which ye have done? Gen. x1iv. We receive the due reward of our deeds. Luke xxv. 2. Exploit; achievement; illustrious act. Whose deeds some nobler poem shall adorn. 3. Power of action; agency. With will and deed created free. 4. A writing containing some contract or agreement, and the evidence of its execution; particularly, an instrument on paper or parchment, conveying real estate to a purchaser or done. This instrument must be executed, and the execution attested, in the manner prescribed by law. Indeed, in fact; in reality. These words are united and called an adverb. But sometimes they are separated by very, in very deed; a more emphatical expression'. Please also see the note for Luke 3:11 about the word indeed.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and them. Re 17:2; 18:3,9; 19:18-21; Eze 16:37-41; 23:29,45-48 except. Jer 36:3; Eze 18:30-32; 33:11; Zep 3:7; Lu 13:3,5; 2Co 12:21; 2Ti 2:25-26 General references. exp: Ex 9:2.'.

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C2-S18 (Verse 23) Judgment on the sin of adultery.

Equivalent Section: the judgment on the false prophetess.

First Step: Judgment on her children.

And I will kill her children with death;

Second Step: the testimony of that judgment.

and all the churches shall know that I am he which searcheth the reins and hearts:.

Equivalent Section: the judgment on others who participated in the sin.

and I will give unto every one of you according to your works.

Our sentence starts with the word And, which adds it to the prior sentence. Both sentences need to be considered together for contextual reasons.

Please see the Significant New Testament Events for links to other promises given in the New Testament, outside of the Gospels.

When our sentence pronounces judgment upon her children, it can be speaking about physical children or spiritual children or both. I personally believe it was both because the Son of God is also delivering a message to all others about the consequences of her sin. And, for most people, especially most saved people, they would rather die than burry a child. Thus, this is a worse punishment than death for her.

While many people will complain that God is judging the children for her sin, that is wrong and a lie from a devil. God never punished the children for the sins of the parents nor does He punish the parents for the sin of the children. No, the children would have learned to do the same sin and would also teach the next generation to continue this sin. They were punished for their own sin but she was also punished for teaching them to do this sin.

Romans 6:16 says: Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? Notice that this says that everyone is following one of two different kinds of doctrine and one leads to death. If we are not following a doctrine which compels us to obey and to receive God's righteousness into our own character, then we are following a doctrine that leads to death. Therefore, we can know the type of doctrine which she preached and that her children submitted to.

In the Second Step, of the First Equivalent Section, we read the testimony that the Son of God will cause all the churches to know because of the judgment that he will bring on these children. First, the Son of God says that they shall know. The word shall means 'absolutely positively will happen'. The word know includes 'the knowledge from a personal intimate relationship which results in new life'. So, put those two together in order to understand the level of this knowledge. It very definately will cause a change in the lives of the people involved.

Next, He says that they will have this level of knowledge about His searcheth ('lifestyle searching'). He does this all of the life of saved people. And, He is searching the reins. That is, Who and what doctrines control our life. And, finally, He is searching the heart. That is, what is the true motivations for all that we do.

In our last Equivalent Section, we read the basis of our own personal judgment. We read the word according, in the same verse as the word work, in 43 verses of the Bible, 21 verses of the New Testament and, in Revelation, in: 2:23; 18:6; 20:12; 20:12 and 22:12. Devils have convinced many people that all of these places in the word of God lie and that they will be rewarded for a life of sin. If you believe that lie then you are a Biblical fool who deserved the punishment that will be given for more that 1,000 years in Heaven.

Please see the note for Romans C13S12 about the word kill. Webster's 1828 defines this word as: 'v.t. 1. Todeprive of life, animal or vegetable, in any manner or by any means. Tokill an animal or a plant, is to put an end to the vital functions, either by destroying or essentially injuring the org and necessary to life, or by causing them to cease from action. An animal may be killed by the sword or by poison, by disease or by suffocation. A strong solution of salt will kill plants. 2. Tobutcher; to slaughter for food; as, to kill an ox. 3. Toquell; to appease; to calm; to still; as, in seamen's language, a shower of rain kills the wind'. Forms of this word are used, in this book, in: 2:23; 6:4; 6:8; 6:11; 9:5; 9:18; 9:20; 11:5; 11:7; 13:10; 13:15.

Please see the note for Romans C11S36 about the word search. The functional definition for this word is: 'v. t. serch 1. Tolook over or through for the purpose of finding something; to explore; to examine by inspection; as, to search the house for a book; to search the wood for a thief'. The note in Romans has links to every place in the New Testament where this word is used along with a short note on each application. Please also see the note for Romans C11S36 about the word unsearchable. The word searcheth means: 'An ongoing lifestyle search'.

We find forms of the word reigns in: Job 16:13; Job 19:27; Psalms 7:9; Psalms 16:7; Psalms 26:2; Psalms 73:21; Psalms 139:13; Proverbs 23:16; Isaiah 11:5; Jeremiah 11:20; Jeremiah 12:2; Jeremiah 17:10; Jeremiah 20:12; Lamentations 3:13; Revelation 2:23. Easton's Bible Dictionary defines this word as: 'the kidneys, the supposed seat of the desires and affections; used metaphorically for "heart." the "reins" and the "heart" are often mentioned together, as denoting the whole moral constitution of man (Ps 7:9; 16:7; 26:2; 139:13; Jer 1710, etc'. (All of the dictionaries which i use had the same basic definition as found here with the only differences being in the details presented). In addition to this definition, we can know that reigns are used to control which way that a horse looks and moves. Likewise, many people are controlled by their emotions and emotions can be used to control how they act and react.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase Lord looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart. Forms of this word are used, in this book, in: 2:23; 17:17; 18:7.

Please see the note for Philippians 2:1 about the word accord. Webster's 1828 dictionary defines according as: 'ppr. 1. Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note. Th' according music of a well mixt state. 2. Suitable; agreeable; in accordance with. In these senses, the word agrees with or refers to a sentence. Our zeal should be according to knowledge. Noble is the fame that is built on candor and ingenuity, according to those beautiful lines of Sir John Denham. Here the whole preceding parts of the sentence are to accord, i.e. agree with, correspond with, or be suitable to, what follows. According, here, has its true participial sense, agreeing, and is always followed by to. It is never a preposition'. The functional definition for this word is: 'Think of music where two or more notes move together in a cord. Likewise, two or more things move together when they are according'. Please also see the note for Psalms 119:23 about the phrase according to works. Forms of this word are used, in this book, in: 2:23; 18:6; 20:12; 20:13; 21:17; 22:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with death. Re 6:8 and all. Re 2:7,11; De 13:11; 17:13; 19:20; 21:21; Zep 1:11 I am. 1Sa 16:7; 1Ch 28:9; 29:17; 2Ch 6:30; Ps 7:9; 44:21; Jer 11:20; 17:10; 20:12; Joh 2:24-25; 21:17; Ac 1:24; Ro 8:27; Heb 4:13 and I will. Re 20:12; Ps 62:12; Isa 3:10-11; Mt 16:27; Ro 2:5-11; 14:12; 2Co 5:10; Ga 6:5; 1Pe 1:17 General references. exp: Pr 5:21; 17:3; Joh 6:61; Ro 2:6; Ga 6:5.'.

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C2-S19 (Verse 24) the exception to the judgment in prior sentence.

First Step: Identify the people who receive the exception.

But unto you I say,
and unto the rest in thyatira,
as many as have not this doctrine,
and which have not known the depths of Satan,
as they speak;.

Second Step: the promise.

I will put upon you none other burden.

Our sentence starts with the word But. The word but always provides a contrast between what precedes it and what follows it. The prior sentence told us what our Lord Jesus Christ said about judgment of those people who submitted to the false doctrine. That preceded this word but and our current sentence tells us what our Lord Jesus Christ said to those saved people who rejected the false doctrine.

Please see the Significant New Testament Events for links to other promises given in the New Testament, outside of the Gospels.

We see Satan referenced, in this book, in: 2:9; 2:13; 2:24; 3:9; 12:9; 20:2 and 20:7.

Please notice the phrase: as many as have not this doctrine. This makes it applicable to us of today. it is added (and) to those identified in the prior verses. Thus, those living at the time needed this promise just like we need it.

In our next phrase, we read; and which have not known the depths of Satan this adds in any saved person who has not become involved in any of the doctrines of devils (1Timothy 4:1). Our Lord Jesus Christ is clearly removing limits which religious people will try to put on the application of this promise.

The last phrase of our First Step is; as they speak. Like the Jezebel, who was a leader in this church, there will be other religious leaders who will speak for Satan. We need to fight against their lies and refuse to listen to them. Those saved people who do this are promised: I will put upon you none other burden.

Dr. Jeff Wilson writes about this sentence: 'Jesus speaks to those who do not have, who have not accepted, the teachings of this Jezebel, of this spiritual adultery. He speaks to those who have refused the doctrines of Jezebel, of Balaam and of the Nicolaitanes; teachings he refers to as the depths of Satan. As Satan is the father of lies, he is the deceiver, the serpent, old slue-foot, and look at the discord and disorder he had sown thru lies within Christendom, the corruption he cultivated within the church, where at the beginning there was just a corrupt few but that few had slowly grew into the majority within the church, so many had been deluded by Satan’s seducing spirits and doctrines of devils. We read in 2Pe 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. that’s why doctrine is so important, so we do not deny the Lord, blaspheme or become a heretic and thus bring destruction upon ourselves.
And so since this faithful remnant has not been corrupted by Satan the Lord Jesus tries to encourage them. the Lord implies they have suffered greatly under this false doctrine, they were actually burdened by it. this falseness within the church weighed upon these believers, it concerned them, worried them, they were burdened for their deluded brethren, they wanted them to be right with God and His word and not to be compromised or to capitulate. they spiritually suffered in the burdensome concern for the brethren. So the Lord says I will not place any other burden upon you. You have enough to deal with. 1Co 10:13 there hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
2Pe 2:9 the Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
The Lord doesn’t place any more commandments upon these believers, they had their hands full in trying to face the world, the state, and the apostasy within their own church. Isn’t it wonderful that the Lord did not tell them to try to change the church, to fight against impossible odds, but that He just tells them to basically stay clear of this cult, to be separate from them and hold fast to what they knew was true? He says stay faithful to him as he will deal with those that follow Jezebel.'

Thyatira is mentioned, in this book, in: Acts 16:14; Acts 16:23 '; 1:11; 2:18 and 2:24.

Please see the note for Romans C11S35 about the word depth. Webster's 1828 dictionary defines this word as: 'n. 1. Deepness; the distance or measure of a thing from the surface to the bottom, or to the extreme part downwards or inwards. The depth of a river may be ten feet. The depth of the ocean is unfathomable. The depth of a wound may be an inch. In a vertical direction, depth is opposed to height. 2. A deep place. 3. The sea, the ocean. The depth closed me round about. Jonah 2. 4. The abyss; a gulf of infinite profundity. When he set a compass on the face of the depth. Prov. 8. 5. The middle or eighth of a season, as the depth of winter; or the middle, the darkest or stillest part, as the depth of night; or the inner part, a part remote from the border, as the depth of a wood or forest. 6. Abstruseness; obscurity; that which is not easily explored; as the depth of a science. 7. Unsearchableness; infinity. O the depth of the riches both of the wisdom and knowledge of God. Rom 11. 8. The breadth and depth of the love of Christ, are its vast extent. 9. Profoundness; extent of penetration, or of the capacity of penetrating; as depth of understanding; depth of skill. 10. The depth of a squadron or battalion, is the number of men in a file, which forms the extent from the front to the rear; as a depth of three men or six men. 11. Depth of a sail, the extent of the square sails from the head-rope to the foot-rope, or the length of the after-leech of a stay-sail or boom-sail'. That note also has links to every place where this word is used along with a small note on each application.

Please see the notes for 2Corinthians 5:4 and Galatians 6:2 about the word burden. Easton's Bible Dictionary defines this word as: '(1.) A load of any kind (Ex 23:5). (2.) A severe task (Ex 2:11). (3.) A difficult duty, requiring effort (Ex 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isa 13:1; 17:1; Hab 1:1, etc.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the depths. Re 12:9; 13:14; 2Co 2:11; 11:3,13-15; Eph 6:11-12; 2Th 2:9-12 I will. Ac 15:28 General references. exp: Mt 23:4; 2Co 2:11.'.

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C2-S20 (Verse 25) What we are to do.
But that which ye have already hold fast till I come

Our sentence starts with the word But. The word but always provides a contrast between what precedes it and what follows it. The prior sentence told us what our Lord Jesus Christ said that He will do. That preceded this word but and our current sentence tells us what our Lord Jesus Christ said that we are to do.

Again, we need to understand the true meaning of the phrase; hold fast. This means: 'Don't lose what God gave you no matter what storm of life you go through including death'. Of course, the phrase which ye have already identifies the things which God gives to saved people even while allowing for different people to receive different things. Some people are lead to believe that what God gave them isn't as good as what he gave to someone else. However, God gives each saved person what they need to accomplish the purpose that He has for their personal life. So, instead of comparing what we received to what others received, we need to find out what God's purpose is for our personal life and thank God for giving us what we need to accomplish His purpose for our life. And, since we are told to hold fast to that gift, we need to realize that devils will try to get us to leave it behind and, if they can't do that, convince us to ignore God's gift and not use it.

Dr. Jeff Wilson writes about this sentence: 'Hold fast. Stay with the true sound doctrine you have already been given. Stay with the uncorrupted Word of God. Keep the faith, keep your assurance of the salvation you have. Don’t heed seducing spirits or false prophets, test them to know whether they speak the truth. Hang on, hold fast. Make a stand, do not compromise, do not give in, do not give up even in the face of this corruption.
Prov 4:13 Take fast hold of instruction; let her not go: keep her; for she is thy life.
1Th 5:21 Prove all things; hold fast that which is good.
2Th 2:15 therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.
2Ti 1:13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
Heb 4:14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
Heb 10:23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
The Lord Jesus ends v25 with one condition, they are to hold fast “til he comes”. Here is the first mention in Revelation of Christ returning for his church. Hold fast til he comes, and we are all instructed to always be looking for his coming, to be ready, to be watching and waiting for his imminent return. And when Jesus returns for his church in the rapture, they will no longer have to worry about holding on, for they will go from holding on to being a full overcomer, a victor in the Lord Jesus all because they have placed all their trust and faith in him as their Savior. 1Jo 5:4 forwhatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Re 3:3,11; Ac 11:28; Ro 12:9; 1Th 5:21; Heb 3:6; 4:14; 10:23 till. Re 1:7; 22:7,20; Joh 14:3; 21:22-23; 1Co 4:5; 11:26; 2Pe 3:10'.

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C2-S21 (Verse 26-27) Another promise.

Equivalent Section: A promise to return for the 1,000 years reign of Christ.

And he that overcometh,
and keepeth my works unto the end,
to him will I give power over the nations:.

Equivalent Section: How Christ will act.

First Step: How Christ will rule.

And he shall rule them with a rod of iron;

Second Step: How Christ will judge.

as the vessels of a potter shall they be broken to shivers:.

Equivalent Section: Who commanded Christ to rule this way.

even as I received of my Father.

This sentence includes a promise that he that overcometh, and keepeth my works unto the end will return with our Lord Jesus Christ to help rule it during the 1,000 years reign of Christ. One of the big lies which is preached today is that anyone who makes a religious profession can 'claim' this promise while they refuse to fulfill the requirement to overcometh, and keepeth my works unto the end.

Our sentence starts with the word And, which adds it to the prior sentence. Both sentences need to be considered together for contextual reasons. The prior sentence told the saved to hold fast. This sentence adds a promise to those saved people who go beyond the requirement of the prior sentence and who overcometh ('have a lifestyle of overcoming').

Notice that our second phrase, of the First Equivalent Section, also starts with the word And. Therefore, this phrase is also required in order to receive the promise found in the third phrase. Our phrase requires us to keepeth my works ('have a lifestyle of keeping on doing the works of God'). Notice that with two ands, we actually have three distinct requirements which must be fulfilled in order to receive the promise of returning for the 1,000 years reign of Christ. We must: hold fast to that which ye have already, and overcometh and keepeth my works unto the end. I've had several preachers and saved people get very upset with me when I told them that there will be saved people in Heaven who will not be allowed to return for the 1,000 years reign of Christ. However, the requirements specified here go well beyond what is required to get into Heaven.

In the last phrase, of the First Equivalent Section, we read the promise given to saved people who fulfill the prior three requirements. When our Lord Jesus Christ says: I give power over the nations, that means; 'These people will rule parts of the world under Christ'. And, as already mentioned, these, and only these saved people, are given this promise.

In our Second Equivalent Section, we see two Steps. The First Step starts with the word and. This adds to the promise that some saved people will return with Christ to rule parts of the world under Him. And, since this is how He will rule, it is also not those under Him must rule.

Please see the Word Study called: The End of the World for links to every place where this phrase is used and an explanation of how the phrase is used within the context where it is found. This phrase is used to identify 'the return of our Lord Jesus Christ to rule and reign this world for 1,000 years.'

The phrase rod of iron symbolizes never changing and never compromising rules which bring sever punishment for all violations. God's churches are full of people who are making compromises with false doctrines and expect to continue to do so after they get to Heaven. But, our phrase tells us that that will never happen. Most people do not know the difference between the kingdom of God and the kingdom of Heaven. They are very clearly different to people who truly study what the word of God says about them and not what religion says. However, the important point for our current phrase is that kingdom of Heaven includes when Christ will rule this world for 1,000 years and he will use the same laws as will been enforced in Heaven. Therefore, saved people who expect to go on sinning after they get to Heaven will be painfully corrected.

Our Second Step uses more symbolic language which is a reference to verses about the potter in the Old Testament. In particular, this is a direct reference to Psalms 2. It also references what we read in Isaiah and Jeremiah.

Our sentence tells us the prophecy of how people will react during the 1,000 years reign of Christ. Psalms 2:9; Revelation 2:27; Revelation 12:5 and Revelation 19:15 all tell us that he shall rule them with a rod of iron. There will be instant and fierce discipline for disobedience that that will instill true fear of the Lord.

Dr. Jeff Wilson writes about this Equivalent Section: 'This rule will be with a rod of iron, of rightness, a rule that is not easily bent or made crooked, as well as a severe rule, a rule of sternness, of holiness and justice. Just as Jesus will rule with a rod of iron so to will the overcomers he promotes to positions of rulership.
Speaking of Jesus’ rule we read in Re 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And in Re 19:15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. Again the words by the psalmist of Psalms ch2:9 thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel are applied to Christ, and to the church, who will rule the nations with Christ as their Chieftain, with the word of God powerfully convincing the world of sin and righteousness. the Lord Jesus says the overcomer will rule with absolute power, with authority as He himself received from the Father, And he shall rule them with a rod of iron;…even as I received of my Father. In his reward to the overcomer Jesus gives to them the same authoritative rule he has, and so rebellious men, those that spurn the Lord Jesus during the millennial reign will be dealt with severely, justly, rightly and righteously, they that do evil will be like clay pots which are easily broken under a rod of iron. Sin will be quickly dealt with. And so the humble will truly be exalted because they did not try to exalt themselves in their own doctrines or made up religion, they allow the Lord to show them more of his wonderful grace instead of trying to satisfy their own greed.'.

In our last Equivalent Section we read Who commanded Christ to rule this way. Religious people who claim that God the Father and our Lord Jesus Christ have different characters are lying fools.

Please see the note for 2Peter 2:19 about the word overcome. The functional definition for this word is: 'To conquer; to vanquish; to subdue; as, to overcome enemies in battle. 2. Tosurmount; to get the better of; as, to overcome difficulties or obstacles'. The word overcometh is: : 'A lifestyle of overcoming. That is' they overcome the temptations of this world and never go back to them'. Please see the Significant New Testament Events for links to every place in this book where we find forms of the word overcometh and the promises to saved people who truly do this.

Please see the note for Romans C13S2 about the word power. The functional definition for this word is: 'The primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength' Please also see the note for John 5:41 about the phrase power of God. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Forms of this word are used, in this book, in: 2:26; 4:11; 5:12; 5:13; 6:4; 6:8; 7:12; 9:3; 9:10; 9:19; 11:3; 11:6; 11:17; 12:10; 13:2; 13:4; 13:5; 13:7; 13:12; 13:14; 13:15; 14:18; 15:8; 16:8; 16:9; 17:12; 17:13; 18:1; 19:1; 20:6.

Please see the note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: '1. A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. Thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'. Forms of this word are used, in this book, in: 2:26; 5:9; 7:9; 10:11; 11:9; 11:18; 12:5; 13:7; 14:6; 14:8; 15:4; 16:19; 17:15; 18:3; 18:23; 19:15; 20:3; 20:8; 21:24; 21:26; 22:2.

Please see the note for 2Corinthians 10:14-16 about the word rule. The functional definition for this word is: ' Webster's 1828 dictionary defines rule as: '1. Government; sway; empire; control; supreme command or authority. A wise servant shall have rule over a son that causeth shame. Prov. 17. And his stern rule the groaning land obey'd. 2. That which is established as a principle, standard or directory; that by which anything is to be adjusted or regulated, or to which it is to be conformed; that which is settled by authority or custom for guidance and direction. Thus, a statute or law is a rule of civil conduct; a canon is a rule of ecclesiastical government; the precept or command of a father is a rule of action or obedience to children; precedents in law are rules of decision to judges; maxims and customs furnish rules for regulating our social opinions and manners. The laws of God are rules for directing us in life, paramount to all others. A rule which you do not apply, is no rule at all. 3. An instrument by which lines are drawn. Judicious artist will use his eye, but he will trust only to his rule. 4. Established mode or course of proceeding prescribed in private life. Every man should have some fixed rules for managing his own affairs. 5. In literature, a maxim, canon or precept to be observed in any art or science. 6. In monasteries, corporations or societies, a law or regulation to be observed by the society and its particular members. 7. In courts, rules are the determinations and orders of court, to be observed by its officers in conducting the business of the court. 8. In arithmetic and algebra, a determinate mode prescribed for performing any operation and producing a certain result. 9. In grammar, an establish form of construction in a particular class of words; or the expression of that form in words. Thus, it is a rule in English, that s or es, added to a noun in the singular number, forms the plural of that noun; but man forms its plural men, and is an exception to the rule. Rule of three, is that rule of arithmetic which directs, when three terms are given, how to find a fourth, which shall have the same ratio to the third term, as the second has to the first.
RULE, v.t. 1. Togovern; to control the will and actions of others, either by arbitrary power and authority, or by established laws. The emperors of the east rule their subjects without the restraints of a constitution. In limited governments, men are ruled by known laws. If a man know not how to rule his own house, how shall he take care of the church of God? 1Tim. 3. 2. Togovern the movements of things; to conduct; to manage; to control. That God rules the world he has created, is a fundamental article of belief. 3. Tomanage; to conduct, in almost any manner. 4. Tosettle as by a rule. That's a ruled case with the schoolmen. 5. Tomark with lines by a ruler; as, to rule a blank book. 6. Toestablish by decree or decision; to determine; as a court.
RULE, v.i. Tohave power or command; to exercise supreme authority. By me princes rule. Prov. 8. It is often followed by over. They shall rule over their oppressors. Is. 14. We subdue and rule over all other creatures'. Please also see the note for John 7:26 about the word ruler.

Please see the note for 2Corinthians 11:25 about the word rod. The American Tract Society Dictionary defines this word as:: 'An offshoot from the trunk of a tree, Ge 30:37; Isa 11:1; Eze 37:15-22. It also denotes a staff, used by one walking, Isa 3:1; Eze 29:6; by a diviner, Ho 4:12; by a surveyor, Ps 74:2; by a shepherd, Le 27:32; Zec 11:10-14; as an instrument of correction, Pr 23:13; 29:15; as a sceptre, Es 8:4; Isa 14:5; and as a symbol of power, Ps 2:9, support and direction, Ps 23:4'. Forms of this word are used, in this book, in: 2:27; 11:1; 12:5; 19:15.

We find forms of the word iron occurring 102 times in 90 verses of the Bible and, in the New Testament, in: Acts 12:10; 1Timothy 4:2; Revelation 2:27; Revelation 9:9; Revelation 12:5; Revelation 18:12; Revelation 19:15. Easton's Bible Dictionary defines this word as: 'Tubal-Cain is the first-mentioned worker in iron (Ge 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1Ch 22:3; 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Eze 27:19). Various instruments are mentioned as made of iron (De 27:5; 19:5; Jos 17:16,18; 1Sa 17:7; 2Sa 12:31; 2Ki 6:5-6; 1Ch 22:3; Isa 10:34).
Figuratively, a yoke of iron (De 28:48) denotes hard service; a rod of iron (Ps 2:9), a stern government; a pillar of iron (Jer 1:18), a strong support; a furnace of iron (De 4:20), severe labour; a bar of iron (Job 40:18), strength; fetters of iron (Ps 107:10), affliction; giving silver for iron (Isa 60:17), prosperity'.

Nave's Topical Bible provides links for the word iron as: '1. First recorded use of: Ge 4:22. Ore of: De 8:9; Job 28:2. Melted: Eze 22:20. Used in the temple: 1Ch 22:3; 29:2,7. Articles made of: Ax: 2Ki 6:6; 2Ch 18:10; Ec 10:10; Isa 10:34. Bedstead: De 3:11. Breastplate: Re 9:9. Chariot: Jos 17:16,18; Jg 1:19; 4:3. Fetters: Ps 105:18; 107:10,16; 149:8. File: Pr 27:17. Furnace: De 4:20; 1Ki 8:51; Jer 11:4. Gate: Ac 12:10. Harrow: 2Sa 12:31. Horn: 1Ki 22:11; 2Ch 18:10; Mic 4:13. Idols: Da 2:33; 5:4,23. Pans: Eze 4:3; 27:19. Pen: Job 19; 24; Jer 17:1. Pillars: Jer 1:18. Rods for scourging: Ps 2:9; Re 2:27; 12:5; 19:15. Threshing instruments: Am 1:3. Tools: 1Ki 6:7. Vessels: Jos 6:24. Weapons: Nu 35:16; 1Sa 17:7; Job 20:24; 41:7. Yokes: De 28:48; Jer 28:13-14. Stones of: De 8:9; Job 28:2; Isa 60:17. FIGURATIVE: 2Sa 23:7; Jer 15:12; 1Ti 4:2 2. A city of Naphtali: Jos 19:38'.

Torrey's Topical Textbook provides links for the word iron as: 'Dug out of the earth: Job 28:2. DESCRIBED AS: Strong and durable: Job 40:18; Da 2:40. Fusible: Eze 22:20. Malleable: Isa 2:4. Of greater gravity than water: 2Ki 6:5. Admits of a high polish: Eze 27:19. Hardened into steel: 2Sa 22:35; Job 20:24. Of small comparative value: Isa 60:17. The land of Canaan abounded with: De 8:9; 33:25 (marg.). From the north hardest and best: Jer 15:12. Used from the earliest age: Ge 4:22. MADE INTO: Armor: 2Sa 23:7; Re 9:9. Weapons of war: 1Sa 13:19; 17:7. Chariots: Jg 4:3. Implements for husbandry: 1Sa 13:20-21; 2Sa 12:31. Tools for artificers: Jos 8:31; 1Ki 6:7. Graving tools: Job 19:24; Jer 17:1. Gates: Ac 12:10. Nails and hinges: 1Ch 22:3. Bars: Ps 107:16; Isa 45:2. Fetters: Ps 105:18; 149:8. Yokes: De 28:48; Jer 28:13-14. Idols: Da 5:4,23. Bedsteads: De 3:11. Pillars: Jer 1:18. Rods: Ps 2:9; Re 2:27. Sharpens things made of: Pr 27:17. Working in, a trade: 1Sa 13:19; 2Ch 2:7,14. An article of commerce: Eze 27:12,19. Great quantity of, provided for the temple: 1Ch 22:3,14; 29:2. Taken in war, often dedicated to God: Jos 6:19,24. Mode of purifying, taken in war: Nu 31:21-23. Miraculously made to swim: 2Ki 6:6. ILLUSTRATIVE: Of strength: Da 2:33,40. Of stubbornness: Isa 48:4. Of severe affliction: De 4:20; Ps 107:10. Of a hard barren soil: De 28:23. Of severe exercise of power: Ps 2:9; Re 2:27. (Seared with,) of insensibility of conscience: 1Ti 4:2'.

Please see the note for 2Corinthians 4:7 about the word vessel. vessel as: ', this word as: 'n. L. vas, vasis. This word is probably the English vat. 1. A cask or utensil proper for holding liquors and other things, as a tun, a pipe, a puncheon, a hogshead, a barrel, a firkin, a bottle, a kettle, a cup, a dish, etc. 2. In anatomy, any tube or canal, in which the blood and other humors are contained, secreted or circulated, as the arteries, veins, lymphatics, spermatics, etc. 3. In the physiology of plants, a canal or tube of very small bore, in which the sap is contained and conveyed; also, a bag or utricle, filled with pulp, and serving as a reservoir for sap; also, a spiral canal, usually of a larger bore, for receiving and distributing air. 4. Any building used in navigation, which carries masts and sails, from the largest ship of war down to a fishing sloop. In general however, vessel is used for the smaller ships, brigs, sloops, schooners, luggers, scows, etc. 5. Something containing. Vessels of wrath, in Scripture, are such persons as are to receive the full effects of God's wrath and indignation, as a punishment for their sins. Vessels of mercy, are persons who are to receive the effects of God's mercy, or future happiness and glory. chosen vessels, ministers of the gospel, as appointed to bear the glad news of salvation to others; called also earthen vessels, on account of their weakness and frailty'.

Please see the note for Matthew 27:7 about the word potter. The Morrish Bible Dictionary defines this word as: 'Of the potter scripture says he treadeth the clay to make it pliable, Isa 41:25; and he forms his vessel on a wheel. Jer 18:3. Much of the ordinary pottery in the East is made in a very simple way: the workman turns the wheel with his feet, and with his hands he forms the vessel as it pleases him. This common pottery of the East is very fragile, and as such is often alluded to in scripture. The Lord Jesus will subdue all His enemies: will dash them in pieces like a potter's vessel. Ps 2:9; Isa 30:14; Re 2:27. The potter making his vessels as it pleases him, is a beautiful illustration of the power of God as Creator, and is applied to Israel: "as the clay is in the potter's hand, so are ye in my hand, O house of Israel." Jer 18:2-6. It also illustrates God's sovereignty: "Shall the thing formed say to him that formed it, Why hast thou made me thus?" the potter has full power over the clay. Ro 9:20-21.'. Easton's Bible Dictionary defines the potter's field as: 'the name given to the piece of ground which was afterwards bought with the money that had been given to Judas. It was called the "field of blood" (Mt 27:7-10). Tradition places it in the valley of Hinnom'.

Please see the note for Luke 12:39 about the word broken. Webster's 1828 defines this word as: 'pp. of break. bro'kn. Parted by violence; rent asunder; infirm; made bankrupt'. Please also see the note for Romans C11S21 about the phrase broken off.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Re 2:7,11,17; 3:5,12,21; 21:7; Ro 8:37; 1Jo 5:5 keepeth. Mt 24:13; Lu 8:13-15; Joh 6:29; 8:31-32; Ro 2:7; 1Th 3:5; Heb 10:38-39; Jas 2:20; 1Jo 2:19; 3:23 to him will I give. Re 3:21; 20:4; 22:5; Ps 49:14; Da 7:18,22,27; Mt 19:28; Lu 22:29-30; 1Co 6:3-4 General references. exp: Le 25:44; Ps 2:9; Isa 26:6; 60:12.
he shall. Re 12:5; 19:15; Ps 2:8-9; 49:14; 149:5-9; Da 7:22 even. Mt 11:27; Lu 22:29; Joh 17:24 exp: Jer 19:11. General references. exp: Le 25:44; Ps 2:9; Isa 60:12'.

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C2-S22 (Verse 28) Another promise.
And I will give him the morning star

2Peter 1:19 and Revelation 22:16 tell us that our Lord Jesus Christ is the morning star. Thus, the person identified in the prior sentence is promised an ongoing personal relationship with our Lord Jesus Christ. Please see the Section called Minor Titles of the Son of God, in the Significant Gospel Events, for other titles of the Son of God,

Our sentence starts with the word And, which adds it to the prior sentence. Both sentences need to be considered together for contextual reasons, this sentence is adding a second promise to those saved people who fulfill the requirements of the prior sentence. However, we can not say exactly what this promise means and we need to be careful of people who speculate, and possibly add to the word of God by goingbeyond what ittells us. This title is only found, twise, in Revelation and once in Job 38:7 whereit is a plural form of the word. That means that there are more beings whom this title applies to besudes our Lord Jesus Christ. He is a literal physical man, and He is more than a literal physical man. Likewise, He is a spiritual being, which is identified as a morning star, and He is more than that. I will speculate that thissentence is speaking about these people having a relationship with our Lord Jesus Christ through His role as the morning star, but will go no further and will even admit that this much is speculation.

Dr. Jeff Wilson writes about this sentence: 'The overcomer here is given the morning star. And as we read in Revelation 22:16 we see that Jesus is that star… I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. Here we see that the overcomer is so rewarded for their holding fast to their faith, and keeping away from all sinful corruption, that they in the millennial kingdom will be so identified with Christ that it will seem almost as if He, Christ, belongs to them. they will be given the morning star, they will be given Christ, they will be so near and so affiliated with Christ it will seem like they possess Christ as one would possess a most precious treasure. And if one possesses Christ they possess all. We will be a follower of Christ, a ruler with Christ, a possessor of Christ, I think this means we will be as close to God as we can possibly get.
And truly as a believer we already have Christ living within us, we are in him and he is in us, but when we rule and reign with him, when we overcome all and are with him, it will be so much more glorious as we will truly know him intimately in spirit and in truth, we will no longer be looking thru a glass darkly but all things will be made known, our relationship with Christ, the head of the church, the preeminent Christ will be ours to possess and we will be'.

Please see the note for Matthew 2:2 about the word star. The Morrish Bible Dictionary defines this word as: 'From the account given of this star it is evident that it was one specially sent for the nativity, for it not only appeared to the Magi in the East, but guided them from Jerusalem to Bethlehem, and 'stood over' where the young child was. Faith in the power of God dispels all difficulty as to the star. Mt 2:1-10. There were traditions that God would raise up a deliverer, and the Magi may have heard of the O.T. prophecies as to Messiah; but whether this be so or not, God, who provided the star, sent the Magi to find out the King of the Jews, and instructed them not to return to Herod'. The phrase morning star is found in: Job 38:7; Revelation 2:28; and Revelation 22:16. It is a minor title for our Lord Jesus Christ Please see the note and link above for that.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Re 22:16; Lu 1:78-79; 2Pe 1:19'.

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C2-S23 (Verse 29) the commandment to hear spiritually.

He that hath an ear,
let him hear what the Spirit saith unto the churches.

This is the conclusion of our chapter and is the conclusion of what our Lord Jesus Christ says to this church. It tells us to listen to what was written using spiritual ears to hear the spiritual message. Almost everyone has physical ears and most people understand that some people still have trouble hearing and that the hearing of some people is better than that of other people. The same is true spiritually. Lost people do not have spiritual ears to hear what the Spirit saith unto the churches. The only spiritual message which they can received is their need to be truly saved. And, among saved, some hear spiritual messages better than others. However, carnal saved people are full of pride and want to be considered some type of expert on prophecy. They insist that what they imagine using their natural reasoning must be true. They fight against what the Spirit saith unto the churches and claim that they are more reliable that God's Holy Spirit. And, they gather lots of lost and carnal people to agree with them. That is why there is so much controversy about this Bible book.

Please use the link, in the sentence outline above, to see the many places in Revelation where we are commanded to do the commandof this sentence.

Please see the notes for the note for Mark 4:9 and 2:7 about the First Step of our sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Re 2:7 exp: Isa 28:23; Jer 10:1; 17:20; Mt 11:15; 13:9; Mr 4:23; 7:16; Heb 10:15; Re 13:9.'.

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Interpretive Study of Revelation

The Revelation of Jesus Christ

Revelation Chapter 1

links to sentences in this chapter:

Chapter Summary: Introduction of this book.

Revelation Chapter 2

links to sentences in this chapter:

Chapter Summary: the first four messages to the seven churches.

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