John F. Walvoord

INTRODUCTION

Importance.


The Book of Revelation is important because it is the last inspired book of the Bible to be written and is rightly positioned as the New Testament’s final book. As the New Testament opens with the four Gospels relating to the first coming of Christ, so the Book of Revelation closes the New Testament with the general theme of the second coming of Christ. The Book of Revelation is also the climax of many lines of revelation running through both Testaments, and it brings to conclusion the revelation of many prophecies yet to be fulfilled.

The second coming of Christ and the years immediately preceding it are revealed in Revelation more graphically than in any other book of the Bible. The Book of Daniel describes in detail the period from Daniel’s time to Christ’s first coming and speaks briefly of the Tribulation and Christ’s rule on earth. But the Book of Revelation amplifies the great end-time events with many additional details, culminating in the new heaven and the new earth.

Authorship.


As the opening verses in Revelation plainly state, the book was written by John. From the first century to the present, orthodox Christians have almost unanimously agreed that he is the Apostle John. Dionysius was the first to dispute the Johannine authorship, and did so on the grounds that he disagreed with the book’s theology and found many inaccuracies in its grammar. These objections were disregarded in the early church by most of the important fathers such as Justin Martyr, Irenaeus, Tertullian, Hippolytus, Clement of Alexandria, and Origen. (For a full discussion see John F. Walvoord, The Revelation of Jesus Christ, pp. [pp. pages] 11-4.) Practically all scholars today who accept the divine inspiration of the Book of Revelation also accept John the Apostle as its author. However, Erasmus, Luther, and Zwingli questioned the Johannine authorship because it teaches a literal 1,000-year reign of Christ.

Date.


Most evangelical scholars affirm that Revelation was written in a.d. 95 or 96. This is based on accounts of the early church fathers that the Apostle John had been exiled on Patmos Island during the reign of Domitian who died in a.d. 96. John was then allowed to return to Ephesus.

Because of a statement by Papias, an early church father, that John the Apostle was martyred before a.d. 70, the Johannine authorship has been questioned. However, the accuracy of this quotation from Papias has been seriously challenged by statements by Clement of Alexandria and Eusebius who affirm that the book was written by John on Patmos in a.d. 95 or 96.

Inspiration and Canoncity.


Those accepting John the Apostle as the author universally recognize the divine inspiration of Revelation and its rightful place in the Bible. Because its style differs from that of other New Testament books, acceptance of Revelation by early Christians was delayed by a rising opposition to premillennialism. The doctrine of the literal 1,000-year reign of Christ was rejected by some church leaders in the third and fourth centuries. The evidence, however, shows that orthodox theologians readily accepted the book as genuinely inspired. Early fathers who recognized the book as Scripture include Irenaeus, Justin Martyr, Eusebius, Apollonius, and Theophilus, the bishop of Antioch. By the beginning of the third century the book was widely quoted as Scripture. The fact that the Book of Revelation complements other inspired Scripture such as the Book of Daniel has confirmed its divine inspiration.

Style.


Like the Old Testament Books of Daniel and Ezekiel, Revelation uses symbolic and apocalyptic forms of revelation extensively. The fact that symbols must be interpreted has led to many diverse interpretations. In most cases, however, the meaning of the symbolic revelation is found by comparing it with previous prophetic and apocalyptic revelation in the Old Testament. This has led many interpreters to view the Book of Revelation as presenting realistic predictions of the future. Its apocalyptic and symbolic character sharply contrasts with books of similar nature written outside the Bible which are classified as Pseudepigrapha. While many of these extrabiblical books are almost impossible to understand, Revelation, by contrast, presents a sensible view of the future in harmony with the rest of Scripture (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 23-30).

Interpretation.


Because of its unusual character, Revelation has been approached from a number of interpretive principles, some of which raise serious questions concerning its value as divine authoritative revelation.

The allegorical or nonliteral approach. This form of interpretation was offered by the Alexandrian school of theology in the third and fourth centuries. It regards the entire Bible as an extensive allegory to be interpreted in a nonliteral sense. The allegorical interpretation of the Bible was later restricted largely to prophecy about the Millennium by Augustine (354-430), who interpreted Revelation as a chronicle of the spiritual conflict between God and Satan being fulfilled in the present Church Age. A liberal variation of this in modern times considers Revelation simply as a symbolic presentation of the concept of God’s ultimate victory.

The preterist approach. A more respected approach is known as the preterist view which regards Revelation as a symbolic picture of early church conflicts which have been fulfilled. This view denies the future predictive quality of most of the Book of Revelation. In varying degrees this view combines the allegorical and symbolic interpretation with the concept that Revelation does not deal with specific future events. Still another variation of the preterist view regards Revelation as setting forth principles of divine dealings with man, without presenting specific events.

The historical approach. A popular view stemming from the Middle Ages is the historical approach which views Revelation as a symbolic picture of the total church history of the present Age between Christ’s first and second comings. This view was advanced by Luther, Isaac Newton, Elliott, and many expositors of the postmillennial school of interpretation and has attained respectability in recent centuries. Its principal problem is that seldom do two interpreters interpret a given passage as referring to the same event. Each interpreter tends to find its fulfillment in his generation. Many have combined the historical interpretation with aspects of other forms of interpretation in order to bring out a devotional or spiritual teaching from the book. The preceding methods of interpretation tend to deny a literal future Millennium and also literal future events in the Book of Revelation.

The futuristic approach. The futuristic approach has been adopted by conservative scholars, usually premillenarians, who state that chapters 4-22 deal with events that are yet future today. The content of Revelation 4-18 describes the last seven years preceding the second coming of Christ and particularly emphasizes the Great Tribulation, occurring in the last three and one-half years before His coming.

Objections to this view usually stem from theological positions opposed to premillennialism. The charge is often made that the Book of Revelation would not have been a comfort to early Christians or understood by them if it were largely futuristic. Adherents of the futuristic school of interpretation insist, on the contrary, that future events described in Revelation bring comfort and reassurance to Christians who in the nature of their faith regard their ultimate victory as future. The futuristic interpretation, however, is demanding of the expositor as it requires him to reduce to tangible prophetic events the symbolic presentations which characterize the book.

Purpose.


The purpose of the Book of Revelation is to reveal events which will take place immediately before, during, and following the second coming of Christ. In keeping with this purpose the book devotes most of its revelation to this subject in chapters 4-18. The Second Coming itself is given the most graphic portrayal anywhere in the Bible in chapter 19, followed by the millennial reign of Christ described in chapter 20. The eternal state is revealed in chapters 21-22. So the obvious purpose of the book is to complete the prophetic theme presented earlier in the prophecies of the Old Testament (e.g. [e.g. exempli gratia, for example] , Dan.) and the prophecies of Christ, especially in the Olivet Discourse (Matt. 24-25). Along with the predictive character of the Book of Revelation is extensive revelation in almost every important area of theology. In addition, many verses suggest practical applications of prophetic truths to a Christian’s life. Specific knowledge and anticipation of God’s future program is an incentive to holy living and commitment to Christ.

Application.


In addition to passages that suggest practical application of prophetic truth, chapters 2-3 are especially important for they consist of messages to seven local churches which appropriately represent the entire church. The pointed message of Christ to each of these churches is the capstone to New Testament Epistles dealing with the practical life of those committed to the Christian faith. On the one hand believers are exhorted to holy living, and on the other hand unbelievers are warned of judgments to come. The book provides solid evidence that the righteous God will ultimately deal with human sin and bring to consummation the salvation of those who have trusted in Christ. A solemn warning is given to those who are unprepared to face the future. A day of reckoning, when every knee will bow to Christ (Phil. 2:10), is inevitable in the divine program. Because of its broad revelation of events to come as well as its pointed exhortation to righteousness, the book pronounces blessing on those “who hear it and take to heart what is written in it, because the time is near” (Rev. 1:3).


OUTLINE


I. Introduction: “What You Have Seen” (chap. [chap. chapter] 1)

A. Prologue (1:1-3)

B. Salutation (1:4-8)

C. The Patmos vision of Christ glorified (1:9-18)

D. The command to write (1:19-20)

II. Letters to the Seven Churches: “What Is Now” (chaps. [chaps. chapters] 2-3)

A. The letter to the church in Ephesus (2:1-7)

B. The letter to the church in Smyrna (2:8-11)

C. The letter to the church in Pergamum (2:12-17)

D. The letter to the church in Thyatira (2:18-29)

E. The letter to the church in Sardis (3:1-6)

F. The letter to the church in Philadelphia (3:7-13)

G. The letter to the church in Laodicea (3:14-22)

III. The Revelation of the Future: “What Will Take Place Later” (chaps. [chaps. chapters] 4-22)

A. The vision of the heavenly throne (chap. [chap. chapter] 4)

B. The seven-sealed scroll (chap. [chap. chapter] 5)

C. The opening of the six seals: the time of divine wrath (chap. [chap. chapter] 6)

D. Those who will be saved in the Great Tribulation (chap. [chap. chapter] 7)

E. The opening of the seventh seal and the introduction of the seven trumpets (chaps. [chaps. chapters] 8-9)

F. The mighty angel and the little scroll (chap. [chap. chapter] 10)

G. The two witnesses (11:1-14)

H. The sounding of the seventh trumpet (11:15-19)

I. The seven great personages of the end times (chaps. [chaps. chapters] 12-15)

J. The bowls of divine wrath (chap. [chap. chapter] 16)

K. The fall of Babylon (chaps. [chaps. chapters] 17-18)

L. The song of hallelujah in heaven (19:1-10)

M. The second coming of Christ (19:11-21)

N. The millennial reign of Christ (20:1-10)

O. The judgment of the great white throne (20:11-15)

P. The new heaven and the new earth (21:1-22:5)

Q. The final word from God (22:6-21)

COMMENTARY

I. Introduction: “What You Have Seen” (chap. [chap. chapter] 1).

A. Prologue (1:1-3).

1:1. The opening words, The revelation of Jesus Christ, indicate the subject of the entire book. The word “revelation” is a translation of the Greek apokalypsis, meaning “an unveiling” or “a disclosure.” From this word comes the English “apocalypse.” The revelation was given to John to communicate to others, His servants, and it prophesies what must soon take place, rather than relating a historic presentation as in the four Gospels. The word “soon” (en tachei; cf. [cf. confer, compare] 2:16; 22:7, 12, 20) means that the action will be sudden when it comes, not necessarily that it will occur immediately. Once the end-time events begin, they will occur in rapid succession (cf. [cf. confer, compare] Luke 18:8; Acts 12:7; 22:18; 25:4; Rom. 16:20). The words, He made it known, are from the Greek verb eseµmanen, meaning “to make known by signs or symbols,” but the verb also includes communication by words. The angel messenger is not named but some believe he was Gabriel, who brought messages to Daniel, Mary, and Zechariah (cf. [cf. confer, compare] Dan. 8:16; 9:21-22; Luke 1:26-31). The reference to John as a servant (doulos, which normally means “slave”) is the term used by Paul, James, Peter, and Jude (cf. [cf. confer, compare] Rom. 1:1; Phil. 1:1; Titus 1:1; James 1:1; 2 Peter 1:1; Jude 1) in speaking of their positions as God’s servants.

1:2. John faithfully described what he saw as the Word of God and the testimony of Jesus Christ. What John saw was a communication from—and about—Jesus Christ Himself.

1:3. The prologue concludes with a blessing on each individual who reads the book as well as on those who hear it and take to heart what is written in it. The implication is that a reader will read this message aloud to an audience. Not only is there a blessing for the reader and the hearers, but there is also a blessing for those who respond in obedience.

John concluded his prologue with the time is near. The word “time” (kairos) refers to a period of time, that is, the time of the end (Dan. 8:17; 11:35, 40; 12:4, 9). The end time, as a time period, is mentioned in Revelation 11:18 and 12:12. In 12:14 the word “time” means a year (cf. [cf. confer, compare] Dan. 7:25); and the phrase “time, times, and half a time” means one year (“time”) plus two years (“times”) plus six months (“half a time”), totaling three and one-half years—the length of the time of “the end.” Revelation 1:3 includes the first of seven beatitudes in the book (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14).

The prologue presents concisely the basic facts underlying the entire book: its subjects, purpose, and angelic and human channels. It is most important to observe that the book was primarily intended to give a practical lesson to those who read and heed its contents.

B. Salutation (1:4-8).





1:4-6. This salutation—like Paul’s salutations in his epistles and the salutation of John himself in 2 John—specifies the book’s destination. The recipients of this message were the seven churches in the Roman province of Asia in Asia Minor (Rev. 1:11; chaps. [chaps. chapters] 2 and 3). The words grace and peace concisely summarize both a Christian’s standing before God and his experience. “Grace” speaks of God’s attitude toward believers; “peace” speaks both of their standing with God and their experience of divine peace.

The salutation is unusual in that it describes God the Father as the One who is, and who was, and who is to come (cf. [cf. confer, compare] 1:8). The seven spirits probably refers to the Holy Spirit (cf. [cf. confer, compare] Isa. 11:2-3; Rev. 3:1; 4:5; 5:6), though it is an unusual way to refer to the third Person of the Trinity. Of the three Persons in the Trinity, Jesus Christ is here mentioned last, probably because of His prominence in this book. He is described as the faithful Witness, that is, the source of the revelation to be given; the Firstborn from the dead (cf. [cf. confer, compare] Col. 1:18), referring to His historic resurrection; and the Ruler of the kings of the earth, indicating His prophetic role after His second coming (chap. [chap. chapter] 19).

Christ’s resurrection was from the dead. As the “Firstborn,” He is the first to be resurrected with an everlasting body, which is a token of other selective resurrections including those of saints who die in the Church Age (Phil. 3:11), the Tribulation martyrs (Rev. 20:5-6), and the wicked dead of all ages (20:12-13).

In His dying on the cross Christ who loves us is the One who freed us from our sins by His blood (some Gr. [Gr. Greek] mss. [mss. manuscripts] have the word “washed” instead of “freed”). Believers are now a kingdom and priests with the purpose now and forever of serving God. This prompted John to express a benediction of praise and worship culminating with Amen (lit. [lit. literal, literally] , “so be it”).

1:7-8. Readers are exhorted to look for He is coming. This is His second coming which will be with the clouds (cf. [cf. confer, compare] Acts 1:9-11). Every eye will see Him, even those who pierced Him. Though the literal executioners and rejectors of Christ are now dead and will not be resurrected until after the Millennium, the godly remnant of Israel “will look on [Him], the One they have pierced” (Zech. 12:10). This godly remnant will represent the nation.

Christ’s second coming, however, will be visible to the entire world including unbelievers, in contrast with His first coming at His birth in Bethlehem and in contrast with the future Rapture of the church, which probably will not be visible to the earth as a whole. The present tense of the expression “He is coming” (Rev. 1:7) points to the future Rapture of the church (John 14:3). John again appended the word Amen. The salutation closes with a reminder of Christ as the eternal One, the Alpha and the Omega, the first and last letters of the Greek alphabet (also used in Rev. 21:6; 22:13). He is further described as the One who is, and who was, and who is to come (cf. [cf. confer, compare] 4:8; 11:17), the Almighty. The Greek word for “Almighty” is pantokratoµr, “the all-powerful One.” It is used 10 times in the New Testament, 9 of them in Revelation (2 Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22). The major revelation of the entire book is referred to in these salutation verses.

C. The Patmos vision of Christ glorified (1:9-18).


The location of the dramatic revelation of Christ recorded in this book was the island of Patmos, a small island in the Aegean Sea southwest of Ephesus and between Asia Minor and Greece. According to several early church fathers (Irenaeus, Clement of Alexandria, and Eusebius), John was sent to this island as a prisoner following his effective pastorate at Ephesus. Victorinus, the first commentator on the Book of Revelation, stated that John worked as a prisoner in the mines on this small island. When the Emperor Domitian died in a.d. 96, his successor Nerva let John return to Ephesus. During John’s bleak days on Patmos, God gave him the tremendous revelation embodied in this final book of the Bible.

1:9-11. This section begins with the expression I, John. This is the third reference to John as the human author in this chapter and the first of three times in the book when he referred to himself as I (cf. [cf. confer, compare] 21:2; 22:8). This contrasts with his reference to himself in 2 John 1 and 3 John 1 as an elder and his indication in John 21:24 that he was a disciple.

In these opening chapters addressed to the seven churches of Asia, John described himself as a brother who was patient in his endurance of suffering. His suffering had come because of his faithful proclamation of and faith in the Word of God and the testimony of Jesus. (Some Gr. [Gr. Greek] texts add “Christ” after Jesus.) “The testimony of Jesus” means John’s testimony for and about Jesus, not a testimony given by Jesus. Like many other well-known writers of Scripture (Moses, David, Isaiah, Ezekiel, Jeremiah, and Peter), John was writing from a context of suffering because of his commitment to the true God.

John’s revelation occurred on the Lord’s Day while he was in the Spirit. Some have indicated that “the Lord’s Day” refers to the first day of the week. However, the word “Lord’s” is an adjective and this expression is never used in the Bible to refer to the first day of the week. Probably John was referring to the day of the Lord, a familiar expression in both Testaments (cf. [cf. confer, compare] Isa. 2:12; 13:6, 9; 34:8; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Zeph. 1:7-8, 14, 18; 2:3; Zech. 14:1; Mal. 4:5; 1 Thes. 5:2; 2 Peter 3:10). “In the Spirit” could also be rendered“in [my] spirit”(cf. [cf. confer, compare] Rev. 4:2; 17:3; 21:10). That is, he was projected forward in his inner self in a vision, not bodily, to that future day of the Lord when God will pour out His judgments on the earth.

The stirring events beginning in Revelation 4 are the unfolding of the day of the Lord and the divine judgments related to it. The idea that the entire Book of Revelation was given to John in one 24-hour day seems unlikely, especially if he had to write it all down. Being transported prophetically into the future day of the Lord, he then recorded his experience.

Hearing a loud voice like a trumpet, John was instructed to write on a scroll what he saw and heard and send it to seven churches located in Asia Minor. This is the first of 12 commands in this book for John to write what he saw, a command which seems related to each preceding vision (cf. [cf. confer, compare] 1:19; 2:1, 8, 12, 18; 3:1, 7, 14; 14:13; 19:9; 21:5). One vision, however, was not to be recorded (10:4).

Each of these churches was an autonomous local church and the order of mention is geographical in a half-moon circle beginning at Ephesus on the coast, proceeding north to Smyrna and Pergamum, then swinging east and south to Thyatira, Sardis, Philadelphia, and Laodicea. (For more information on these seven churches see comments on chaps. [chaps. chapters] 2-3).

1:12-16. Hearing the voice behind him, John turned . . . to see its source. What he saw was seven golden lampstands. Apparently these were individual lampstands rather than one lampstand with seven lamps as was true of a similar piece of furniture in the tabernacle and the temple.

Among the lampstands John saw Someone “like a Son of Man,” an expression used in Daniel 7:13 to refer to Christ. The description was that of a priest dressed in a long robe . . . with a golden sash around his chest. The whiteness of His hair corresponded to that of the Ancient of Days (cf. [cf. confer, compare] Dan. 7:9), a reference to God the Father. God the Son has the same purity and eternity as God the Father, as signified by the whiteness of His head and hair. The eyes like blazing fire described His piercing judgment of sin (cf. [cf. confer, compare] Rev. 2:18).

This concept is further enhanced by His feet which were like bronze glowing in a furnace (cf. [cf. confer, compare] 2:18). The bronze altar in the temple was related to sacrifice for sin and divine judgment on it. His voice was compared to the roar of rushing waters. His face glowed with a brilliance like the sun shining. John noticed that in His right hand He held seven stars, described in verse 20 as the angels or messengers of the seven churches. Significantly Christ held them in His right hand, indicating sovereign possession. Speaking of Christ’s role as a Judge, John saw a sharp double-edged sword coming out of His mouth. This type of sword (rhomphaia, also referred to in 2:12, 16; 6:8; 19:15, 21) was used by the Romans in a stabbing action designed to kill. Jesus Christ was no longer a Baby in Bethlehem or a Man of sorrows crowned with thorns. He was now the Lord of glory.

1:17-18. John stated, When I saw Him, I fell at His feet as though dead. Paul was struck to the ground in a similar way when he saw Christ in His glory (Acts 9:4). Previously John had put his head on Jesus’ breast (cf. [cf. confer, compare] John 13:25, kjv). But now John could not be this familiar with the Christ of glory.

John received reassurance from Christ in the words, Do not be afraid. Christ stated that He is the eternal One, the First and the Last (cf. [cf. confer, compare] Rev. 1:8; 2:8; 21:6; 22:13), and the resurrected One, the Living One, who though once dead is now alive forever and ever! Here Christ affirmed that He alone has the keys of death and hades that is, authority over death and the place of the dead (cf. [cf. confer, compare] John 5:21-26; 1 Cor. 15:54-57; Heb. 2:14; Rev. 20:12-14). Though the glorified Christ is to be reverenced, faithful believers like John can be sure they are accepted by the Son of God. The Christian’s death and resurrection are both in His hands. This picture of Christ glorified contrasts with the portrayal of Christ as a Man in the four Gospels (cf. [cf. confer, compare] Phil. 2:6-8), except for His transfiguration (Matt. 17:2; Mark 9:2).

D. The command to write (1:19-20).




1:19-20. Following the revelation of Christ in glory, John was again commanded to write. The subject of his record has three tenses: (a) what he had already experienced: what you have seen; (b) the present experiences: what is now; and (c) the future: what will take place later. This appears to be the divine outline of Revelation. What John was told to write was first a record of his experience (chap. [chap. chapter] 1), now history. Then he was to write the present message of Christ to seven churches (chaps. [chaps. chapters] 2-3). Finally, the main purpose of the book being prophetic, he was to introduce the events preceding, culminating in, and following the second coming of Christ (chaps. [chaps. chapters] 4-22).

The chronological division of the Book of Revelation is much superior to many other outlines in which interpreters often seize on incidental phrases or manipulate the book to fit their peculiar schemes of interpretation. This outline harmonizes beautifully with the concept that most of Revelation (beginning in chap. [chap. chapter] 4) is future, not historic or merely symbolic, or simply statements of principles. It is significant that only a futuristic interpretation of Revelation 4-22 has any consistency. Interpreters following the allegorical approach to the book seldom agree among themselves on their views. This is also true of those holding to the symbolic and historical approaches.

In Revelation a symbol of vision is often presented first, and then its interpretation is given. So here the seven stars were declared to be the angels or messengers of the seven churches, and the seven lampstands are the seven churches themselves. The Book of Revelation, instead of being a hopeless jumble of symbolic vision, is a carefully written record of what John saw and heard, with frequent explanations of its theological and practical meanings.

Revelation, with assistance from such other symbolic books as Daniel and Ezekiel, was intended by God to be understood by careful students of the entire Word of God. Like the Book of Daniel, it will be better understood as history unfolds. Though timeless in its truth and application, it is a special comfort to those who need guidance in the days leading up to Christ’s second coming.

Before unfolding the tremendous prophetic scenes of chapters 4-22, Christ first gave a personal message to each of the seven churches with obvious practical applications to His church today.

II. Letters to the Seven Churches: “What Is Now” (chaps. [chaps. chapters] 2-3).






As stated in Revelation 1:11 Christ sent a message to each of seven local churches in Asia Minor. The order of scriptural presentation was geographic. A messenger would naturally travel the route from the seaport Ephesus 35 miles north to another seaport Smyrna, proceed still farther north and to the east, to Pergamos, and then would swing further to the east and south to visit the other four cities (1:11).

There has been much debate as to the meaning of these messages for today. Obviously these churches were specially selected and providentially arranged to provide characteristic situations which the church has faced throughout its history. Just as Paul’s epistles, though addressed to individual churches, are also intended for the entire church, so these seven messages also apply to the entire church today insofar as they are in similar situations. There were many other churches such as those at Colosse, Magnesia, and Tralles, some larger than the seven churches mentioned in Asia Minor, but these were not addressed.

As the contents of the letters are analyzed, it is clear that they are, first, messages to these historic local churches in the first century. Second, they also constitute a message to similar churches today. Third, individual exhortations to persons or groups in the churches make it clear that the messages are intended for individuals today. Fourth, some believe that the order of the seven churches follows the order of various eras in church history from the first century until now.

There are some remarkable similarities in comparing these letters to the seven churches to the movement of church history since the beginning of the apostolic church. For instance, Ephesus seems to characterize the apostolic church as a whole, and Smyrna seems to depict the church in its early persecutions. However, the Scriptures do not expressly authorize this interpretation, and it should be applied only where it fits naturally. After all, these churches all existed simultaneously in the first century.

Though each message is different, the letters have some similarities. In each one Christ declared that He knows their works; each one includes a promise to those who overcome; each one gives an exhortation to those hearing; and each letter has a particular description of Christ that related to the message which follows. Each letter includes a commendation (except the letter to Laodicea), a rebuke (except the letters to Smyrna and Philadelphia), an exhortation, and an encouraging promise to those heeding its message. In general these letters to the seven churches address the problems inherent in churches throughout church history and are an incisive and comprehensive revelation of how Christ evaluates local churches.

This portion of Scripture has been strangely neglected. While many turn to the epistles of Paul and other portions of the New Testament for church truth, often the letters to these seven churches, though coming from Christ Himself and being climactic in character, are completely ignored. This neglect has contributed to churches today not conforming to God’s perfect will.

A. The letter to the church in Ephesus (2:1-7).

1. destination (2:1).

2:1. At the time this letter was written, Ephesus was a major city of Asia Minor, a seaport, and the location of the great temple of Artemis (cf. [cf. confer, compare] Acts 19:24, 27-28, 34-35), one of the seven wonders of the ancient world. Paul had visited Ephesus about a.d. 53, about 43 years before this letter in Revelation was sent to them. Paul remained in Ephesus for several years and preached the gospel so effectively “that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (Acts 19:10). This large city was thoroughly stirred by Paul’s message (Acts 19:11-41), with the result that the silversmiths created a riot because their business of making shrines of Artemis was threatened.

The church accordingly had a long history and was the most prominent one in the area. The pastor or messenger of the church was addressed as the angel (angelos). The word’s principal use in the Bible is in reference to heavenly angels (William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament. Chicago: University of Chicago Press, 1957, pp. [pp. pages] 7-8). But it is also used to refer to human messengers (cf. [cf. confer, compare] Matt. 11:10; Mark 1:2; Luke 7:24, 27; 9:52).

Christ was holding seven stars in His right hand and walking among the seven golden lampstands. The “stars” were the angels or messengers of the churches and the “lampstands” were the seven churches (1:20).

2. commendation (2:2-3).

2:2-3. Christ commended those in the Ephesian church for their hard work . . . perseverance, their condemnation of wicked men, and their identification of false apostles. (False teachers were present in each of the first four churches; cf. [cf. confer, compare] vv. [vv. verses] 2, 6, 9, 14-15, 20.) In addition they were commended for enduring hardships and not growing weary in serving God. In general this church had continued in its faithful service to God for more than 40 years.

3. rebuke (2:4).

2:4. In spite of the many areas of commendation, the church in Ephesus was soundly rebuked: Yet I hold this against you: you have forsaken your first love. The order of words in the Greek is emphatic; the clause could be translated, “Your first love you have left.” Christ used the word agapeµn, speaking of the deep kind of love that God has for people. This rebuke contrasts with what Paul wrote the Ephesians 35 years earlier, that he never stopped giving thanks for them because of their faith in Christ and their love (agapeµn) for the saints (Eph. 1:15-16). Most of the Ephesian Christians were now second-generation believers, and though they had retained purity of doctrine and life and had maintained a high level of service, they were lacking in deep devotion to Christ. How the church today needs to heed this same warning, that orthodoxy and service are not enough. Christ wants believers’ hearts as well as their hands and heads.

4. exhortation (2:5-6).

2:5-6. The Ephesians were first reminded to remember the height from which you have fallen! They were told to repent and to return to the love they had left. Similar exhortations concerning the need for a deep love for God are frequently found in the New Testament (Matt. 22:37; Mark 12:30; Luke 10:27; John 14:15, 21, 23; 21:15-16; James 2:5; 1 Peter 1:8). Christ stated that one’s love for God should be greater than his love for his closest relatives, including his father, mother, son, and daughter (Matt. 10:37). Paul added that love for God should even be above one’s love for his or her mate (1 Cor. 7:32-35). In calling the Ephesian believers to repentance Christ was asking them to change their attitude as well as their affections. They were to continue their service not simply because it was right but because they loved Christ. He warned them that if they did not respond, the light of their witness in Ephesus would be extinguished: I will . . . remove your lampstand from its place. The church continued and was later the scene of a major church council, but after the 5th century both the church and the city declined. The immediate area has been uninhabited since the 14th century.

One additional word of commendation was inserted. They were commended because they hated the practices of the Nicolaitans. There has been much speculation concerning the identity of the Nicolaitans, but the Scriptures do not specify who they were. They apparently were a sect wrong in practice and in doctrine (for further information see Henry Alford, The Greek Testament, 4: 563-65; Merrill C. Tenney, Interpreting Revelation, pp. [pp. pages] 60-1; Walvoord, Revelation, p. [p. page] 58).

5. promise (2:7).

2:7. As in the other letters, Christ gave the Ephesian church a promise addressed to individuals who will hear. He stated, To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God. The tree of life, first mentioned in Genesis 3:22, was in the Garden of Eden. Later it reappears in the New Jerusalem where it bears abundant fruit (Rev. 22:2). Those who eat of it will never die (Gen. 3:22). This promise should not be construed as reward for only a special group of Christians but a normal expectation for all Christians. “The paradise of God” is probably a name for heaven (cf. [cf. confer, compare] Luke 23:43; 2 Cor. 12:4—the only other NT [NT New Testament] references to paradise). Apparently it will be identified with the New Jerusalem in the eternal state.

This encouragement to true love reminded them again of God’s gracious provision for salvation in time and eternity. Love for God is not wrought by legalistically observing commands, but by responding to one’s knowledge and appreciation of God’s love.

B. The letter to the church in Smyrna (2:8-11).

1. destination (2:8).

2:8. The second letter was addressed to Smyrna, a large and wealthy city 35 miles north of Ephesus. Like Ephesus, it was a seaport. In contrast to Ephesus, which today is a deserted ruin, Smyrna is still a large seaport with a present population of about 200,000. Christ described Himself as the First and the Last, who died and came to life again. Christ is portrayed as the eternal One (cf. [cf. confer, compare] 1:8, 17; 21:6; 22:13) who suffered death at the hands of His persecutors and then was resurrected from the grave (cf. [cf. confer, compare] 1:5). These aspects of Christ were especially relevant to the Christians at Smyrna who, like Christ in His death, were experiencing severe persecution.

The name of the city, Smyrna, means “myrrh,” an ordinary perfume. It was also used in the anointing oil of the tabernacle, and in embalming dead bodies (cf. [cf. confer, compare] Ex. 30:23; Ps. 45:8; Song 3:6; Matt. 2:11; Mark 15:23; John 19:39). While the Christians of the church at Smyrna were experiencing the bitterness of suffering, their faithful testimony was like myrrh or sweet perfume to God.

2. commendation (2:9).

2:9. What a comfort it was to the Christians in Smyrna to know that Christ knew all about their sufferings: I know your afflictions and your poverty—yet you are rich! Besides suffering persecution, they were also enduring extreme poverty (ptoµcheian in contrast with penia, the ordinary word for “poverty”). Though extremely poor, they were rich in the wonderful promises Christ had given them (cf. [cf. confer, compare] 2 Cor. 6:10; James 2:5). They were being persecuted not only by pagan Gentiles but also by hostile Jews and by Satan himself. Apparently the local Jewish synagogue was called the synagogue of Satan (cf. [cf. confer, compare] Rev. 3:9). (Satan is mentioned in four of the seven letters: 2:9, 13, 24; 3:9.) In the history of the church the most severe persecution has come from religionists.

3. rebuke.


Notable is the fact that there was no rebuke whatever for these faithful, suffering Christians. This is in striking contrast with Christ’s evaluations of five of the other six churches, which He rebuked. Smyrna’s sufferings, though extremely difficult, had helped keep them pure in faith and life.

4. exhortation (2:10a).

2:10a. The word of Christ to these suffering Christians was an exhortation to have courage: Do not be afraid (lit. [lit. literal, literally] , stop being afraid) of what you are about to suffer. Their severe trials were to continue. They would receive further persecution by imprisonment and additional suffering for 10 days. Some have taken these words “for 10 days” as a symbolic representation of the entire persecution of the church; others think it refers to 10 persecutions under Roman rulers. The most probable meaning is that it anticipated a limited period of time for suffering (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 61-2). Scott finds precedence in Scripture that 10 days means a limited period of time (Walter Scott, Exposition of the Revelation of Jesus Christ, p. [p. page] 69). He cites Genesis 24:55; Nehemiah 5:18; Jeremiah 42:7; Daniel 1:12; Acts 25:6. Alford holds the same position, citing Numbers 11:19; 14:22; 1 Samuel 1:8; Job 19:3 (The Greek Testament, 4:567).

The problem of human suffering, even for a limited time, has always perplexed faithful Christians. Suffering can be expected for the ungodly, but why should the godly suffer? The Scriptures give a number of reasons. Suffering may be (1) disciplinary (1 Cor. 11:30-32; Heb. 12:3-13), (2) preventive (as Paul’s thorn in the flesh, 2 Cor. 12:7), (3) the learning of obedience (as Christ’s suffering, Heb. 5:8; cf. [cf. confer, compare] Rom. 5:3-5), or (4) the providing of a better testimony for Christ (as in Acts 9:16).

5. promise (2:10b-11).

2:10b-11. In their suffering the believers at Smyrna were exhorted, Be faithful, even to the point of death. While their persecutors could take their physical lives, it would only result in their receiving the crown of life. Apparently up to this time none had died, but this could be expected. Later Polycarp, having become the bishop of the church in Smyrna, was martyred, and undoubtedly others were also killed (cf. [cf. confer, compare] Robert Jamieson, A. R. Fausset, and David Brown, A Commentary Critical, Experimental and Practical on the Old and New Testaments. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1945. 6:662). “The crown of life” is one of several crowns promised to Christians (cf. [cf. confer, compare] 1 Cor. 9:25; 1 Thes. 2:19; 2 Tim. 4:6-8; 1 Peter 5:4; Rev. 4:4). The crown of life is also mentioned in James 1:12. Believers are encouraged to be faithful by contemplating what awaits them after death, namely, eternal life.

As in all the letters, an exhortation is given to the individuals who will listen. The promise is given to overcomers, referring in general to all believers, assuring them that they will not be hurt at all by the second death (cf. [cf. confer, compare] Rev. 20:15).

The reassuring word of Christ to Smyrna is the word to all suffering and persecuted Christians. As stated in Hebrews 12:11, “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.”

C. The letter to the church in Pergamum (2:12-17).

1. destination (2:12).

2:12. The third church was in Pergamum or Pergamos, about 20 miles inland from Smyrna. Like Ephesus and Smyrna it was a wealthy city, but it was wicked. People in its pagan cults worshiped Athena, Asclepius, Dionysus, and Zeus. Pergamum was famous for its university with a library of about 200,000 volumes, and for manufacturing parchment resulting in a paper called pergamena. The atmosphere of this city was adverse to any effective Christian life and testimony.

Anticipating Christ’s rebuke for their being tolerant of evil and immorality, John described Him as the One who has the sharp, double-edged sword (also mentioned in 1:16; 2:16; 19:15, 21). The sword is a symbolic representation of the Word of God’s twofold ability to separate believers from the world and to condemn the world for its sin. It was the sword of salvation as well as the sword of death.

2. commendation (2:13).

2:13. Following the same order as in the two preceding letters, commendation is given first. Christ recognized the difficulty of their situation. They lived where Satan has his throne. This may refer to the great temple of Asclepius, a pagan god of healing represented in the form of a serpent. Further recognition of Satan is indicated at the close of the verse. Pergamum was where Satan lives. The saints there were commended for being true, even when Antipas (which means “against all”) was martyred. Nothing is known of this incident. The Christians at Pergamum had been true to God under severe testing but had compromised their testimony in other ways, as seen in the next two verses.

3. rebuke (2:14-15).

2:14-15. They had been guilty of severe compromise by holding the teaching of Balaam and the teaching of the Nicolaitans. Balaam had been guilty of counseling King Balak to cause Israel to sin through intermarriage with heathen women and through idol-worship (cf. [cf. confer, compare] Num. 22-25; 31:15-16). Intermarriage with heathen women was a problem in Pergamum where any social contact with the world also involved worship of idols. Usually meat in the marketplace had been offered to idols earlier (cf. [cf. confer, compare] 1 Cor. 8).

They were also condemned for following the Nicolaitans’ teaching. Earlier the Ephesian church had been commended for rejecting what appears to be a moral departure (cf. [cf. confer, compare] Rev. 2:6). Some Greek manuscripts add here that God hates the teaching of the Nicolaitans, as also stated in v. [v. verse] 6. Compromise with worldly morality and pagan doctrine was prevalent in the church, especially in the third century when Christianity became popular. So compromise with pagan morality and departure from biblical faith soon corrupted the church.

4. exhortation (2:16).

2:16. Christ sharply rebuked the church with the abrupt command, Repent therefore! They were warned, Otherwise, I will soon come to you and will fight against them with the sword of My mouth. He promised that the judgment would come “soon” (tachys) which also means “suddenly” (cf. [cf. confer, compare] 1:1; 22:7, 12, 20). Christ would contend with them, using the sword of His mouth (cf. [cf. confer, compare] 1:16; 2:12; 19:15, 21). This again is the Word of God sharply judging all compromise and sin.

5. promise (2:17).

2:17. The final exhortation to individuals, as in the messages to other churches, is again addressed to those who are willing to hear. Overcomers are promised hidden manna and a white stone with a new name written on it. The “hidden manna” may refer to Christ as the Bread from heaven, the unseen source of the believer’s nourishment and strength. Whereas Israel received physical food, manna, the church receives spiritual food (John 6:48-51).

Scholars differ as to the meaning of the “white stone.” Alford is probably right in saying that the important point is the stone’s inscription which gives the believer “a new name,” indicating acceptance by God and his title to glory (The Greek Testament, 4:572). This may be an allusion to the Old Testament practice of the high priest wearing 12 stones on his breastplate with the names of the 12 tribes of Israel inscribed on it. Though believers at Pergamum may not have had precious stones or gems of this world, they had what is far more important, acceptance by Christ Himself and assurance of infinite blessings to come. Taken as a whole, the message to the church in Pergamum is a warning against compromise in morals or teaching and against deviating from the purity of doctrine required of Christians.

D. The letter to the church in Thyatira (2:18-29).

1. destination (2:18).

2:18. Thyatira, 40 miles southeast of Pergamum, was a much smaller city. Thyatira was situated in an area noted for its abundant crops and the manufacture of purple dye. The church was small, but it was singled out for this penetrating letter of rebuke.

In keeping with what follows, Christ is introduced as the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze. This description of Christ is similar to that in 1:13-15, but here He is called the Son of God rather than the Son of Man. The situation required reaffirmation of His deity and His righteous indignation at their sins. The words “burnished bronze,” which describe His feet, translate a rare Greeke word chalkolibanoµ, also used in 1:15. It seems to have been an alloy of a number of metals characterized by brilliance when polished. The reference to His eyes being “like blazing fire” and the brilliant reflections of His feet emphasize the indignation and righteous judgment of Christ.

2. commendation (2:19).

2:19. Though much was wrong in the church at Thyatira, believers there were commended for their love . . . faith . . . service, and perseverance (cf. [cf. confer, compare] 2:2). And the Thyatira Christians were doing more as time went on (in contrast to the Ephesus church which did less). But despite these evidences of Christian life and testimony, the church at Thyatira had serious problems.

3. rebuke (2:20-23).

2:20-23. Jesus’ major condemnation concerned that woman Jezebel, who claimed to be a prophetess and taught believers to take part in the sexual immorality that accompanied pagan religion and to eat food sacrificed to idols. What was acceptable to that local society was abhorred by Christ. Their departure from morality had gone on for some time (v. [v. verse] 21). The church in Thyatira may have first heard the gospel from Lydia, converted through Paul’s ministry (Acts 16:14-15). Interestingly now a woman, a self-claimed “prophetess,” was influencing the church. Her name “Jezebel” suggests that she was corrupting the Thyatira church much like Ahab’s wife Jezebel corrupted Israel (1 Kings 16:31-33). Christ promised sudden and immediate judgment, called her sin adultery and promised that all who followed her would suffer intensely. He also promised, I will strike her children dead, meaning that suffering would extend also to her followers. The judgment would be so dramatic that all the churches would know that Christ is the One who searches hearts and minds.

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