Revelation: An Apostolic Commentary

By Dr. Adrian G. Haymond

Revelation: An Apostolic Commentary is a detailed journey through the Apostle Johns vision as given to him by the glorified Jesus Christ while in exile on the island of Patmos. The book uses a variety of methods to unlock some of the mysteries surrounding the apocalyptic language that permeates the prophetic book in order to give a realistic view of what should be a timeless and encouraging message to Christians around the world. In this book, the author explores such subjects as the purpose of the letters to the seven churches in Asia Minor, the series of judgments as portrayed by seals, trumpets and bowls, the character and career of the foretold Antichrist, and the eventual victory of Jesus Christ, the King of kings and Lord of lords over the determined opposition of Satan and his legions. The overall message reverberating throughout the book serves to encourage the saints of God, both young and old, to persevere through lifes circumstances and trials, no matter how dire, receiving the ultimate prize awaiting all who endure unto the end.

• Language: English
• Publisher: AuthorHouse
• Release date: Oct 30, 2015
• ISBN: 9781504957823

Dr. Adrian G. Haymond

Adrian Garret Haymond was born in Los Angeles, California, on October 9, 1963, to Mr. and Mrs. Henry Haymond. At an early age, he developed an insatiable appetite for knowledge, reading from various informational literature at the age of six, including encyclopedias and, of course, the Bible. This search led him to salvation in the name of Jesus when he was eight, which only increased his thirst for the Word of God. Called to the ministry at twelve years of age, he began a journey under the tutelage of Jesus Christ, which would enable him to explore, research, and eventually embrace the doctrine under which he received his salvation. Adrian learned at the feet of several accomplished men of faith, including Elder I. V. Harris, Suffragan Bishop Joseph Dorsey, and Bishop Howard A. Swancy, who allowed and encouraged his ministry to grow and flourish. In July 1983, he met his lifelong friend and mate, Marcy Mitchell, whom he married in November 1986, eventually resulting in a miracle of life, Chris Haymond, in 1994. In the meantime, he received his secular education at UCLA and the University of Phoenix, eventually obtaining an MBA in 2002, while also attending Aenon Bible College under the leadership of Dr. Norma Jackson as dean of the West Coast Campus. In 2015, Adrian received his ThD from Aenon School of Theology and Bible College under the guidance of Dean Mary F. Jordan. Under the guidance of the Holy Spirit, Adrian has served in various auspices of the ministry, including youth pastor (at Holy Mission Apostolic Church) and Sunday school superintendent (at Peace Apostolic Church), working both on the local level as well as with state leaders of the California District Council of the Pentecostal Assemblies of the World Inc. While serving as superintendent, the Lord impressed upon the mind of Adrian to create a treatise on the book of Revelation. The seeds of Revelation: An Apostolic Commentary were planted during his formative years, cultivated through years of study and research on Johannine prophecy and urged by what he saw as errant attempts at deciphering what many saw as a mysterious and frightening book. In Revelation: An Apostolic Commentary, Adrian presents a refreshing view of what John the Apostle saw as a message of hope in an increasingly darkened world, giving encouragement to his audience that God will eventually overcome the evil that is in this world and reward those who diligently seek him. Currently, Adrian continues in his capacity as superintendent; he also serves as an instructor for Aenon School of Theology and Bible College and has conducted Christian education seminars for various organizations and church groups. Other accomplishments include two-time State Bible Bowl Champion at the California District Council, participation in the Leadership Academy at the University of California, Irvine, and president of Zotspeak Toastmasters for the 2014–15 year. He is a family man happily married to his wife of almost twenty-nine years, and he is a devoted father, uncle, brother and Great Uncle/Grandpa to numerous nieces, nephews, and godchildren. He has no inclination of stepping away from the faith that God endued him over forty years ago.

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THE PROPHECY BEGINS

Revelation begins with John proclaiming it as ‘the Revelation of Jesus Christ’, informing his readers that the following words and symbols work to create a more complete picture of Jesus Christ than anyone up to that point in history has ever seen. The entire book is actually what comes from Jesus, is from Jesus, and ultimately is earmarked for those who serve Him. As no man knows the day nor the hour of Christ’s coming save the Father (Mark 13:32), so the unveiling of the true and complete character of Christ is for the Father to give to those who desire to know their Savior and King and what remains in store for them as a result of their giving their all to follow Him. Some theologians feel that God gave this revelation to Jesus, but it would appear to be somewhat confusing that God imparts the knowledge of the characteristics of Christ to Christ Himself. Wouldn’t Christ already know His own destiny or His attributes? It seems more feasible that John is the one who God gives this knowledge, in order to inspire hope among the churches that were toiling under persecution or hardship at the time. Angels will be used to convey various aspects of this message to John, in ways he never before dreamed of, reducing him to abject humility as those angels have to restrain the old apostle from worshipping them instead of God Himself.

John is to bare record of this, the logos of God, the very mind and thought of the Creator being put forth in word or vision form, so that the servants of God can see what God has in plan for them. Paul alludes to this when he states that we have the mind of Christ (I Corinthians 2:16). John also bears record of the marturia of Jesus Christ, the witness of the Messiah. As the Word, the action aspect of the Almighty God, Jesus spoke with authority and power (Matthew 7:28-29), being the first witness of the plan of God – indeed, for He was the one who partook of the central act that brought us to God in the first place. While revealing Himself to John, Christ divulges much about His character, including His holiness, righteousness, rulership, wrath, and ultimately His love. Many of these attributes were seen rarely, if at all, during His earthly ministry and are not spoken of much in many churches today. Yet Christ deems it important for John to understand that not only do these attributes exist, but also that these attributes will play a huge role in determining the fate of mankind and this world. Finally, John is to note what he will see during the unveiling, as only an eyewitness reporter granted an exclusive interview can give.

The first of several blessings is now mentioned, the Greek word markarios being used here. What appears to be denoted here is an impartation of abundant happiness as a result of not only reading this prophecy, but taking heed to the warnings thereof. The connotation is of joy not only in this present world and time, but also in the world to come. Those who take heed to what is being presented will in turn be ready to receive the blessings and rewards that await those who wait patiently for their Lord to return (Matthew 24:45-47). John then adds, for the time is at hand. Many have used this phrase to determine that John was expecting Christ to come back at any time, which is indeed possible. But it can also be said that he felt that Christ’s return was imminent and would happen quickly when it did take place. Therefore, it behooves the listener to be ready and watching whether the time arrives through the grave or at the catching away of the saints. Regardless of the method, when the time arrives for us to depart this world, our souls must be in a state of readiness. Only then will our happiness be complete.

Greetings of John

Addressing this letter to seven churches in Asia Minor, along the western portion of the country known today as Turkey, he gives greetings and salutations (which apparently is quite common in letters sent from church fathers to congregations; see the epistles of Paul, James and Peter). John describes the One who has commissioned him to send the letter in a very interesting format, covering His attributes from viewpoints of Creator, Comforter, and Savior (or Father, Holy Spirit, and Son). It appears that John wishes to convey the message that all aspects of the Godhead are in play here, as the vision encompasses the attributes of each.

First, he mentions the One which is, and which was, and which is to come. This unmistakably refers to the Creator, the immutable One, the Self-Existent One – in short, the Yahweh of Abraham, Isaac and Jacob (Exodus 3;6, 13), who revealed Himself in Christ decades back (John 8:58). There can be no mistaking it as God has existed before time, during time and will exist after time has ended. There is no beginning point to Him where something else existed before God, and neither will there be an ending point where anything will exist after Him.

Secondly, John presents the seven Spirits of God, which may be better translated as the sevenfold Spirit of God. In this instance, we cannot think of this as seven Spirits doing the work of one, or even that each Spirit has their own particular task to do that flows in conjunction with that of the other Spirits that emanate from the throne of God. It conveys a much more coherent picture to understand that the ‘Spirits’ coming from the throne resemble the action of God and are as much a part of God as anything else that may be considered a part of Him. Our spirits and souls are not considered different entities from our bodies and indeed make up the entire person. Therefore, these Spirits do not constitute separate entities apart from the Father that He orders to do His work, but an integral part of God Himself, working as the quickening Spirit in our souls. In addition, the number seven denotes completeness and perfect unity. The Spirit of God is perfect in its function and in its duty. It will not return unto God without accomplishing the purpose of what it must do (Isaiah 55:11).

John reserves his most extensive description for the Savior, which is perfectly understandable since he spent 3 ½ years with Him and knew Him more intimately than just about anyone who walked with Him, being known as ‘the disciple who Jesus loved’ (John 13:23, 19:26, 21:20-21). So as not to mistake who He is, John calls him

1. The faithful witness – The martus (witness) who took upon Himself the form of a servant (Philippians 2:8), who did not falter from His appointment with the cross.

2. The first begotten of the dead – The first one to experience physical death and arise anew in a new glorified body. He is the prototokos (firstborn), the first to achieve the impossible, to renew Himself completely from a state of decay, to break free from the clutches of death once and for all. All before Him who were raised from the dead eventually went back to the grave. Jesus destroyed the power of death so He would not taste it forevermore.

3. The prince of the kings of the earth – He is the ruler (Gk., archon) over all magistrates and heads of state (Gk., basileus). Just because they do not acknowledge Him as Lord of lords and King of kings does not make Him any less so. In time, Christ will claim His rightful place as King. As it is, He is already King in the hearts of the redeemed.

Continuing with his description of Christ, John gives Him praise for three aspects of our salvation. First of all, Christ loves us with an agapao love, a love that reaches out to us regardless of whether we even tried to reach out to Him. While we were yet sinners, Christ died for us (Romans 5:8). This is greater than a love that a man has for his wife, a woman has for her sister, or what a mother has for her only son. This is more than that, for there exists no reason whatsoever, not genetic relationship, not treatment to be reciprocated as with friends, not a bond built from intimate relations between male and female, but a pure love that shows itself even to those who deems the giver an enemy. John then states that Jesus washed us from our sins with His own blood. As an outgrowth of His love, He paid the ultimate sacrifice and allowed His own blood to be shed by those He created in order to free us from the curse and penalty of sin. Finally, the apostle proclaims that Jesus has made us a kingdom of priests (or kings and priests) unto Himself. We serve as mediators in a world that badly needs intercessors, people to pray for the welfare of others and to preserve peace on this earth. We do this within the knowledge that due to our position as heirs of God and joint-heirs with Christ, we have a royal heritage, a direct line to the Lord of all (I Peter 2:9). John is in essence reminding his readers of why we love Jesus, and gives a rather powerful argument to that effect. Because of this, we give glory and dominion (Gr., kratos) to Him. The glory we give Christ is deserved and reflects His position, and whatever strength we may have in ourselves, either in physical ability, socioeconomic status or reputation is submitted in abject humility to the all-encompassing omnipotence of our Savior and coming King.

In the manner in which Christ ascended to heaven (Acts 1:9-11), so He will return. This obviously does not pertain to the translation of the saints, which will take place suddenly and in the twinkling of an eye (I Corinthians 15:52), without anyone but those looking for His coming witnessing the event. The event John mentions here corresponds to Christ’s appearing, where he will come surrounded in clouds. Whether these ‘clouds’ are literal magnificent forms of the kind we see naturally in the sky, or whether they are actually describing the myriads of saints dressed in white (Romans 12:1, Jude 14), His coming will be grand and noticed by all. Everyone will be a witness to this event, made possible by current technology that allows us to view events halfway around the globe and even in space. It will capture the attention of everyone, even those who fight against Christ and who helped to crucify Him during this first sojourn here on earth. John notes that all kindreds of the earth shall wail because of Him. There can be two reasons for this. One, the Jews who did not believe on Him and who initially persecuted the Christian church will finally realize that this is their Messiah, weeping as one weeps for their long-lost firstborn who is found after a long absence (Zechariah 12:9-14). Their sorrow will be that of one that regrets deeply not having discovered the truth sooner though it hovers right at one’s fingertips. Their weeping will be demonstrative (Gk., kopto) and intense, involving the beating of one’s hands against one’s breast in grief. However, this grief will be turned into laughter as Christ comes to encourage, uplift and save them. On the other hand, the rest of the world will also be weeping, but for an entirely different reason. Their reason will be that they will witness the end of all their hopes and dreams, their livelihoods, and in most cases, their very lives. They will wail for themselves, as one who weeps bitterly and uncontrollably as they see the end of their existence here on earth, for such will be so. It will be a heartrending day, but one of their own making, as man’s continued assault and rebellion against God results in the eventual destruction of the world system as we know it. To be on the wrong side of a judging God is to face utter hopelessness, despair and complete doom. May we never find ourselves on that side of God’s wrath!

Christ then interjects (which John faithfully records), describing Himself as ‘Alpha and Omega’, meaning the first letter of the Greek alphabet and the last letter, hence the All in all. He is the beginning of all and the ending of all. Before him there is nothing, and afterward there shall never be. An amazing statement from one born in a lowly manger, to be sure, but one that is expected if He is who we believe Him to be – that is, God Himself. John further describes Christ using the same words he chose earlier to describe the Father, the Creator of all (Revelation 1:4). In other words, John specifically equates Jesus with the Father, the Self-Existent One, Yahweh Himself. He then confirms this by adding, ‘the Almighty’ (Gk., Pantokrator), the all-powerful, omnipotent One, the title reserved by prophets of old for only one, El Shaddai Adonai (the Lord Almighty – Genesis 17:1). It appears that within John’s mind, He knows who Jesus is, and he has no qualms in saying what was considered sacrilege then and what is nonsense to many even today – including many professing Christians.

Being in the Spirit

The apostle now begins his narration of the prophecy given to him by describing himself as your brother and companion in tribulation and in the kingdom and patience of Jesus Christ. He breaks down the barrier commonly set between author and reader by identifying himself with his audience. He is the brother of those who he writes to. He is merely a messenger giving a message meant for the people of God, sent by God and addressed by God. He also shares in the trials (thlipsis – to crush, compress or squeeze in extreme trial or distress) that his audience is currently going through and takes part in their endurance (Gk., hupomone) as they withstand the tests and afflictions that beset them due to their allegiance to the kingdom of Jesus Christ. Truly, being with Christ during that time certainly did not mean riches, glory or renown in the present life, but ostracism, destitution, affliction, and in many cases, death – an entirely different message than from what is promoted today. Yet, John and his readers did not give up nor give in, looking forward to the promise that should be attained after this life’s last breaths are taken.

His residence at the time of this writing was the isle of Patmos, described in the Nelson’s Bible Dictionary as a small rocky island, desolate and barren in its nature. Used as a place of exile for criminals by the Romans, its denizens were forced to work at hard labor in the island’s mines and quarries. In order for John to be on this island, he had to be sent there for some offense, perceived or otherwise. And indeed, he was, for John explains that he dwells there because of the word of God and for the testimony of Jesus Christ (Revelation 1:9). Whoever sent him here did not approve of his Christian beliefs and testimony concerning Jesus Christ and therefore banished him to this island as a way of silencing him. The rest of the apostles were slain in order to discourage the growth of Christianity, so it appears curious that John was not subjected to capital punishment for his faith in Christ. Some traditions hold that the first inclination was to subject John to a horrendous death by boiling him in oil, but when God miraculously protected him while in the scalding liquid, his captors decided to send him to Patmos. Regardless of how he got there, the intention was undoubtedly to separate him from other believers, diminishing his influence as a leader and weakening his resolve by isolation and hard labor.

A curious thing happens when a saint of God faces hardship, however. Instead of shrinking and succumbing under the weight of persecution and trial, the true Christian perseveres and gains strength in tribulation. Peter speaks fondly of the joy of going through persecution, not because trouble itself is a wonderful thing, but because such circumstances enable one’s patience to develop and also offers the saint the opportunity to share in the sufferings of Christ (I Peter 1:6-9, 4:12-16). The apostles rejoiced to be found worthy to suffer for the name of Jesus (Acts 5:41). This not only puzzles those around the saint, but also provides a method of testimony as to the reason for such a response to trouble and trial. So, in the most desolate and isolated of places, unable to escape the watery confines that held him to this desert isle, John found himself in a peculiar position on a peculiar day; in the Spirit on the Lord’s day. The Parallel Bible Commentary asserts that the Lord’s Day corresponds to the first day of the week, likely our Sunday (which we set aside by tradition for service and corporate praise to God). Being ‘in the Spirit’, if it has anything to do with how we view such a phenomenon today, involves the leaving of consciousness of one’s surroundings, being totally immersed in the Spirit of God and allowing His presence to permeate every part of a person’s being. The thoughts of one during this time leave the realm of the earthy and reach the heights of the heavenly, concerned only with giving glory to God and to rejoice in the presence of Christ. John on this day finds himself in this state of heightened ecstasy and sensitivity to the spiritual. Hence, his mind and soul is ready for receiving whatever God has for him. If we as saints of God stayed in God’s presence long enough, much of our demeanor would probably change from the dour disposition many of us carry to a joyful state, and we would be much more amenable to what Christ wants from us instead of trying to do things our own way.

As John is carried away by the Spirit, he hears a loud voice, alerting him to something momentous about to occur. The voice probably did not sound exactly like a trumpet, but had the commanding presence and volume of one. The reader immediately understand who the speaker is by the speaker’s declaration – He is none other than the Alpha and the Omega, the One who identified Himself earlier as the Almighty, Jesus Christ our Lord. As John hears Christ speak with power, He commands John to write whatever he sees from that point forward and afterwards to send what is written to the seven churches of Asia Minor, namely, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. The point is not lost on the observant student of the Scriptures: If John is not in the Spirit (and it seems that this appears to be a practice of John on the first day of the week), then Christ does not speak to him to give him what is to be a vision of astounding scope and of the utmost importance to the saints of God, both during his own day and for those of future generations.

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CHRIST GLORIFIED

John saw Christ on a daily basis during His ministry on earth, witnessing Him as a commanding presence, yet a man who could get sleepy, cry, grow tired, and show other human emotions. Even though he believed Jesus to be the God of heaven, such a revelation could not have come merely by looking at the flesh and had to be deducted by His actions and divine attributes. A taste of Christ’s future glory was shown on the mount of transfiguration (Matthew 17:1-2). He also witnessed Jesus in His new body after the resurrection, but He again appeared as a normal man, albeit One who appeared out of nowhere. Needless to say, nothing that John had seen before regarding Jesus could prepare him for what he is about to witness of his Savior.

Description of Christ

When John turns to see the voice that speaks with him, he first notices a seven-branched lampstand of gold similar to that used in the Holy Place in the temple at Jerusalem. The number of branches typifies perfection, while the material that makes up the lampstand signifies purity and holiness. The fact that it gives light, fed by the oil that provides its fuel illustrates the importance of this instrument as an illuminating source. The questions remain, however. What is the lampstand illuminating? Why should the lampstand be pure and holy? And what is the importance of perfection or completion in relation to this object?

The answer to the preceding questions, though not readily available, begins to become revealed as the vision unfolds. Moving around or among the branches of the lampstand, John observes, is one like unto the Son of man. While this could mean most anyone within the human race in most instances, the current situation narrows the possibilities significantly. Comparing this to the priest that tends the lampstand in the temple, it seems reasonable to assume that the person must be of a priestly origin. He is clothed down to the feet, denoting righteousness, as those who are righteous are not considered naked in the sight of God. In addition, such clothing is usually reserved for royalty, so one may understand this person to be of royal bearing as well as of priestly purpose. The golden girdle encircling his chest adds to the description of a priest or someone similar. It also compares to Paul’s description of the soldier’s uniform as being girt about with truth (Ephesians 6:14). As the description continues to unfold, it is realized that this is the One who spoke to John and identified Himself as ‘Alpha and Omega’. Christ is the One who is walking among the branches of the lampstand. He is truly and completely righteous and His name is Truth. And He serves as a priest after the order of Melchezidek (Hebrews 4:14-16, 7:15-28), without beginning or ending of days.

His hair and head are white like wool. There are some who take this description to assert that Christ was black, noting that His hair is like wool. This might be acceptable if John did not note that His head was also like wool, meaning that there had to be some other explanation for the description other than that Christ had African origins. For instance, wool was often used as a symbol of whiteness; Isaiah 1:18 uses wool to contrast the stain of sin, being crimson red, with the cleanness of that wool represents. The next description ‘white as snow’ only accentuates this attribute. The description points to Christ’s holiness, set apart from sinful man, but appropriate for One who must intercede for the sins of man. The white of His hair also identifies Him as wise and full of years, not necessarily old and wrinkled, but full of experiences and the knowledge that ages upon ages bring. The prophet Daniel uses a similar description when referring to the Ancient of Days (Daniel 7:9, 13, 22), which points directly to the Eternal One. Therefore, this description typifies the eternality of Christ. He transcends time and comes from ages past – indeed, before ages have existed. The nationality of Christ’s birth does not matter, for since He existed before time began, He can save all regardless of color, creed or national origin, for God is no respecter of persons (I Peter 1:17).

The eyes of Christ search and burn through the conscience of man like flames of fire. It signifies judgment and discernment, as Christ sees the hearts of men (Psalm 11:4) and penetrates the inner soul, searing and searching the intentions of actions done (Hebrews 4:12). Nothing can be hid from God, for His eyes do not dwell on the outer appearance of persons or situations. Instead, He looks deeper where others cannot. All is laid bare before God.

His feet are bronze, appearing as though heated in a blast furnace. Brass (or bronze) denotes judgment. One hearkens back to two instruments made of brass in the Old Testament – the brazen laver and the brazen altar (Exodus 38:1-8). Each had its importance, for the priest could not enter the most holy place unless he brought a sin offering to the brazen altar (which judged trespasses) and cleansed himself at the brazen laver (which judged his cleanliness). If the priest bypassed either the altar or the laver, he was judged unworthy and was subject to death (which God executed upon him). In this vision, the feet of Christ are bronze, which seems to indicate that the foundation of the Word is based on righteous judgment, able to correctly reward those who do right and who do evil. As He stands in judgment, His words denote power, awe and wonder, as they sound like the meeting of mighty waters. Standing on the edge of a rocky cliff or near the Niagara Falls can illustrate in a capsule the astounding power that emanates from the violent crashing and hurling of mighty bodies of water. This is the type of commanding voice that comes from Christ.

Christ is pictured here as holding seven stars in His hand. It stands to reason that He is not holding actual stars of the kind that we know today – huge gaseous objects of flame that light the far reaches of the universe. Rather, He holds what we see as stars from our observation point on earth. His possession of the stars denotes all that follows from such, including protection and power. Christ controls them and protects them from all who desire to harm or destroy them. No power on earth or heaven can take them out of the hand of Christ (John 10:28-29). As He holds the stars, He uses a sharp two-edged sword that comes not from the side as a soldier stores his weapon, but from His mouth. But this is not so strange after all, for His word is quick and powerful (Hebrews 4:12, John 1:1-14). As Deity, His words can bring men back to life or take away life. After all, He is the personified Word of God, the thought of God put into human form, sent to complete the plan formulated by God before the foundation of the world. As Creator, He speaks the world and the heavens into existence (Genesis 1). There is neither truly anything impossible nor too strong for God to overcome merely by the power of His Word.

Finally, Christ hearkens back to his earthly ministry, reminding John of His transfiguration as the apostle (along with Peter and James) saw the glory which Christ had before His incarnation. Once again, John sees Jesus in His glory. It is entirely possible that the visage of Christ appears even more startling and dazzling to John at this time, since he is seeing His Savior while ‘in the Spirit’ and therefore observes Christ on a spiritual plane. This view of Christ also reminds one of what Paul beheld on the road to Damascus (Acts 9:1-3, 22:6). The former persecutor of the church saw a great light that blinded him at high noon, indicating the sheer power and brilliance of the glory of Christ. This is the type of glory that John now witnesses.

The Command to John

The reaction of John to this sight is actually quite reasonable. Seeing One who had died and rose again appear in full glory as God of all, no more merely the lowly Lamb that stood quietly while His creation mocked, scourged and crucified Him, but as the glorified Priest and King that holds stars in His hands while wielding the all-powerful Word of God like a sword, with His powerful voice booming to the ears of John. All this assaults the senses of a mere mortal and overwhelms the normal man with its majesty and awe-inspiring wonder. Knowing that this is Jesus the God of all that he witnesses, John falls down prostrate at the feet of Christ. Possibly John was convinced completely to worship the One who displays such wondrous attributes. Possibly John felt full of abject fear, thinking that he was about to die. Whatever the reason, the scene was too intense for John to stand and take notes. He had to respond, as the saint of God must respond when brought into the presence of the Almighty

Christ, sensing John’s heart, knew that the apostle fell down at his feet in large part because he was extremely scared. Therefore, the first thing Christ did was assure him. God does not perform His feats to scare His people into submission; He simply wishes to show us who He is, reminding us how special we are to be able to witness such a revelation. Not only does Christ reassure by words, but He also lays His right hand upon John. This denotes the gentleness of Jesus even in full demonstration of His power, prompted by His love to those who are witnesses to His testimony. Years before, John laid his head on Jesus’ breast (John 13:23). Now Jesus, in full glory, touches John in love.

Subsequent words also reassure and comfort John. Jesus again pronounces Himself as the first and the last, but then adds another aspect that means so much to the apostle that witnessed the passion of Christ. His additional description of Himself clearly shows him as living, dying and then rising from the dead – aspects that John can surely identify with, being that he beheld the events that led to His crucifixion and then saw his Savior after He defeated death to rise from the grave. Certainly important is the fact that Christ puts His death in the past. He was dead, but He lives again, not just for now, but forever, through eons tumbling over eons, beyond time. In addition, Christ holds the kleis, which the Vine’s Expository Dictionary of Old and New Testament Words describes as the authority He holds over the event of death as well as the realm of the dead (hell or Hades). When one has kleis (or keys), that person has the authority to open or close any avenue to that activity. In effect, that person owns that activity, event, or place. Unless you have a key to open up a house, you are deemed a thief and a robber in the eyes of the law, because you will have to enter the house without the authority granted by a key, through some other avenue than a door (John 10:1-2). Christ, as described by John, is the Door as well as the Key that opens the door. No man can come to the Father but through Him. No man can receive salvation except through His name. And no man can defeat death unless Christ grants it.

Again, Christ commands John to write. Perhaps John was so shaken up by the vision he had just seen that he might have forgotten to record what Jesus had told him to write. Therefore, Jesus being patient, reminds John again to record what he had just seen. Now, however, Christ adds a certain order, referring to what thou hast seen, and the things which are, and things which shall be hereafter. It appears that what thou hast seen refers to the vision that John had witnessed, showing Christ in His glorified state – which certainly is still valid but was already in place before John’s vision, as Paul’s conversion can certainly testify. The things which are will be what John writes to the seven churches in Asia. The things which shall be hereafter will prove to be the main portion of this Revelation and will involve God’s final plan for Israel, His church, mankind as a whole, Satan, and death itself. This promises to be a vast, panoramic treatment of what Christ has in store for His people. John the apostle has been chosen to deliver this glorious message to those who are willing to receive it, needing reassurance to continue to endure the hardship and trial that afflicts their lives.

Now Christ begins to give an explanation to certain aspects of John’s vision. After all, it is Christ revealing Himself. Part of His revelation is to be able to allow His servants to understand what He is all about. To that end, Jesus reveals the mystery (Gk., musterion – something covered, hidden from those uninitiated) to John, as He reveals Himself to those who seek after Him with their whole heart. The seven stars are identified as angelos, which in most cases refers to angels, but can also be tied to ‘messenger’ (which is one of the functions of angels – Daniel 10:10-13, Matthew 1:19-21), which describes the pastors or leaders of the seven churches. In other words, Christ holds, protects, owns and controls the pastors of His church, and well He should, for they must preach what He inspires them to say. Their words must be His words, and their actions must be above reproach as His actions were above reproach. The stars also serve as lights, as the pastors shimmer with light obtained from the Creator. The seven-stemmed lampstand represents the seven churches, set apart by God (holiness – gold), perfect in its representation of the entire Church and as the bride of Christ is to be perfect and without blemish (the number seven – a symbol of completeness and perfection, Ephesians 5:25-27), and shining in the darkness as a purveyor of light, fueled by the anointing oil of the Holy Ghost. Christ dwells among the churches, tends them, interacts with them, and plays an active part in the perpetuation of the light that glows from them. Even today, Christ tends the Church and ensures that somebody, somewhere, is propagating the Word of God, the Light of this world, without compromise or dilution. There will never come a time where there will not be a witness of God’s glory.

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THE THINGS WHICH ARE – THE SEVEN CHURCHES

John’s letters to the seven churches in Asia Minor, dictated to him by Christ Jesus, have been by far the most read of the scriptures in Revelation. No wonder, because the style of writing appears to be similar to the epistles of Paul, James, and other writers in the New Testament. Much of what is written can be best described as instructional, either as encouragement or as warning. Pastors and other church leaders who would not teach from this book of prophecy during their entire tenure will readily preach from these letters, for the contents can be applicable to conditions in congregations even to this day.

In order to study the letters in a systematic manner, it can be helpful to find similarities and patterns that can be applied across all seven letters for easier comparisons. It can also prove useful to understand the background of the city in which the congregation is addressed as well as applications beyond that particular location. Therefore, each letter will be discussed in three main sections: background and history, letter format, and content application.

Background and History

Knowledge of the city and the surrounding region can provide insight that Christ used to address each church specifically. It should be noted how Christ deals with the congregations on an individual basis, watching over all, but attending to their specific needs on a case-by-case basis, which is how He deals with us. He is a personal God that cares about what we go through, with full knowledge of our every need (Matthew 6:31-33). The background of a city, including its geographical location, its major industry or center of worship, and its importance or lack of the same can explain the behavior of a particular congregation, for example. Even today, we see how the activities of a church can reflect the socioeconomic status of its members or the surrounding community. A glance at the history of the region may explain the reason why one location prospered while another experienced hardships. Subsequent history can also reveal the repercussions of the actions of congregations who either took heed to the admonitions contained in the letter or ignored them.

Letter Format

It appears that the letters addressed to each church follow the same general format, with minor changes according to the situation. The format of each letter is as follows:

1. A description of Christ in relation to the needs of a particular church.

2. A list of aspects of general church behavior to be commended, usually begun by the phrase, I know thy works. Two churches did not receive any commendation for its works.

3. A list of aspects of general church behavior to be rebuked. Two churches did not receive any rebuke for any negative general church behavior.

4. A warning to the church of negative repercussions (if applicable) as a result of their actions which deserved rebuke, sometimes softened by an acknowledgement of positive actions even in the midst of sinful actions (either of commission or omission).

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

6. A promise of reward to those who overcome either the trial set before them or the actions rebuked by Christ. In the last four letters, this promise comes before the statement listed in #5.

While the letters to each church are written in the same general format, Christ tailors the contents of each letter to reflect the needs of the individual congregation. Some churches do not need rebuke, but instead encouragement to persevere through the situation set before them, while others do not need coddling, but stern warning to persuade them to leave the path they have chosen for themselves. The rewards promised also reflect the individual attention given to each congregation by Christ. What may cause one group to look forward might not suffice for another. Jesus has exactly what everyone needs and can satisfy the individual hopes of every saint of God.

Content Application

It appears that each letter can be used in four types of applications. This is not as far-fetched as it may seem for some. In the Old Testament, many prophecies have a double reference where a prophecy applied to one event and time can also be applied to another event in the more distant future. Hartill calls this the ‘double reference principle’, where a passage applying specifically or primarily to a person or event near at hand can also be applied to a person or event at a later time. Many of the prophecies relating to Christ’s first as well as His second coming fall into this category. Even prophecies generally regarded as pertaining to Satan and his ascension and fall (Isaiah 14:9-17, Ezekiel 28:11-19) were meant immediately for others (Babylon and the king of Tyre). The four applications are:

1. Immediate application for the congregation addressed. What Christ meant for Ephesus is indeed applicable to the congregation of Ephesus at the time the letter was created and sent.

2. Circular application for all the churches of Asia Minor. It certainly stands to reason that there were not only seven churches in the entire region. However, the churches specifically addressed can represent all the churches in the area, with their composite issues, concerns, strengths and weaknesses. Many Bible commentators believe that what was written as addressed to the seven churches was actually a ‘circular’ letter, passed around from one church to another for all the congregations in the area to hear – and to take whatever might be applicable to that church’s situation and take heed to what is needed. Nelson’s Bible Dictionary notes that the cities in which the seven churches were located stood on the great circular road that formed an approximate circle around the Roman province of Asia, making the cities prime centers of communication for the surrounding districts. Therefore, a letter sent to one of the seven churches would eventually reach the other congregations.

3. General application for the church at large. All of the characteristics and aspects mentioned in the letters can apply in certain situations to different congregations of all centuries within the Church age, in every section of the globe. Lessons can be obtained for churches who become legalistic or permissive, or who act as prosperous while their spiritual health goes lacking. Encouragement and assistance can be given to those churches that suffer from persecution or lack of sustenance through the words written to the letter addressed to those needs. This application appears to be the one chosen by modern-day church leaders when addressing their congregations. This does not differ from most other New Testament epistles written to congregations from Ephesus to Rome, and from Corinth to Philippi, where messages and truths meant for church members in a specific locale are used by Christians in all ages to resolve issues that occur in their respective church assembly.

4. Progressive application for the Church age. This method treats each letter as addressing a period of church history. Hence, the first church mentioned would be applicable to the earliest age of the church while the last church would correspond to the last church age before the Second Coming of Christ. As may be guessed, those who adhere to such an application differ greatly as to the precise duration of the seven periods that correspond to the characteristics of each church. Some notable church leaders and theologians dismiss this entirely, and it may very well be that such applications are a stretch. However, this type of interpretation allows the reader to understand the general nature of the church at certain times in history. Although all churches might not