The Book Of Revelation

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< > Chapter Two John's introduction to the Revelation. Rev.1v1-8 THE SOURCE OF THE BOOK OF REVELATION. Rev.1v1-3. Most Bibles call the Apocalypse, “The Revelation of John,” however, from Rev.1v1., we see that it should rather be called “A Revelation of Jesus Christ.” God the Father gave Jesus the Revelation, and He communicated it to the Church through John by angelic ministry. Jesus certainly knew all the prophetic facts contained in the book of Revelation, for the revelation of the last trumpet had been given in some measure to Paul many years before, but the timing in giving the Revelation was at the discretion of the Father. 1Cor.15v50-53. The Scriptures teach that the two other members of the Trinity have subjected themselves to the Father for the work of creation, mediation, and redemption. Jn.12v49,50. 16v13. 20v17,21. Lk.10v22-24. Rom.8v26-34. 1 Cor.2v10. 15v24-28. Jesus is still speaking what the Father tells Him to speak, as He did on earth, He is still, “The Faithful Witness.” Jn.3v32. 5v19,20,30. 7v16. 8v28. 12v49. 14v10. Mt.28v18. Jn.20v21. Only the pure in heart shall see God and know his innermost secrets. Amos.3v7. Jn.14v21-26. Dan.1v4,17. 5v11,12. 6v22. 10v11,12,19. Christ sent “His angel” to reveal the Revelation to His beloved apostle by means of signs. “Signified,” “esemanen,” is the aorist active indicative of “semaino,” which means to signify, to show by means of signs, symbols and emblems, from “sema,” a sign or token. See Jn.12v33. Acts.11v28. Angels are sent to perform the desires of the Trinity and they often have great conflicts with the powers of darkness when they try to deliver their messages, as can be seen from Gabriel's three week conflict with the evil principality over Persia. Heb.1v14. 2v2. Eph.6v12. Dan.10v12-21. Rev.12v7-9,12. Jesus warns us not to let the truths and prophecies of Revelation slip by, as many have done, for there is a blessing on the book. In comparison with eternity these prophesied events were soon to be fulfilled, and when these events begin to come to pass, they will swiftly be completed. 2Pet.3v8,9. Ps.90v4. Rev.22v7,12,20. Lk.18v1-8. Bearing witness for Christ can be very expensive, and John suffered greatly for the truth and testimony he gave, and some of us have also been in peril of our lives for Christ's sake. Rev.1v9. 6v9. 12v17. 13v7,10. 14v12. 19v10. 20v4. Jn.19v37. Acts.19v15,16. 2Cor.11vv23-33. 1Thes.1v6. JOHN'S GREETINGS TO THE SEVEN CHURCHES IN THE ROMAN PROVINCE OF ASIA. When John speaks of the seven churches in Asia, he means the Roman province of Asia, not Asia or even Asia minor. (In Rev.1v11., the phrase, “which are in Asia,” is lacking in the Critical Texts, and Hodges and Farstad, and should be omitted.) THE BENEDICTION UPON THOSE WHO READ AND HEAR THE REVELATION. John gives greetings, grace and peace from himself and the hierarchy of Heaven. Rev.1v4,5. GRACE AND PEACE, -- FROM THE ONE WHO IS, AND WHO WAS, AND WHO IS TO COME." Grace and peace from our wonderful Father of lights. James.1v17. His name, “tou ho on, kai ho en, kai ho erchomenos,” “THE ONE WHO IS, AND WHO WAS, AND WHO IS TO COME,” is almost certainly a paraphrase of the sacred Name, “Ehyeh Asher Ehyeh,” I AM THAT I AM, and the shortened version of the sacred Tetragrammaton, Y-H-W-H, from which we obtain “Jehovah,” or better, “Yahweh,” which was revealed to Moses in Exod.3v14-16.. This expression of the eternal nature of God also occurs in Rev.1v8. 4v8., and in 11v17. without “erchomenos,” “who is to come;” and in 16v5. with “ho esomenos,” “who will be,” instead of “erchomenos.” The whole purpose of this Greek construction is to convey to us the uncreated infinite timeless being and eternal unchangeableness of God. The Greek “on,” is the present active participle of “eimi,” “en,” is the imperfect of “eimi,” “erchomenos,” is the futuristic use of the present participle. The oracle in Pausanias blasphemously applies these exclusive eternal attributes of God to Zeus, “Zeus en, Zeus esti, Zeus essetai,” Zeus was, Zeus is, Zeus will be.” Satan and his demons falsely try to claim attributes which belong to God alone. In contrast to these false gods, the unlimited eternity of the true God is stated to show the blessedness of the benediction, and also to show that we should take this prophetic revelation from the Almighty very seriously. Rev.1v8. “The Almighty,” “Ho Pantocrator,” carries both the thought of divine omnipotence and the thought of God's supremacy over all things, it occurs in 2Cor.6v18. (from Jer.38v35.) Rev.1v8. 4v8. 11v17. 15v3. 16v7,14. 19v6,15. 21v22. The fact that God is on the throne has sustained persecuted Christians throughout history, and this will again be true when Satan and Antichrist are on the rampage in the last days of this age. “The Lord God Omnipotent reigns.” "GRACE AND PEACE, --- FROM THE SEVEN SPIRITS WHICH ARE BEFORE HIS THRONE." Some think that the seven spirits that are before the throne of God represent the seven-fold ministry and perfections of the Holy Spirit as recorded in Is.11v2-5.; however, they are undoubtedly the seven archangels referred to in Rev.8v2., who stand before God and blow the seven trumpets. Rev.3v1. 4v5. The benediction of grace and peace, not only comes from God our Father and the Lord Jesus, but also from the seven great angels that stand before the throne. These seven great angels, like all good angels, are full of love, good will and kindness towards us, they partake of the Father's heart and manifest love and all the other fruits of the Spirit to perfection. In Rev.5v6., these mighty angels are said to be the horns and eyes of the Lamb, who are sent into the earth, and Zech.4v7-10., informs us that “those seven; they are the eyes of the Lord, which run to and fro through the whole earth.” They were vitally connected with the revival which took place through God's grace in the time of Zechariah. They are almost certainly the “Watchers and Holy Ones” of Dan.4v13,17,23,24., who have such great delegated authority from God, that they could even make a decree that brought judgement upon Nebuchadnezzar, and their decree became the decree of the most High. Gabriel had authority to strike Zechariah dumb because of his unbelief. Lk.1v19,20. "GRACE AND PEACE, --- FROM JESUS CHRIST." Rev.1v5. "From Jesus Christ, who is the faithful witness." "ho martus ho pistos." Jesus was the Father's faithful witness to us. God, desires a faithful witness even more than men, He longs to tell the world of His loving purposes and gracious character, and the evil consequences of sin. However, God often has great difficulty in finding those who are willing to face this great task. Many preachers refuse to preach the truth, preferring to teach the traditions of men, foolish fables or even Satan's lies. Mt.15v1-9. Mk.7v1-13. Col.2v8. 1Pet.1v18-20. 2Pet.1v16-21. 2Tim.4v1-5. Titus.1v14. God rejoices when His children preach and love the truth, great is their reward in the kingdom of Heaven. Is.6v8. 2Jn.v4. 3Jn.v1-4. Rev.17v14. "From Jesus Christ, --- the FIRSTBORN of the dead." "ho prototokos ton nekron." “Firstborn,” “prototokos,” is used to describe the firstborn of a human family, and it is so used to describe Jesus as being the Mary's firstborn Son, Lk.2v7. Mt.1v25.; and in Heb.11v28., of the firstborn sons of the Egyptians. However, it can be clearly seen from the Scriptures that the title “firstborn” is also used in a special and unique sense in reference to the Lord Jesus. "Firstborn" is used as a title of position and honour in relation to Jesus. Jesus has won the right to be the Head and Lord of His brethren, of all creation, and of the dead. Jesus is “the firstborn of many brethren,” Rom.8v29.; “the firstborn of every creature,” Col.1v15.; “the firstborn from the dead,” Col.1v18.; “His firstborn,” Heb.1v6.; “Head of the Church of the firstborn,” Heb.12v23.; “the firstborn of the dead.” Rev.1v5. Jesus is the Head of all things, not just because of His deity, but through His sacrificial love, which brought about our salvation. Phil.2v1-13. N.B. 1. The Jews applied the title "Firstborn" to God, to show His pre-eminence. The title “firstborn” was used to denote pre-eminence, indeed, the Jews applied it to God Himself, to show His pre-eminence over the rest of Creation; they called Yahweh, “the Firstborn of all the world,” and “the Firstborn of all creation,” to signify that He was the Creator and Head of all things. This is the sense in which the title “firstborn,” “prototokos,” is given to Jesus, it is used to show His pre-eminence over all creation, as the New English Bible shows by its translation of Col.1v15.; “He is the image of the invisible God; His is the primacy over all created things.” The title of “Firstborn” is applied to Jesus to show His pre-eminence, dominion, and supreme position of honour. N.B. 2. Paul uses "prototokos," "firstborn;" not "protoktisteos," "first creation." Some heretics have falsely taught that “prototokos,” “firstborn,” suggests that Christ was the first creation of God, which is the very opposite of the truth that it was intended to convey. If Paul had meant that Christ was the first creation of God, he would have used “protoktisteos,” meaning, “first creation.” The Scriptures clearly state that Christ had no beginning and was from everlasting. Micah.5v2. Ps.90v1,2. and Neh.9v6,7. with Jn.1v1-3. Is.9v6. Heb.1v8-12. 7v1-3. Rev.1v8-11. etc. Jesus is, “That eternal life which was with the Father, and was manifested unto us.” 1Jn.1v2. Jesus is the uncreated Creator God of creation. "Firstborn" is used as a title of pre-eminence, not just in a time sense. God uses “firstborn” as a title of pre-eminence, and honour, and He applied it to men who were not the firstborn. Jacob was the firstborn in God's eyes, even though Esau was the firstborn by natural birth. God rejected the carnal and godless firstborn Esau, and gave Jacob the position of firstborn because of his integrity and godliness. Gen.25v23,27. 27v29. Mal.1v1-3. Rom.9v12,13. Heb.12v15-17. with Gen.25v33,34. In Gen.25v27., “plain” is “tam,” (Strong 8535); it is used to describe Job as being “perfect” in Job.1v1. and 2v3. See Job.8v20. 9v20-22. Ps.37v37. Joseph was given the title "firstborn," that Reuben lost because of his sin. Reuben forfeited his position as firstborn because of his immorality. Gen.49v3.4. Jacob saw that God had given the birthright to Joseph, because of his godliness. Gen.49v22-26. N.B. v26. The coat of many colours signified the priesthood and spiritual leadership of the family. Gen.37v2-11. We read that later, “Judah prevailed above his brethren, and of him came the chief ruler.” Gen.49v3,4. 1Chron.5v1,2. God said the nation of Israel was His firstborn. Exod.4v22,23. God chose Israel to be the spiritual leader and head of all the nations of the earth. Israel was not the first of God's creation, but God gave Israel the title of “firstborn,” which meant that He gave them the primacy, the first position of honour, and spiritual leadership of all the nations, because of the faith and faithfulness of the patriarchs. God said that David, Jesse's last-born son, was to be His firstborn. Ps.89v20,27. Because of his shepherds heart and faithfulness to God, God gave David the title of “firstborn,” to show that he was His ordained shepherd and king of Israel. God was certainly not saying that David was the first of His creation. Jesus is called "the firstborn from the dead," even though others were resurrected before Him. Jesus is called “the firstborn out from among the dead,” “prototokos ek ton nekron,” Col.1v18.; “the firstborn of the dead,” “ho prototokos ton nekron.” Rev.1v5. In a time sense others were raised from the dead before Christ; however, only Christ has conquered death and Hades, and owns and holds the keys to them. Jesus alone is the Lord of life and death. Rev.1v18. Jn.11v25,26. Jesus delivered all the redeemed from the power of death and Satan by His death, and so takes the position of primacy over the dead by right. Heb.2v14,15. Paul uses the title "firstborn" to teach the absolute deity and divine Majesty of Christ. In Col.1v15., the "Firstborn," the Lord Jesus, is said to be "the image of the invisible God." In Col.1v12-20., Paul affirms the eternal being and absolute deity of Christ in the most definite way. Paul denounces the false philosophy of the Gnostic teachers at Colosse, who used a misinterpretation of the title “firstborn,” to deny the uncreated and eternal deity of Jesus, and the truths recorded in Jn.1v1-18. Phil.2v4-13. and Heb.1v1-14.. In Col.1v15., Paul states that Jesus is the image of the invisible God, “image” is “eikon,” which shows that Jesus is the perfect likeness of the Father, for “eikon” carries the thought of reality and exactness of likeness. Jesus is the exact and perfect image of the Father, not a vague and shadowy resemblance (“skia”). All the glories of the invisible God become visible in Jesus. The essential nature, perfections, attributes and character of the invisible God are clearly seen in the incarnate Son, as Col.2v9. states, “For in Him there is continually and permanently at home all the fullness of absolute deity in bodily fashion.” Christ is the very image of the Father, He completely portrays the boundless and infinite love of God. He communicates to us the otherwise unknowable immensity and incommunicable attributes of the invisible God; for the word translated “invisible,” “aoratus,” means “incommunicable” as well as “unseen,” it occurs in Rom.1v20. Col.1v15,16. 1Tim.1v7. and Heb.11v27.. N.B. By contemplating our Lord's glory and wonderful character, we can put off the old man and put on the new man, and be progressively transfigured from glory to glory by the Spirit of God into our Lord's image; when this occurs the divine purpose to conform us to the image (“eikon”) of Christ will be fulfilled. Col.3v10. 2Cor.3v18. Rom.8v29. In Rom.8v29., “conformed to the image,” is “summorphous tes eikonos,” the use of the adjective “summorphous,” from “sun,” which means “with,” and “morphe,” “form,” shows that the conformity to the image is inward, deep and real. See Phil.2v6. We are not deified, that belongs to God alone, but Peter informs us that through the precious promises of God, we are made partakers of the divine nature. 2Pet.1v4. In Heb.1v3., the Firstborn Son is said to be "the express image" of God the Father. In Heb.1v3., Paul uses a different word from Col.1v15., when he says that Jesus is the “express image” of the being and substance of God the Father. “Express image” is a translation of the word “charakter,” from which we get our word “character.” The Greek word “charakter” is used to speak of the exact reproduction of an engraved character, or the exact impression made by a die upon a coin, or a seal upon wax. Paul states that Jesus is “the exact reproduction of the Father's very being,” “charakter tes hupostaseos.” “Hupostasis” speaks of that which lies or is placed underneath, and in common usage it speaks of the foundation or substratum, and in Heb.11v1. it is used of the faith being “the foundation” and “title deeds” (so used in the papyri) of things hoped for. “Hupostasis,” is also used to describe essential being and essence, “ousia.” If we are wise we will accept the meaning given to “hupostasis” by the early Church, and avoid the philosophical reasoning and speculative terminology on the nature of God that caused such great controversy in later Church history. It is enough for us to know that Jesus is the exact representation, as a die produces upon metal, or as a seal produces upon wax, of the Father's very being and character. Only God the Son can be the exact representation of God the Father. The Firstborn, the Lord Jesus, is definitely stated to be the great Creator God. Col.1v15-17. The Firstborn, Jesus, is set forth as the architect, constructor, sustainer, and purpose behind creation. Ps.90v1,2. Neh.9v6,7. Jn.1v1-3. Heb.1v8-12. Jesus is the great First and Last Creator God. Rev.1v8,11,17. 2v8. with Is.44v6. and 48v12,13. Jesus existed eternally before all things, and all things hold together through Him, He is the sustainer of the creation. Col.1v17. All creation, angelic or human, heavenly or earthly, exists because of Christ our Lord. Paul writes in Rom.1v19,20., that the creation clearly reveals God's nature, attributes, eternal power and deity. However, the creation cannot perfectly reveal God, only God the Son can perfectly declare and reveal God the Father to the souls of men. Lk.10v22. Jn.1v18. Through the incarnation the glories of the invisible God's character are clearly revealed in Jesus. We see the amazing sacrificial love of God the Father in the incarnate God the Word. Jn.14v6-11. Jesus is the perfect revelation of God to man, as He said to Philip, he who has seen Me has seen the Father. Jn.14v9. Christ is God with us. Mt.1v23. with Is.7v14. In 2Cor.4v4., Paul again states that Christ is the image, “eikon,” of God; Jesus shares in the Father's being and is a perfect revelation and manifestation of that being. Paul tells us in Phil.2v6., that Jesus existed in “the 'morphe' of God,” that is “the essential form, nature and essence of God,” and that He came to earth to reveal that nature and essence to us. This Jesus is our Great High Priest, He is “holy, without guile, undefiled, separated from sinners, and exalted higher than the heavens.” Heb.7v26. Jesus is the Firstborn Head of all creation. Blessed be His Name! "From Jesus Christ, --- the Ruler of the kings of the earth." "ho archon ton basileon tes ges." Satan offered Jesus the kingdoms of the world that he had corrupted and usurped from God. Mt.4v8. Through shedding His precious blood, Jesus has won the right to be the King of kings, and Lord of lords. Dan.2v44,45. 4v25,32. 31-37. Mt.28v18. Eph.1v20-23. 1Tim.6v15. Rev.17v14. 19v16. "From Jesus Christ, - who actively and continually loves us all the time." "toi agaponti hemas." The best Greek texts inform us that Jesus loves us with a continuous present tense love, for “loves,” “agaponti,” the present active participle of “agapao,” occurs in Ma, Aleph, A, C, the Critical Texts, and Hodges and Farstad. The A.V., T.R., and Mcde, reads, “loved us,” “agapesanti,” the aorist participle of “agapao;” and the Mb group reads “egapesen,” the aorist active indicative of “agapao.” The aorist tense would limit that love to a point in time. However, the best Greek texts, by using the present tense, inform us that our Lord's love has always been, and always will be, a continuous present reality, and is not just confined to the time when He died for us. "From Jesus Christ --- who has washed us from our sins in His own blood." Some of the modern translations follow the Critical Texts, Mde, Aleph, A, C, the Old Latin h and z; the Syrian Philoxenian and Harklean; the Armenian; Tyconius, Primasius, Cassiodorus, and Andrew's “a” commentary, and read, “having loosed or freed,” “lusanti,” the aorist active participle of “luo,” to loose, to release. However, though the Critical Texts read, “loosed us out of,” (“ek”), the majority of texts read, “washed us from,” (“apo”). Hodges and Farstad follow the A.V. and T.R., “washed,” “lousanti,” which occurs in the uncials P, 046, 94, and 1006; most minuscules, i.e. Mac; the Old Latin, dem, div, gig, haf, and t; the Vulgate; the Coptic Bohairic, the Ethiopian; the bav and c commentaries of Andrew of Caesarea, who died 614 A.D. (Arethas, Mb, and Andrew c, read “elousen;” the third person singular first aorist active indicative of “louo,” “to bathe.”) “Washed us,” “lousanti,” is the aorist active participle of “louo;” “to bathe and wash the whole body,” (see Jn.13v10. Tit.3v5.); as distinct from “nipto,” washing part of the body. See Jn.13v5,6,8., all the apostles, except Judas, were bathed and clean, and needed only to wash their feet, if they were defiled from their contact with an evil world. The aorist participle points to the point of time when we received the double blessing of justification, and release from guilt, through faith in Jesus, and the cleansing power of His precious redeeming blood. 1Pet.1v18,19. Rev.12v11. The Greek “en,” means “in,” in the phrase “in His blood,” “en toi haimati;” “washed in Thy blood,” makes much better sense than, “loosed in Thy blood.” This reading is confirmed by the fact that in Rev.5v9. and 7v14., saints are definitely said to wash their robes white in the blood of the Lamb. On page B-29 of “Unholy Hands On The Bible,” a compilation of Burgon's works, the following comment is made on Rev.1v5. in favour of the Authorised Version reading “washed.” “The beautiful expression which has found its way into so many tender passages relating to Christian devotion, 'Who has WASHED US from our sins in His own blood' has been replaced in many critical editions by 'Who has LOOSED US from our sins by His blood.' In early times a purist scribe, who had a dislike of anything that savoured of provincial retention of Aeolian or Dorian pronunciations, wrote from unconscious bias 'u' for 'ou', thereby transcribing 'lusanti' instead of the correct 'lousanti', unless he were not a Greek scholar enough to understand the difference. And he was followed by others, especially those who, whether from their own prejudices or due to sympathy with the scruples of other people, but in any case under the influence of a slavish literalism, hesitated about a passage in which they did not rise to the precious meaning really conveyed in it. So we find the three uncials which are nearest the point of corruption adopt it, and they are followed by nine cursives, the Harkleian Syriac, and the Armenian versions. On the other side are two uncials B/2 of the eighth century and P of the ninth, and the Vulgate, Bohairic, Ethiopic versions - and what is most important, all the other cursives.” End of quote. "From Jesus Christ, --- who has made us a kingdom and priests." Rev.1v6. The Majority Text reading, “a kingdom,” “basileian,” occurs in Hodges and Farstad, the Critical Texts, Aleph, A, and C; and it is to be preferred to “kings,” “basileis,” which occurs in A.V., T.R. See Rev.5v10. which reads “kings and priests” in the Majority Text. God said in Exod.19v5,6., that Israel was to be “a kingdom of priests,” He indicated by this precious promise that He desired Israel to be a nation of prayer warriors and priests for all the world, and the Temple at Jerusalem the house of prayer for all nations. Is.56v7. Mt.21v13. Mk.11v17. Lk.19v46. The Church has now become the true spiritual children of Abraham, and the true spiritual Israel, and God desires the Church to be “a kingdom of priests,” who reveal His character, and impart His love, and Gospel blessings to the world. Rom.9v6-9,24-33. Gal.3v5-29. In 1Pet.2v5,9,10., Peter applies the promise and purpose of God in Exod.19v5,6., to the Church, and states that every member is given the privilege of this intercessory and priestly ministry with Jesus, our great High priest after the order of Melchizedek. Heb.7v11-28. N.B. Because of His humanity and work of mediation the Father is spoken of as Christ's God. “He has made us a kingdom of priests unto His God and Father.” “Unto his God and Father,” “toi theoi kai patri autou,” which is the dative case, and so the “autou,” “His,” applies both to “God,” and “Father.” Jesus said that the Father was His God, and Paul and Peter also speak of “the God and Father of our Lord Jesus Christ.” Mt.27v46. 2Cor.11v31. Eph.1v3,17. 1Pet.1v3. When Christ said that the Father was His God in Jn.20v17., He was still speaking, though risen and glorified, as the incarnate Son and perfect man, who became a servant for the work of redemption. Christ is “Lord,” and yet in His work as Redeemer and Mediator, God the Father is His God. When Christ spoke to Mary He was the Great High Priest of the Church, and the mediator and intercessor between God the Father and mankind, “the man Christ Jesus.” 1Tim.2v5. The Incarnation was the most wonderful act of sacrificial renunciation, self-demotion, and humiliation, and cost our Lord more than words can ever tell. Unfathomable, all-embracing, all-giving Divine love, inspired the Trinity to make the Creation; and our Lord's willing self-humiliation, emptying, and subordination to the Father, were part of the enormous cost of the sacrifice, pain, work and suffering which the Trinity have had to endure, as a result of our creation and redemption. Phil.2v5-11. Amazing love! In this age and the Millennial age, Jesus acts as Mediator between man and God the Father. Though Jesus is God and possesses absolute deity, yet as Mediator He reigns with the power delegated to Him by God the Father. Though Jesus is subject to the Father in His work as a mediator; yet even in His incarnation and earthly life He claimed equality with the Father in respect to His divinity, and the Jews fully understood this and tried to kill Him because of this claim. Jn.5v18,19,30. 8v58,59. After the Great White Throne judgement, Jesus, who existed eternally in the form of God, and claimed oneness and equality with God the Father, will deliver the kingdom to God the Father and demonstrate His subjection to Him for the work of mediation and redemption. 1Cor.15v28. Phil.2v6,7. Jn.1v1. Having conquered and subdued all foes, Jesus subjects His kingdom to the Father; and they will rule together over their kingdom. The Scriptures inform us that Christ's kingdom is an everlasting kingdom, and that the saints will share in the rule of His kingdom. Dan.7v27. 2Tim.2v12. Rev.5v10. 20v6. 22v1-5. Jesus is God, and His throne is for ever. Dan.2v44,45. 7v13,14,18,27. Ps.45v6. with Heb.1v8. Is.9v6,7. with 2Sam.7v16. Lk.1v32,33. Having fulfilled His work as Mediator, and having eliminated evil from the Creation, and brought in everlasting righteousness, Jesus and the rest of the Trinity will rule and guide in love the redeemed creation. Dan.2v44. 7v22,27. 9v24. The creation will be delivered from the bondage of corruption and experience the true liberty and freedom ("eleutheria") of the sons of God. Rom.8v21. All the creation will applaud the triumphs of our Lord's grace, love and power; He will be worshipped for ever, as the eternally reigning King of kings and Lord of lords, and our Saviour God. Rev.5v10-12. 11v15. 19v6-16. 22v3-5. Titus.2v13. 2Pet.1v1. "TO HIM BE GLORY AND DOMINION FOR EVER AND EVER. AMEN." Rev.1v6. John praises and extols Jesus and ascribes eternal glory and dominion to Him, for all His sacrificial love has done for the redeemed. Similar doxologies to Jesus are found in Rev.5v13. 7v10. 2Tim.4v18. 1Pet.4v11. 2Pet.3v18. In 1Pet.4v11., the same phrase, “he doxa kai to kratos” occurs as in Rev.1v6..“He doxa” is used in 2Pet.3v18. and 2Tim.4v18., to state that glory is going to be given to Jesus for ever. “he doxa” is used with other attributes of glory and rank in Rev.5v13. and 7v10.. The phrase in Rev.1v6., “for ever and ever,” “tous aionas ton aionon,” means literally, “unto the ages of ages,” it occurs on twelve occasions in Revelation, in Rev.1v6,18. 4v9,10. 5v13. 7v12. 10v6. 11v15. 15v7. 19v3. 20v10. and 22v5. When God made His creation, He had a clear plan in His mind, He divided time into various ages. In Eph.3v11., “eternal purpose,” “prothesin ton aionon,” means literally, “the plan of the ages.” In Heb.1v2. and 11v3., “worlds,” is, “ages.” In each of these ages God has brought to pass one aspect of His plan of the ages. In each age God has tried a different way of dealing with part or all of His creation. These ages have been; the ages of angelic administration; the short Adamic age of innocence; the age of forbearance ending with the flood; the age of Law which ended with our Lords first coming; the age of grace ends with Christ's second coming; the next age is the Millennial age where love is mixed with stern justice; then follows the ages of ages of God's eternal kingdom. These ages are God's wonderful plan of the ages, a vast thing which staggers the mind and makes us realise the immense wisdom, power and knowledge of our God and the wonderful future that He has for His children. Before creation time was not measured by ages, and so it was called, “before the ages, or age times.” 1Cor.2v7. 2Tim.1v9. Titus.1v2. The preparatory or probationary ages, as we may call them, finish at the close of the Great White Throne judgement, and then begins the ages of ages. Life in these endless ages will be filled with the beauty, delight, inexhaustible variety, joy and love, which flow from the being and nature of God. God is the supreme treasure of Heaven, and through His grace we shall enjoy fellowship with Him for ever. During these endless ages God will bestow upon us lives of the fullest possible joy and happiness, there will be no disappointment or disillusionment, there will be a fulfilment of our hopes, which will be exceedingly more abundant than anything we can ask, or our minds can conceive. This was the reason for God's creation, God longed that untold millions of men and angels could enjoy His treasures and blessings for ever. To this end the Trinity have worked and suffered down the ages, giving and sacrificing to the very uttermost. How great and good they are. "BEHOLD HE COMETH WITH CLOUDS." Rev.1v7. These are clouds of heavenly glory, like the glory cloud at the Transfiguration. Mt.17v5. 2Pet.1v16-19. We read in Dan.7v13., of Jesus coming with the clouds of Heaven to God the Father to receive the kingdom. Oh, may that day come quickly. These clouds of glory are mentioned in the Old Testament, the cloudy pillar, the Shekinah, the glory that filled the heavenly Temple. Ex.13v21,22. 14v24. Num.12v5. Deut.31v15. Neh.9v19. Is.6v4. 19v1. Nahum.1v3. Jesus said He would return in the clouds of Heaven, Mt.24v29-31. 26v64. Mk.14v62. Rev.14v14-16.; He ascended to Heaven in clouds, Acts.1v9-11., we too shall caught up to Heaven in the clouds at His coming. 1Thes.4v17. "AND EVERY EYE SHALL SEE HIM, AND THEY ALSO WHICH PIERCED HIM." This is certainly no secret coming or secret rapture, both Jesus and Paul forcefully warn the Church against the false doctrine of a secret coming of Christ and secret rapture of the Church. Lk.17v23,24. 2Thes.2v1-8. Even Balaam knew this. Num.24v17. The Lord will come with a strong arm and all will mourn. Is.40v9,10. Zech.12v9-12. Mt.24v30. “Pierced,” is “exekentesan,” the aorist active indicative of “ekkenteo,” to pierce, it is used in Jn.19v37., in a quote from Zech.12v10. This will be a mourning day for the worldling because of the fiery judgement, but a happy day for the Church and the Old Testament saints. 2Thes.1v7-10. 1Jn.3v2. Jude.v14. Job.19v25-27. 33v26. “Shall mourn,” is “kopsontai,” the future middle indicative of “kopto,” to cut, as mourners often did; or, to smite the chest in mourning, and to lament and wail. All the nations of the earth shall mourn and weep in sorrow, fear, and terror when Jesus returns, this is certainly no secret second coming. N. B. THIS INTRODUCTION AND GREETING IS BOTH A BENEDICTION AND A WARNING. God the Father, the Lord Jesus, and the heavenly angelic hierarchy, give all readers of this book their greetings and their benediction of grace and peace. They come to us with good will and blessing, however, the majesty of these messengers warns us to take the Revelation very seriously. Jesus comes to us as God the Word, and He gives to us precious and eternal truth in the Revelation, however, the only ones who will be able to understand and properly interpret its moral truths and prophecies, are those who accept the absolute deity of the Lord Jesus. This is not difficult for genuine servants of God and believers in Jesus, for our Lord's divine credentials are absolutely irrefutable. Nobody has made the claims that Christ made and substantiated by His character, life, teaching, miracles and actions. Jesus claimed that He had shared an eternally divine fellowship, oneness and equality of glory with the God the Father. Mt.11v27. Jn.1v18. 5v18. 10v30. 16v15. 17v1,5,9,10,20-23,25. Jesus said that He had been sent by the Father to live on earth the beautiful divine life that He had lived in heaven with the Father. Jn.5v17. 16v28. 20v21. “Through the tender mercy of God: the dayspring from on high has visited us.” Lk.1v78. Jesus said that His life was the perfect expression of the Father's being and character, and that He and the Father share an interfusion of nature and being. Jn.10v38. 17v20-23. 14v7-11. Heb.1v3. Jesus claimed, enjoyed, and will for ever receive, the worship and praise that can only be given to God. Jn.5v23. Phil.2v9-11. Rev.1v5,6. 5v11-14. etc. In heaven Christ shared with the Father the divine qualities and prerogatives that only belong to God; omnipotence, Mt.28v18-20. Rev.1v8.; omnipresence, Mt.18v20. 28v19,20.; omniscience. Rev.2v23. with 1Kings.8v39. Christ claimed he had authority to forgive sins. Mk.2v5-10. Lk.24v46-48. He also proved that He had the authority and power to raise the dead, and said that at His command all the dead would be raised, and that He is the judge who will decide the eternal destinies of all mankind on the great judgement day. Jn.5v22-29. 6v39,40,44,54. 10v17,18. 11v25. Mt.25v31-46. The Scriptures warn us that many false prophets would arise and deny the absolute deity of Jesus, His atonement, and the truths that He has revealed to us. 2Pet.2v1-3. These heretics are not Christians, and until they repent and believe the truth, they can have no place in the kingdom of God. Acts.4v12. Gal.1v6-12. 1Jn.5v12. 2Jn.v9,10. Jude.v4. The deity of Jesus is a vitally important fundamental Christian truth, and eternal life and eternal death depend on whether we accept Jesus as our God and Saviour. 2Pet.1v1. R.V. Acts.8v35-37. 20v28. The full complement of the Divine qualities of character are fully revealed in Jesus. Col.2v3,9. The disciples who lived and walked with Jesus viewed His life with awe and wonder, and gave unanimous testimony that He was “that eternal life, which was with the Father.” John proclaims the awesome truth, “The Word was God, and the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” Jn.1v1,14. 1Jn.1v1-3. True Christians worship the Lord Jesus, and say with Thomas, “My Lord and my God.” Jn.20v28. Let us recognise the majesty and glory of His deity, and listen with the same humility, awe and wonder to what our divine Lord has to say to us in His Revelation. < >
The Disastrous Effects Of The Doctrine Of Original Sin \| By His Stripes We Are Healed \| The Book Of Revelation \| The Second Coming Of Christ \| The Baptism And Gifts Of The Holy Spirit \| The Comforter Is Come

Chapter Two

John's introduction to the Revelation. Rev.1v1-8

THE SOURCE OF THE BOOK OF REVELATION. Rev.1v1-3.
Most Bibles call the Apocalypse, “The Revelation of John,” however, from Rev.1v1., we see that it should rather be called “A Revelation of Jesus Christ.” God the Father gave Jesus the Revelation, and He communicated it to the Church through John by angelic ministry. Jesus certainly knew all the prophetic facts contained in the book of Revelation, for the revelation of the last trumpet had been given in some measure to Paul many years before, but the timing in giving the Revelation was at the discretion of the Father. 1Cor.15v50-53. The Scriptures teach that the two other members of the Trinity have subjected themselves to the Father for the work of creation, mediation, and redemption. Jn.12v49,50. 16v13. 20v17,21. Lk.10v22-24. Rom.8v26-34. 1 Cor.2v10. 15v24-28. Jesus is still speaking what the Father tells Him to speak, as He did on earth, He is still, “The Faithful Witness.” Jn.3v32. 5v19,20,30. 7v16. 8v28. 12v49. 14v10. Mt.28v18. Jn.20v21. Only the pure in heart shall see God and know his innermost secrets. Amos.3v7. Jn.14v21-26. Dan.1v4,17. 5v11,12. 6v22. 10v11,12,19.

Christ sent “His angel” to reveal the Revelation to His beloved apostle by means of signs. “Signified,” “esemanen,” is the aorist active indicative of “semaino,” which means to signify, to show by means of signs, symbols and emblems, from “sema,” a sign or token. See Jn.12v33. Acts.11v28. Angels are sent to perform the desires of the Trinity and they often have great conflicts with the powers of darkness when they try to deliver their messages, as can be seen from Gabriel's three week conflict with the evil principality over Persia. Heb.1v14. 2v2. Eph.6v12. Dan.10v12-21. Rev.12v7-9,12. Jesus warns us not to let the truths and prophecies of Revelation slip by, as many have done, for there is a blessing on the book. In comparison with eternity these prophesied events were soon to be fulfilled, and when these events begin to come to pass, they will swiftly be completed. 2Pet.3v8,9. Ps.90v4. Rev.22v7,12,20. Lk.18v1-8. Bearing witness for Christ can be very expensive, and John suffered greatly for the truth and testimony he gave, and some of us have also been in peril of our lives for Christ's sake. Rev.1v9. 6v9. 12v17. 13v7,10. 14v12. 19v10. 20v4. Jn.19v37. Acts.19v15,16. 2Cor.11vv23-33. 1Thes.1v6.

JOHN'S GREETINGS TO THE SEVEN CHURCHES IN THE ROMAN PROVINCE OF ASIA.
When John speaks of the seven churches in Asia, he means the Roman province of Asia, not Asia or even Asia minor. (In Rev.1v11., the phrase, “which are in Asia,” is lacking in the Critical Texts, and Hodges and Farstad, and should be omitted.)

THE BENEDICTION UPON THOSE WHO READ AND HEAR THE REVELATION.
John gives greetings, grace and peace from himself and the hierarchy of Heaven. Rev.1v4,5.

GRACE AND PEACE, -- FROM THE ONE WHO IS, AND WHO WAS, AND WHO IS TO COME."
Grace and peace from our wonderful Father of lights. James.1v17. His name, “tou ho on, kai ho en, kai ho erchomenos,” “THE ONE WHO IS, AND WHO WAS, AND WHO IS TO COME,” is almost certainly a paraphrase of the sacred Name, “Ehyeh Asher Ehyeh,” I AM THAT I AM, and the shortened version of the sacred Tetragrammaton, Y-H-W-H, from which we obtain “Jehovah,” or better, “Yahweh,” which was revealed to Moses in Exod.3v14-16.. This expression of the eternal nature of God also occurs in Rev.1v8. 4v8., and in 11v17. without “erchomenos,” “who is to come;” and in 16v5. with “ho esomenos,” “who will be,” instead of “erchomenos.” The whole purpose of this Greek construction is to convey to us the uncreated infinite timeless being and eternal unchangeableness of God. The Greek “on,” is the present active participle of “eimi,” “en,” is the imperfect of “eimi,” “erchomenos,” is the futuristic use of the present participle. The oracle in Pausanias blasphemously applies these exclusive eternal attributes of God to Zeus, “Zeus en, Zeus esti, Zeus essetai,” Zeus was, Zeus is, Zeus will be.” Satan and his demons falsely try to claim attributes which belong to God alone. In contrast to these false gods, the unlimited eternity of the true God is stated to show the blessedness of the benediction, and also to show that we should take this prophetic revelation from the Almighty very seriously. Rev.1v8. “The Almighty,” “Ho Pantocrator,” carries both the thought of divine omnipotence and the thought of God's supremacy over all things, it occurs in 2Cor.6v18. (from Jer.38v35.) Rev.1v8. 4v8. 11v17. 15v3. 16v7,14. 19v6,15. 21v22. The fact that God is on the throne has sustained persecuted Christians throughout history, and this will again be true when Satan and Antichrist are on the rampage in the last days of this age. “The Lord God Omnipotent reigns.”

"GRACE AND PEACE, --- FROM THE SEVEN SPIRITS WHICH ARE BEFORE HIS THRONE."
Some think that the seven spirits that are before the throne of God represent the seven-fold ministry and perfections of the Holy Spirit as recorded in Is.11v2-5.; however, they are undoubtedly the seven archangels referred to in Rev.8v2., who stand before God and blow the seven trumpets. Rev.3v1. 4v5. The benediction of grace and peace, not only comes from God our Father and the Lord Jesus, but also from the seven great angels that stand before the throne. These seven great angels, like all good angels, are full of love, good will and kindness towards us, they partake of the Father's heart and manifest love and all the other fruits of the Spirit to perfection.

In Rev.5v6., these mighty angels are said to be the horns and eyes of the Lamb, who are sent into the earth, and Zech.4v7-10., informs us that “those seven; they are the eyes of the Lord, which run to and fro through the whole earth.” They were vitally connected with the revival which took place through God's grace in the time of Zechariah. They are almost certainly the “Watchers and Holy Ones” of Dan.4v13,17,23,24., who have such great delegated authority from God, that they could even make a decree that brought judgement upon Nebuchadnezzar, and their decree became the decree of the most High. Gabriel had authority to strike Zechariah dumb because of his unbelief. Lk.1v19,20.

"GRACE AND PEACE, --- FROM JESUS CHRIST." Rev.1v5.

"From Jesus Christ, who is the faithful witness." "ho martus ho pistos."
Jesus was the Father's faithful witness to us. God, desires a faithful witness even more than men, He longs to tell the world of His loving purposes and gracious character, and the evil consequences of sin. However, God often has great difficulty in finding those who are willing to face this great task. Many preachers refuse to preach the truth, preferring to teach the traditions of men, foolish fables or even Satan's lies. Mt.15v1-9. Mk.7v1-13. Col.2v8. 1Pet.1v18-20. 2Pet.1v16-21. 2Tim.4v1-5. Titus.1v14. God rejoices when His children preach and love the truth, great is their reward in the kingdom of Heaven. Is.6v8. 2Jn.v4. 3Jn.v1-4. Rev.17v14.

"From Jesus Christ, --- the FIRSTBORN of the dead." "ho prototokos ton nekron."
“Firstborn,” “prototokos,” is used to describe the firstborn of a human family, and it is so used to describe Jesus as being the Mary's firstborn Son, Lk.2v7. Mt.1v25.; and in Heb.11v28., of the firstborn sons of the Egyptians. However, it can be clearly seen from the Scriptures that the title “firstborn” is also used in a special and unique sense in reference to the Lord Jesus.

"Firstborn" is used as a title of position and honour in relation to Jesus.
Jesus has won the right to be the Head and Lord of His brethren, of all creation, and of the dead. Jesus is “the firstborn of many brethren,” Rom.8v29.; “the firstborn of every creature,” Col.1v15.; “the firstborn from the dead,” Col.1v18.; “His firstborn,” Heb.1v6.; “Head of the Church of the firstborn,” Heb.12v23.; “the firstborn of the dead.” Rev.1v5. Jesus is the Head of all things, not just because of His deity, but through His sacrificial love, which brought about our salvation. Phil.2v1-13.

N.B. 1. The Jews applied the title "Firstborn" to God, to show His pre-eminence.
The title “firstborn” was used to denote pre-eminence, indeed, the Jews applied it to God Himself, to show His pre-eminence over the rest of Creation; they called Yahweh, “the Firstborn of all the world,” and “the Firstborn of all creation,” to signify that He was the Creator and Head of all things. This is the sense in which the title “firstborn,” “prototokos,” is given to Jesus, it is used to show His pre-eminence over all creation, as the New English Bible shows by its translation of Col.1v15.; “He is the image of the invisible God; His is the primacy over all created things.” The title of “Firstborn” is applied to Jesus to show His pre-eminence, dominion, and supreme position of honour.

N.B. 2. Paul uses "prototokos," "firstborn;" not "protoktisteos," "first creation."
Some heretics have falsely taught that “prototokos,” “firstborn,” suggests that Christ was the first creation of God, which is the very opposite of the truth that it was intended to convey. If Paul had meant that Christ was the first creation of God, he would have used “protoktisteos,” meaning, “first creation.” The Scriptures clearly state that Christ had no beginning and was from everlasting. Micah.5v2. Ps.90v1,2. and Neh.9v6,7. with Jn.1v1-3. Is.9v6. Heb.1v8-12. 7v1-3. Rev.1v8-11. etc. Jesus is, “That eternal life which was with the Father, and was manifested unto us.” 1Jn.1v2. Jesus is the uncreated Creator God of creation.

"Firstborn" is used as a title of pre-eminence, not just in a time sense.
God uses “firstborn” as a title of pre-eminence, and honour, and He applied it to men who were not the firstborn.
Jacob was the firstborn in God's eyes, even though Esau was the firstborn by natural birth.
God rejected the carnal and godless firstborn Esau, and gave Jacob the position of firstborn because of his integrity and godliness. Gen.25v23,27. 27v29. Mal.1v1-3. Rom.9v12,13. Heb.12v15-17. with Gen.25v33,34. In Gen.25v27., “plain” is “tam,” (Strong 8535); it is used to describe Job as being “perfect” in Job.1v1. and 2v3. See Job.8v20. 9v20-22. Ps.37v37.

Joseph was given the title "firstborn," that Reuben lost because of his sin.
Reuben forfeited his position as firstborn because of his immorality. Gen.49v3.4. Jacob saw that God had given the birthright to Joseph, because of his godliness. Gen.49v22-26. N.B. v26. The coat of many colours signified the priesthood and spiritual leadership of the family. Gen.37v2-11. We read that later, “Judah prevailed above his brethren, and of him came the chief ruler.” Gen.49v3,4. 1Chron.5v1,2.

God said the nation of Israel was His firstborn. Exod.4v22,23.
God chose Israel to be the spiritual leader and head of all the nations of the earth. Israel was not the first of God's creation, but God gave Israel the title of “firstborn,” which meant that He gave them the primacy, the first position of honour, and spiritual leadership of all the nations, because of the faith and faithfulness of the patriarchs.

God said that David, Jesse's last-born son, was to be His firstborn. Ps.89v20,27.
Because of his shepherds heart and faithfulness to God, God gave David the title of “firstborn,” to show that he was His ordained shepherd and king of Israel. God was certainly not saying that David was the first of His creation.

Jesus is called "the firstborn from the dead," even though others were resurrected before Him.
Jesus is called “the firstborn out from among the dead,” “prototokos ek ton nekron,” Col.1v18.; “the firstborn of the dead,” “ho prototokos ton nekron.” Rev.1v5. In a time sense others were raised from the dead before Christ; however, only Christ has conquered death and Hades, and owns and holds the keys to them. Jesus alone is the Lord of life and death. Rev.1v18. Jn.11v25,26. Jesus delivered all the redeemed from the power of death and Satan by His death, and so takes the position of primacy over the dead by right. Heb.2v14,15.

Paul uses the title "firstborn" to teach the absolute deity and divine Majesty of Christ.
In Col.1v15., the "Firstborn," the Lord Jesus, is said to be "the image of the invisible God."
In Col.1v12-20., Paul affirms the eternal being and absolute deity of Christ in the most definite way. Paul denounces the false philosophy of the Gnostic teachers at Colosse, who used a misinterpretation of the title “firstborn,” to deny the uncreated and eternal deity of Jesus, and the truths recorded in Jn.1v1-18. Phil.2v4-13. and Heb.1v1-14..

In Col.1v15., Paul states that Jesus is the image of the invisible God, “image” is “eikon,” which shows that Jesus is the perfect likeness of the Father, for “eikon” carries the thought of reality and exactness of likeness. Jesus is the exact and perfect image of the Father, not a vague and shadowy resemblance (“skia”). All the glories of the invisible God become visible in Jesus. The essential nature, perfections, attributes and character of the invisible God are clearly seen in the incarnate Son, as Col.2v9. states, “For in Him there is continually and permanently at home all the fullness of absolute deity in bodily fashion.” Christ is the very image of the Father, He completely portrays the boundless and infinite love of God. He communicates to us the otherwise unknowable immensity and incommunicable attributes of the invisible God; for the word translated “invisible,” “aoratus,” means “incommunicable” as well as “unseen,” it occurs in Rom.1v20. Col.1v15,16. 1Tim.1v7. and Heb.11v27..

N.B. By contemplating our Lord's glory and wonderful character, we can put off the old man and put on the new man, and be progressively transfigured from glory to glory by the Spirit of God into our Lord's image; when this occurs the divine purpose to conform us to the image (“eikon”) of Christ will be fulfilled. Col.3v10. 2Cor.3v18. Rom.8v29. In Rom.8v29., “conformed to the image,” is “summorphous tes eikonos,” the use of the adjective “summorphous,” from “sun,” which means “with,” and “morphe,” “form,” shows that the conformity to the image is inward, deep and real. See Phil.2v6. We are not deified, that belongs to God alone, but Peter informs us that through the precious promises of God, we are made partakers of the divine nature. 2Pet.1v4.

In Heb.1v3., the Firstborn Son is said to be "the express image" of God the Father.
In Heb.1v3., Paul uses a different word from Col.1v15., when he says that Jesus is the “express image” of the being and substance of God the Father. “Express image” is a translation of the word “charakter,” from which we get our word “character.” The Greek word “charakter” is used to speak of the exact reproduction of an engraved character, or the exact impression made by a die upon a coin, or a seal upon wax. Paul states that Jesus is “the exact reproduction of the Father's very being,” “charakter tes hupostaseos.” “Hupostasis” speaks of that which lies or is placed underneath, and in common usage it speaks of the foundation or substratum, and in Heb.11v1. it is used of the faith being “the foundation” and “title deeds” (so used in the papyri) of things hoped for. “Hupostasis,” is also used to describe essential being and essence, “ousia.” If we are wise we will accept the meaning given to “hupostasis” by the early Church, and avoid the philosophical reasoning and speculative terminology on the nature of God that caused such great controversy in later Church history. It is enough for us to know that Jesus is the exact representation, as a die produces upon metal, or as a seal produces upon wax, of the Father's very being and character. Only God the Son can be the exact representation of God the Father.

The Firstborn, the Lord Jesus, is definitely stated to be the great Creator God. Col.1v15-17.
The Firstborn, Jesus, is set forth as the architect, constructor, sustainer, and purpose behind creation. Ps.90v1,2. Neh.9v6,7. Jn.1v1-3. Heb.1v8-12. Jesus is the great First and Last Creator God. Rev.1v8,11,17. 2v8. with Is.44v6. and 48v12,13. Jesus existed eternally before all things, and all things hold together through Him, He is the sustainer of the creation. Col.1v17. All creation, angelic or human, heavenly or earthly, exists because of Christ our Lord.

Paul writes in Rom.1v19,20., that the creation clearly reveals God's nature, attributes, eternal power and deity. However, the creation cannot perfectly reveal God, only God the Son can perfectly declare and reveal God the Father to the souls of men. Lk.10v22. Jn.1v18. Through the incarnation the glories of the invisible God's character are clearly revealed in Jesus. We see the amazing sacrificial love of God the Father in the incarnate God the Word. Jn.14v6-11. Jesus is the perfect revelation of God to man, as He said to Philip, he who has seen Me has seen the Father. Jn.14v9. Christ is God with us. Mt.1v23. with Is.7v14. In 2Cor.4v4., Paul again states that Christ is the image, “eikon,” of God; Jesus shares in the Father's being and is a perfect revelation and manifestation of that being. Paul tells us in Phil.2v6., that Jesus existed in “the 'morphe' of God,” that is “the essential form, nature and essence of God,” and that He came to earth to reveal that nature and essence to us. This Jesus is our Great High Priest, He is “holy, without guile, undefiled, separated from sinners, and exalted higher than the heavens.” Heb.7v26. Jesus is the Firstborn Head of all creation. Blessed be His Name!

"From Jesus Christ, --- the Ruler of the kings of the earth." "ho archon ton basileon tes ges."
Satan offered Jesus the kingdoms of the world that he had corrupted and usurped from God. Mt.4v8. Through shedding His precious blood, Jesus has won the right to be the King of kings, and Lord of lords. Dan.2v44,45. 4v25,32. 31-37. Mt.28v18. Eph.1v20-23. 1Tim.6v15. Rev.17v14. 19v16.

"From Jesus Christ, - who actively and continually loves us all the time." "toi agaponti hemas."
The best Greek texts inform us that Jesus loves us with a continuous present tense love, for “loves,” “agaponti,” the present active participle of “agapao,” occurs in Ma, Aleph, A, C, the Critical Texts, and Hodges and Farstad. The A.V., T.R., and Mcde, reads, “loved us,” “agapesanti,” the aorist participle of “agapao;” and the Mb group reads “egapesen,” the aorist active indicative of “agapao.” The aorist tense would limit that love to a point in time. However, the best Greek texts, by using the present tense, inform us that our Lord's love has always been, and always will be, a continuous present reality, and is not just confined to the time when He died for us.

"From Jesus Christ --- who has washed us from our sins in His own blood."
Some of the modern translations follow the Critical Texts, Mde, Aleph, A, C, the Old Latin h and z; the Syrian Philoxenian and Harklean; the Armenian; Tyconius, Primasius, Cassiodorus, and Andrew's “a” commentary, and read, “having loosed or freed,” “lusanti,” the aorist active participle of “luo,” to loose, to release. However, though the Critical Texts read, “loosed us out of,” (“ek”), the majority of texts read, “washed us from,” (“apo”). Hodges and Farstad follow the A.V. and T.R., “washed,” “lousanti,” which occurs in the uncials P, 046, 94, and 1006; most minuscules, i.e. Mac; the Old Latin, dem, div, gig, haf, and t; the Vulgate; the Coptic Bohairic, the Ethiopian; the bav and c commentaries of Andrew of Caesarea, who died 614 A.D. (Arethas, Mb, and Andrew c, read “elousen;” the third person singular first aorist active indicative of “louo,” “to bathe.”)

“Washed us,” “lousanti,” is the aorist active participle of “louo;” “to bathe and wash the whole body,” (see Jn.13v10. Tit.3v5.); as distinct from “nipto,” washing part of the body. See Jn.13v5,6,8., all the apostles, except Judas, were bathed and clean, and needed only to wash their feet, if they were defiled from their contact with an evil world. The aorist participle points to the point of time when we received the double blessing of justification, and release from guilt, through faith in Jesus, and the cleansing power of His precious redeeming blood. 1Pet.1v18,19. Rev.12v11. The Greek “en,” means “in,” in the phrase “in His blood,” “en toi haimati;” “washed in Thy blood,” makes much better sense than, “loosed in Thy blood.” This reading is confirmed by the fact that in Rev.5v9. and 7v14., saints are definitely said to wash their robes white in the blood of the Lamb.

On page B-29 of “Unholy Hands On The Bible,” a compilation of Burgon's works, the following comment is made on Rev.1v5. in favour of the Authorised Version reading “washed.” “The beautiful expression which has found its way into so many tender passages relating to Christian devotion, 'Who has WASHED US from our sins in His own blood' has been replaced in many critical editions by 'Who has LOOSED US from our sins by His blood.' In early times a purist scribe, who had a dislike of anything that savoured of provincial retention of Aeolian or Dorian pronunciations, wrote from unconscious bias 'u' for 'ou', thereby transcribing 'lusanti' instead of the correct 'lousanti', unless he were not a Greek scholar enough to understand the difference. And he was followed by others, especially those who, whether from their own prejudices or due to sympathy with the scruples of other people, but in any case under the influence of a slavish literalism, hesitated about a passage in which they did not rise to the precious meaning really conveyed in it. So we find the three uncials which are nearest the point of corruption adopt it, and they are followed by nine cursives, the Harkleian Syriac, and the Armenian versions. On the other side are two uncials B/2 of the eighth century and P of the ninth, and the Vulgate, Bohairic, Ethiopic versions - and what is most important, all the other cursives.” End of quote.

"From Jesus Christ, --- who has made us a kingdom and priests." Rev.1v6.
The Majority Text reading, “a kingdom,” “basileian,” occurs in Hodges and Farstad, the Critical Texts, Aleph, A, and C; and it is to be preferred to “kings,” “basileis,” which occurs in A.V., T.R. See Rev.5v10. which reads “kings and priests” in the Majority Text. God said in Exod.19v5,6., that Israel was to be “a kingdom of priests,” He indicated by this precious promise that He desired Israel to be a nation of prayer warriors and priests for all the world, and the Temple at Jerusalem the house of prayer for all nations. Is.56v7. Mt.21v13. Mk.11v17. Lk.19v46. The Church has now become the true spiritual children of Abraham, and the true spiritual Israel, and God desires the Church to be “a kingdom of priests,” who reveal His character, and impart His love, and Gospel blessings to the world. Rom.9v6-9,24-33. Gal.3v5-29. In 1Pet.2v5,9,10., Peter applies the promise and purpose of God in Exod.19v5,6., to the Church, and states that every member is given the privilege of this intercessory and priestly ministry with Jesus, our great High priest after the order of Melchizedek. Heb.7v11-28.

N.B. Because of His humanity and work of mediation the Father is spoken of as Christ's God.
“He has made us a kingdom of priests unto His God and Father.” “Unto his God and Father,” “toi theoi kai patri autou,” which is the dative case, and so the “autou,” “His,” applies both to “God,” and “Father.” Jesus said that the Father was His God, and Paul and Peter also speak of “the God and Father of our Lord Jesus Christ.” Mt.27v46. 2Cor.11v31. Eph.1v3,17. 1Pet.1v3. When Christ said that the Father was His God in Jn.20v17., He was still speaking, though risen and glorified, as the incarnate Son and perfect man, who became a servant for the work of redemption. Christ is “Lord,” and yet in His work as Redeemer and Mediator, God the Father is His God. When Christ spoke to Mary He was the Great High Priest of the Church, and the mediator and intercessor between God the Father and mankind, “the man Christ Jesus.” 1Tim.2v5. The Incarnation was the most wonderful act of sacrificial renunciation, self-demotion, and humiliation, and cost our Lord more than words can ever tell. Unfathomable, all-embracing, all-giving Divine love, inspired the Trinity to make the Creation; and our Lord's willing self-humiliation, emptying, and subordination to the Father, were part of the enormous cost of the sacrifice, pain, work and suffering which the Trinity have had to endure, as a result of our creation and redemption. Phil.2v5-11. Amazing love!

In this age and the Millennial age, Jesus acts as Mediator between man and God the Father. Though Jesus is God and possesses absolute deity, yet as Mediator He reigns with the power delegated to Him by God the Father. Though Jesus is subject to the Father in His work as a mediator; yet even in His incarnation and earthly life He claimed equality with the Father in respect to His divinity, and the Jews fully understood this and tried to kill Him because of this claim. Jn.5v18,19,30. 8v58,59. After the Great White Throne judgement, Jesus, who existed eternally in the form of God, and claimed oneness and equality with God the Father, will deliver the kingdom to God the Father and demonstrate His subjection to Him for the work of mediation and redemption. 1Cor.15v28. Phil.2v6,7. Jn.1v1. Having conquered and subdued all foes, Jesus subjects His kingdom to the Father; and they will rule together over their kingdom. The Scriptures inform us that Christ's kingdom is an everlasting kingdom, and that the saints will share in the rule of His kingdom. Dan.7v27. 2Tim.2v12. Rev.5v10. 20v6. 22v1-5. Jesus is God, and His throne is for ever. Dan.2v44,45. 7v13,14,18,27. Ps.45v6. with Heb.1v8. Is.9v6,7. with 2Sam.7v16. Lk.1v32,33. Having fulfilled His work as Mediator, and having eliminated evil from the Creation, and brought in everlasting righteousness, Jesus and the rest of the Trinity will rule and guide in love the redeemed creation. Dan.2v44. 7v22,27. 9v24. The creation will be delivered from the bondage of corruption and experience the true liberty and freedom ("eleutheria") of the sons of God. Rom.8v21. All the creation will applaud the triumphs of our Lord's grace, love and power; He will be worshipped for ever, as the eternally reigning King of kings and Lord of lords, and our Saviour God. Rev.5v10-12. 11v15. 19v6-16. 22v3-5. Titus.2v13. 2Pet.1v1.

"TO HIM BE GLORY AND DOMINION FOR EVER AND EVER. AMEN." Rev.1v6.
John praises and extols Jesus and ascribes eternal glory and dominion to Him, for all His sacrificial love has done for the redeemed. Similar doxologies to Jesus are found in Rev.5v13. 7v10. 2Tim.4v18. 1Pet.4v11. 2Pet.3v18. In 1Pet.4v11., the same phrase, “he doxa kai to kratos” occurs as in Rev.1v6..“He doxa” is used in 2Pet.3v18. and 2Tim.4v18., to state that glory is going to be given to Jesus for ever. “he doxa” is used with other attributes of glory and rank in Rev.5v13. and 7v10..

The phrase in Rev.1v6., “for ever and ever,” “tous aionas ton aionon,” means literally, “unto the ages of ages,” it occurs on twelve occasions in Revelation, in Rev.1v6,18. 4v9,10. 5v13. 7v12. 10v6. 11v15. 15v7. 19v3. 20v10. and 22v5. When God made His creation, He had a clear plan in His mind, He divided time into various ages. In Eph.3v11., “eternal purpose,” “prothesin ton aionon,” means literally, “the plan of the ages.” In Heb.1v2. and 11v3., “worlds,” is, “ages.” In each of these ages God has brought to pass one aspect of His plan of the ages. In each age God has tried a different way of dealing with part or all of His creation. These ages have been; the ages of angelic administration; the short Adamic age of innocence; the age of forbearance ending with the flood; the age of Law which ended with our Lords first coming; the age of grace ends with Christ's second coming; the next age is the Millennial age where love is mixed with stern justice; then follows the ages of ages of God's eternal kingdom. These ages are God's wonderful plan of the ages, a vast thing which staggers the mind and makes us realise the immense wisdom, power and knowledge of our God and the wonderful future that He has for His children.

Before creation time was not measured by ages, and so it was called, “before the ages, or age times.” 1Cor.2v7. 2Tim.1v9. Titus.1v2. The preparatory or probationary ages, as we may call them, finish at the close of the Great White Throne judgement, and then begins the ages of ages. Life in these endless ages will be filled with the beauty, delight, inexhaustible variety, joy and love, which flow from the being and nature of God. God is the supreme treasure of Heaven, and through His grace we shall enjoy fellowship with Him for ever. During these endless ages God will bestow upon us lives of the fullest possible joy and happiness, there will be no disappointment or disillusionment, there will be a fulfilment of our hopes, which will be exceedingly more abundant than anything we can ask, or our minds can conceive. This was the reason for God's creation, God longed that untold millions of men and angels could enjoy His treasures and blessings for ever. To this end the Trinity have worked and suffered down the ages, giving and sacrificing to the very uttermost. How great and good they are.

"BEHOLD HE COMETH WITH CLOUDS." Rev.1v7.
These are clouds of heavenly glory, like the glory cloud at the Transfiguration. Mt.17v5. 2Pet.1v16-19. We read in Dan.7v13., of Jesus coming with the clouds of Heaven to God the Father to receive the kingdom. Oh, may that day come quickly. These clouds of glory are mentioned in the Old Testament, the cloudy pillar, the Shekinah, the glory that filled the heavenly Temple. Ex.13v21,22. 14v24. Num.12v5. Deut.31v15. Neh.9v19. Is.6v4. 19v1. Nahum.1v3. Jesus said He would return in the clouds of Heaven, Mt.24v29-31. 26v64. Mk.14v62. Rev.14v14-16.; He ascended to Heaven in clouds, Acts.1v9-11., we too shall caught up to Heaven in the clouds at His coming. 1Thes.4v17.

"AND EVERY EYE SHALL SEE HIM, AND THEY ALSO WHICH PIERCED HIM."
This is certainly no secret coming or secret rapture, both Jesus and Paul forcefully warn the Church against the false doctrine of a secret coming of Christ and secret rapture of the Church. Lk.17v23,24. 2Thes.2v1-8. Even Balaam knew this. Num.24v17. The Lord will come with a strong arm and all will mourn. Is.40v9,10. Zech.12v9-12. Mt.24v30. “Pierced,” is “exekentesan,” the aorist active indicative of “ekkenteo,” to pierce, it is used in Jn.19v37., in a quote from Zech.12v10. This will be a mourning day for the worldling because of the fiery judgement, but a happy day for the Church and the Old Testament saints. 2Thes.1v7-10. 1Jn.3v2. Jude.v14. Job.19v25-27. 33v26. “Shall mourn,” is “kopsontai,” the future middle indicative of “kopto,” to cut, as mourners often did; or, to smite the chest in mourning, and to lament and wail. All the nations of the earth shall mourn and weep in sorrow, fear, and terror when Jesus returns, this is certainly no secret second coming.

N. B. THIS INTRODUCTION AND GREETING IS BOTH A BENEDICTION AND A WARNING.

God the Father, the Lord Jesus, and the heavenly angelic hierarchy, give all readers of this book their greetings and their benediction of grace and peace. They come to us with good will and blessing, however, the majesty of these messengers warns us to take the Revelation very seriously. Jesus comes to us as God the Word, and He gives to us precious and eternal truth in the Revelation, however, the only ones who will be able to understand and properly interpret its moral truths and prophecies, are those who accept the absolute deity of the Lord Jesus. This is not difficult for genuine servants of God and believers in Jesus, for our Lord's divine credentials are absolutely irrefutable.

Nobody has made the claims that Christ made and substantiated by His character, life, teaching, miracles and actions. Jesus claimed that He had shared an eternally divine fellowship, oneness and equality of glory with the God the Father. Mt.11v27. Jn.1v18. 5v18. 10v30. 16v15. 17v1,5,9,10,20-23,25. Jesus said that He had been sent by the Father to live on earth the beautiful divine life that He had lived in heaven with the Father. Jn.5v17. 16v28. 20v21. “Through the tender mercy of God: the dayspring from on high has visited us.” Lk.1v78. Jesus said that His life was the perfect expression of the Father's being and character, and that He and the Father share an interfusion of nature and being. Jn.10v38. 17v20-23. 14v7-11. Heb.1v3.

Jesus claimed, enjoyed, and will for ever receive, the worship and praise that can only be given to God. Jn.5v23. Phil.2v9-11. Rev.1v5,6. 5v11-14. etc. In heaven Christ shared with the Father the divine qualities and prerogatives that only belong to God; omnipotence, Mt.28v18-20. Rev.1v8.; omnipresence, Mt.18v20. 28v19,20.; omniscience. Rev.2v23. with 1Kings.8v39. Christ claimed he had authority to forgive sins. Mk.2v5-10. Lk.24v46-48. He also proved that He had the authority and power to raise the dead, and said that at His command all the dead would be raised, and that He is the judge who will decide the eternal destinies of all mankind on the great judgement day. Jn.5v22-29. 6v39,40,44,54. 10v17,18. 11v25. Mt.25v31-46.

The Scriptures warn us that many false prophets would arise and deny the absolute deity of Jesus, His atonement, and the truths that He has revealed to us. 2Pet.2v1-3. These heretics are not Christians, and until they repent and believe the truth, they can have no place in the kingdom of God. Acts.4v12. Gal.1v6-12. 1Jn.5v12. 2Jn.v9,10. Jude.v4. The deity of Jesus is a vitally important fundamental Christian truth, and eternal life and eternal death depend on whether we accept Jesus as our God and Saviour. 2Pet.1v1. R.V. Acts.8v35-37. 20v28.

The full complement of the Divine qualities of character are fully revealed in Jesus. Col.2v3,9. The disciples who lived and walked with Jesus viewed His life with awe and wonder, and gave unanimous testimony that He was “that eternal life, which was with the Father.” John proclaims the awesome truth, “The Word was God, and the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” Jn.1v1,14. 1Jn.1v1-3. True Christians worship the Lord Jesus, and say with Thomas, “My Lord and my God.” Jn.20v28. Let us recognise the majesty and glory of His deity, and listen with the same humility, awe and wonder to what our divine Lord has to say to us in His Revelation.

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