“Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life” (Revelation 2:10 ESV).

Much like the ancient church at Smyrna, God may sometimes schedule periods of testing in the lives of those who follow Him. During those periods, it is often helpful to view them as opportunities to demonstrate the kind of faith that is pleasing to God. For instance, God may permit such things to enter our lives to strengthen us, increase our faith, develop good character, or serve as an example to others. This shift in perspective from “a trial” to “an opportunity” can help us view such things in a positive manner.

“He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death” ‘ (Revelation 2:11).

Before we define this reference to “the second death” from Revelation 2:11, we should first consider the nature of death in a larger sense. The fundamental meaning of “death” relates to the idea of “separation” from a physical or spiritual perspective. Physical death occurs when a person’s spirit separates from his or her body, for “…the body without the spirit is dead…” according to James 2:26. In Biblical terms, this is called the “first death.”

The book of Revelation defines spiritual death as the “second death” that denotes a state of perpetual separation from God. Revelation 21:7-8 explains this concept in greater detail…

“All who are victorious will inherit all these blessings, and I will be their God, and they will be my children. But cowards who turn away from me, and unbelievers, and the corrupt, and murderers, and the immoral, and those who practice witchcraft, and idol worshipers, and all liars – their doom is in the lake that burns with fire and sulfur. This is the second death” (NLT).

One commentator offers a further explanation…

“The Bible teaches that there are two deaths: The first is physical, the second is spiritual… The second death is basically God granting people their earthly wish: to be apart from God. People who live their lives wanting nothing to do with God will spend eternity that way.” ₍₁₎

This second death stands opposed to the eternal life that Jesus promises to those who believe in Him (see John 3:16-18). Those who believe in Christ and accept His sacrificial death on their behalf have no need to fear this second death.

(1) Daniel, R. (n.d.). Revelation 19:1-20:15: Ron Daniel’s Bible Studies. Revelation 19:1-20:15 https://rondaniel.com/library/66-Revelation/Revelation1901.php

“I know your affliction and poverty, yet you are rich. I know the slander of those who say they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9 HCSB).

“Slander” refers to the deliberate spread of false information in order to damage someone’s reputation. Today, we might use the term “character assassination” to describe such conduct.

Unfortunately, those who were targeting the Christians of Smyrna in this manner were acting as double-agents. On the outside, they displayed an external façade of God-honoring spirituality. But internally, they pursued an agenda that was aligned with the devil’s priorities. However, Jesus saw through that charade and furnished the church at Smyrna with an accurate assessment of their real identity: “…theirs is a synagogue of Satan” (NLT).

“Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life” (Revelation 2:10).

A “prison” of that era was not like the penal institutions that typically exist today. For example, there were no beds, toilet facilities, showers, or regular meals available to prisoners of that era. Instead, prisoners were usually chained in areas that were dark, cold, damp, and dirty. While these penitentiaries sometimes functioned as places of incarceration for criminal behavior, they primarily served as detention centers for individuals who were awaiting trial or execution.

Given these realities, this disclosure from Revelation 2:10 surely represented unwelcome news to the Christians who lived in Smyrna. Nevertheless, it’s important to recognize some important facets of this message…

• First, Jesus was fully aware of this pending test. He was not surprised or caught off-guard by what was about to take place.
• He advised the Christian community at Smyrna that their period of tribulation would be limited to an interval of “ten days.”
• Finally, Jesus promised a reward for those who were “faithful unto death.”

So Jesus told His followers…

1. What was going to happen.
2. Why it was going to happen.
3. How long it would last.
4. The end result for those who remained faithful to Him.

Thus, Jesus was in control of the events that were about to take place in Smyrna, and the same holds true of our lives as well. And even though the devil had a part to play in this period of testing, it was only because it suited Jesus’ purpose in permitting him to do so.

“I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9 ESV).

This portion of Jesus’ letter to the ancient church at Smyrna tells us that it is possible to live in poverty, yet still be rich. Conversely, it is also possible to possess an abundance of financial and material wealth, yet still be poor. This serves to remind us of Jesus’ message from Luke 12:15: “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions” (NASB).

The Old Testament book of Ecclesiastes further illustrates the challenge facing those who are driven to accumulate financial wealth and/or material possessions: “He who loves money shall never have enough. The foolishness of thinking that wealth brings happiness! The more you have, the more you spend, right up to the limits of your income…” (Ecclesiastes 5:10-11 TLB).

For instance, there are some who are compelled to relentlessly buy, trade, or upgrade in order to have the latest model or version of something. Unfortunately, those who feel the need to accumulate such things are bound to become disappointed eventually. Today’s fast-moving development cycle demands continuous investment in order to acquire the latest version of a product or service, and there will inevitably be something newer or better than whatever we already possesses.

This means that we will often have to spend more just to keep up- and that ultimately leads to an ongoing cycle of discontentment and dissatisfaction. Philosophers refer to this condition as the “Hedonistic Paradox,” for it describes the self-defeating nature of this mindset. However, there is another concern facing those who seek to amass a stockpile of wealth or possessions…

“But people who long to be rich soon begin to do all kinds of wrong things to get money, things that hurt them and make them evil-minded and finally send them to hell itself. For the love of money is the first step toward all kinds of sin. Some people have even turned away from God because of their love for it, and as a result have pierced themselves with many sorrows” (1 Timothy 6:9-10 TLB).

Finally, the New Testament book of 1 Timothy tells us “…godliness with contentment is great gain” (1 Timothy 6:6). That was the path chosen by the Christian community at Smyrna, and Jesus voiced His approval via this message to them.

Image Attribution: mohamed hassan via Stockvault.net

“I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9).

Just as we saw in His earlier message to the church at Ephesus, Jesus knew everything about the church at Smyrna. But how is it that the Christians of Smyrna were so poor while living in such a wealthy city? To answer that question, it helps to consider some of the political realities that were facing the church within that community.

First, it’s important to remember that the city of Smyrna promoted Emperor worship, along with the worship of other pagan deities during that time. A Christian who was serious about his or her relationship with Christ in that era was not likely to get along well in that environment. That may partially explain the reason why the Christians in Smyrna were suffering in poverty.

But there may have been another contributing factor as well. You see, Smyrna also featured a first-century version of modern day labor unions called “guilds” during that time. These guilds served as organizations for craftsmen and business owners that established rules and requirements for various industries. One such requirement involved an oath of loyalty to Caesar. Those who refused to declare that “Caesar is Lord” were denied membership within these guilds.

This meant that Christians who refused to worship the Emperor in Smyrna likely had difficulty finding employment. Furthermore, it was a traitorous offense for anyone to refuse to worship the Emperor during that period. The Roman government could respond to such acts of “disloyalty” by confiscating financial assets or property. These harsh realities may help explain why the Christians in Smyrna were so poor in a city of such great wealth.

In fact, when Jesus says, “I know… your poverty,” He uses a word that means. “the condition of one destitute of riches and abundance.” ₍₁₎ But despite these things, Jesus also told the church at Smyrna, “… you are rich.” How could Jesus say such a thing to those who possessed so little? Well, it seems that Jesus was reminding His readers of something He said earlier in Matthew 6:19-21…

“Don’t store up treasures here on earth where they can erode away or may be stolen. Store them in heaven where they will never lose their value and are safe from thieves. If your profits are in heaven, your heart will be there too” (TLB).

(1) G4432 – ptocheia – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g4432/kjv/tr/0-1/

“And to the angel of the church in Smyrna write, ‘These things says the First and the Last, who was dead, and came to life” (Revelation 2:8).

The Roman Empire ruled over most of the known world in the era when the book of Revelation was originally written. One strategy employed by the Empire to help ensure loyalty among its citizens involved a requirement to worship the Roman Emperor as a divine being. Those who lived within the Roman Empire were required to burn incense once a year in honor of the Emperor and publicly affirm his divinity. Once a citizen fulfilled that requirement, he or she received a certificate of loyalty to the Roman Empire.

Of all the cities under Roman jurisdiction, the city of Smyrna (pronounced “smer-na”) was one that stood out for its dedication to that initiative. In fact, Smyrna successfully competed against eleven other cities in an effort to construct the first temple dedicated to the worship of the Roman Emperor. But the worship of such “deities” wasn’t limited to the Emperor in Smyrna. Citizens of Smyrna also worshipped other pagan gods such as Zeus and Apollo, among others.

Smyrna was a seaport city that was located in what is now the modern-day country of Turkey. It was well-known in the first-century for it’s impressive architecture and wide, paved roadways. Smyrna was said to be the birthplace of the ancient poet Homer, and functioned as an important commercial center that imported and exported many types of goods.

This commercial activity helped establish Smyrna as a wealthy and prosperous city in the days of the first century. But unlike the ancient city of Ephesus mentioned earlier, the city of Smyrna still exists today under the contemporary name Izmir.

Jesus opened His letter to the church at Smyrna by identifying Himself as the First and the Last, the one who was dead and is alive. These terms are important because they establish several truths regarding the person of Christ. For instance, the term “First and Last” is associated with the all-powerful, eternal God who is the beginning and end of everything whenever it appears in a Biblical context.

Then there is the reference to “(He) who died and came to life again” (NIV). This description clearly identifies the speaker as Jesus, the One who died and rose from the dead according to Luke chapter twenty-four. So when these two references are taken together, they establish the clear Biblical teaching that Jesus is God.

Image Attribution: I, Sailko, CC BY-SA 3.0, via Wikimedia Commons

“But this you have, that you hate the deeds of the Nicolaitans, which I also hate” (Revelation 2:6).

So who were the Nicolaitans and what were they doing to provoke this kind of reaction from Jesus? We can respond to that question by considering two general theories regarding the Nicolaitans.

One theory holds that the Nicolaitans were the followers of someone (presumably known as Nicolaus) who taught and encouraged others to engage in various types of immoral behaviors. In view of the Biblical admonitions regarding such conduct, it’s easy to see why Jesus would express His hatred concerning such teachings.

Another view is grounded in the meaning of the word “Nicolaitan.” In the original language of the book of Revelation, the word “Nicolaitan” is derived from two words: nikos (meaning to vanquish or conquer) and laos (meaning people). Thus, we can interpret the word “Nicolaitan” as a reference to those who seek to conquer or lord over people.

Because of this, some believe that the Nicolaitans comprised those who sought to exercise a God-like degree of authority over others. Again, it’s easy to see why Jesus would strongly oppose those who followed that practice. Either way, it doesn’t take a great deal of common sense to know that it’s a bad idea to support something Jesus hates.

Jesus then closed His letter with these words…

“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God” (Revelation 2:7).

The “tree of life” referenced here first appeared in Genesis 2:9. “Eating from the tree of life” is a poetic way of referring to eternal life with God in a perfect environment; a paradise where we will enjoy a loving, honest and genuine relationship with God forever. As we’re told later in the book of Revelation, this is a place where “there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away” (Revelation 21:4).

Finally, we have this reference to “those who overcome.” In respect to this idea, its been said that there are three obstacles that every God-honoring person must subdue. The first obstacle is the everyday world that goes about it’s business as though God did not exist. The second obstacle is our human tendency to think and act in ways do not align with God’s intent for humanity. The third obstacle is represented by Satan, a powerful, unseen spiritual enemy.

Taken together, these obstacles are commonly known as the world, the flesh, and the devil. While overcoming these obstacles may be difficult, a great reward awaits those who do so though the ability that God provides.

“Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place–unless you repent” (Revelation 2:5).

For some, the word “repent” is associated with the image of a wild-eyed radical who carries a sign warning others that “The End Is Near!” However, repentance actually involves a change of mind that leads to a change of behavior. Genuine repentance (like the kind mentioned here in Revelation 2:5) thus implies more than just a feeling of sorrow or regret.

Genuine repentance always involves action, much like a motor vehicle driver might stop from going the wrong way by making a U-turn. In this instance, “turning around” for the Ephesian Christians meant returning to Christ as their first love (Revelation 2:4). Those who prioritize their relationship with Jesus through prayer and daily devotional readings in the Scriptures are those who are well positioned to maintain this kind of  “first love” relationship with Him.

However, a “first love” relationship with Christ isn’t just a good idea, for there are repercussions for those who choose an alternative path…

“…If you do not repent, I will come to you and remove your lampstand from its place” (Revelation 2:5 NIV).

If we fail to put our relationship with Christ first, we set a negative example for those around us. We also face the prospect of losing the good things that God seeks to give those who genuinely love Him. In such instances, a church or an individual may continue to self-identify as “Christian” with little or no connection to Christ, except in name only.

Unfortunately, this seems to be the fate that befell the Christian community at Ephesus. That busy, dynamic city of the first century is little more than a ruin today and the church there has long since ceased to exist. This historic overview reminds us that we make real choices in real time each day. Those choices lead to real consequences that may produce a lasting effect in the present, as well as the future. Thus, we ignore this admonition at our risk.

Now this is a point within this letter where we might expect Jesus to conclude His remarks. However, He had one additional message to share with the church at Ephesus: “But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate” (Revelation 2:6 NIV). There are only two places in the entire New Testament where Jesus expresses His hatred for something. Those two places are here in Revelation chapter two. We’ll consider this emotionally charged response next.

Despite the positive developments that characterized the first-century church at Ephesus, there was a certain matter that required immediate attention…

“Nevertheless I have this against you, that you have left your first love” (Revelation 2:4).

So what is the “first love” that Jesus speaks of here? To answer that question, we can look in on a conversation that occurred between Jesus and a religious teacher that is chronicled for us in Mark chapter twelve. That passage relates the account of a spiritual leader who heard Jesus speak to another group of religious authorities. He was impressed by the way Jesus answered a seemingly impossible question, and His response prompted the religious leader to ask a question of his own: “…Which is the first commandment of all?” (Mark 12:28).

The following verses provide us with Jesus’ response…

“Jesus answered him, ‘The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ This is the first commandment'” (Mark 12:29-30).

This answer offers some valuable insight into the term “first love” from Revelation 2:4. When Jesus says, “…I have this against you, that you have abandoned the love you had at first” (ESV), it implies that the Christians in Ephesus had departed from their greatest and most important love- their love for God.

In our text from the Gospel of Mark, Jesus informs us that humanity’s primary job description involves the responsibility to love God with all our heart, soul, mind, and strength. Thus, our highest-ranking love should be expressed toward God. Unfortunately, it seems as if the Christians in Ephesus were so busy doing good things that they forgot the most important thing: to love God first and foremost.

Of course, this message is just as applicable today (if not more so) as it was for the first-century church at Ephesus. We can gauge these potential vulnerabilities in our own lives with two questions:

1. Has there ever been a time when I loved God more than I do now?
2. Are there things in my life that have a higher priority than Christ?

If the answer to one or both of those questions is “yes,” then we should consider the possibility that Jesus’ message to the Ephesian church in Revelation 2:4 applies to us as well. Fortunately, we can address these concerns by following the instructions that Jesus offers next.

Image Attribution: pickpik.com

“I know your works as well as your labor and steadfast endurance, and that you cannot tolerate evil. You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false” (Revelation 2:2).

When Jesus speaks of labor and endurance in this passage, He uses a word that alludes to “intense labour united with trouble and toil.” ₍₁₎ So it seems that there weren’t many lazy individuals within this church. In fact, it was just the opposite; they were determined to persevere when things became difficult.

He then continued by saying, “I know you don’t tolerate evil people. You have examined the claims of those who say they are apostles but are not. You have discovered they are liars” (NLT). This is especially interesting when we consider the Apostle Paul’s earlier warning to this fellowship…

“I know that false teachers, like vicious wolves, will come in among you after I leave, not sparing the flock. Even some men from your own group will rise up and distort the truth in order to draw a following. Watch out!…” (Acts 20:29-31 NLT)

So it appears that the Ephesian church took Paul’s warning seriously and Jesus responded with a message of approval. More good things follow in the next verse…

“and you have persevered and have patience, and have labored for My name’s sake and have not become weary” (Revelation 2:3).

Judging from this portion of Jesus’ letter, we may conclude that the church at Ephesus featured a group of individuals who refused to give up, even during times of hardship. If the Christians at Ephesus “patiently suffered” for their belief in Christ, then it can only mean that they remained steadfast in their commitment to Him despite the trials, adversities, and difficulties they encountered. It also seems reasonable to assume that the members of the Ephesian church displayed unwavering determination and resilience in the face of various challenges. Finally, we can say that the Ephesian Christians exhibited faithfulness in dealing with stressful conditions.

So things seemed to be going well for the Christian community at Ephesus according to Revelation 2:2-3…

• The Christians in Ephesus were hard workers.
• They didn’t tolerate people who dishonored God.
• They tested those who claimed to be spiritual leaders and representatives of God to verify their truthfulness.
• Those who weren’t what they claimed to be were exposed as liars.

The church at Ephesus thus offers a good example for us to follow today. However, Jesus had a few additional things to say to this fellowship, and we’ll consider that portion of His letter next.

Image Attribution: Perseverance by Nick Youngson CC BY-SA 3.0 Pix4free

(1) G2873 – kopos – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2873/kjv/tr/0-1/

The ancient city of Ephesus was a prominent business, cultural, and religious center at the time of Jesus’ letter to the Christian community there. With these things in mind, here is how Jesus opened His message to the church at Ephesus…

“To the angel of the church of Ephesus write, ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands’” (Revelation 2:1).

These references to “stars” and “lampstands” were explained earlier in Revelation 1:20: “The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches” (NIV). So, after this brief introduction, Jesus continued by saying…

“I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars” (Revelation 2:2).

This passage begins with an important statement: “I know all the things you do” (NLT). This was not only true of the ancient Ephesians, but it is also true of us as well. You see, Jesus is someone who can say to everyone, “I know your works.” That realization should be troubling to those who may be seeking to hide or disguise their sins, or those who feel as if they can escape the consequences of their misconduct. This passage thus reminds us that Jesus sees every secret thought, every hidden motive, and everything we’ve ever done- and He alone can say, “I know your works.”

On the other hand, let’s consider a scenario where someone faced a series of negative consequences, despite the fact that he or she chose to act with integrity. Or perhaps there was a time when someone made a God-honoring choice when no one seemed to notice or care. Or maybe someone rejected an opportunity to lie, steal, retaliate, or produce an inferior work product, and chose instead to work “…as though you were serving the Lord himself” (Colossians 3:23 CEV).

It may have seemed as if no one was watching in those instances. But Someone was watching, and Someone continues to watch today. No matter what the situation, it helps to remember that Jesus knows all the things we do. Happily for the Ephesian church, the words, “I know your works“ meant something good, as we’ll see next.

As we read through Jesus’ letters to the churches of Revelation chapters two and three, we’ll find that there are certain commonalties within these messages. For instance, we’ll find that Jesus gets directly to His point in each of these letters. He will address the condition of each church and offer a message of praise and approval if the church deserves it. In other instances, He will present a message of reprimand and disapproval. Sometimes, He will offer both. Jesus tells each church what He wants them to do regarding the issues that exist and warns them about what will happen if they fail to act.

Finally, Jesus will end each letter with a statement of encouragement and a promise to those who are victorious in living a God-honoring life. He then closes each letter with the same statement: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches” (NLT). This tells us that the things we read in these letters are for anyone who will listen and apply them- including those of us who live in the 21st century.

The first of these letters was delivered to the church that met in the ancient city of Ephesus. While the New Testament book of Colossians mentions the city of Laodicea (Revelation 3:14-22) and Acts chapter sixteen features the city of Thyatira (Revelation 2:18-29), Ephesus was a far more prominent city from a Biblical perspective.

The first-century city of Ephesus was located in an area of the world that encompasses the modern-day nation of Turkey. At the time of this letter, Ephesus was a busy metropolitan area. It held a strategic position within the Roman Empire and featured a large harbor that facilitated the shipment of goods and passengers to various ports throughout the known world. Ephesus was also a place where wealthy first-century residents might keep a summer home.

Ephesus boasted a large theatre with a seating capacity of approximately 20-30,000 people that appears in Acts 19:29. In addition, the city featured an extensive library for the academically inclined. However, Ephesus was perhaps best known as the home of the Temple of Diana, a structure that was considered to be among the seven wonders of the ancient world.

Diana (or Artemis as she was also known) was a pagan deity who was worshiped as the “goddess” of the moon, hunting and wild animals. Her Temple was constructed of marble and stood 425 feet (130m) long and 220 feet (67m) wide. One hundred and twenty-seven vertical support columns standing sixty feet (18m) tall served to uphold this impressive structure.

We’ll continue our look at Jesus’ message to this church next.

Image Credit: Hamilton, N. H. (n.d.). Seven Wonders of Ancient World, undated. Flickr. https://www.flickr.com/photos/nat507/44980191934>Roman_Drits

Imagine if Jesus wrote a personal letter to your church. What would He say in that message? Would His message be complimentary, or would He emphasize the need for change and improvement? Well, the answers to those questions were not a matter of speculation for seven churches of the New Testament era. Instead, Jesus provided those answers in the form of a personalized message to each church.

You see, Revelation chapters two and three comprise letters from Jesus to seven first-century congregations. Those letters contain personal messages to each church, but they also contain something more; they also contain important truths that are applicable to God’s people today.

Earlier in Revelation 1:11 we read this…

“Write down what you see, and send it to the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea” (NLT).

This refers to the seven letters we’ll see beginning here in Revelation chapter two. But before we get to those letters, let’s first review their format. Each letter begins much like we might begin a piece of correspondence today. They start with a “To:” that is addressed to the angel of each church. That opening address is then followed by a “From:” that features a self-description of the One who sent it.

For example…

“Write this letter to the angel of the church in Ephesus. This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands…” (Revelation 2:1 NLT).

This naturally leads to a question: why are these letters addressed “…to the angel” of each church? To answer that question, it’s helpful to consider the word “angel” more closely. While the term “angel” often refers to a supernatural being today, this word (“angelos“) simply means “messenger” in the original language of Revelation. ₍₁₎ This may sound familiar to those who have traveled to southern California in the United States, for it explains why the city of “Los Angeles” is known as “The City of Angels.”

With respect to the letters of Revelation chapters two and three, we can understand this reference to “…the angel of the church” in two ways…

1. Each church may have a “guardian angel.” If this is the case, then Jesus is dictating each letter to that entity.
2. However, it’s probably better to understand this reference in a different way: Jesus is speaking to the human leader of each church in the sense that every church leader is (or should be) a messenger of God.

We’ll continue our overview of Revelation chapter two next.

Image Credit: Photo by Roman_Drits from Freerange Stock
(1) G32 – angelos – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g32/kjv/tr/0-1/

“Therefore write what you have seen, what is, and what will take place after this. The mystery of the seven stars you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches” (Revelation 1:19-20 CSB).

So Revelation 1:19 provides us with a reference to the past (“what you have seen“), the present (“what is“), and the future (“what will take place after this“), all within a single verse. That being said, how do we know when the future begins in the book of Revelation? How can we separate the present from the future within this book?

Well, as mentioned earlier, Revelation chapters two and three comprise letters to seven churches that appear in verse eleven…

“’…I am A and Z, the First and Last!’ And then I heard him say, ‘Write down everything you see, and send your letter to the seven churches in Turkey: to the church in Ephesus, the one in Smyrna, and those in Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea’” (TLB).But following the conclusion of chapter three, Revelation chapter four opens in an interesting manner. The first thing we read beginning in Revelation chapter four are the words, “After these things…” or “After this…” (ESV). We can paraphrase that transition as follows: “After these letters to the seven churches, here’s what happens next.”

Furthermore, the same words that are used to signify “what will take place after this” in Revelation 1:19 are the very same words that open Revelation chapter four in the original language of each passage. Those words are “meta tauta” or “after this.” So the end of Revelation chapter one aligns with the beginning of Revelation chapter four. In between are Jesus’ letters to the churches as detailed in chapters two and three.

With this in mind, we can zero in on the question that opened this study: how do we know when the future begins in the book of Revelation? If the “past” ends here in Revelation chapter one, but the future doesn’t begin until Revelation chapter four, where does that leave us in the present? The answer is that it leaves us with Jesus’ letters to the seven churches, as we’ll see in the following chapters.

Those letters identify and evaluate the positive and negative qualities exhibited by individuals and church congregations then and now. Therefore, we would do well to pay close attention when Jesus speaks to these churches. While those messages applied to them, they also apply to us as well.

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“Write, therefore, what you have seen, what is now and what will take place later. The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches” (Revelation 1:19-20 NIV).These verses represent one of the most important passages in the book of Revelation. What we find in verse nineteen is a kind of “Table of Contents” for this book. Let’s take a closer look at this text, for it will help us navigate through many of the remaining chapters of this book.

This passage begins by saying, “Write, therefore, what you have seen…” In other words, John the Apostle was entrusted with the task of recording what he had witnessed up to that point. Next comes a reference to “…what is now.” This serves to identify the things that were taking place within these churches at the time John received the Book of Revelation. Jesus will elaborate on many of those topics in chapters two and three, where He will personally address each of these seven churches.

Finally, He says, “Write, therefore… what will take place later.” This is where the Book of Revelation begins to talk about the future, or the things that will occur later. So to summarize this passage, we can say that it speaks of…

• The past, or “what you have seen.”
• The present, or “what is now.” This reflects many of the subjects that will be discussed in chapters two and three.
• The future, or “what will take place later.”

This should raise an important question for modern-day readers of Revelation: “Where do current-day audiences fit within this ‘Table Of Contents?” The answer to that question largely depends on how one views the end of verse nineteen and its reference to “what will take place later.” We can look to various translations of Revelation 1:19 for help in finding an answer. For instance,

• If you are reading the GNT version, it says, “the things that will happen afterward.”
• The NKJV it says, “after this.”
• The KJV and ASV each use the word “hereafter.”
• The NASB and NET have the words, “after these things.”
• The NIV references “what will take place later.”

So, regardless of the translation, this portion of Scripture clearly points to future events. But how do we know when the future starts in the book of Revelation? We will address that question in the final installment of our look at this chapter next.

“and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band” (Revelation 1:13).Our text from Revelation 1:13 recalls Jesus’ message from the New Testament Gospel of Matthew: “For where two or three are gathered together in My name, I am there in the midst of them” (Matthew 18:20). However, we should notice that this passage identifies the speaker as someone who was “like unto the son of man” (KJV). Since “Son of Man” was one of Jesus’ favorite self-designations, why didn’t our author definitively identify Him as such?

We might find the answer to that question in the verses that follow…

“His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength” (Revelation 1:14-16).Before we continue, let’s reflect on the qualities that define Jesus from this passage….

• He had a golden sash around his chest.
• His head and hair were white like wool, as white as snow.
• His eyes were like blazing fire.
• His feet were like bronze glowing in a furnace.
• His voice was like the sound of rushing waters.
• In his right hand, he held seven stars.
• Out of his mouth came a sharp double-edged sword.
• His face was like the sun “…shining in all its brilliance” (NIV).

This was Jesus, but He was not like the person who called John to serve as His disciple many decades earlier. This helps explain John’s use of a qualifier here in Revelation 1:13. He was like the Son of Man John once knew, but now, John saw Him as much, much more.

“And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, ‘Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death” (Revelation 1:17-18).

While some erroneously consider Satan to be the “keeper” of death and Hades, this passage identifies the one who actually possesses those keys. Therefore, we would be well-advised to make our peace with Christ, for He is the one who says, “I hold in my hand the keys of death and the grave” (Phillips).

“I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice, as of a trumpet” (Revelation 1:10).Trumpets served various purposes for the people of Old Testament Israel. For instance, trumpets were employed to gather an assembly, to signal an announcement, to summon military personnel, or to warn of an emergency. Modern-day societies continue to rely on various types of horns to signal an alert, an emergency, or a time of commemoration. These horns are effective because they command our attention, much like the voice John heard here in Revelation 1:10.

“saying, ‘I am the Alpha and the Omega, the First and the Last,’ and, ‘What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea'” (Revelation 1:11). The seven churches discussed in this text were not symbolic representations; they were actual churches that existed in John’s era. In fact, one can embark on a tour of these church locations today. The distance between these congregations varied from approximately thirty to fifty miles (48 to 80 km), and a first-century messenger would likely distribute this book in the order mentioned here.

As mentioned earlier, the fact that seven churches are referenced in this passage should alert us to the possibility that there is something more to these messages. As we move into our exploration of Revelation chapters two and three, we’ll find that these churches also reflect various aspects of the historic Christian community and continue to do so today. Some of those characteristics are honorable and virtuous, while others are much less so.

“Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands” (Revelation 1:12).When John turned to see who was speaking to him, he witnessed seven golden lampstands. We don’t need to interpret the meaning of these lampstands, for Jesus will identify them for us in the closing verse of this chapter. There, we learn that these seven lampstands are the seven churches mentioned here in verse twelve. So what was the connection between these lampstands and the churches of verse eleven?

The answer to that question becomes easier when we consider the function of a lampstand. The purpose of a lampstand is to provide light to others. This correlates with Jesus’ message to His followers in Matthew 5:14: “You are the light of the world…” With this in mind, we can say that these lampstands represent the assemblies of God’s people who serve as the light of the world. But even more significant is the fact that Jesus is in the midst of these lights, as we’ll see next.

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“Look, he is coming with the clouds, and every eye will see him, even those who pierced him. And all the tribes of the earth will mourn over him. So it is to be. Amen” (Revelation 1:7 CSB).We should note the significance of the phrase, “every eye will see him, even those who pierced him…” here in Revelation 1:7. This can only refer to the events that took place at Jesus’ crucifixion. This passage, along with its reference to those who will “mourn because of him” (NET), also carries a strong emotional component, for it conveys the image of those who wail and beat their chests to express their grief. ₍₁₎

“I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty” (Revelation 1:8 NIV).In the original language of this passage, Alpha and Omega function much like the letters A and Z, for they each represent the first and last letters of their respective alphabets. Thus, we can understand this reference to mean that Jesus is the first, the last, and the “A to Z” of everything. Therefore, our text from Revelation 1:8 establishes Jesus as the beginning and the end of all things.

“I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ” (Revelation 1:9). Patmos is a ten mile (16 km) long, six mile (10 km) wide island near the coast of the modern-day nation of Turkey. Church tradition tells us that John was exiled to Patmos for a period of eighteen months. One source discusses the role of the ancient Roman emperor Domitian to explain how and why John ended up on this island in the midst of the Aegean Sea…

“The emperor Domitian, who was naturally inclined to cruelty, first slew his brother, and then raised the second persecution against the Christians… Among the numerous martyrs that suffered during this persecution was Simeon, bishop of Jerusalem, who was crucified; and St. John, who was boiled in oil, and afterward banished to Patmos.” ₍₁₎If Domitian or one of his subordinates attempted to kill John with boiling oil, then it seems reasonable to assume that God miraculously spared his life. If He had not done so, then John would have never had the opportunity to serve as the human author of the Biblical book of Revelation.

(1) G2875 – kopto – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2875/kjv/tr/0-1/

(2) John Foxe, The Project Gutenberg eBook of Fox’s Book Of Martyrs (n.d.). https://www.gutenberg.org/files/22400/22400-h/22400-h.htm [pg 20]

“and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen” (Revelation 1:5-6 ESV).Our text from Revelation 1:5 identifies Jesus as the “firstborn of the dead.” So, is it correct to say that Jesus was God’s initial creation, or “firstborn”? Such an interpretation would be erroneous, since the Scriptures clearly identify Jesus as God. If Jesus was “firstborn” in this sense, then He couldn’t be God, for God is eternal. So how are we to understand this reference?

In considering this passage, it’s important to recognize that “firstborn” doesn’t necessarily mean “born first.” Instead, firstborn can refer to priority in time, or supremacy in rank. ₍₁₎ In Jesus’ case, both are true: as God, Jesus is before any created thing, and as God, Jesus is greater than any created thing. Thus, Jesus has a position of authority and superiority over everything. Firstborn “…of the dead” simply refers to His resurrection as a herald of things to come for God’s people.

“Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen” (Revelation 1:7).The imagery of clouds in the company of God’s presence would have been a familiar element to the the early Christian community. In fact, the books of the Old Testament establish a historic link between the appearance of clouds and the visual manifestation of God’s presence. For instance, Moses (Exodus 24:12-18) and Solomon (1 Kings 8:10-13) each saw clouds in the presence of God. Later, the prophet Isaiah associated a “swift cloud” with the arrival of the Lord in Isaiah 19:1.

Some of Jesus’ disciples had a similar experience when a cloud overshadowed Peter, James, and John while they were together with Him on the Mount of Transfiguration (Mark 9:2-8). That was the place where the voice of God spoke to them from the cloud, saying, “This is my Son, whom I love. Listen to him!” (Mark 9:7 NIV).

While clouds often tend to obscure our view, the Biblical presence of these clouds serve to reflect or illuminate God’s power and glory. Thus, we should not be surprised to learn, “…He is coming with clouds, and every eye will see Him.”

(1) See discussion of prototokos from Colossians 1:15, the same word translated “firstborn” here in Revelation 1:5: Constable, Thomas. DD. Colossians. (n.d.). https://soniclight.com/tcon/notes/html/colossians/colossians.htm [1:15b]

“John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne” (Revelation 1:4).One notable aspect of Revelation 1:4 involves the repetition of the number seven. This holds considerable significance, for the number seven recurs fifty-four times within the twenty-two chapters of Revelation.

You see, numbers often carry symbolic meaning in the Book of Revelation, just as they do in our contemporary world. For example, suppose one person said to another, “You’re number one!” This does not mean that someone is a number in a literal sense. Instead, the number one is used to identify a person who is first or best. In a similar manner, “take five” is a phrase we use to indicate a brief rest period that lasts about five minutes. In this instance, the number “five” symbolizes the approximate duration of that break.

The book of Revelation employs the number seven in a similar way. In addition to its numeric value, the number seven also holds significance as a link to the symbolic ideas of fulfillment, completion, and perfection. For instance, some commentators believe this reference to “the seven Spirits who are before His throne” speaks of the Holy Spirit in His complete fullness.

We should also note the original audience for this epistle: “the seven churches in the province of Asia” (GW). We’ll talk more about these churches as we move forward into Revelation chapters two and three. However, this reference to seven churches suggests that these messages have an intended audience that goes beyond a handful of first-century congregations. Instead, the author has something important to say to the entire Christian community.

“and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood” (Revelation 1:5).Verse five identifies Jesus as the faithful witness. So who or what is the object of Jesus’ faithful witness? Well, Colossians 1:15 tells us that Jesus is the image of the invisible God. In fact, Jesus told the Apostle Philip, “….Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father…” (John 14:9).

So when we speak of Jesus, we are not speaking of someone who merely resembles God, but of someone who is the exact counterpart or image of God. In Jesus, we witness the perfect visible expression and representation of the invisible God, like an image on a coin or a reflection in a mirror.

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“The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, who testifies to everything he saw– that is, the word of God and the testimony of Jesus Christ. Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near (Revelation 1:1-3).

The first verse of the last book of the Bible identifies itself as “The revelation of Jesus Christ.” This (along with the rest of this opening paragraph), tells us that Revelation is a book from Jesus and about Jesus. However, this passage also says, “…which God gave him to show his servants what must soon take place.” This can be difficult to understand since the book of Revelation was written almost two thousand years ago and many of the events depicted within it have yet to occur. So how is it that these verses speak of things that “must soon take place“?

It’s interesting to note that the word “soon” referenced here in Revelation 1:1 is also translated “speedily” in Luke 18:8. So it is not as if the events in the book of Revelation must take place immediately. Instead, the pace of these events will quicken as they unfold. Much like a snowball rolling downhill, they will accelerate once they begin.

Verse three goes on to say, “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near” (NIV). This passage is important, for the book of Revelation was originally written at a time when much of the population could not read. In addition, it was difficult and costly to produce an adequate number of copies for everyone to have their own edition of this book.

Therefore, Revelation 1:3 offers a blessing that applies to everyone- those who can read the book of Revelation for themselves (like many over the last few hundred years), and those who can listen to it. But whether we listen to the book of Revelation or read it for ourselves, there is a condition attached: we must take to heart what is written here.

This echoes an important reminder from the New Testament book of James: “Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:22).

Except as indicated, all Scriptural references taken from New King James Version®. Copyright © 1982 by Thomas Nelson.

The Biblical book of Revelation was authored by a man named John, a person who identifies himself by name three times within this book (1:4, 1:9, 22:8). John is traditionally recognized as John the Apostle, the same man who produced the Gospel of John, along with the Biblical letters of 1st, 2nd, and 3rd John. The date of authorship was approximately 90-100 A.D. when John was probably ninety years of age.

Some Biblical translations refer to this book as the “Revelation of John.” However, it would be more accurate to view this book as the “Revelation of Jesus Christ” that was given to John. That’s because the word “revelation” refers to “an unveiling.” Here within the book of Revelation, God will remove the veil from a variety of things we couldn’t have known unless He revealed them to us.

While certain portions of the book of Revelation can be difficult to understand, it’s important to remember that difficult is not the same as impossible. In this respect, a good understanding of the book of Revelation is much like other good things that don’t come easily; we must be willing to study and work at understanding it.

Next, we should recognize that the book of Revelation devotes a great deal of content to the subject of heaven. Since there are certain aspects of heaven that are inexpressible, this book faces the unenviable task of expressing the inexpressible. This helps explain why we see a substantial amount of symbolic language in the book of Revelation.

Finally, the book of Revelation must communicate with an audience that has little or no frame of reference concerning the subjects it will discuss. We can illustrate that reality with a hypothetical example. Let’s say we have a farmer who is living in the 10th century A.D. Our farmer lives in the house where he was born, and has never left his village. The greatest technological advancement he has ever seen is a donkey pulling a cart.

Now let’s say that someone from the 21st century has traveled back to the 10th century to meet with our farmer. How could someone from the 21st century explain a mobile phone, a television, or a jet aircraft to a 10th century farmer who has no conception of such things? In some respects, we are much like our hypothetical farmer as we seek to grasp the book of Revelation.

However, we’ll soon find that Revelation chapter one will explain some of the symbolic language that will be used in the rest of the book.

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