Revelation

Synopsis

Introduction

John’s Revelation is probably the book of the Bible that has been written about the most, especially in the last century. It is the book of the Bible that has the furthest divide of interpretation between scholars and pastors. It is a book of the Bible that, because of its complex interpretation, causes people to shy away from studying it. This was true for me. I have been reluctant to study Revelation for decades because of its difficulty.

So, over the last 14 months I have spent time almost every day digging deep into John’s Revelation and a few resources that were highly recommended by Bible scholars that I respect. There is a lot of information to sift through here on this website, so I put together a synopsis of my research. Below you will find an introduction that applies to the entire letter of Revelation and a bibliography of the resources I used.

Not everyone will agree with my findings. That is okay. That is healthy. There is a vast spectrum of interpretation regarding John’s Revelation as even the novice understands. I have read a vast continuum of views regarding Revelation, eschatology, the millennium, apocalyptic literature, and more. But I believe when we approach Revelation with a responsible guide to Biblical interpretation many of the controversies fall away.

Revelation’s Message

In the book of Revelation, God is telling his people to trust in his faithfulness to bring complete and true justice to creation. The world and its systems are evil. Do not compromise. Do not be deceived. Stay true to God. Trust in God. God will make everything right. God’s people will be persecuted by the world and will endure hardship right alongside the world. Trust in God. He will make everything right. He will dwell with you. You will see his face!

Genre

Genre is the place to start with Revelation. This is the most misunderstood aspect of interpreting this book of the Bible. It is also the most important. Revelation is a letter that John wrote to seven specific churches, of a specific time, in a specific place. God’s message through John is also applicable to all of God’s people in general. In his letter, John writes a short and specific message to each of the seven churches. John then shares a series of visions that he was given. John uses the ancient apocalyptic genre to communicate the stories of his visions.

One of the reasons we struggle to understand Revelation is because it belongs to a very specific and ancient genre. There are only two books in the Bible that utilize the genre of ancient apocalypse – Daniel and Revelation. In addition to Daniel and Revelation, there are a handful of passages from various books that use the genre of ancient apocalypse.

Ancient apocalyptic literature spanned a very short time in history – about 400 years. Because of this, as people living in the 21st century, we have very little understanding of this ancient genre. On the positive side, it was very widely used, and we have many examples of this type of literature available to us from that short period of time in history. One thing that is very helpful to understanding Revelation is reading as much apocalyptic literature as possible. It helps to make sense of symbols and the flamboyant writing style utilized in this obscure genre.

Old Testament Allusions

Another help in interpreting Revelation is recognizing John’s use of the Old Testament. In a few passages this is obvious. But all throughout his letter John uses the OT to describe what he sees. Recognizing this helps to make sense out of what John is saying.

Symbolism

Alongside genre, the symbolism used in Revelation is the cause of much (most?) of its difficulty in interpretation. Understanding and immersing oneself in ancient apocalyptic literature helps clarify some of the difficulty. Also, understanding John’s use of the OT helps clarify his symbolism and its purpose. A third key regarding symbolism in Revelation is understanding ancient thought and culture. There are some symbols that can only be interpreted through a late first century understanding. Finally, some of John’s symbols of the eschaton may be more than our current human minds can comprehend. We need to be okay with that truth (see Revelation’s Message above)

Flow & Chronology

One issue that runs throughout the letter and is commented on by the Bible scholars that I had access to was the flow and chronology of the letter. Scholars were adamant to point out that John gives us the order in which he saw his visions, but not necessarily the order in which the visions will occur in history.

One thing that I noticed throughout Revelation is the underlying hint that John is telling the same story a couple of different ways. This really stands out in the seals, trumpets, and bowls. I lean towards interpreting these as the same story being told three different times. This can also be seen in God being worshiped in heaven that plays out several times. They can be seen as different groups worshiping God at different time or the same event told in different terms. Others will disagree with me and I am okay with that.

Regarding the millennium, a highly debated topic in Revelation, it really appears to me that any hardline stance one way or another has its problems. I lean toward amillennialism – not that there will not be a “thousand years”, but that the church age is was John is describing. But I went back and forth as I made my journey through Revelation. There are some very clear references to a thousand years, but there are significant problems with every view. The same is true of a tribulation. The harvesting of the earth in chapter fourteen is a real hurdle for a hard line stance on the tribulation.

General Outline

In any outline of a book of the Bible there are many variances. The outline below is one view and it is general at that. Think of how silly it seems for an author 2000 years ago to sit down and outline his book in the way that some 21st century authors do. I imagine there was some thought put to how the letter was going to flow. Papyrus was very expensive, and it needed to be utilized efficiently. But we have to admit that John’s end of 1st century thought process was probably much different. Regardless, having a general sense of the flow of John’s letter can be very helpful.

I. Introduction (1:1-3)

A. The Revelation from God

B. John Testified

C. The First Beatitude

II. Salutation (1:4-8)

A. Grace and Peace

B. To Jesus be the glory and dominion forever and ever

III. The Message to the Seven Churches – A Call to Persevere (1:9 – 3)

A. Salutation

B. The message to Ephesus

C. The message to Smyrna

D. The message to Pergamum

E. The message to Thyatira

F. The message to Sardis

G. The message to Philadelphia

H. The message to Laodicea

IV. God’s Judgment Upon Creation Version #1 – The Scroll (4 – 6)

A. All of heaven worships God in his throne room

B. The slaughtered Lamb is found worthy to look at the scroll and open its seven seals

C. The opening of the first six seals of the scroll

lV. Interlude – The Sealing of the Countless Multitude (7)

A. The sealing of the 144,000

B. The countless multitude comes out of the Great Tribulation

VI. God’s Judgment Upon Creation Version #2 – The Trumpets (8 – 9)

A. The first six of seven trumpets

B. The mighty angel and the little scroll

VII. The Unrighteous Wage War Against God’s People (11 – 14)

A. The two witnesses

B. The Woman, the Son and the Dragon

C. The beast out of the sea wages war against God and his people

D. The earth beast

E. The redeemed sing their song before the throne

F. Loud voices from heaven prophesy the reward of God’s people

G. The crops of the earth are harvested

VIII. God’s Judgment Upon Creation Version #3 – The Bowls (15 – 16)

A. The introduction of the seven plagues

B. The seven bowls of God’s wrath

IX. Babylon the Great is Judged and Punished (17 – 18)

A. The great prostitute is judged

B. Babylon the Great, the prostitute falls, is judged, and punished

X. Jesus Punishes the Unrighteous (19 – 20)

A. All heaven worships God

B. The groom and bride are dressed for the marriage feast

C. Jesus appears on a white horse with his army and battles the beast, false prophet, and their army

D. An angel binds Satan

E. The martyrs share in Jesus’ thousand-year reign

F. Satan is released and thrown into the lake of fire

G. Those not in the book of life are judged

XI. God Dwells with His People in the New Heaven and the New Earth (21 – 22:5)

A. God makes his dwelling with his people

B. New Jerusalem is described

C. God will be with and provide for his people

XII. Epilogue (22:6-21)

A. The angel speaks

B. The angel concludes the book of Revelation with John

C. Jesus declares he is the…

D. The Holy City

E. Jesus declares he is the…

F. Jesus concludes the book of Revelation

Introduction

Genre

Understanding the genre of the book of Revelation is vital to its understanding. Not taking into account its genre has led to the vast misunderstanding and misuse of God’s word. Revelation belongs to the genre of apocalyptic literature full of prophecy utilizing a letter, or epistle, to communicate God’s message. Understanding this unique mix is vital to its proper interpretation. To understand this unique mix of genre, one must immerse themselves in all three ancient genres. The most challenging genre that must be understood would be the ancient and most importantly short-lived (400 b.c.e. – 200 c.e.) apocalyptic genre.

In Revelation for Everyone, Wright states that “John… is picking up a way of writing well known in the Jewish world of the time” (p. 2). Wright states (p. 4-5) Revelation;

Functions as a four-stage revelation
Takes the form of an extended letter
Is a prophecy
Functions as witness
And far and away the most important: everything that is to come flows from the central figure, Jesus himself, and ultimately from God the father.

In his IVP New Testament Commentary Series volume entitled Revelation, Michaels states “The book of Revelation is a written prophecy, like the prophetic books of the Hebrew Bible… Revelation fits the genre of prophecy because it claims to predict the future…” (p. 15). Michaels adds that “Revelation 1:4-22:21, or at least the beginning and the ending of the section, has the formal characteristics of a letter, like the letters of Paul” (p. 15). But he adds later that “no one genre identifies the book of Revelation perfectly” (p. 16).

In his New International Commentary on the New Testament volume entitled The Book of Revelation, Mounce states that “The book of Revelation is regularly regarded as belonging to that literary genre we have described as apocalyptic. It is the NT counterpart to the OT apocalyptic book of Daniel” (p. 6). Mounce explains that “While it is not possible to establish with any precision the exact boundaries of apocalyptic (it often verges off into other literary styles and conceptual modes), it is generally true that an apocalypse normally purports to be a divine disclosure, usually through a celestial intermediary to some prominent figure in the past, in which God promises to intervene in human history to bring times of trouble to an end and destroy all wickedness” (p. 1). He concludes that because of “the symbolic character of the book… This should warn the reader not to expect a literal presentation of future history, but a symbolic portrayal of that which must yet take place” (p. 42).

In his New International Greek New Testament Commentary volume entitled The Book of Revelation, Beale states that, “John thus combines the genre of apocalyptic prophecy (cf. 1:1-3) with that of epistle” (p. 186). Beale further states that “the focus of the book is exhortation to the church community to witness to Christ in midst of a compromising, idolatrous church and world” (p. 33). When focusing on the epistolary genre Beale states that “The main purpose of the epistolary genre elsewhere in the NT is to address problems that have arisen in various churches” (p. 39). Beale concludes, “the most preferable view is that Revelation is “a prophecy cast in an apocalyptic mold and written down in a letter form: in order to motivate the audience to change their behavior in the light of the transcendent reality of the book’s message” (p. 39).

In his Christianity Today article entitled Apocalypse Now, J. Nelson Kraybill describes the apocalyptic genre well. He states that “We should not insist on wringing a meaning from every detail in John’s vision; sometimes he seems to intend for us to get an overall effect rather than a very specific breakdown of meaning” (p. 33). Later Kraybill explains more when he states that “Revelation is part of a larger library of Jewish and Christian apocalyptic literature, and it makes little sense without some understanding of that type of writing. If you read a telephone book as though it’s a novel, you are likely to be confused. Something like that happened to Revelation in the history of the church” (1999, p. 35). Finally, Kraybill states that “One way to understand the apocalyptic genre is to think of it as a kind of sanctified political cartoon… The Republican party is an elephant and the Democratic party is a donkey, yet a presidential election is a horse race. Russia is a bear, the United States is an eagle. We are sophisticated enough to look for the underlying meaning, and not take the political cartoons literally. But what happens when someone who has never seen a political cartoon tries to interpret one? There is a similar problem when modern readers, who understandably have had little exposure to Jewish apocalyptic thinking, they to interpret the books of Daniel or Revelation” (1999, p. 36).
Richard Bauckham, in his New Testament Theology volume entitled The Theology of the Book of Revelation states that “Misinterpretations of Revelation often begin by misconceiving the kind of book it is” (p. 1). Bauckham continues “The word ‘revelation’ or ‘apocalypse’ (apokalypsis) suggests that the book belongs to the genre of ancient Jewish and Christian literature which modern scholars call apocalypses, and even though we cannot in fact be sure that the word itself already had this technical sense when John used it there is a great deal in Revelation which resembles the other works we call apocalypses” (p. 1). Bauckham concludes by explaining how Revelation is a letter describing a prophecy presented within the genre of ancient apocalypse.

Audience

John refers to his audience as that slaves of God. Whoever identifies themselves as a slave of God is the named recipient of this letter.

The author is asking his audience to listen to the prophecy so they will know what must soon take place. John follows that up by stating that anyone who reads this prophecy out loud will be blessed. John makes it clear that this revelation has been initiated by the Father to Jesus to an angel to John to Jesus’ servants.

Openness to Interpretive Possibilities

In general, there are two lenses through which modern interpreters view Revelation.

Preterist. The preterist view looks at Revelation through the lens of the culture through which John authored Revelation. Michaels states that “Modern historical critical scholarship has assumed it is indeed about the author’s social world” (p. 22).
Futurist. Juxtaposed to the preterist view is the futurist view. Generally, the futurist view sees John’s Revelation as a prophecy of events that will happen leading up to and in some cases very close to the time of Jesus’ second coming. Micheals describes this view as “not what was future to John and is now past or present to us, but what was future to John and is still future to us” (p. 23).

Context

Socio-Historical Setting:

Bauckham states that “John’s prophecy is of immediate relevance to his contemporaries. It relates not to a distant future but to the situation John himself shares with his contemporaries in the seven churches of Asia” (p. 12). He continues “They were a tiny minority of powerless people up against the overwhelming might of the state and the overwhelming pressure of pagan society. To refuse to compromise was to become even more helpless victims. What was the point of resisting the beast when he was proving irresistible… John’s message is not, 'Do not resist!’ It is, ‘Resist! - but by witness and martyrdom, not by violence… Christians conquer the beast by their faithful witness to the truth of God up to and including death for maintaining this witness” (p. 92). Bauckham concludes “The theology of of Revelation is highly contextual… Revelation portrays the Roman Empire as a system of violent oppression, founded on conquest, maintained by violence and oppression. It is a system both of political tyranny and of economic exploitation” (p. 35).

Persecution. John wrote this during the time when there was increasing persecution upon the church from Roman authorities as well as the Jewish religious leaders. Part of the purpose of Revelation was to wake the church up and warn them of this coming persecution. Wright states that “They would have been mostly poor, meeting in one another’s homes. By contrast, people were building grand and expensive temples for Caesar and his family in various cities, eager to show Rome how loyal they were” (p. 3). Ramsey states that “Complacency is rarely a problem for a persecuted community… To a considerable extent, it is a wake-up call to Christians who do not sense that they are in any particular danger-a tract for our times no less than John’s” (p. 20). Bauckham states that “It is not simply because Rome persecutes Christians that Christians must oppose Rome. Rather it is because Christians must dissociate themselves from the evil of the Roman system that they are likely to suffer persecution… From John’s prophetic perspective Rome’s evil lay primarily in absolutizing her own power and prosperity” (p. 38). Bauckham concludes “Absolute power on earth is satanic in inspiration, destructive in its effects, idolatrous in its claim to ultimate loyalty. Though it claims divinity, it is utterly unlike the divine sovereignty” (p. 43).
Imperial Cult Worship. Hand in hand with persecution, imperial cult worship would have been an issue for Christians at the time John authored Revelation. Beale states that “Revelation presupposes that Christians were being required to participate to some degree in the imperial cult” (p. 5). Beale adds that “festivals were held both in temples and in civic centers, and civic mandates to participate extended even to people being required to offer sacrifices outside their houses as the festival procession passed by toward its final destination” (p. 14). Kraybill relates the beast in Revelation to the Roman empire. Kraybill paraphrases John when he states that “You are compromising faithfulness to Jesus in order to fit into a pagan world” (p. 32). Bauckham states that “Not only a comfortable life, participating in the property of the cities’ economic also the need to belong to the civic community, who its rituals of identity and civic pride” (p. 128).

Customs/moral assumptions

Understanding the view the common culture had on Christians helps make sense out of this passage. Knowing that the Roman culture was deeply influenced by cult worship is helpful. Understanding how the Christian religion would have been perceived through this lens is valuable. Because Christians did not participate in cult worship, they would have been ostracized in the community and the marketplace. The same is true about he the reaction of Jews toward Christians. The Jewish religious leaders were hostile to Christians and would have ostracized them as well.

The knowledge of this setting influences the reading of the passage by helping us understand the difficulty the church had with remaining focused on the mission given to them by Jesus. Temptation to succumb to the pressures of joining in with society would have been tremendous. Joining in with society would have made life much easier for Christians.

Particular Cultural Conventions/Cues

Identifiable topics of discussion from the ancient world represented in this passage.

During this period of ancient world history, there would have been strict cultural and ethnic boundaries between people groups. This was especially true of Christians and the remainder of the society.

Intertext

Sensitivity to Old Testament Citations and Echoes and Their Significance:

Beale states that “The OT in general plays such a major role that a proper understanding of its use is necessary for an adequate view of the Apocalypse as a whole” (p. 77). Beale continues “it is not typical for John to use OT allusions in isolation but to fuse them together on the basis of their affinity with one another…” (p. 80). Beale also states that “such clear OT allusions in the letters as “manna,” “Jezebel,” “Balaam,” “temple,: and “ new Jerusalem” are tips of an OT iceberg pointing to some basic knowledge of the OT on the readers’ part” (p. 82).

Bibliography

Bauckham, Richard. The Theology of the Book of Revelation. Cambridge: Cambridge University Press, 1993.

Beale, G. K. The Book of Revelation. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1999.
Holy Bible, New Living Translation. Carol Stream: Tyndale House Foundation, 2015.

Koester, Craig R. "Revelation and the Left Behind Novels." Word & World Summer 2005: 274-282.

Kraybill, J. Nelson. Apocalypse and Allegiance. Grand Rapids: Brazos Press, 2010.

—. "Apocalypse NOW." Christianity Today 25 October 1999: 30-40.

McCheyne, Robert Murray. The Seven Churches of Asia. Fearn: Christian Focus Publications, 1986.

Michaels, J. Ramsey. Revelation. Downers Grove: Intervarsity Press, 1997.

Mounce, Robert H. The Book of Revelation Revised. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997.

NET Bible. Biblical Studies Press LLC, 2006.

New American Bible Revised Edition. Washington D.C.: Confraternity of Christian Doctrine, Inc., 2010.

New American Standard Bible. La Habra: The Lockman Foundation, 1995.

New Century Version. Nashville: Thomas Nelson, Inc., 2005.

New Revised Standard Version Bible. New York: HarperCollins Publishers, 1989.

Peterson, Eugene. The Message. Colorado Springs: NavPress Publishing Group, 2002.

Reddish, Mitchell G. Apocalyptic Literature A Reader. Peabody: Abingdon Press, 1990.

The Holy Bible, English Standard Version. Wheaton: Crossway, 2001.

The Holy Bible, New International Version, NIV. Colorado Springs: Biblica, Inc., 2011.

Wright, N. T. Revelation for Everyone. London: Society for Promoting Christian Knowledge, 2011.

Revelation 1:1-3

Close Reading

Genre

This passage is the Prologue of the letter. This is a very structured literary device used in ancient letter writing. An ancient Prologue would communicate the author, the audience, and the purpose of the writing. This Prologue does all three.

Demarcation

In agreement with the demarcation of this study, the majority of English translations surveyed demarcate this passage as one coherent section.

The ESV, NASB, NIV, NABRE, NLT, and MSG demarcate this passage is one coherent section entitled “Prologue” (ESV).

The NRSV and CEV demarcate this passage as part of a larger section including 1:1-8, entitled “Introduction and Salutation”.

The NET demarcates this passage as part of a larger section that includes all of chapter one, entitled “The Prologue”.

N.T. Wright, in his Revelation for Everyone, demarcates this passage as belonging to the larger section that includes verses 1-8 entitled, Look! He Is Coming!

J. Ramsey Michaels demarcates this passage as one cohesive section entitled The Title.

Robert H. Mounce demarcates this passage as one cohesive section entitled Superscription.

G.K. Beale demarcates this passage as one cohesive section entitled Introduction.

This passage is the beginning of the letter. As an ancient letter, one would expect a Prologue to include the author, the audience, and the purpose of the letter. All three of these elements are found in this section and this is what assists in the demarcation of this passage.

Moving the boundaries, as some English translations have, changes the ‘aboutness’ of this passage and should be avoided.

The Argument of the Text

In this passage, John opens his letter with a structured literary device known as a Prologue. Doing so communicates to his audience the identity of the author, the identity of the audience and the purpose for this letter.

There are three issues present in this passage.

The author.

In this passage, the author John, communicates and interesting progression of the message he is about to deliver. John states that God gave the message to Jesus, who gave it to an angel, who gave it to him. Michaels states that “It is a letter from heaven, a prophetic revelation from Almighty God!” (p. 46) When speaking of v. 2, Michaels states that “These phrases reiterate the assertion in verse 1 that God is the ultimate source and Jesus is the immediate source of all that is going to be revealed” (p. 50).

The Audience.

John names the audience as the slaves of God.

The purpose of the letter.

John announces that the purpose of this letter was for God to “show his slaves what must soon take place”.

John refers to his audience as that slaves of God. Whoever identifies themselves as a slave of God is the named recipient of this letter.

The author is asking his audience to listen to the prophecy so they will know what must soon take place. John follows that up by stating that anyone who reads this prophecy out loud will be blessed.

At this point in the letter, the very beginning, it is difficult to determine the present circumstances of the audience. John makes it clear that this revelation has been initiated to the Father to Jesus to an angel to John to Jesus’ servants.

John gets his massage through an ancient literary device known as a Prologue, which describes the author, audience, and purpose of the letter.

Being the Prologue of the letter, there is much that is unknown about the interaction of the author and the audience. Only through a complete study of the letter can one understand John’s relationship to his audience.

This passage is about the prophecy that must soon take place that God has given to John to communicate to the slaves of God. Beale states that “The apocalypse was revealed for the purpose of witness, which results in blessing. The main emphasis here is the blessing obtained from reading the book and hearing it read” (p. 145). Beale continues “The introduction and conclusion of the book thus show that the main goal of the argument of John’s Apocalypse is to exhort God’s people to remain faithful so that they might inherit final salvation” (p. 151).

The Co-text

Development of Important Words/Motifs:

Revelation. This letter begins with stating that this is the revelation of Jesus Christ.

Testimony. Throughout the introduction, John uses the term testimony and testify to set the tone for his letter.

Blessed. The end result of understanding this letter is that its hearers will be blessed.

Without reading further into Revelation, we do not see the letters to the seven churches in Asia. These letters reveal much about church culture at the time Revelation was written. It appears there was a spirit of complacency prevalent in many churches of the time. This issue becomes clear as John addresses each church.

Also, without reading further, we do not see the vivid imagery that John uses to tell the story of the events leading up to the return of Jesus and the victory over evil that Jesus brings and that his followers get to experience.

Intertext

OT passages alluded to and their significance in this new context:

Daniel 2:28-30. “28 but there is a God in heaven who reveals mysteries, and he has disclosed to King Nebuchadnezzar what will happen at the end of days. Your dream and the visions of your head as you lay in bed were these: 29 To you, O king, as you lay in bed, came thoughts of what would be hereafter, and the revealer of mysteries disclosed to you what is to be. 30 But as for me, this mystery has not been revealed to me because of any wisdom that I have more than any other living being, but in order that the interpretation may be known to the king and that you may understand the thoughts of your mind.” In this passage, Daniel describes the vision that Nebuchadnezzar received from God and his role in the interpretation of the dream.
Amos 3:7. “7 Surely the Lord God does nothing, without revealing his secret to his servants the prophets.” In this passage, Amos declares that God does nothing without making it known to his people.

Passages brought to mind by a reading of this one and how might this inform a canonical reading of this text:

Matthew 11:27. “27 All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.” In this passage, Jesus declares that everything comes from the Father and Jesus reveals those things to the people he chooses to reveal them to.
Mark 1:15. “15 and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”” In this passage, Jesus says the time has come. This is an example of the “already and not yet” aspect of God’s kingdom.
Luke 11:28. “28 But he said, “Blessed rather are those who hear the word of God and obey it!”” In this passage, Jesus declares that those who hear God’s word and obey them are blessed.
John 5:19-23. “19 Jesus said to them, “Very truly, I tell you, the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise. 20 The Father loves the Son and shows him all that he himself is doing; and he will show him greater works than these, so that you will be astonished. 21 Indeed, just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes. 22 The Father judges no one but has given all judgment to the Son, 23 so that all may honor the Son just as they honor the Father. Anyone who does not honor the Son does not honor the Father who sent him.” In this passage, Jesus describes the relationship between himself and the Father.
John 12:49. “49 for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak.” In this passage, Jesus describes the relationship between himself and the Father.
John 17:8. “8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me.” In this passage, Jesus is praying to the Father just before he is arrested. This is his final prayer before his passion. In this prayer, Jesus lets the Father know that he has accomplished the mission of telling everything to his followers.
Romans 16:20. “20 The God of peace will shortly crush Satan under your feet.” In this passage, Paul declares to the Roman church that God will soon crush Satan. Paul wrote this almost 2000 years ago.
1 Corinthians 14:26. “26 What should be done then, my friends? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up.” In this passage, Paul tells the Corinthian church that revelation is for the building up of the church. This is true of Revelation. The purpose of Revelation is to build up the church.
Galatians 1:12. “12 for I did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ.” In this passage, Paul explains to the Galatian church that the revelation he received came from Jesus Christ.

This passage is the embodiment of the wider story of God and God’s people. In this passage, John describes how the Father revealed truth of his Son through an angel to his servant John so that those who heard the testimony and listened to its words would be blessed. This is the embodiment of the wider story of God and God’s people.

Revelation 1:3 (NRSV)

3 Blessed is the one who reads aloud the words of the prophecy, and blessed are those who hear and who keep what is written in it; for the time is near.

Main Verbs

Blessed

Reads

Blessed

Hear

Keep

Verb

Blessed

Tense – Present
Mood – Indicative
Voice – Passive

Reads

Tense – Present
Mood – Imperative
Voice – Active

Blessed

Tense – Present
Mood – Indicative
Voice – Passive

Hear

Tense – Present
Mood – Indicative
Voice – Passive

Keep

Tense – Present
Mood – Indicative
Voice – Active

Tense – Present
Mood – Indicative
Voice – Passive

Tense – Present
Mood – Indicative
Voice – Passive

The Text

Bible Gateway

Revelation 1:4-8

Close Reading

Genre

This passage is an introduction to the letter proper. J. Ramsey Michaels states “Revelation 1:4-22:21, or at least the beginning and the ending of the section has the formal characteristics of a letter, like the letters of Paul” (p. 15). Robert H. Mounce concurs when he states, “Apart from the prologue (1:1-3) Revelation is an epistle, so the usual format (From A To B – Greetings) is followed” (p. 44).

Demarcation

There is majority agreement across English translations to demarcate this passage as indicated in this study.

The ESV, NASB, NIV, NABRE, and NLT demarcate this passage is one coherent section entitled “Greeting to the Seven Churches” (ESV).

The NRSV and CEV demarcate this passage as part of a larger section including 1:1-8, entitled “Introduction and Salutation”.

The NET demarcates this passage as part of a larger section that includes all of chapter one, entitled “The Prologue”.

The MSG demarcates this passage as part of a larger section including 1:4-20, entitled “His Eyes Pouring Fire-Blaze”.

N.T. Wright, in his Revelation For Everyone, demarcates includes this passage with verses 1-3 entitled, Look! He Is Coming!

Michaels demarcates this passage as one cohesive section entitled The Greeting.

Mounce demarcates this passage as one cohesive section entitled Salutation and Doxology.

G.K. Beal demarcates this passage as one cohesive section entitled Salutation.

The section prior to this passage is the Prologue to the entire book of Revelation. This is clear. This passage is the introduction to the section of the book of Revelation that are letters the author was directed to write from Jesus to the seven churches. In between this passage and the letters proper, there is additional information given by the author regarding his vision and the purpose behind the book of Revelation. This passage begins with the textual marker, “I, John…”. This is a distinct transition between sections. Beal states “v. 8 concludes the same threefold title of God with which the salutation was introduced, so that v 4 and v 8b form an inclusion formally demarcating the literary bounds of the salutation” (p. 196).

Moving the boundaries, as some English translations have, changes the ‘aboutness’ of this passage and should be avoided.

The Argument of the Text

In this passage, John greets the seven churches in Asia. In doing so, John describes Jesus’ return as he comes with the clouds and all see him and respond appropriately.

There are several issues in this passage that John is communicating to his audience.

John brings grace and peace from God, Jesus and the sevenfold Spirit. Mounce states “Although only a conjecture, it would seem that “the seven spirits before [God’s] throne” are best understood as part of a heavenly entourage that has a special ministry in connection with the Lamb” (p. 48). Beale has a different view when he states, “the expression is more likely a figurative designation of the effective working of the Holy Spirit, since this is the characteristic identification of pneuma in the NT when found in conjunction with or as part of an apparent formula with God and Christ” (p. 189).
Jesus Christ is the firstborn from the dead and the ruler of all the kings on the earth. Jesus Christ was the first to conquer death and is the ruler of all the kings on the earth.
Jesus loves us and freed us from our sins by his blood. This is the first two of three things that Jesus does for his people in this passage. It is Jesus who loves us and freed us. This is past tense. This has already happened.
Jesus made us a kingdom, priests serving his God and Father. Beale states “Christ’s death and resurrection established a twofold office, not only for himself but also for believers. Their identification with his resurrection and kingship means that they too are considered to be resurrected and exercising rule with him as a result of his exaltation: he is “the ruler of the kings of the earth… [so that] he made them a kingdom.” They not only have been made part of this kingdom and his subjects, but they have also been constituted kings together with him and share his priestly office by virtue of their identification with his death and resurrection” (p. 192). He continues, “He revealed God’s truth by mediating as a priest through his sacrificial death and uncompromising “faithful witness” to the world… Believers spiritually fulfill the same offices in this age by following his model, especially by being faithful witness by mediating Christ’s priestly and royal authority to the world…” (p. 193). Beale concludes “the church presently functions as both kings and priests” (p. 195).
Jesus is coming on the clouds and every eye will see him, even those who pierced him. Mounce states that the piercing of Jesus “extends to all those of every age whose careless indifference to Jesus is typified in the act of piercing” (p. 51).
All the tribes of the earth will wail on the account of Jesus. Mounce states “At his coming all the tribes of earth (not the twelve tribes of Israel but the non-Christian world represented in terms of ethnic divisions) will morn for him. The mourning of Zech 12:10-12 was that of repentance, but the mourning of Revelation is the remorse accompanying the disclosure of divine judgement at the coming of Christ (cf. 16:9, 11, 21)” (p. 51). Beale agrees when he states, “Those who mourn are not those who literally crucified Jesus but those who are guilty of rejecting him” (p. 197).
Jesus states he is the Alpha and the Omega, the one who was and is to come. Beal states that this “is a figure of speech called a merism… The use of the first and last letters of the alphabet was typical of the ancients in expressing merisms” (p. 199).

John clearly states that he is addressing the seven churches in Asia. He is asking his audience to listen to what Jesus has to say. The churches that John is writing to are experiencing various levels of intimacy with Jesus. John gets his massage through the declaration within an introduction. But John author does not go into detail about the standing of each church. This passage is about Jesus being the first and the last coming with the clouds and the reaction of all people.

The Co-text

This passage is only four verses into the book, therefore there is very little pre-text. The text that proceeds this passage is the Introduction/Salutation. In the introduction, John reveals that this writing is a prophecy in which the author will share the testimony of Jesus Christ as it was revealed to him.

Prior to this passage, the author presents his prologue. In this prologue, the author explains that this prophecy comes from what Jesus has been shown and was given through an angel to John. John states that the time for the fulfillment of this prophecy is near.

Development of Important Words/Motifs:

“who is and who was and who is to come” (Alpha and Omega). Three times in this short passage, God is referred to in this sense. The reference to the “Alpha and Omega” was a common phrase that included the beginning (Alpha), the end (Omega), and everything in between.
Kingdom, priests. The work of Jesus has made his followers into a kingdom and priests.

Without reading further into Revelation, we do not see the letters to the seven churches in Asia. These letters reveal much about church culture at the time Revelation was written. It appears there was a spirit of complacency prevalent in many church of the time. This issue becomes clear as John addresses each church.

Also without reading further, we do not see the vivid imagery that John uses to tell the story of the events leading up to the return of Jesus and the victory over evil that Jesus brings and that his followers get to experience.

Context

This passage appeals to the cultural concern of the social role of discrimination between religious groups.

The Interface of Contexts:

In the world that this passage addresses there was tremendous tension between Christians and the rest of society. There was also temptation to become integrated with society which would have made life much easier.

This tension is prevalent in today’s culture as well. There is growing tension between Christians and the rest of society as well as a hidden temptation to assimilate into society which can be distracting for Christians by taking their focus off of the kingdom of God and placing it on the world. Michaels states “To a considerable extent, it is a wake-up call to Christians who do not sense that they are in any particular danger – a tract for our times no less than John’s.” (p. 20) When speaking of John’s audience, Michaels states “The greatest danger they faced was complacency, and the greatest danger we face is complacency” (p. 39).

Intertext

Beale states that “The OT in general plays such a major role that a proper understand of its use is necessary for an adequate view of the Apocalypse as a whole” (p. 77). Beale continues “it is not typical for John to use OT allusions in isolation but to fuse them together on the basis of their affinity with one another…” (p. 80). Beale also states that “such clear OT allusions in the letters as “manna,” “Jezebel,” “Balaam,” “temple,: and “ new Jerusalem” are tips of an OT iceberg pointing to some basic knowledge of the OT on the readers’ part” (p. 82).

OT passages explicitly cited in this text:

Daniel 7:13. “As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him.” This passage in the context of its place in Daniel speaks to the prophecy that Revelation speaks of.
Zechariah 12:10. “And I will pour out a spirit of compassion and supplication on the house of David and the inhabitants of Jerusalem, so that, when they look on the one whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.” This passage in Zechariah speaks of the Israelites mourning when they look upon the one who has been pierced, Jesus. In Revelation, this is extended to all of humankind. Beal notes that John alters the Zechariah text by adding “every eye” and “of the earth” (p. 196-197).

What OT passages are alluded to and what is their significance in this new context:

Exodus 13:21. “The Lord went in front of them in a pillar of cloud by day, to lead them along the way, and in a pillar of fire by night, to give them light, so that they might travel by day and by night.” This passage in Exodus speaks to how God’s people are familiar with his coming and going associated with the clouds.
Exodus 16:10. “And as Aaron spoke to the whole congregation of the Israelites, they looked toward the wilderness, and the glory of the Lord appeared in the cloud.” Again, God’s presence is associated with the clouds.
Exodus 19:5-6. “5 Now therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, 6 but you shall be for me a priestly kingdom and a holy nation. These are the words that you shall speak to the Israelites.” This passage speaks to God elevating the people who follow after him to his own priestly kingdom (and holy nation).
Isaiah 61:6. “but you shall be called priests of the Lord, you shall be named ministers of our God; you shall enjoy the wealth of the nations, and in their riches you shall glory.” This passage also speaks of God’s people becoming priests.
Psalms 89:27. “I will make him the firstborn, the highest of the kings of the earth.” This passage speaks to Jesus being named the firstborn, the highest of the kings of the earth as alluded to in the Revelation passage.

Other Ancient Texts (Greco-Roman or Jewish) alluded to in this text and Their Significance:

Tobit 12:15. “I am Raphael, one of the seven angels who stand ready and enter before the glory of the Lord.” This passage mentions the seven angels which could be the seven-fold spirits.
2 Esdra 4:1. “Then the angel that had been sent to me, whose name was Uriel, answered…” This passage mentioned Uriel the angel once again.
1 Enoch 20:1-8. “1 And these are the names of the Holy Angels who keep watch. 2 Uriel, one of the Holy Angels; namely the Holy Angel of the Spirits of Men. 4 Raguel, one of the Holy Angels; who takes vengeance on the world, and on the lights. 5Michael, one of the Holy Angels, namely the one put in charge of the best part of humankind, in charge of the nation. 6 Saraqael, one of the Holy Angels; who is in charge of the spirits of men who cause the spirits to sin. 7 Gabriel, one of the Holy Angels, who is in charge of the Serpents, and the Garden, and the Cherubim.” This passage names seven angels. Perhaps these are the seven-fold spirits.

Sensitivity to Other Inter-Canonical Echoes and how might this inform a canonical reading of this text:

Matthew 17:5. “While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” At the transfiguration, Jesus true identity as God is revealed in the midst of a cloud, just as at his second coming his identity will be revealed to all of creation.
Luke 9:26. “Those who are ashamed of me and of my words, of them the Son of Man will be ashamed when he comes in his glory and the glory of the Father and of the holy angels.” This passage speaks to Jesus coming in his glory. The Father and the holy angels are also mentioned in association with Jesus’ coming. This passage may be an indication that the seven-fold spirit is indeed the heavenly entourage.
John 19:37. “And again another passage of scripture says, “They will look on the one whom they have pierced.” This was stated by the narrator in John to inform the audience of a prophecy being fulfilled. This prophecy will be fulfilled yet again upon the second coming of Jesus.
Acts 1:9. “When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.” This passage again describes Jesus’ coming and going associated with a cloud.
Colossians 1:18. “He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything.” In this passage, Paul speaks to Jesus being the firstborn from the dead.
1 Timothy 5:21. “In the presence of God and of Christ Jesus and of the elect angels, I warn you to keep these instructions without prejudice, doing nothing on the basis of partiality.” This passage alludes again to the possibility of the seven-fold spirit being the heavenly entourage.
1 Peter 2:5. “like living stones, let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” In this passage, Peter speaks to his audience during a time of persecution encouraging them to accept their true identity as a holy priesthood just as Jesus’ followers should do now and upon Jesus’ coming again.
1 Peter 2:9. “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light.” Again, in this passage, Peter speaks to his audience during a time of persecution encouraging them to accept their true identity as a holy priesthood just as Jesus’ followers should do now and upon Jesus’ coming again.

Revelation 1:5b-6 (NRSV)

To him who loves us and freed us from our sins by his blood, 6 and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.

Main Verbs

Loves

Freed

Made

Verb

Loves

Tense – Present
Mood – Indicative
Voice – Active

Freed

Tense – Past
Mood – Indicative
Voice – Active

Made

Tense – Past
Mood – Indicative
Voice – Active

Tense – Present
Mood – Indicative
Voice – Passive

The Text

Bible Gateway

Revelation 1:9-20

Close Reading

Genre

This passage is a narrative. John introduces his letter to his audience by describing how he came to write the letter. Beale states that this section “continue[s] the idea of vv 9-11 by serving as a visionary, prophetic commission and introduction to the whole book” (p. 206).

Demarcation

There is almost unanimous agreement across the English translations surveyed as to the demarcation of this passage which is in agreement with this study.

The NRSV, ESV, NASB, NIV, NABRE, and NLT demarcate this passage is one coherent section entitled A Vision of Christ (NRSV).

The NET demarcates this passage as part of a larger section that includes all of chapter one, entitled “The Prologue”.

N.T. Wright, in his Revelation For Everyone, demarcates includes this passage as one coherent section entitled Jesus Revealed.

J. Ramsey Michaels demarcates this passage as one cohesive section entitled The Opening Vision.

Robert H. Mounce demarcates this passage as one cohesive section entitled Inaugural Vision and Commission to Write. Mounce states that “Verses 9-20 record John’s vision of the exalted Christ and his commission to write to the seven churches what he is about to see” (p. 53).

G.K. Beal demarcates this passage as one cohesive section entitled John Is Commissioned to Write to the Churches Because the Initial Vision He Receives Demonstrates That the Saints’ Confidence Is Grounded in Christ’s Installation as Cosmic Judge, Priest, and Ruler of the Church as a Result of His Victory over Death.

The textual markers that assist in the analysis of the demarcation of this section have to do with ancient letter writing. The sections prior to this passage are well structure literary devices used in ancient letter writing. This assist in the demarcation of this passage. The prior two sections consist of an Introduction and then a Salutation. This passage now moves into the letter proper as John narrates how the contents of this letter were delivered to him. The section that follows this passage moves into the letters to the seven churches that John writes to each individual church. These textual markers assist in the analysis of the demarcation of this passage.

Moving the boundaries of this passage ignores the well-known structures of ancient letter writing and needs to be avoided.

The Argument of the Text:

In this passage, John uses a narrative to communicate his point.

There are several issues in this passage that John is communicating to his audience.

John describes the location and the circumstances that surrounded his writing of this letter. This passage begins by John identifying himself by name and by his service for the kingdom, as one who shares in the experience of being a child of God. John also describes where he is located and how he came to write this letter. Michaels states that “As a prophet, John immediately recounts for his readers a prophetic experience, which he is careful to locate as to place and time” (p. 59). Mounce highlights that “John records that he was “in the Spirit” on the day of his revelation. This expression refers to a state of spiritual exaltation best described as a trance. Berkely translates, “I became Spirit-possessed.” Peter at Joppa… and Paul at Jerusalem had similar ecstatic experiences” (p. 55). Beale states that “Christ tends the ecclesial lampstands by commending, correcting, exhorting, and warning in order to secure the churches’ fitness for service as lightbearers in a dark world” (p. 209).
John describes Jesus’ appearance. John describes Jesus’ appearance; a loud voice like a trumpet, clothed with a long robe and a golden sash, hair as white as wool and snow, eyes like fire, feet like burnished bronze, the voice of many waters, a two-edged sword coming from his mouth, and a face shining as the sun. N.T. Wright reminds us that “To see Jesus as he is would drive us not to snuggle up to him, but to fall at his feet as though we were dead” (p. 7).
Jesus declares that he is the first and the last.
Jesus declares that he was dead and is now alive forever and ever.
Jesus declares that he has the keys of Death and of Hades. Mounce states that “According to Jewish literature, power over these keys belongs to God alone. That they now are in the possession of Christ is evidence of the high Christology of the Apocalypse” (p. 61-62). N.T. Wright states that “When we are looking at Jesus, he is saying, we are looking straight through him at the father himself” (p. 8).
Jesus directs John to write everything that he has seen and what is to take place. Michaels states that “…Jesus is telling John to write not only the visions he will see but whatever explanations may accompany them so as to shed light on the future…” (p. 62). Michaels continues “John’s responsibility is to record not only his visions but something of their meaning as well” (p. 63). Mounce states that “The laying on of the right hand communicated power and blessing. It is a commissioning hand that restores John’s confidence and prepares him to hear the words of consolation and command” (p. 61).
Jesus describes his appearance. Jesus describes to John that the seven stars are the angels of the seven churches that are mentioned, and the seven lampstands are the seven churches themselves.

In this passage, there are two round characters and two flat characters. John and Jesus are the round characters. The seven angels and the seven churches are the flat characters. John describes that he was in the Spirit one day when he heard a loud voice. The loud voice was Jesus. John describes Jesus’ appearance and with that description it is understandable why he reacts as he does; falling to his feet in worship. Jesus responds by telling John to write everything he sees and explains his appearance. Michaels states that “The whole section from verse 17 to the end of chapter 3 is one long, uninterrupted speech of Jesus, the risen Lord. Jesus takes over from John as the narrator – the “I” – from this point on until John’s voice breaks in again at 4:1. Throughout chapters 2-3 John is out of the picture, listening and (presumably) writing” (p. 62).

John’s description of Jesus’ appearance helps to explain Jesus’ place in the narrative. Just the explanation of Jesus by John is overwhelming. This helps to explain why John reacted the way he did. This also help explain the importance of Jesus’ commissioning and authority of John’s letter.

In this passage, John does not indicate who he is specifically writing to. From the proceeding passages however, we know that he is addressing the seven churches in Asia. Micheals states that “In view of the symbolic importance of the number seven throughout the book of Revelation, it is likely that these seven were intended to represent all of the Asian congregations, and perhaps all Christian congregations everywhere” (p. 60). N.T. Wright concurs when he states that “…the seven churches – seven is the number of perfection, and the churches listed in verse 11 thus stand for all the churches in the world…” (p. 8). Bauckman states that “By addressing seven churches John indicates that his message is addressed to specific churches as representative of all the churches” (p. 16).

In this passage, John is asking his audience to accept his testimony.

The churches that John is writing to are experiencing various levels of intimacy with Jesus. N.T. Wright states that “How can the ‘kingdom’ – which means the sovereign rule – sit together with suffering and patient endurance? That is part of the whole point of the book. Jesus himself won the victory through his suffering, and so must his people” (p. 10). Beale states that the “new Israel, the church, is to draw its power from the Spirit, the divine presence, before God’s throne in its drive to stand against the world’s resistance” (p. 207).

John gets his massage through a narrative.

In this passage, the author does not go into detail about the standing of each church.

This passage is about Jesus, in all of his glory, commissioning John to write a letter describing everything he is about to witness.

The Co-text

The passages prior to this are the Prologue and Salutation of the letter. They are well-known ancient literary devices that set the stage for the letter. Through those devices, the reader knows the author and the purpose of the letter. Having started in this way, John has set the stage for his narrative to begin in this passage.

Prior to this passage, the author presents his Prologue and Salutation. The reader/hearer is introduced to the author, circumstances, and purpose of the letter. This has set the expectation of this letter being vital as Jesus second coming is near.

Development of Important Words/Motifs:

Testimony, write. Throughout this passage, John and Jesus both make it clear that what is about to follow is a testimony. Jesus directs John to write down everything he sees. Jesus wanted John’s testimony to be documented.
Seven. Several times throughout this passage, the number seven is a key theme.
I am the first and the last…. Already in the Prologue and Introduction, Jesus has declared that he is the Alpha and Omega. In this passage again he declares he is the first and the last.

Without reading further into Revelation, we do not see the letters to the seven churches in Asia. These letters reveal much about church culture at the time Revelation was written. It appears there was a spirit of complacency prevalent in many church of the time. This issue becomes clear as John addresses each church.

Context

Appeal to Particular Cultural Conventions/Cues:

John’s view of Christ’s deity is significant in this passage. Many of the characteristics attributed to YHWH, the One and only God, in the Old Testament are said of Jesus in this passage and throughout Revelation.

This passage appeals to the cultural concern of the social role of discrimination between religious groups.

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

Beale states that “The OT allusions in this passage are essential to the meaning of both the vision and its interpretation. To deemphasize their significance is to deemphasize the interpretation of the text itself. The links among the OT allusions are also an essential aid in tracing the flow of thought in this section” (p. 206).

OT passages alluded to in this text and their significance in this new context:

Exodus 19:16. “16 On the morning of the third day there was thunder and lightning, as well as a thick cloud on the mountain, and a blast of a trumpet so loud that all the people who were in the camp trembled.” In this passage, the scene is very similar to John’s experience. John records Jesus’ voice being like a trumpet. John’s response to the voice was similar to the Israelites. John was filled with fear, while the whole camp of Israelites trembled.
Exodus 28:4. “4 These are the vestments that they shall make: a breastpiece, an ephod, a robe, a checkered tunic, a turban, and a sash. When they make these sacred vestments for your brother Aaron and his sons to serve me as priests…” The attire that John describes Jesus wearing is similar to the attire that the Israelite priests were commanded to wear.
Isaiah 6:5. “5 And I said: “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!” Isaiah’s response to seeing God is very similar to John’s.
Isaiah 22:22. “22 I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open.” In this passage, Isaiah describes how Jesus will be given the keys to the kingdom. This is seen as fulfilled in Jesus’ description of himself.
Isaiah 41:4. “4 Who has performed and done this, calling the generations from the beginning? I, the Lord, am first, and will be with the last.” In this passage, similar to Revelation, the LORD declares that he is from the beginning, the first and the last.
Isaiah 44:6. “6 Thus says the Lord, the King of Israel, and his Redeemer, the Lord of hosts: I am the first and I am the last; besides me there is no god.” In this passage, similar to Revelation, the LORD declares that he is from the beginning, the first and the last.
Isaiah 48:12. “12 Listen to me, O Jacob, and Israel, whom I called: I am He; I am the first, and I am the last.” In this passage, similar to Revelation, the LORD declares that he is from the beginning, the first and the last.
Isaiah 49:2. “2 He made my mouth like a sharp sword, in the shadow of his hand he hid me; he made me a polished arrow, in his quiver he hid me away.” In this passage, one of the weapons of the LORD is seen as a sharp sword from the mouth similar to Revelation.
Ezekiel 43:2. “2 And there, the glory of the God of Israel was coming from the east; the sound was like the sound of mighty waters; and the earth shone with his glory.” In this passage, similar to John’s in Revelation, Ezekiel describes the glory of God’s coming sounding like the sound of mighty waters.
Daniel 7:9. “9 As I watched, thrones were set in place, and an Ancient One took his throne, his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels were burning fire.” In this passage, the description Daniel gives of God is very similar to the description John gives of Jesus in Revelation.
Daniel 7:13-14. “13 As I watched in the night visions, I saw one like human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him. 14 To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.” In this passage, Daniel describes God in a similar fashion as John describes Jesus in Revelation.
Daniel 10:5-9. “5 I looked up and saw a man clothed in linen, with a belt of gold from Uphaz around his waist. 6 His body was like beryl, his face like lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and the sound of his words like the roar of a multitude. 7 I, Daniel, alone saw the vision; the people who were with me did not see the vision, though a great trembling fell upon them, and they fled and hid themselves. 8 So I was left alone to see this great vision. My strength left me, and my complexion grew deathly pale, and I retained no strength. 9 Then I heard the sound of his words; and when I heard the sound of his words, I fell into a trance, face to the ground.” In this passage, Daniel describes God and his reaction to God’s presence in a similar fashion as John describes his encounter with Jesus in Revelation.
Joel 2:1. “Blow the trumpet in Zion; sound the alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the Lord is coming, it is near—" In this passage, Joel describes the coming of the LORD similar to John’s description of Jesus’ coming in Revelation.

Other passages brought to mind by a reading of this one and how this informs this canonical reading of this text:

Matthew 14:27. “27 But immediately Jesus spoke to them and said, “Take heart, it is I; do not be afraid.” Jesus response to the disciple’s reaction of his mighty power is similar to his reaction to John’s behavior in Revelation; do not fear.
Matthew 17:2. “2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white.” Matthew’s description of Jesus during his earthly transfiguration is very similar to John’s description of Jesus in Revelation.
Matthew 17:7. “7 But Jesus came and touched them, saying, “Get up and do not be afraid.” Jesus response to the disciple’s reaction of his transfiguration is similar to his reaction to John’s behavior in Revelation; do not fear.
Mark 8:31. “31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.” In Revelation, Jesus refers to being dead, but now alive. In this passage, Jesus predicts the suffering and death that he must endure to accomplish his mission.
Acts 10:10. “10 He became hungry and wanted something to eat; and while it was being prepared, he fell into a trance.” Just as John in Revelation was in a trance to receive his vision, Peter was in a trance as he received his vision to abolish the dietary restrictions of the Jewish law.
Acts 11:5. “5 “I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me.” Just as John in Revelation was in a trance to receive his vision, Peter was in a trance as he received his vision to abolish the dietary restrictions of the Jewish law.
2 Corinthians 12:2-4. “2 I know a person in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know; God knows. 3 And I know that such a person—whether in the body or out of the body I do not know; God knows— 4 was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat.” Just as John in Revelation and Peter in Acts was in a trance to receive their visions, Paul was in a trance as he was taken to heaven.
Hebrews 4:12. “12 Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart.” Similar to the imagery in Revelation, in this passage, the word of God is a sword.

This passage is the embodiment of the wider story of God and God’s people. In this passage, John describes the eternal presence of God and the work of Jesus as the firstborn over death. The identity of Jesus’ followers is declared as a kingdom and as priests. Finally, Jesus return is promised and this return will be evidenced by all, even those who pierced him. Mounce summarizes this passage stating that “With the awesome vision and his own commission John is now prepared to write what he has seen. Caught up in the Spirit on the Lord’s day John encountered the risen and glorified Christ, who personally commissioned him to write to the seven churches. He was to share with them not only the initial vision of the one “like a son of man” but also the subsequent visions that would reveal what was about to take place” (p. 63). This is the embodiment of the wider story of God and God’s people.

Revelation 1:19 (NRSV)

19 Now write what you have seen, what is, and what is to take place after this.

Main Verbs

Write

(have) Seen

(is to) Take place

Verb

Write

Tense – Present
Mood – Imperative
Voice – Active

(have) Seen

Tense – Past
Mood – Indicative
Voice – Passive

Tense – Present
Mood – Indicative
Voice – Passive

(is to) Take place

Tense – Future
Mood – Indicative
Voice – Passive

The Text

Bible Gateway

Revelation 2:1-7

Close Reading

Genre

Revelation 2-3. This section in Revelation is known as the letters to the seven churches. In John’s vision, Jesus has told him to write down everything he sees and hears. Revelation 2-3 is Jesus speaking to the churches. Kraybill states that “The seven letters show that the exalted Christ is attentive to the distinct struggles, failures, and strengths of each congregation” (p. 157). Mounce states that “The letters to the seven churches of Asia (chaps. 2 and 3) form a distinct unit in the book of Revelation. That they are integrally related to the vision in Chapter 1 is indicated by the fact that in the introduction to each letter the writer (Christ) identifies himself by means of a descriptive phrase taken from the vision and appropriate for the specific church” (p. 64). Bauckham, making that Revelation is a circular letter states that “The whole book of revelation is a circular letter addressed to seven specific churches: Ephesus, Smyrna, Pergamum, Thyatria, Sardis, Philadelphia, Laodicea” (p. 12). Bauckham summarizes God’s purpose for Revelation by stating that “By addressing seven churches John indicates that his message is addressed to specific churches as representative of all the churches (16). Micheals makes it clear that in a technical sense these “letters” to the churches are more accurately “messages” to the churches. Each church would have received the entire letter of Revelation, not just their specific section. These messages do not contain any of the ancient literary devices that would have demarcated a letter such “self-identification by name followed by an identification of the recipients and a “grace and peace” formula” (Michaels, p. 64). Beale argues that 1:9-3 should be seen as a cohesive literary unit. Beale states that “Although we have discussed the vision of 1:9-20 as a call narrative and, therefore, as a separate introductory unit, it should also be viewed as part of the larger literary segment of 1:9-3:22” (p. 224). Murry McCheyne, in his The Seven Churches of Asia, makes a significant contribution to this discussion when he states that the seven letters “show us not only what the mind of Christ was, but what it is, now that He is in glory” it “shows us that Jesus is the same when standing at the right hand of the Father, as when He stood by the Sea of Galilee; that He is the same now while holding the reins of the universe, as when He stood by His disciples” (p. 8). Mounce states that “In the salutation of each of the seven letters, Christ identifies himself by means of some part of the description in the initial vision (1:13-16). There is normally a certain appropriateness between the identifying characteristic and the church that is addressed” (p. 74).

Revelation 2:1-7. This passage is a letter written to a specific church at a specific time in history who were experiencing specific circumstances. The letter was written by John as dictated by the LORD Jesus Christ. Mounce states that “Ephesus may be addressed first because it played a leading role in the beginning of the Christian church in the gentile world. It also had geographical priority since it was the best port of entry into that part of Asia Minor” (p. 228-229).

Demarcation

All English translations surveyed agree that this passage is one cohesive section entitled The Letter to Ephesus (CSB).

N.T. Wright, in his Revelation For Everyone, demarcates this passage as one coherent section entitled The Letter to Ephesus.

J. Ramsey Michaels demarcates this passage as one cohesive section entitled The Message to Ephesus.

Robert H. Mounce demarcates this passage as one cohesive section entitled Ephesus.

G.K. Beal demarcates this passage as one cohesive section entitled Christ commends the Ephesian Church for its Orthodoxy, Condemns it for its Lack of Witness and Exhorts it to Overcome this Lack in Order to Inherit Eternal Life.

In context of what was written before this passage, the phrase, “Write to the angel of the church in Ephesus…” is a clear textual marker that assists in the demarcation of this section. The same textual marker can be seen starting the next section in verse eight, “Write to the angel of the church in Smyrna…”

Moving the boundaries of this passage ignores the specific instructions Jesus wants to communicate to each individual church.

The Argument of the Text

In this passage, John has written down in a letter the words he heard spoken by Jesus toward the church in Ephesus.

There are several issues in this passage that are communicated to the Ephesians specifically and the Church corporately.

Jesus knows the works of the Ephesian church. After Jesus describes himself as one who is in authority and is actively walking among the churches, he acknowledges the work, labor, and endurance of the Ephesians as they live in a pagan and hostile community. Jesus knows the Ephesians;
- Works
- Labor
- Endurance
- Intolerance of evil people
- Testing of others
- Discernment
- Perseverance
- Endurance
- Hatred of the Nicolaitans
False Apostles have been vetted and Ephesians found to be liars. Jesus acknowledges that false apostles have made their way into the lives of the Ephesian believers. But they have through due diligence tested them and found them to be liars. Mounce describes the importance of Ephesus during the time of John writing Revelation. Mounce states that “It is appropriate that the first letter should be sent to Ephesus. It was the most important city of proconsular Asia” (p. 66). Mounce continues “The importance of Ephesus in the ancient world and its crucial location on the trade route between Rome and the East made it susceptible to itinerant frauds” (p. 68). Mounce reminds us that “Paul had told the Ephesian elders in his farewell, “After I leave, savage wolves will come in among you and will not spare the flock” (Acts 20:29), and the message to the Ephesian church in Revelation confirms the accuracy of his prediction” (p. 68-69).
Jesus confronts the Ephesians. Jesus alerts the Ephesians to the loss of their first love. Jesus encourages them to repent and return to the works they did at first. Mounce states that “The Ephesian church and forsaken its first love. The expression includes both love of God and love of humanity at large, but here it seems to refer mainly to the love that Ephesian converts had for one another” (p. 69). Mounce states that “The idea is that they no longer expressed their former zealous love for Jesus by witnessing to him in the world” (p. 230).
Jesus warns the Ephesians. Jesus warns the Ephesians that if they do not repent and return to the works they did at first, that as the authority of the church, he will remove their standing. Mounce states regarding Jesus coming (see verse five) that “The reference is not so much to the parousia as it is to an immediate visitation for preliminary judgment (p. 70 Mounce continues “From the prologue to Ignatius’s Epistle to the Ephesians we learn that the church at Ephesus heeded the warning” (p. 70-71). Wright states that “one thing you don’t see today in Ephesus, or in the surrounding modern towns and villages, is an active church. …Ephesus had been one of the major centres of early Christianity. By the second century, Christian writers were holding up Ephesus as a great example of Christian faith, life and witness. For several centuries it held a position of pre-eminence, and one of the great fifth-century church councils was held there (AD 431)” (p. 11). Wright concludes that Ephesus was “a place where there once was a thriving Christian witness but where there is no more, is precisely what Jesus warned the Ephesian church about in verse 5…” (p. 11). Michaels agrees when he states that “Quite simply if they – if we – do not pay attention, we will lose our identity and cease to exist” (p. 71). Mounce states that “Similarly, Mark 4:21 and Luke 8:16 say that a “lamp” is to be put on a “lampstand” to shine in order to emphasize the witnessing role of those who truly possess God’s revelation …These two texts also imply that those among God’s people who do not shine their light will have their lamps removed” (p. 231). Mounce states that this removal “indicates removal of the church as a light of witness to the world, which points to the removal of it before Christ’s final coming, since the churches’ witness is a relevant activity only before the final advent, not afterward” (p. 232).
Jesus acknowledges their hate for the Nicolaitans. Wright states that “The main point we can gain from this mention of the ‘Nicolaitans’ is that the church must always be on the lookout for individuals or groups who try to teach strange new ideas or to introduce strange new practices” (p. 14).
Jesus addresses all. Jesus informs everyone who listens to his words that those who conquer will have the right to eat from the tree of life which is in the paradise of God. Wright states that “All the promises, and all the warnings, are for all the churches” (p. 12). Mounce concurs when he states t hat “the messages are a vital part of the Apocalypse as a whole and are intended for the exhortation and edification of the church universal. …The entire sequence is a literary composition designed to impress upon the church universal the necessity of patient endurance in the period of impending persecution” (p. 65). Mounce concludes “The paradise of God in Revelation symbolizes the eschatological state in which God and people are restored to that perfect fellowship which existed before the entrance of sin into the world” (p. 72). Beale agrees “Although each letter is addressed to the particular situation of a particular church, it is relevant for the needs of all “seven” of the churches, and consequently for the universal church” (p. 226). Beale reminds Christians that Jesus’ revelation “will be received by the elect but rejected by unbelievers Therefore, the exhortation assumes a mixed audience, of which only a part will respond positively. The formula also shows that Christ’s words are none other than the words of the Spirit and that Christ dwells among the churches through the Spirit” (p. 234).

This passage is a narrative. In this passage there are two characters; Jesus and the church in Ephesus. Throughout the entire passage, Jesus is speaking to the Ephesians. Jesus begins by praising the Ephesians, but then admonishes them to repent. Jesus closes out his speech by addressing anyone who listens to what he has to say.

In this passage, the indicators about how to react to the various characters only come from Jesus.

In this passage, Jesus refers to his audience with love and compassion. He begins by praising them for their good works before moving into some areas of criticism. Jesus sandwiches his charge to the Ephesians with a promise for those who persevere.

In this passage, Jesus is asking the Ephesian church to repent and to return to their first love by enduring the hardships that come when following him.

It appears that originally the church in Ephesus worked hard for God’s kingdom through enduring hardships that came from allegiance to Jesus. Michael’s addresses this issue by stating “Americans, for all their religiosity, are suspicious of those who seem “so heavenly minded that they are no earthly good,” since they have traditionally valued consistency, stability and hard work” (p. 69). Michaels state that “Despite its apocalyptic character, so foreign to our achievement-oriented society, the book of Revelation highlights these same values. Its work ethic is alive and well even as the end of the world draws near” (p. 70). Michael’s concludes “The lesson for all who value a work ethic is that such an ethic must be motivated by generosity, love and compassion, or it is worthless” (p. 71). Apparently, people claiming to be apostles infiltrated the church. As diligent followers of Christ however, the believers in Ephesus saw through their lies and did not tolerate these evil people. Unfortunately, however, it appears that the Ephesians have become complacent and are no longer persevering. Jesus exhorts the Ephesians to repent from their complacency and to return to the works they did at first.

Jesus. Jesus gets his massage across through illuminating the good works of the Ephesians, but then warning them to repent and return to those good works.

John. John gets his message across by writing down in a letter to the Ephesians what he has heard Jesus speak.

Things that are “left out” in this passage:

The false apostles. In this passage, Jesus does not describe the false apostles. It is apparent that Jesus and the Ephesians understood the object of the address. Evidently, no additional information is required for the original audience to understand this passage.
The Nicolaitans. Again, Jesus does not elaborate about the Nicolaitans. It is apparent that Jesus and the Ephesians understood the object of the address. Evidently, no additional information is required for the original audience to understand this passage.

This passage is about the condition of the Ephesian church; their strengths and their weaknesses. In this passage, Jesus exhorts the Ephesian church to repent and to return to the work of perseverance that they once exhibited. Finally, this passage is about Jesus’ promise of access to the tree of life in the paradise of God to those who conquer. Write states that “the spirit is speaking to the churches, calling Christians to ‘conquer’, and promising them some aspect of the glorious future which God has in store” (p. 12).

The Co-text

In the passage prior to this, John describes Jesus’ appearance and the purpose of the vision that John is experience. This sets the stage for Jesus’ letters to the churches.

Prior to this passage, John describes the splendor of Jesus. Jesus tells John what is about to happen – John is going to experience a vision and he is to write down what he sees and send the writing to the churches. This setting helps make sense of what is occurring in this passage and the passages to follow.

Development of Important Words/Motifs:

Seven. Several times throughout this passage, the number seven is a key theme.
Stars. It is apparent from Jesus’ description in 1:20 that “the seven stars are the angel of the churches”.
Golden Lampstands. It is apparent from Jesus’ description in 1:20 that “the seven lampstands are the seven churches”.

Openness to Interpretive Possibilities:

One issue in this passage that is seen differently is the use of the word “spirit” in this passage.

One view is of the use of the words “spirit” in this passage is the Holy Spirit.
Another view is that “spirit” is the angel of the individual church. This makes sense from the explanation that Jesus gives in 1:20.
Another view is that the “spirit” of the church is the leading pastor of the church.
Finally, Mounce states that “The “angel” of the church is not its guardian angel or the ruling official of the congregation but its prevailing spirit” (p. 66).

Without reading further into Revelation, we do not see the remaining letters to the seven churches in Asia. These letters reveal much about church culture at the time Revelation was written. It appears there was a spirit of complacency prevalent in many churches of the time. This issue becomes clear as John addresses each church.

Context

Socio-Historical Setting:

It is helpful to understand the concept of itinerate speakers in ancient culture. Individuals traveled from place to place speaking and debating about religion and philosophy. These speakers were often paid and reimbursed of their expenses by their followers. Paul speaks to this cultural convention in his letters to the Thessalonians. It appears that such speakers had made their way to Ephesus and were trying to influence the church. Jesus praises the Ephesians for their diligent testing of those who claimed to be apostles.

Understanding the cultural convention of itinerate speakers helps make sense out of Jesus praising the Ephesians for their discernment.

Intertext

OT passages alluded to in this passage and their significance in this new context:

Genesis 2:9. “9 The Lord God caused to grow out of the ground every tree pleasing in appearance and good for food, including the tree of life in the middle of the garden, as well as the tree of the knowledge of good and evil.” This passage describes God’s creation of the tree of life which may be what Jesus is speaking to in Revelation 1:7.
Genesis 3:22-24. “22 The Lord God said, “Since the man has become like one of us, knowing good and evil, he must not reach out, take from the tree of life, eat, and live forever.”23 So the Lord God sent him away from the garden of Eden to work the ground from which he was taken. 24 He drove the man out and stationed the cherubim and the flaming, whirling sword east of the garden of Eden to guard the way to the tree of life.” This passage describes God banishing mankind from the Garden of Eden and the Tree of Life because of their new-found knowledge.
Proverbs 3:18. “18 She is a tree of life to those who embrace her, and those who hold on to her are happy.” In this passage, Wisdom is personified as the tree of life.
Isaiah 6:9-10. “9 And he replied: Go! Say to these people: Keep listening, but do not understand; keep looking, but do not perceive.” In God’s commission of Isaiah, He directs Isaiah to speak to the people even though they will not listen. This is similar to what is being said in verse seven to people who hear, but do not heed the words of God.
Jeremiah 2:2. “2 “Go and announce directly to Jerusalem that this is what the Lord says: I remember the loyalty of your youth, your love as a bride— how you followed me in the wilderness, in a land not sown.” In this passage, God is describing the apostacy of Israel. This is similar to what the church in Ephesus was experiencing.
Jeremiah 5:21. “21 Hear this, you foolish and senseless people. They have eyes, but they don’t see. They have ears, but they don’t hear. In this passage, God is commissioning Jeremiah to speak for Him to Israel. This is similar to what the church in Ephesus was experiencing.
Ezekiel 3:27. “27 But when I speak with you, I will open your mouth, and you will say to them, ‘This is what the Lord God says.’ Let the one who listens, listen, and let the one who refuses, refuse—for they are a rebellious house.” In this passage, God is commissioning Ezekiel to speak for Him to Israel. This is similar to what the church in Ephesus was experiencing.
Ezekiel 12:2. “2 “Son of man, you are living among a rebellious house. They have eyes to see but do not see, and ears to hear but do not hear, for they are a rebellious house.” In this passage, God is commissioning Ezekiel to speak for Him to Israel. This is similar to what the church in Ephesus was experiencing.
Hosea 2:14-16. “14 Therefore, I am going to persuade her, lead her to the wilderness, and speak tenderly to her. 15 There I will give her vineyards back to her and make the Valley of Achor into a gateway of hope. There she will respond as she did in the days of her youth, as in the day she came out of the land of Egypt. 16 In that day— this is the Lord’s declaration— you will call me, “My husband,” and no longer call me, “My Baal.”” In this passage, God is speaking to how he will bring his people back to himself as they were in the beginning of their relationship. This speaks to how God treats his people when they repent and turn back to him. This is what Jesus is saying to his children in Ephesus and to the universal church as well.

Other Ancient Texts (Greco-Roman or Jewish) and their significance:

The following passages are from ancient Jewish literature and early Christian literature. These passages are not a part of the canonized Bible, but are useful for righteous living and help modern readers understand the culture in which Revelation was written.

4 Ezra 2:12. “12 The tree of life shall give them fragrant perfume, and they shall neither toil nor become weary.” In the apocrypha book of 4 Ezra, the tree of life is spoken of.
4 Ezra 8:52. “52 because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand.” In the apocrypha book of 4 Ezra, the tree of life is spoken of.
1 Enoch 25:4. “4 And this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and bring everything to a consummation forever, this will be given to the righteous and the humble.”
2 Enoch 8:3-7. “3 And in the midst of the trees that of life, in that place whereon the Lord rests, when he goes up into paradise; and this tree is of ineffable goodness and fragrance, and adorned more than every existing thing; and on all sides (it is) in form gold-looking and vermilion and fire-like and covers all, and it has produce from all fruits. 4 Its root is in the garden at the earth’s end. 5 And paradise is between corruptibility and incorruptibility. 6 And two springs come out which send forth honey and milk, and their springs send forth oil and wine, and they separate into four parts, and go round with quiet course, and go down into the PARADISE OF EDEN, between corruptibility and incorruptibility. 7And thence they go forth along the earth, and have a revolution to their circle even as other elements.” In this passage the context of the tree of life can be understood from an ancient Jewish and early Christian perspective.
3 Enoch 23:18. “18 And from the mountains and the hills they return and descend to the seas and the rivers ; and from the seas and the rivers they return and descend upon (the) cities and provinces ; and from the cities and provinces they return and descend into the Garden, and from the Garden they return and descend to Eden, as it is written (Gen.iii. 8): "walking in the Garden in the wind of day". And in the midst of the Garden they join together and blow from one side to the other and are perfumed with the spices of the Garden even from its remotest parts, until they separate from each other, and, filled with the scent of the pure spices, they bring the odour from the remotest parts of Eden and the spices of the Garden to the righteous and godly who in the time to come shall inherit the Garden of Eden and the Tree of Life, as it is written (Cant. iv. 16): "Awake, O north wind; and come thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden and eat his precious fruits.”
Epistle to the Ephesians. Ignatius’ letter to the Ephesians was written in the decades following John’s Revelation. His letter bridges the gap between John’s Revelation and the church council that was held in 431.
Odes of Solomon 20:7. “7 But put on the grace of the Lord generously, and come to His Paradise, and make for yourself a garland from His tree.”
Psalms of Solomon 14:2-3. “2 To them that walk in the righteousness of His commandments, In the law which He commanded us that we might live. The pious of the Lord shall live by it for ever; The Paradise of the Lord, the trees of life, are His pious ones. 3 Their planting is rooted for ever; They shall not be plucked up all the days of heaven: For the portion and the inheritance of God is Israel.” This passage helps explain the context from an ancient Jewish and early Christian perspective.
Testament of Levi 18:10-11. “10 And he shall open the gates of paradise, And shall remove the threatening sword against Adam. 11 And he shall give to the saints to eat from the tree of life, And the spirit of holiness shall be on them.” This passage helps explain the context from an ancient Jewish and early Christian perspective.

Other passages brought to mind by a reading of this one and how this might inform a canonical reading of this text:

Matthew 5:14-16. “14 “You are the light of the world. A city situated on a hill cannot be hidden. 15 No one lights a lamp and puts it under a basket, but rather on a lampstand, and it gives light for all who are in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.” In this passage, Jesus describes how his people are to impact the world in which they live. God’s people are to be a light showing the love of Jesus to the world.
Matthew 7:15. “15 “Be on your guard against false prophets who come to you in sheep’s clothing but inwardly are ravaging wolves.” In this passage, Jesus warns that people will come with a façade of righteousness, but in fact will plan to destroy the church. This is what the church in Ephesus was experiencing.
Matthew 13:9-17. “9 Let anyone who has ears listen.” 10 Then the disciples came up and asked him, “Why are you speaking to them in parables?” 11 He answered, “Because the secrets of the kingdom of heaven have been given for you to know, but it has not been given to them. 12 For whoever has, more will be given to him, and he will have more than enough; but whoever does not have, even what he has will be taken away from him. 13 That is why I speak to them in parables, because looking they do not see, and hearing they do not listen or understand. 14 Isaiah’s prophecy is fulfilled in them, which says: You will listen and listen, but never understand; you will look and look, but never perceive. 15 For this people’s heart has grown callous; their ears are hard of hearing, and they have shut their eyes; otherwise they might see with their eyes, and hear with their ears, and understand with their hearts, and turn back— and I would heal them. 16 “Blessed are your eyes because they do see, and your ears because they do hear. 17 For truly I tell you, many prophets and righteous people longed to see the things you see but didn’t see them, to hear the things you hear but didn’t hear them.” This passage describes Jesus’ reasoning for speaking in parables. Jesus wants people who seek after him. Jesus is not into spoon feeding his people, but encouraging his people to drawn near to him. This is the context of verse seven.
Matthew 24:11-14. “11 Many false prophets will rise up and deceive many. 12 Because lawlessness will multiply, the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 This good news of the kingdom will be proclaimed in all the world as a testimony to all nations, and then the end will come.” In this passage, Jesus warns his followers that false prophets will come, lawlessness will increase, but those who stand firm will be saved and then the end will come. This is exactly what Jesus is saying to the church in Ephesus.
Mark 4:9. “9 Then he said, “Let anyone who has ears to hear listen.” This passage describes how Jesus wants people who seek after him. Jesus is not into spoon feeding his people, but encouraging his people to drawn near to him. This is the context of verse seven.
Mark 4:21. “21 He also said to them, “Is a lamp brought in to be put under a basket or under a bed? Isn’t it to be put on a lampstand?” In this passage, Jesus describes that those who are a light to the world, his people, are to shine. Jesus explains how such people will be put on a lampstand so that their light will shine even brighter.
Mark 4:23. “23 If anyone has ears to hear, let him listen.” This passage describes how Jesus wants people who seek after him. Jesus is not into spoon feeding his people, but encouraging his people to drawn near to him. This is the context of verse seven.
Mark 13:37. “37 And what I say to you, I say to everyone: Be alert!” This passage is in context of Jesus’ second coming at the end of the earthly kingdom. Jesus reminds his people that they need to be alert.
Luke 8:8. “8 Still other seed fell on good ground; when it grew up, it produced fruit: a hundred times what was sown.” As he said this, he called out, “Let anyone who has ears to hear listen.” This passage describes how Jesus wants people who seek after him. Jesus is not into spoon feeding his people, but encouraging his people to drawn near to him. This is the context of verse seven.
Luke 8:16. “16 “No one, after lighting a lamp, covers it with a basket or puts it under a bed, but puts it on a lampstand so that those who come in may see its light.” In this passage, Jesus describes that those who are a light to the world, his people, are to shine. Jesus explains how such people will be put on a lampstand so that their light will shine even brighter.
John 13:34-35. “34 “I give you a new command: Love one another. Just as I have loved you, you are also to love one another. 35 By this everyone will know that you are my disciples, if you love one another.” This passage describes how the world will recognize God’s people by the way they love one another. This is the very charge that Jesus gives to the Ephesian church.
Acts 18:24-28. This passage describes the early days of the church in Ephesus.
Acts 19. This passage describes Paul’s experience in Ephesus and the growth of the Ephesian church.
Acts 20:29-31. “29 I know that after my departure savage wolves will come in among you, not sparing the flock. 30 Men will rise up even from your own number and distort the truth to lure the disciples into following them.31 Therefore be on the alert, remembering that night and day for three years I never stopped warning each one of you with tears.” In this passage, Paul instructs and warns the elders of the Ephesian church. In Jesus’ charge to the Ephesians in Revelation, it is realized that Paul’s warning in fact did come to be.
2 Corinthians 11:13-15. “13 For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. 14 And no wonder! For Satan disguises himself as an angel of light. 15 So it is no great surprise if his servants also disguise themselves as servants of righteousness. Their end will be according to their works.” In this passage, Paul warns the Corinthian church of the false apostles that will arise.
1 Timothy 1:3. “3 As I urged you when I went to Macedonia, remain in Ephesus so that you may instruct certain people not to teach false doctrine…” In this passage, Paul instructs Timothy to remain in Ephesus and lead the church there with the specific charge of protecting the church from false doctrine.
Hebrews 6:10. “10 For God is not unjust; he will not forget your work and the love you demonstrated for his name by serving the saints—and by continuing to serve them.” In this passage, the writer of Hebrews declares that God remembers His people who persevere.
Hebrews 10:32-36. “32 Remember the earlier days when, after you had been enlightened, you endured a hard struggle with sufferings. 33 Sometimes you were publicly exposed to taunts and afflictions, and at other times you were companions of those who were treated that way. 34 For you sympathized with the prisoners and accepted with joy the confiscation of your possessions, because you know that you yourselves have a better and enduring possession. 35 So don’t throw away your confidence, which has a great reward. 36 For you need endurance, so that after you have done God’s will, you may receive what was promised.” In this passage, the writer of Hebrews reminds his listeners of their initial reaction to God and encourages them to persevere through hardships.
1 John 4:1. “4 Dear friends, do not believe every spirit, but test the spirits to see if they are from God, because many false prophets have gone out into the world.” In this passage, John exhorts his readers to test the spirits and warns that not all spirits are righteous.
2 John 1:5. “5 So now I ask you, dear lady—not as if I were writing you a new command, but one we have had from the beginning—that we love one another.” In this passage, John exhorts his readers to return to their initial behavior of loving one another.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus describes himself as the one who has authority over the church and as one who continually works on, in, and through the church. Jesus does not just “keep the plates spinning”, he is actively engaged with the mission of the church. This is the embodiment of the wider story of God and God’s people.

Revelation 2:4-5a (NRSV)

4 But I have this against you: You have abandoned the love you had at first. 5 Remember then how far you have fallen; repent, and do the works you did at first.

Main Verbs

Have

(have) Abandoned

Had

Remember

(have) Fallen

Repent

Did

Verb

Have

Tense – Present
Mood – Indicative
Voice – Passive

(have) Abandoned

Tense – Past
Mood – Indicative
Voice – Passive

Had

Tense – Past
Mood – Indicative
Voice – Passive

Remember

Tense – Present
Mood – Imperative
Voice – Active

(have) Fallen

Tense – Past
Mood – Indicative
Voice – Passive

Repent

Tense – Present
Mood – Imperative
Voice – Active

Tense – Present
Mood – Imperative
Voice – Active

Did

Tense – Past
Mood – Indicative
Voice – Active

The Text

Bible Gateway

Revelation 2:8-11

Close Reading

Genre

This passage is a letter written to a specific church at a specific time in history who were experiencing specific circumstances. The letter was written by John as dictated by the LORD Jesus Christ.

Demarcation

All English translations surveyed agree that this passage is one cohesive section entitled The Letter to Smyrna (CSB).

N.T. Wright, in his Revelation For Everyone, demarcates this passage as one coherent section entitled The Letter to Smyrna.
J. Ramsey Michaels demarcates this passage as one cohesive section entitled The Message to Smyrna.
Robert H. Mounce demarcates this passage as one cohesive section entitled Smyrna.
G.K. Beal demarcates this passage as one cohesive section entitled Christ commends the Church of Smyrna for Enduring Tribulation and Encourages it to Continue to be Faithful in Anticipation of Imminent, more Severe Persecution, in order to Inherit Eternal Life and Heavenly Kingship.

In context of what was written before this passage, the phrase, “Write to the angel of the church in Smyrna…” is a clear textual marker that assists in the demarcation of this section. The same textual marker can be seen starting the next section in verse twelve, “Write to the angel of the church in Pergamum…”

Moving the boundaries of this passage ignores the specific instructions Jesus wants to communicate to each individual church.

Argument of the Text

In this passage, John has written down in a letter the words he heard spoken by Jesus toward the church in Smyrna.

There are several issues in this passage that are communicated to the Smyrnans specifically and the Church corporately.

Jesus is the First and the Last, who was dead but is now alive. In the “Salutation” of his message to the Smyrnans, Jesus refers back to the “Salutation” of the entire section. Jesus refers back to 1:17. Beale states that “Christ again introduces himself with a description from the ch. Q vision that most suits the situation of this church” (p. 239).
Jesus knows the sufferings of the Smyrnans. Jesus acknowledges that the Smyrnans have experienced affliction and poverty. Jesus accounts this poverty to be riches in God’s kingdom. Jesus mentions that this affliction has come at the hands of false Jews who have slandered Jesus’ church and are a synagogue of Satan. Mounce states that “Christ reminds them that he is aware of their suffering, forewarns them of coming persecution, and encourages them to remain faithful even to death” (p. 73).
Jesus encourages the Smyrnans to be faithful. Jesus alerts the Smyrnans to future suffering that they will experience. Jesus prophesies that this suffering will last for ten days. Jesus encourages the Smyrnans to remain faithful to the point of death so that he can give them the crown of life. Michaels states that “The congregation at Smyrna… was facing persecution, imprisonment for some, even death. The heart of the message was… be faithful, even to the point of death, and the command was reinforced… by promise: I will give you the crown of life” (p. 75).
Jesus addresses all. Jesus informs everyone who listens to his words that those who conquer will “never be harmed by the second death” (spiritual death). Wright states that “This ‘second death’ will, it seems, do for the entire personality what the ‘first death’ will do for the physical body” (p. 18). Wright continues, “All the promises, and all the warnings, are for all the churches” (p. 12). Mounce concurs when he states that “the messages are a vital part of the Apocalypse as a whole and are intended for the exhortation and edification of the church universal. …The entire sequence is a literary composition designed to impress upon the church universal the necessity of patient endurance in the period of impending persecution” (p. 65). Beale agrees “Although each letter is addressed to the particular situation of a particular church, it is relevant for the needs of all “seven” of the churches, and consequently for the universal church” (p. 226). Beale reminds Christians that Jesus’ revelation “will be received by the elect but rejected by unbelievers. Therefore, the exhortation assumes a mixed audience, of which only a part will respond positively. The formula also shows that Christ’s words are none other than the words of the Spirit and that Christ dwells among the churches through the Spirit” (p. 234).

This passage is a narrative. In this passage there are two characters; Jesus and the church in Smyrna. Throughout the entire passage, Jesus is speaking to the Smyrnans. Jesus begins by praising the Smyrnans and then encourages them to stand strong prophesying specific difficulties they are about to face. Jesus closes out his speech by addressing anyone who listens to what he has to say.

In this passage, the indicators about how to react to the various characters only come from Jesus.

In this passage, Jesus refers to his audience with love and compassion. He begins by praising them for enduring affliction and poverty at the hands of evildoers.

In this passage, Jesus is asking the Smyrnan church to remain faithful to the end, even physical death.

It appears that the church in Smyrna was experiencing affliction from Jews. Apparently, this affliction came in the form of verbal accusations against Christians. Wright states that “as ‘the satan’ is, literally, ‘the accuser,’ the synagogue in town has been ‘accusing’ the Christians of all kinds of wickedness” (p. 17). The affliction may have caused the Christians to be ostracized from the community effecting their livelihoods causing poverty. Jesus warns the Smyrnans that things will get worse before they get better. Jesus prophesies specifically that they will be thrown into prison for ten days and that this may end in physical death. Wright states that “The ‘ten days’ here is likely to be figurative, since a ‘day,’ in writing like John’s, sometimes means a year or a more general period of time” (p. 18). Beale states that “Possibly the “ten days” is literal, but more likely it is figurative for a period of trial; the number is a literary allusion to Daniel used to indicate the oppressive yet temporary nature of the period the Christians were about to pass through” (p. 243). Jesus encourages the Smyrnans to endure to death so that he may award them with the crown of life.

Jesus. Jesus gets his massage across through praising the endurance of the Smyrna. Jesus then warns them of more suffering they may have to endure.

John. John gets his message across by writing down in a letter to the Smyrnans what he has heard Jesus speak.

While Jesus is not specific to the struggles the Smyrnans were experiencing, it is clear both Jesus and the Smyrnans understood the situation.

This passage is about the condition of the Smyrnan church. In this passage, Jesus praises the Smyrnan church for their endurance and encourages them to continue through additional trials they are about to experience so that he can crown them accordingly.

Co-Text

In the passage prior to this, John writes down Jesus’ words to the church in Smyrna. It is becoming apparent that there is a specific form that Jesus is using in his messages with a specific beginning and a specific ending.

In the introduction to the messages to the seven churches, John describes the splendor of Jesus. Jesus tells John what is about to happen – John is going to experience a vision and he is to write down what he sees and send the writing to the churches. This setting helps make sense of what is occurring in this passage and the passages to follow.

Development of Important Words/Motifs:

First and Last. At the beginning of this passage, Jesus reveals his identity reflecting back to the declaration of his identity to John in verse seventeen.
Was dead and came to life. At the beginning of this passage, Jesus reveals his identity reflecting back to the declaration of his identity to John in verse eighteen.
Don’t be afraid. Jesus is very specific in his directions to the church at Smyrna. He tells them not to be afraid of the afflictions that they are about to experience.
Be faithful. Jesus is very specific in his directions to the church at Smyrna. He tells them not to be faithful to the end even if that results in their physical death.
Conquer. Jesus concludes his remarks to the Smyrnan church by addressing “anyone who has ears to hear”, the universal church, directing them to conquer, declaring that those who do “will never be harmed by the second death.”

OT passages alluded to in this text and their significance in this new context:

Daniel 1:12-15. “12 “Please test your servants for ten days. Let us be given vegetables to eat and water to drink. 13 Then examine our appearance and the appearance of the young men who are eating the king’s food, and deal with your servants based on what you see.” 14 He agreed with them about this and tested them for ten days. 15 At the end of ten days they looked better and healthier than all the young men who were eating the king’s food.” Beale suggests that the ten days in Jesus’ message to the Smyrnan’s is an allusion to Daniel’s experience in Babylon.

Ancient Texts (Greco-Roman or Jewish) alluded to in this passage and their significance in the context of this text:

Martyrdom of Polycarp 12:2. “When this was proclaimed by the herald, the whole multitude both of Gentiles and of Jews who dwelt in Smyrna cried out with ungovernable wrath and with a loud shout, 'This is the teacher of Asia, the father of the Christians, the puller down of our gods, who teacheth numbers not to sacrifice nor worship.' Saying these things, they shouted aloud and asked the Asiarch Philip to let a lion loose upon Polycarp. But he said that it was not lawful for him, since he had brought the sports to a close.” In this passage regarding the martyrdom of Polycarp, a church leader in Smyrna around the time John wrote Revelation shows exactly what was transpiring between Jews, Christians and Romans.
Martyrdom of Polycarp 13:1. “These things then happened with so great speed, quicker than words could tell, the crowds forthwith collecting from the workshops and baths timber and faggots, and the Jews more especially assisting in this with zeal, as is their wont.” This passage shows how the Jews participated in gathering items needed to execute Polycarp.
Maccabees 17:11-18. “11 Truly the contest in which they were engaged was divine, 12 for on that day virtue gave the awards and tested them for their endurance. The prize was immortality in endless life. 13 Eleazar was the first contestant, the mother of the seven sons entered the competition, and the brothers contended. 14 The tyrant was the antagonist, and the world and the human race were the spectators. 15 Reverence for God was victor and gave the crown to its own athletes. 16 Who did not admire the athletes of the divine legislation? Who were not amazed? 17 The tyrant himself and all his council marveled at their endurance, 18 because of which they now stand before the divine throne and live the life of eternal blessedness.” In this ancient Jewish passage, life is seen as a contest. In this passage, those who endure and remain faithful even in death will receive a victor’s crown.
2 Baruch 15:8. “8 For this world is to them a struggle and an effort with much trouble. And that accordingly which will come, a crown with great splendor.” In this ancient Jewish passage, those who endure and remain faithful even in death will receive “a crown with great splendor.”
Ascension of Isaiah 9:18. “18 Then indeed they will receive their [garments and] thrones and crowns, when He has ascended into the “seventh” heaven.” This composite book that was much used by Christian heretics can only be dated as far back as the second century of the common era. This passage gives insight to the thinking around the time Revelation was written.
Odes of Solomon 20:7. “7 But put on the grace of the Lord generously, and come to His Paradise, and make for yourself a garland from His tree.”

Other passages brought to mind by a reading of this one and how this might inform a canonical reading of this text:

Matthew 6:20. “20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don’t break in and steal.” In this passage Jesus directs his audience to store up treasures in heaven. This is what the Smyrnans have done. While they may have been poor on earth, their perseverance has become a treasure in heaven waiting for them.
o Matthew 10:28. “28 Don’t fear those who kill the body but are not able to kill the soul; rather, fear him who is able to destroy both soul and body in hell.” Just as in this passage Jesus tells his audience not to fear those who can kill the body, in his letter to the Smyrnans he exhorts them not to fear the first death but to remain faithful so they will not experience the second death.
Luke 12:4-5. “4 “I say to you, my friends, don’t fear those who kill the body, and after that can do nothing more. 5 But I will show you the one to fear: Fear him who has authority to throw people into hell after death. Yes, I say to you, this is the one to fear!” Just as in this passage Jesus tells his audience not to fear those who can kill the body, in his letter to the Smyrnans he exhorts them not to fear the first death but to remain faithful so they will not experience the second death.
John 8:31-47. In this passage, Jesus explains to his Jewish listeners who the true Jews are – those who listen to the Father. Similarly, in his message to the Smyrnans, Jesus describes who the true family of God is, not just nor necessarily those who are Jewish by lineage.
o Acts 13:45. “45 But when the Jews saw the crowds, they were filled with jealousy and began to contradict what Paul was saying, insulting him.” Just as the Jews in Paul’s day were jealous of the impact the Gospel had on people, the Jews in Smyrna were jealous and hostile toward the Christians.
Acts 13:50. “50 But the Jews incited the prominent God-fearing women and the leading men of the city. They stirred up persecution against Paul and Barnabas and expelled them from their district.” Just as the Jews in Paul’s day were jealous of the impact the Gospel had on people, the Jews in Smyrna were jealous and hostile toward the Christians.
o Acts 14:2-7. “14 In Iconium they entered the Jewish synagogue, as usual, and spoke in such a way that a great number of both Jews and Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. 3 So they stayed there a long time and spoke boldly for the Lord, who testified to the message of his grace by enabling them to do signs and wonders. 4 But the people of the city were divided, some siding with the Jews and others with the apostles.5 When an attempt was made by both the Gentiles and Jews, with their rulers, to mistreat and stone them, 6 they found out about it and fled to the Lycaonian towns of Lystra and Derbe and to the surrounding countryside. 7 There they continued preaching the gospel.” Just as the Jews in Paul’s day were jealous of the impact the Gospel had on people, the Jews in Smyrna were jealous and hostile toward the Christians.
Acts 14:19. “19 Some Jews came from Antioch and Iconium, and when they won over the crowds, they stoned Paul and dragged him out of the city, thinking he was dead.” Not only did the Jews in Antioch and Iconium persecute Paul in their hometowns, but they followed him to nearby towns and stirred up trouble there also.
Acts 17:5-9. “5 But the Jews became jealous, and they brought together some wicked men from the marketplace, formed a mob, and started a riot in the city. Attacking Jason’s house, they searched for them to bring them out to the public assembly. 6 When they did not find them, they dragged Jason and some of the brothers before the city officials, shouting, “These men who have turned the world upside down have come here too, 7 and Jason has welcomed them. They are all acting contrary to Caesar’s decrees, saying that there is another king—Jesus.” 8 The crowd and city officials who heard these things were upset. 9 After taking a security bond from Jason and the others, they released them.” Just as the Jews in Thessalonica during Paul’s day were jealous of the impact the Gospel had on people, the Jews in Smyrna were jealous and hostile toward the Christians.
Acts 19:26. “26 You see and hear that not only in Ephesus, but in almost all of Asia, this man Paul has persuaded and misled a considerable number of people by saying that gods made by hand are not gods.” This passage shows the argument that the Jews were making against Paul and his evangelistic work in Ephesus. This is similar to the argument that would have been made against Jesus’ church in Smyrna.
Acts 24:1-9. This passage highlights the argument that the Jews were making against Paul and his missionary work. The Jews appealed to the authority of Rome and the lack of homage Christians paid to Rome.
Romans 2:28-29. “28 For a person is not a Jew who is one outwardly, and true circumcision is not something visible in the flesh. 29 On the contrary, a person is a Jew who is one inwardly, and circumcision is of the heart—by the Spirit, not the letter. That person’s praise is not from people but from God.” Paul explains in this passage what a true Jew looks like.
2 Timothy 3:12. “12 In fact, all who want to live a godly life in Christ Jesus will be persecuted.”
2 Timothy 4:8. “8 There is reserved for me the crown of righteousness, which the Lord, the righteous Judge, will give me on that day, and not only to me, but to all those who have loved his appearing.” In this passage, Paul describes the crown of life that is waiting for those who are righteous.
James 1:12. “12 Blessed is the one who endures trials, because when he has stood the test he will receive the crown of life that God has promised to those who love him.” In this passage, James describes the crown of life that is waiting for those who are righteous.
1 Peter 5:4. “4 And when the chief Shepherd appears, you will receive the unfading crown of glory.” In this passage, Peter describes that when Jesus returns the faithful will receive the crown of life.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus warns his church of upcoming affliction they will experience. Jesus is very specific about this affliction so that they will be able to endure. Jesus urges the church to remain faithful to the end even if that means death. Jesus reminds his people that those who conquer will never be harmed by the second death. Wright states that “Be content to go with Jesus through the first death. He was dead, and came to life; and so will you” (p. 19). This is the embodiment of the wider story of God and God’s people.

Revelation 2:10 (CSB)

10 Don’t be afraid of what you are about to suffer. Look, the devil is about to throwsome of you into prison to testyou, and you will experience affliction for ten days. Be faithful to the point of death, and I will give you the crown of life.

Main Verbs

(be) Afraid

Look

Throw

Test

(will) Experience

(be) Faithful

(will) Give

Verb

(be) Afraid

Tense – Present
Mood – Indicative
Voice – Passive

Look

Tense – Present
Mood – Imperative
Voice – Active

Throw

Tense – Future
Mood – Indicative
Voice – Active

Test

Tense – Future
Mood – Indicative
Voice – Active

(will) Experience

Tense – Future
Mood – Indicative
Voice – Passive

(be) Faithful

Tense – Future
Mood – Imperative
Voice – Active

(will) Give

Tense – Future
Mood – Indicative
Voice – Activ

The Text

Bible Gateway

Revelation 2:12-17

Close Reading

Genre

This passage is a letter written to a specific church at a specific time in history who were experiencing specific circumstances. The letter was written by John as dictated by the LORD Jesus Christ.

Demarcation

All English translations surveyed agree that this passage is one cohesive section entitled The Letter to Pergamum (CSB).

N.T. Wright, in his Revelation For Everyone, demarcates this passage as one coherent section entitled The Letter to Pergamum.
J. Ramsey Michaels demarcates this passage as one cohesive section entitled The Message to Pergamum.
Robert H. Mounce demarcates this passage as one cohesive section entitled Pergamum.
G.K. Beal demarcates this passage as one cohesive section entitled Christ Commends the Church in Pergamum for its Persevering Witness in the Midst of Persecution, Condemns it for its Permissive Spirit of Idolatrous Compromise, and Exhorts it to Overcome This in Order not to be Judged but to Inherit End-time Fellowship and Identification with Christ.

In context of what was written before this passage, the phrase, “Write to the angel of the church in Pergamum…” is a clear textual marker that assists in the demarcation of this section. The same textual marker can be seen starting the next section in verse twelve, “Write to the angel of the church in Thyatira”

Moving the boundaries of this passage ignores the specific instructions Jesus wants to communicate to each individual church.

The Argument of the Text

In this passage, John has written down in a letter the words he heard spoken by Jesus toward the church in Pergamum.

There are several issues in this passage that are communicated to the Pergamums specifically and the Church corporately.

Jesus has a sharp, double-edged sword. Like the previous two messages, Jesus begins his message to the Pergamums by referring back to John’s description of Jesus appearance. In the message to the Pergamums, Jesus refers to the sharp, double-edged sword coming from his mouth, (see 1:16). Later in his message (2:16), He refers to it again as the weapon to be used to war against false teaching. Beale states that “Again, Christ introduces himself with one of his descriptions from the ch. 1 vision, which is uniquely appropriate for the situation of this church” (p. 245).
Jesus knows the Pergamums live where Satan’s throne is. In his message to the Pergamums, Jesus acknowledges that he knows the Pergamums live where Satan’s throne is and he praises the Pergamums for their faithfulness. Wright informs us that in Pergamum “there was a shrine of the healing-god Asclepius, whose symbol was a serpent” (p. 20).
Some of the Pergamums hold to the teaching of Balaam and the Nicolaitans. Jesus confronts the Pergamums who hold to false teaching. Mounce points out that while “Christ commends their faithfulness… [He} rebukes them for allowing in their midst false teachers who had encouraged them to accommodate themselves to the prevailing culture” (p. 77-78). Mounce continues “Only a portion of the church has fallen prey to the pernicious doctrine of the Balaamites, but all are guilty of not taking action against their presence” (p. 82).
Jesus exhorts the Pergamums to repent or He will declare war. Jesus warns the Pergamums of the pending war He will conduct on false teaching and exhorts the Pergamums to repent.
Jesus addresses all. Jesus informs everyone who listens to his words that those who conquer He will “give some of the hidden manna” and “a white stone” and a “new name.”

This passage is a narrative. In this passage there are two characters; Jesus and the church in Pergamum. Throughout the entire passage, Jesus is speaking to the Pergamums. Jesus begins by praising them for their faithfulness as they live in the city where Satan’s throne is. Jesus then warns that some however are following the false teaching of Balaak and the Nicolaitans. Jesus closes out his speech by addressing anyone who listens to what he has to say, encouraging all to conquer so they may receive hidden manna, a white stone, and a new name.

In this passage, the indicators about how to react to the various characters only come from Jesus.

In this passage, Jesus refers to his audience with love and compassion. He begins by praising them for enduring while living in the city where Satan’s throne is. Jesus then addresses the Pergamums who are following false teachings. Finally, Jesus addresses the universal church.

In this passage, Jesus is asking the Pergamum church to remain faithful to the end, even physical death.

It appears that the church in Pergamum was the center of Pagan worship. This would have caused hardship for the Pergamums and it appears that at least one, Antipas, was put to death. Jesus encourages the Pergamums to persevere. Jesus then addresses other that are following the false teachings of Balaam and the Nicolaitans.

Jesus. Jesus gets his massage across through praising the perseverance of the Pergamums. Jesus then warns those who are following false teaching that Jesus’ will war against them if they do not repent.

John. John gets his message across by writing down in a letter to the Pergamums what he has heard Jesus speak.

In this passage, there is a lot of information that is left out that needs to be made sense of.

Satan’s Throne. In this passage there is not much explanation given by Jesus of what it means to live where Satan’s throne is. Mounce states that “The expression is best understood, however, in connection with the prominence of Pergamum as the official cult center of emperor worship in Asia… As Rome had become the center of Satan’s activity in the West, so Pergamum had become his “throne” in the East” (p. 79).
Antipas. In this passage there is no description given of who Antipas was or the circumstances surrounding is martyrdom.
The teaching of Balaam. Mounce suggests that “Balaam became a prototype of all corrupt teachers who betrayed believers into fatal compromise with worldly ideologies” (p. 81).
The teaching of the Nicolaitans. Jesus does not elaborate about the Nicolaitans. It is apparent that Jesus and the Pergamums understood the object of the address. Evidently, no additional information is required for the original audience to understand this passage.
Hidden manna. In this passage there is not much explanation given by Jesus of what it means by hidden manna.
White stone. In this passage there is not much explanation given by Jesus of what the white stone is or represents. Mounce states that “There are perhaps a dozen or more plausible interpretations of the “white stone”” (p. 82). Mounce suggests that “it seems best to take the white stone as a tessera that served as a token for admission to the banquet” (p. 83).
A new name. Wright suggests two options regarding this new name. First, he suggests that this name may be a name for the individual disciple of Jesus. A second option is that this name is a new name referencing to Jesus. Wright leans towards the second option, stating that “Jesus is promising to each faithful disciple, to each one who ‘conquers,’ an intimate relationship with himself in which Jesus will use the secret name which, as with lovers, remains private to those involved” (p. 23). Mounce concurs when he states that “Commentators are divided on the identity of the “new name”… The new name is more likely to be the name of the one who overcomes” (p. 83).

This passage is about the condition of the Pergamum church. In this passage, Jesus praises the Pergamum church for their perseverance while living in the throne of Satan and witnessing others who have lost their lives because of their faith in Jesus. But others are following false teaching and Jesus eventually will war against them. But those who persevere will be rewarded and given a new name.

The Co-text

In the passage prior to this, John writes down Jesus’ words to the church in Pergamum. It is becoming apparent that there is a specific form that Jesus is using in his messages with a specific beginning and a specific ending.

Development of Important Words/Motifs:

I know. Throughout Jesus’ letters to the churches, He declares that he knows the situations of each church. Jesus is intimately involved in the life of the church.
Repent. Jesus is very specific in his directions to the church at Pergamum. He tells them not to be faithful to the end even if that results in their physical death as it did for Antipas.
Conquer. Jesus concludes his remarks to the Pergamum church by addressing “anyone who has ears to hear”, the universal church, directing them to conquer, declaring that those who do will receive secret manna to eat and a white stone with a new name written on it.

Context

Socio-Historical Setting:

Mounce points out that “of all the seven cities, Pergamum was the one in which the church was most liable to clash with the imperial cult” (p. 79). Beale states that ““The throne of Satan” in Pergamum is a way of referring to that city as a center of Roman government and pagan religion in the Asia Minor region… Life in such a politico-religious center put all the more pressure on the church to pay public homage to Caesar as a deity, refusal to which meant high treason to the state” (p. 246).

Wright makes much of the Christians in Pergamum succumbing to the temptation of assimilating into their culture, perhaps taking Paul’s recommendations to the Corinthian church (1 Corinthians 8-10). Wright states that “They have gone along with the prevailing culture” (p. 21). Wright continues “the problem in Pergamum is that much of the church has lost its cutting edge, its ability to say ‘no’ to the surrounding culture” (p. 22).

A similar temptation for today’s church is to assimilate into the current cultures with its many idols and false teachings. Perhaps, like Pergamum, “much of the church has lost its cutting edge, its ability to say ‘no’ to the surrounding culture” (p. 22).

This passage appeals to the cultural concern of honor and shame. The suffering that Jesus alludes to would have brought shame in Pergamum’s culture. Jesus directs his church to remain faithful as Antipas did, even to the point of death, so that they will be conqueror’s rewarded with secret manna, a white stone, and a new name. This would have gone against the culture in which the Pergamums lived. They would have needed a lot of encouragement and faith to persevere.

Intertext

OT passages alluded to in this text and their significance in this new context?

Numbers 22-24. This passage details the narrative of Balaam in which he is hired to speak a curse upon the Israelites. But God intervenes and Balaam subsequently blesses the Israelites.
Numbers 25:1. “While Israel was staying in the Acacia Grove, the people began to prostitute themselves with the women of Moab.” This passage details how Balaam’s suggestion to Balak worked at getting the Israelites to join in sim with them.
Deuteronomy 23:4-5. “4 This is because they did not meet you with food and water on the journey after you came out of Egypt, and because Balaam son of Beor from Pethor in Aram-naharaim was hired to curse you. 5 Yet the Lord your God would not listen to Balaam, but he turned the curse into a blessing for you because the Lord your God loves you.” This passage describes how Balaam was hired to curse the Israelites.
Joshua 24:9-10. “9 Balak son of Zippor, king of Moab, set out to fight against Israel. He sent for Balaam son of Beor to curse you, 10 but I would not listen to Balaam. Instead, he repeatedly blessed you, and I rescued you from him.” This passage describes how Balaam was hired to curse the Israelites.
Nehemiah 13:2. “2 because they did not meet the Israelites with food and water. Instead, they hired Balaam against them to curse them, but our God turned the curse into a blessing.” This passage describes how Balaam was hired to curse the Israelites.
Psalms 78:25. “25 People ate the bread of angels. He sent them an abundant supply of food.” This passage alludes to how the Israelites received manna during their time in the wilderness.

Ancient Texts (Greco-Roman or Jewish) alluded to in this text and their significance in the context of this text:

2 Maccabees 2:4-7. “4 It was also in the same document that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God. 5 Jeremiah came and found a cave-dwelling, and he brought there the tent and the ark and the altar of incense; then he sealed up the entrance. 6 Some of those who followed him came up intending to mark the way, but could not find it. 7 When Jeremiah learned of it, he rebuked them and declared: “The place shall remain unknown until God gathers his people together again and shows his mercy. 8 Then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.” This ancient Jewish passage speaks of how Jeremiah hid the secret manna in a cave.
Ignatius to Polycarp 3:1. “Let not those who seem worthy of credit, but teach strange doctrines, fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.” This early Christian passage describes the view of early Christians toward perseverance despite persecution.

Other passages brought to mind by a reading of this one and how might this inform a canonical reading of this text:

Acts 6:5. “5 This proposal pleased the whole company. So they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a convert from Antioch.” This is the only passage in scripture that refers to a Nicolaus. There is no other information that would explain the Nicolaitans.
Hebrews 9:4. “4 It had the gold altar of incense and the ark of the covenant, covered with gold on all sides, in which was a gold jar containing the manna, Aaron’s staff that budded, and the tablets of the covenant.” Some believe that this passage helps explain the secret manna that is spoken about in verse seventeen.
2 Peter 2:15-16. “15 They have gone astray by abandoning the straight path and have followed the path of Balaam, the son of Bosor, who loved the wages of wickedness 16 but received a rebuke for his lawlessness: A speechless donkey spoke with a human voice and restrained the prophet’s madness.” This passage in Peter’s letter talks about how Balaam’s path was a path of wickedness.
Jude 1:11. “11 Woe to them! For they have gone the way of Cain, have plunged into Balaam’s error for profit, and have perished in Korah’s rebellion.” This passage in Jude’s letter talks about how Balaam’s path was a path of wickedness.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus warns his church of consequences of following false teaching. Jesus will not allow it. He will eventually come and war against it. But for those who conquer he will reward. This is the embodiment of the wider story of God and God’s people.

Revelation 2:14-16 (CSB)

14 But I have a few things against you. You have some there who hold to the teaching of Balaam, who taught Balak to place a stumbling block in front of the Israelites: to eat meat sacrificed to idols and to commit sexual immorality. 15 In the same way, you also havethose who hold to the teaching of the Nicolaitans. 16 So repent! Otherwise, I will come to you quickly and fight against them with the sword of my mouth.

Main Verbs

Have

Hold

Have

Repent

(will) Come

Fight

Verb

Have

Tense – Present
Mood – Indicative
Voice – Passive

Have

Tense – Present
Mood – Indicative
Voice – Passive

Hold

Tense – Present
Mood – Indicative
Voice – Active

Hold

Tense – Present
Mood – Indicative
Voice – Active

Have

Tense – Present
Mood – Indicative
Voice – Passive

Hold

Tense – Present
Mood – Indicative
Voice – Active

Repent

Tense – Present
Mood – Imperative
Voice – Active

(will) Come

Tense – Future
Mood – Indicative
Voice – Active

Fight

Tense – Future
Mood – Indicative
Voice – Active

The Text

Bible Gateway

Revelation 2:18-29

Close Reading

Genre

This passage is a letter written to a specific church at a specific time in history who were experiencing specific circumstances. The letter was written by John as dictated by the LORD Jesus Christ.

Demarcation

All English translations surveyed agree that this passage is one cohesive section entitled The Letter to Thyatira (CSB).

N.T. Wright. N.T. Wright, in his Revelation For Everyone, demarcates this passage as one coherent section entitled The Letter to Thyatira.
J. Ramsey Michaels. Michaels demarcates this passage as one cohesive section entitled The Message to Thyatira.
Robert H. Mounce. Mounce demarcates this passage as one cohesive section entitled Thyatira.
G.K. Beale. Beale demarcates this passage as one cohesive section entitled Christ Commends the Church in Thyatira for its Christian Works of Witness, Condemns It for Its Permissive Spirit of Idolatrous Compromise, and Exhorts It to Overcome this in Order not to be Judged but to Inherit End-time Rule Together with Christ. Beale states that “The theme and situation with which this letter are concerned are virtually identical to that of Pergamum” (p. 259).

In context of what was written before this passage, the phrase, “Write to the angel of the church in Thyatira…” is a clear textual marker that assists in the demarcation of this section. The same textual marker can be seen starting the next section, “Write to the angel of the church in Sardis”

Moving the boundaries of this passage ignores the specific instructions Jesus wants to communicate to each individual church.

The Argument of the Text

In this passage, John has written down in a letter the words he heard spoken by Jesus toward the church in Thyatira.

There are several issues in this passage that are communicated to the Thyatirans specifically and the Church corporately.

Jesus eyes are like a fiery flame and feet like fine bronze. Like the previous messages to the churches, Jesus begins his message to the Thyatirans by referring back to John’s description of Jesus appearance. In the message to the Thyatirans, Jesus refers to his eyes like a fiery flame and his feat that are like fine bronze (see 1:14-15). Mounce states that “The blazing eyes suggest the penetrating power of Christ’s ability to see through the seductive arguments of Jezebel and those who were being led astray by her pernicious teaching” (p. 85). Beale states that ““He who searches the minds and hearts” explains the literal meaning of the prior picture of Christ’s “eyes like a flame of fire”: His knowledge pierces to the core of our being and is the basis for the judgment or reward that he renders, further indication of his divine nature and functions” (p. 264).
Jesus knows the Thyatiran’s works. In his message to the Thyatirans, Jesus acknowledges that he knows their works; their love, faithfulness, service and endurance. Mounce points out that the first two; love and faith “identify the motive forces of Christian activity” (p. 85) while service and perseverance are “the results that follow” (p. 86).
The Thyatirans tolerate the woman Jezebel. Jesus confronts the Thyatirans for tolerating the woman Jezebel. Michaels states that “The main criticism of the angel of Thyatira is that he has tolerated something – and someone – that should not be tolerated” (p. 78). Beale states that “To allow these false prophets to continue would be to allow the satanic beast access to devour God’s people through deceptive doctrine. John later portrays those who engage in prophetic deception as a beast and “false prophet,” whose master is a devilish beast, in order to give the Thyatirans a true, heavenly perspective of the real character of these false teachers” (p. 261).
Jezebel teaches Jesus’ slaves to commit sexual immorality and eat food sacrificed to idols. Jesus describes how Jezebel, who calls herself a prophetess, teaches and deceives Jesus’ slaves to commit sexual immorality and to eat food sacrificed to idols. Mounce states that “Since the eating of “food sacrificed to idols” is undoubtedly intended in a literal sense, it is best to take “sexual immorality” in the same way. Pagan feasts often led to sexual promiscuity” (p. 87).
Jesus warns of punishment to come. Jesus warns that since Jezebel has failed to repent when given the chance, He will soon inflict her with illness. Jesus states that if her children do not repent, he will strike them dead.
Jesus exhorts the Thyatirans to hold on to what they already have. Jesus states that he examines their hearts and minds and will give to each according to their works. Jesus states that he is not putting any other burden upon the Thyatirans, but they are to hold on to what they have until he returns.
Jesus addresses all. Jesus states to the one who conquers and keeps his works to the end, he will give authority over nations and the morning star. Mounce states that “It was a regular feature of Jewish eschatology that the followers of the Messiah would share in his final rule. This feature carried over into Christian thought” (p. 90).

This passage is a narrative. In this passage there are two characters; Jesus and the church in Thyatira. Throughout the entire passage, Jesus is speaking to the Thyatirans. Jesus begins by praising them for their good works. Jesus then warns however that they continue to tolerate the false prophetess and false teacher Jezebel. Jesus closes out his speech by addressing anyone who listens to what he has to say, encouraging all to conquer so they may be given authority over the nations and receive the morning star.

In this passage, the indicators about how to react to the various characters only come from Jesus.

In this passage, Jesus refers to his audience with love and compassion. He begins by praising them for their works of love, faith, service and endurance. Jesus then addresses the Thyatirans who continue to tolerate Jezebel. Finally, Jesus addresses the universal church.

In this passage, Jesus is asking the Thyatiran church to hold on to what they have until he comes.

It appears that the church in Thyatira is an example of good works in love, faith, service, and endurance. The church has grown and is greater now than they were at first. But they also tolerate Jezebel. Jesus exhorts the Thyatirans to hold on to what they have, to conquer. Jesus warns those who do not repent of the teaching of Jezebel.

Jesus. Jesus gets his massage across through praising the good works of the Thyatirans.Jesus then warns those who tolerate Jezebel that Jesus’ inflict her with sickness and put to death those who do not repent.
John. John gets his message across by writing down in a letter to the Pergamums what he has heard Jesus speak.

Things in this passage we have to assume to make sense of the interaction between the author and audience.

Jezebel. In this passage, there is no more information given about the identity of the false prophet and false teacher Jezebel. It seems unlikely there was there an actual individual in the Thyatiran church named Jezebel. More consistent with the rest of Revelation is that Jesus used the name Jezebel to allude to the Jezebel in the Old Testament that opposed Elijah. The individual that Jesus was referring to would have been obvious to his original audience.
- Michaels states that “That woman Jezebel… is given not her real name but a nickname, after Israel’s idolatrous queen whose terrible fate at the hands of Jehu was prophesied by Elijah” (p. 78).
- Mounce states that “several identifications for Jezebel have been proposed” (p. 86). He states that “The opportunity for repentance suggests someone from within the church who had gone astray… The Thyatiran Jezebel is probably some prominent woman in the church who, like her OT counterpart, was influencing the people of God to forsake loyalty to God by promoting a tolerance toward and involvement in pagan practices” (p. 87). Mounce concludes that “Jezebel “symbolizes the corrosive powers of false religion among the people of God”” (p. 87).
Morning star. In this passage, morning star is an allusive reference with not much additional information describing the gift Jesus will give his people as a reward.
- Wright states that “later in the book (22.16) it is Jesus himself who is the ‘morning star,’ we probably have here another hint of the level of intimacy which he offers to his people” (p. 27).
- Mounce states that “No completely satisfactory answer for this symbol has yet been offered” (p. 90).

This passage is about the condition of the Thyatiran church. In this passage, Jesus praises the Thyatiran church for their good works. But others tolerate and are following false teaching of Jezebel and Jesus eventually will bring affliction upon her and put to death those who do not repent. But, to those who conquer, Jesus will give authority over the nations and the morning star.

Co-text

Development of Important Words/Motifs:

I know. Throughout Jesus’ letters to the churches, He declares that he knows the situations of each church. Jesus is intimately involved in the life of the church.
Repent. Jesus is very specific in his directions to the church at Thyatira. He tells them to repent from following the prophecy and teaching of “Jezebel.”
Conquer. Jesus concludes his remarks to the church in Thyatira by addressing “anyone who has ears to hear”, the universal church, directing them to conquer, declaring that those who do will receive will be given authority over the nations and the morning star.

Openness to Interpretive Possibilities:

There are many theories surrounding the meaning of Jezebel and morning star.

Context

Socio-Historical Setting:

Understanding the culture in Thyatira is important to understanding the meaning of this passage. Wright states when describing Thyatira that “one of the things it was famous for was its trade guilds, and not least its smelting work in copper and bronze” (p. 25). Wright continues “More important, perhaps, the local deity in the area, who was the patron deity of the bronze trade, was ‘Apollo Tyrimnaeus,’ that is, the Roman emperor” (p. 25). Beale describes the Thyatiran culture “Christian guild members would be expected to pay homage to pagan gods at official guild meetings, which were usually festive occasions often accompanied by immoral behavior. Nonparticipation would lead to economic ostracism” (p. 261).

Customs or moral assumptions help us make sense out of this passage:

The pressure of participating in the trade guilds that a dominant part of the culture in Thyatira help make sense out of this passage, especially the allusion to the false prophet Jezebel.

The knowledge of this setting makes clear the truth that participation in the worldly kingdom is not conducive to participation in God’s kingdom.

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of distribution of power. In this passage, Jesus’ audience have been faithful by becoming more mature in Him. Jesus explains that it is he who searches the hearts and minds of people and to those who conquer, he will give authority over the nations. For people who seemed to have no power within the world they lived, this promise would have caught the attention of the Thyatirans.

The Interface of Contexts:

Intertext

OT passages explicitly cited to in this text and their significance in this new context:

Psalms 2:9. ““9 You will break them with an iron scepter; you will shatter them like pottery.”” This passage is from Psalms 2, one of the most explicit Messianic Psalms. In this passage, the Messiah will rule the nations and will shatter his enemies like pottery. In Revelation, this authority is extended to those who conquer the world through their faith in the Messiah, Jesus Christ.

Passages alluded to in this text and their significance in this new context:

1 Kings 16:31. “31 Then, as if following the sin of Jeroboam son of Nebat were not enough, he married Jezebel, the daughter of Ethbaal king of the Sidonians, and then proceeded to serve Baal and bow in worship to him.” This passage describes the union of the Israelite king to Jezebel in the Old Testament and how that union of those two cultures led the Israelites into idol worship.
1 Kings 19:1-2. “1 Ahab told Jezebel everything that Elijah had done and how he had killed all the prophets with the sword. 2 So Jezebel sent a messenger to Elijah, saying, “May the gods punish me and do so severely if I don’t make your life like the life of one of them by this time tomorrow!”” This passage describes the height of the conflict between Jezebel and God’s people in the Old Testament.
1 Kings 21:1-26. This passage describes the wickedness of Jezebel and how she lead those who associated with her into the most detestable acts. This passage also describes the punishment from God that comes upon such wickedness.
2 Kings 9:30-37. This passage describes the death of Jezebel and the punishment from God that comes upon such wickedness.
Jeremiah 11:10-17. This passage describes punishment from God that comes upon those who refused to obey God and who chose to follow other gods.
Jeremiah 11:20. “20 But, Lord of Armies, who judges righteously, who tests heart and mind, let me see your vengeance on them, for I have presented my case to you.” This passage describes that God judges righteously just as Jesus’ eyes penetrate into the truth.
Jeremiah 17:10. “10 I, the Lord, examine the mind, I test the heart to give to each according to his way, according to what his actions deserve.” This passage describes that the Lord judges righteously just as Jesus’ eyes penetrate into the truth.

Sensitivity to other Ancient Texts Alluded to in this passage and Their Significance:

Psalms of Solomon 17:23-24. “23 Wisely, righteously he shall thrust out sinners from (the) inheritance, He shall destroy the pride of the sinner as a potter's vessel. 24 With a rod of iron he shall break in pieces all their substance, He shall destroy the godless nations with the word of his mouth…” This passage is from ancient Jewish literature. The passage is not a part of the canonized Bible but is useful for righteous living and help modern readers understand the culture in which Revelation was written. Notice in this passage that God will destroy the potter’s vessel, rule with an iron rod, break in pieces all their substance and destroy with the word of his mouth.

Sensitivity to Other Inter-Canonical Echoes:

Matthew 16:27. “27 For the Son of Man is going to come with his angels in the glory of his Father, and then he will reward each according to what he has done.” This passage describes how Jesus will and reward accordingly.
Acts 16:14-15. “14 A God-fearing woman named Lydia, a dealer in purple cloth from the city of Thyatira, was listening. The Lord opened her heart to respond to what Paul was saying. 15 After she and her household were baptized, she urged us, “If you consider me a believer in the Lord, come and stay at my house.”” And she persuaded us.” This passage describes a Thyatiran woman named Lydia who became a prominent person in the church. There is a hypothesis that suggests that Lydia is the Jezebel.
Romans 2:6. “6 He will repay each one according to his works” In Paul’s letter to the Romans he informs them that Jesus will repay accordingly.
1 Corinthians 8:4. “4 About eating food sacrificed to idols, then, we know that “an idol is nothing in the world,” and that “there is no God but one.”” In Paul’s letter to the Corinthians he speaks about food sacrificed to idols. Some suggest that this passage led to a laissez-faire attitude toward this practice.
Corinthians 11:27-29. “27 So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sin against the body and blood of the Lord. 28 Let a person examine himself; in this way let him eat the bread and drink from the cup. 29 For whoever eats and drinks without recognizing the body, eats and drinks judgment on himself.” This passage in Paul’s letter to the Corinthians suggests that some who have partaken of the eucharist in an unworthy manner have fallen ill, similar to the threat Jesus gives to those in Thyatira who do not repent from following Jezebel.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus praises the church for their good works and growth. But he also warns them to not tolerate false prophesy and false teaching. Jesus exhorts his audience to hold on to what they have and conquer so that he may give them authority over the nations and the morning star. Wright concludes that “Christian witness is meant to be a sign of the dawning of the day, the day in which love, faith, service, and patience will have their fulfilment, in which idolatry and immorality will be seen as the snares and delusions they really are, and in which Jesus the Messiah will establish his glorious reign over the whole world” (p. 28). This is the embodiment of the wider story of God and God’s people.

Revelation 2:24b-26 (CSB)

I am not putting any other burden on you. 25 Only hold on to what you have until I come. 26 The one who conquers and who keeps my works to the end: I will give him authority over the nations—

Main Verbs

(am not) Putting

Hold

Come

Conquers

Keeps

(will) Give

Verb

(am not) Putting

Tense – Present
Mood – Indicative
Voice – Active

Hold

Tense – Present
Mood – Imperative
Voice – Active

Come

Tense – Future
Mood – Indicative
Voice – Active

Conquers

Tense – Present
Mood – Indicative
Voice – Active

Keeps

Tense – Present
Mood – Indicative
Voice – Active

Hold

Tense – Present
Mood – Indicative
Voice – Active

(will) Give

Tense – Future
Mood – Indicative
Voice – Active

The Text

Bible Gateway

Revelation 3:1-6

Close Reading

Genre

This passage is a letter written to a specific church at a specific time in history who were experiencing specific circumstances. The letter was written by John as dictated by the LORD Jesus Christ.

Demarcation

All English translations surveyed agree that this passage is one cohesive section entitled The Letter to Sardis (CSB).

N.T. Wright. N.T. Wright, in his Revelation For Everyone, demarcates this passage as one coherent section entitled The Letter to Sardis.
J. Ramsey Michaels. Michaels demarcates this passage as one cohesive section entitled The Message to Sardis.
Robert H. Mounce. Mounce demarcates this passage as one cohesive section entitled Sardis.
G.K. Beale. Beale demarcates this passage as one cohesive section entitled Christ Condemns the Church in Sardis for its Lack of Witness and its Compromise and Exhorts it to Overcome this in order to Inherit the Blessings of Salvation Life.

In context of what was written before this passage, the phrase, “Write to the angel of the church in Sardis…” is a clear textual marker that assists in the demarcation of this section. The same textual marker can be seen starting the next section, “Write to the angel of the church in Philadelphia”.

Moving the boundaries of this passage ignores the specific instructions Jesus wants to communicate to each individual church.

The Argument of the Text

In this passage, John has written down in a letter the words he heard spoken by Jesus toward the church in Sardis.

There are several issues in this passage that are communicated to the Thyatirans specifically and the Church corporately.

Jesus is the one who has the seven spirits and the seven stars. Like the previous messages to the churches, Jesus begins his message to the Sardisians by referring back to John’s description of Jesus appearance. In the message to the Sardisians, Jesus refers to himself who holds the seven spirits of God and the seven stars (see 1:12-20).
Jesus knows the Sardisians works. In his message to the Sardisians, Jesus acknowledges that he knows their works; that they have a reputation for being alive, but in all actuality they are dead. Mounce states that “The church at Sardis was considered to be alive and well, but actually it was on the point of death” (p. 91).
Jesus has found the Sardisians works not complete. In this passage, part of what Jesus knows is that the Sardisians works are not complete. Beale states that “their “works” are not “completed before God,” which implies that their works may gain human, but not divine, approval” (p. 273).
The Sardisians are to remember what they heard, keep it, and repent. Jesus now moves into his exhortation, directing the Sardisians to be alert, strengthen what has not yet died, hold on to what they have heard, and repent.
Jesus will come like a thief. Jesus warns the Sardisians to be alert because he will come like a thief.
There are a few in Sardis who have not defiled themselves. Jesus lets the Sardisians know that he is aware there are a few of them who have not “soiled” themselves and will walk with Jesus clothed in white.
Jesus addresses all. Jesus closes his message to the Sardisians by addressing the universal church. Jesus states that all who conquer;
- Will be dressed in white. Wright states that “the promise, to those who ‘wake up,’ to those who ‘conquer,’ and to those who have managed to keep their ‘clothes’ from being ‘polluted,’ is that they will share the triumphal procession when Jesus comes as the conqueror” (p. 31). Michaels states that “Clean, white clothing in the book of Revelation is consistently a symbol of religious and moral purity, especially in the face of persecution… while soiled or disheveled clothing, or no clothing at all, is a symbol of religious and moral impurity and shame” (p. 82).
- Will not have their names erased from the book of life. Wright states that “The idea goes back within ancient Israelite thought to God’s book, referred to in Exodus 32:32… Closer to Revelation in time, many Greek cities had an official register of all citizens” (p. 31).
- Jesus will acknowledge the name of the conquer before his Father and his angels.

This passage is a narrative. In this passage there are two characters; Jesus and the church in Sardis. Throughout the entire passage, Jesus is speaking to the Sardisians. Jesus begins informing them that he knows. Jesus knows that they have the reputation for being alive but are dead. Jesus continues that the Sardisians need to hold on to what they have been taught and repent of soiling their clothes. Jesus warns that he come like a thief, at a time when no one knows and that those who do not defile themselves will not be erased from the book of life but will be acknowledged before the Father and his angels.

In this passage, the indicators about how to react to the various characters only come from Jesus.

In this passage, Jesus refers to his audience with directness and warning. He begins by informing them that he knows of their short-comings. Finally, Jesus addresses the universal church.

In this passage, Jesus is asking the church in Sardis to repent and to hold on to what they have been taught so that they can conquer and walk with him in clothes of white.

It appears that the church in Sardis had a good reputation as being an effective church body. But this reputation was a smoke screen. In all actuality, the Church in Sardis was on its deathbed. There were only a few in Sardis that had not yet soiled their clothes. Jesus exhorts the Sardisians to repent so that they may be clothed in white just as Jesus is.

Jesus. Jesus gets his massage across through confronting the Sardisians and illuminating the truth of their need to repent. Jesus then encourages the few who have not soiled their clothes to conquer so that they will be clothed in white as Jesus is.

John. John gets his message across by writing down in a letter to the Sardisians what he has heard Jesus speak.

Items left out that need to be assumed to make sense of the interaction between the author and audience:

The Sardisian’s reputation. There are no details given regarding the false reputation that that Jesus speaks of.
Soiled clothes. Jesus refers to soiled clothes. There is no information given regarding what the Sardisians have done to soil their clothes. But the white clothes metaphor has been used earlier in Revelation. Jesus is wearing white clothes. Those who conquer will join him in wearing white clothes.
Book of Life. Jesus does not give much information regarding the book of life.

This passage is about the condition of the Sardisian church. In this passage, Jesus confronts the Sardisian church regarding the false reputation they have. Jesus then encourages the few Sardisians who have not soiled their clothes to conquer so that their name will not be erased from the book of life and they will join Jesus in clothes of white.

The Co-text

In the passage prior to this, John writes down Jesus’ words to the church in Thyatira. It is becoming apparent that there is a specific form that Jesus is using in his messages with a specific beginning and a specific ending.

Development of Important Words/Motifs:

I know. Throughout Jesus’ letters to the churches, He declares that he knows the situations of each church. Jesus is intimately involved in the life of the church.
Repent. Jesus is very specific in his directions to the church at Sardis. He tells them to repent from following resting on their previous reputation and to wake up before he comes like a thief in the night.
Conquer. Jesus concludes his remarks to the church in Sardis by addressing “anyone who has ears to hear”, the universal church, directing them to conquer, declaring that those who do will receive will be given authority over the nations and the morning star.

Context

Socio-Historical Setting:

Ancient Sardis had the reputation for being unconquerable. The city was built on a plateau that featured steep cliff to valley’s below. A warring army would have great difficulty getting to the city gate. But in 546 BC, it was conquered by the Persians. This left an indelible mark, “a never-t-be-forgotten moment” (Wright, 2011, p. 29) in the history of Sardis. When Jesus speaks of reputation versus truth, the Sardians would have thought about living in a city with the reputation of being impenetrable, but in truth it was not. When Jesus mentions the thief in the night coming, this would have brought back memories of a small band of warriors climbing up the steep cliffs to surprise and conquer the city. Wright states that “they have gone to sleep on their reputation and need to wake up” (p. 29). Mounce states that “The exhortations to watchfulness would carry special weight in Sardis because twice in its history the acropolis had fallen to the enemy due to a lack of vigilance on the part of the defenders” (p. 93).

Beale states that “As already mentioned in regard to the letters to Pergamum and Thyatira, these Christians were probably succumbing to the temptation not only of maintaining a low profile as Christians in such contexts, but also of paying token acknowledgment to the pagan gods (whether to Caesar or the patron gods of the guilds). As also in the other churches, the motive for this was probably fear of persecution, especially economic ostracism” (p. 276).

This passage appeals to the cultural concern of honor and shame and purity.

Honor and shame. Honor and shame was an essential social construct in ancient Rome. Honor and shame was in effect a currency in which social relationships worked. Having a positive reputation in the community would have been very helpful in the culture in which the Sardisians lived. But in God’s kingdom reputation counts for nothing while reality is everything. In his letter to the Sardisians, Jesus shatters their false reputation and calls them to repent.
Purity. In this passage, Jesus alludes to the few in Sardis who have remained pure and have not soiled their clothes.

Intertext

OT passages alluded to and their significance in the new context of this text.

Genesis 35:2. “2 So Jacob said to his family and all who were with him, “Get rid of the foreign gods that are among you. Purify yourselves and change your clothes.” In this passage, the Israelites have defiled their clothing by worshiping other gods. A similar allusion is made by Jesus in his address to the church in Sardis.
Exodus 32:32. “32 Now if you would only forgive their sin. But if not, please erase me from the book you have written.”” In this passage, Moses pleads with God not to erase the names of the Israelites from “the book you have written.” A similar allusion is made by Jesus in his address to the church in Sardis.

Other passages brought to mind by a reading of this one and how this might inform a canonical reading of this text:

Matthew 10:32. “32 “Therefore, everyone who will acknowledge me before others, I will also acknowledge him before my Father in heaven.” In this passage, Jesus tells those who are listening that he will acknowledge to his Father those who acknowledge him. Jesus says a similar thing to the church in Sardis.
Matthew 24:42-44. “42 Therefore be alert, since you don’t know what day your Lord is coming. 43 But know this: If the homeowner had known what time the thief was coming, he would have stayed alert and not let his house be broken into. 44 This is why you are also to be ready, because the Son of Man is coming at an hour you do not expect.” In this passage, Jesus warns those who are listening stay alert. Jesus says a similar thing to the church in Sardis.
Mark 8:38. “38 For whoever is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.”” In this passage, Jesus tells those who are listening that he will be ashamed in front of his Father of those who are ashamed of him. Jesus says a similar thing to the church in Sardis.
Luke 9:26. “26 For whoever is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and that of the Father and the holy angels.” In this passage, Jesus tells those who are listening that he will be ashamed in front of his Father of those who are ashamed of him. Jesus says a similar thing to the church in Sardis.
Luke 10:20. “20 However, don’t rejoice that the spirits submit to you, but rejoice that your names are written in heaven.”” In this passage, Jesus tells his disciples that they should not rejoice over their authority on earth, but that they should rejoice that their names are written in heaven. A similar allusion is made by Jesus in his address to the church in Sardis.
Luke 12:8-9. “8 “And I say to you, anyone who acknowledges me before others, the Son of Man will also acknowledge him before the angels of God, 9 but whoever denies me before others will be denied before the angels of God.” In this passage, Jesus tells those who are listening that he will acknowledge to his Father those who acknowledge him. Jesus says a similar thing to the church in Sardis.
Philippians 4:3. “3 Yes, I also ask you, true partner, to help these women who have contended for the gospel at my side, along with Clement and the rest of my coworkers whose names are in the book of life.” In Paul’s letter to the Philippians, he refers to the book of life. In Jesus’ message to the church in Sardis, He make a similar statement.
1 Thessalonians 5:2. “2 For you yourselves know very well that the day of the Lord will come just like a thief in the night.” In Paul’s passage to the Thessalonians he speaks of Jesus’ Parousia as like a thief coming in the night – an event without warning. In his message to the Church in Sardis, Jesus gives the same warning to be alert because his coming will be a surprise to those who are not alert.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus brings light where there is darkness. Jesus illuminates. While this may be uncomfortable and embarrassing in the moment, the truth will eventually come to light. In this passage, Jesus gives the Sardisians a chance to repent. Jesus encourages the few remaining Sardisians to conquer so that their name will not be erased from the book of life. The Sardisians can then join him in their white clothing. Wright states that the Christian faith is “all or nothing: either Jesus really is the Lord, rightly asking for our absolute allegiance, or he is a sham and should be rejected outright… reputation isn’t enough” (p. 30). This is the embodiment of the wider story of God and God’s people.

Revelation 3:4-5 (CSB)

4 But you have a few people in Sardis who have not defiled their clothes, and they will walk with me in white, because they are worthy. 5 “In the same way, the one who conquers will be dressed in white clothes, and I will never erase his name from the book of life but will acknowledge his name before my Father and before his angels.

Main Verbs

Have

(have not) Defiled

(will) Walk

(are) Worthy

Conquers

(will be) Dressed

(will never) Erase

(will) Acknowledge

Verb

Have

Tense – Present
Mood – Indicative
Voice – Passive

(have not) Defiled

Tense – Present
Mood – Indicative
Voice – Active

(will) Walk

Tense – Future
Mood – Indicative
Voice – Active

(are) Worthy

Tense – Present
Mood – Indicative
Voice – Passive

Conquers

Tense – Future
Mood – Imperative
Voice – Active

(will be) Dressed

Tense – Future
Mood – Indicative
Voice – Passive

(will never) Erase

Tense – Present
Mood – Indicative
Voice – Active

(will) Acknowledge

Tense – Future
Mood – Indicative
Voice – Act

The Text

Bible Gateway

Revelation 3:7-13

Close Reading

Genre

This passage is a letter written to a specific church at a specific time in history who were experiencing specific circumstances. The letter was written by John as dictated by the LORD Jesus Christ.

Demarcation

All English translations surveyed agree that this passage is one cohesive section entitled The Letter to Philadelphia (CSB).

N.T. Wright. N.T. Wright, in his Revelation For Everyone, demarcates this passage as one coherent section entitled The Letter to Philadelphia.
J. Ramsey Michaels. Michaels demarcates this passage as one cohesive section entitled The Message to Philadelphia.
Robert H. Mounce. Mounce demarcates this passage as one cohesive section entitled Philadelphia.
G.K. Beale. Beale demarcates this passage as one cohesive section entitled Christ Commends the Church in Philadelphia for Its Persevering Witness, in which He Will Empower Its Members Further, and Encourages Them to Continue to Persevere so as to Inherit End-Time Fellowship and Identification with Him.

In context of what was written before this passage, the phrase, “Write to the angel of the church in Thyatira…” is a clear textual marker that assists in the demarcation of this section. This passage begins with the textual marker, “Write to the angel of the church in Philadelphia…” The same textual marker can be seen starting the next section, “Write to the angel of the church in Laodicea”.

Moving the boundaries of this passage ignores the specific instructions Jesus wants to communicate to each individual church.

In this passage, John has written down in a letter the words he heard spoken by Jesus toward the church in Philadelphia.

There are several issues in this passage that are communicated to the Philadelphians specifically and the Church corporately.

Jesus is the… Like the previous messages to the churches, Jesus begins his message to the Philadelphians by referring back to John’s description of Jesus appearance. In the message to the Sardisians, Jesus refers to himself as:
Holy One the true one. Mounce states that “In Jewish culture the Holy One was a familiar title for God (e.g. Isa 40:25; Hab 3:3; Mark 1:24; John 6:69; 1 Clem. 23:5). Here it is joined with “the True One” and applied to Christ” (p. 99). Beale states that ““Holy” and “true” are divine attributes elsewhere in Revelation (so 6:10), so their use here suggests Jesus’ deity. In fact, Isaiah uses a[gioj (“holy”) almost exclusively of Yahweh as part of the title “the Holy One of Israel” (about 20 occurrences)” (p. 283).
The one who has the key of David.
Who opens and no one will close, and who closes and no one opens. Wright states that “Jesus is the one who, like the steward appointed over God’s house in Isaiah 22.22, has ‘the key of David’: the royal key that will open, or lock, any and every door. Equipped with this regal power, Jesus has opened a door right in front of the Philadelphia Christians, and he is urging them to go through it” (p. 34). Mounce states that Jesus “reminds the Christians at Philadelphia who may have been excommunicated from the local synagogue that he has placed before them an open door into the eternal kingdom, and no one can shut it” (p. 101). Beale states that “Though the “open door” primarily means the church’s “own assured entry into the New Jerusalem, it is also the way by which others are to be brought in”” (p. 287).
Jesus knows the Philadelphian’s works. In his message to the Philadelphians, Jesus acknowledges that he knows their works; that they have little power and that they have kept his word and have not denied his name. Therefore, Jesus has placed before them an open door that no one can close.
Jesus will have the synagogue of Satan bow at the Philadelphian’s feet. In this passage, Jesus refers back to the synagogue of Satan whom he describes as lying Jews. This act will serve as proof that Jesus loves the Philadelphians. Wright states that “we have here an indication that the synagogue community was using its civic status to block the advance of the message about Israel’s Messiah, Jesus, a message so very Jewish and yet so challenging to Jewish people… Here Jesus is quite clear. Those who follow him, the Davidic Messiah, are the true Jews” (p. 34-35). Mounce states that “The language of Isaiah is used to present Christ as the Davidic Messiah with absolute power to control entrance to the heavenly kingdom. It may be an intentional contrast with the practice of the local synagogue in excommunicating Christian Jews” (p. 100). Mounce continues, “Members of the local synagogue may claim to be Jews, but the very claim constitutes them liars. By their slander and persecution of Christians they have shown themselves to be the “synagogue of Satan”” (p. 101). Beale states that “These Jews are called “the synagogue of Satan,” which probably means that they were persecuting the Christians (cf. on 2:9; Ignatius, Philad. 6:1 reveals that a conflict between the Philadelphian church and some form of Judaism continued into the second century)” (p. 286).
The Philadelphians will escape the time of testing to come. Jesus promises the Philadelphians that because they have kept his command to endure, he will save them from enduring the time of testing that is coming to the rest of the world. Beale states that “Christ will show his faithfulness to the Christians in Philadelphia in the immediate future because they have been faithful witnessesto him in the past” (p. 289).
Jesus states he is coming soon.
Jesus exhorts the Philadelphians to hold on to what they have so no one can take their crowns. Wright states that “The Philadelphia Christians are holding on at the moment; they must go on doing so, and ‘conquer’ when the time comes. So must we” (p. 35-36).
Jesus addresses all. Jesus closes his message to the Philadelphians by addressing the universal church. Mounce states that “The message to each church is at the same time a message to all churches” (p. 105). Beale states that “the four elements of the promise are not to be interpreted as four distinct promises but as different aspects of the same promise concerning end-time fellowship and identification with Christ” (p. 293). Jesus states that the one who conquers;
- Will become a pillar in the temple of his God.
- Will never go out.
- Will have Jesus write on him the name of his God
- and the name of the city of his God—the new Jerusalem, which comes down out of heaven from his God—and his new name.

This passage is a narrative. In this passage there are two characters; Jesus and the church in Philadelphia. Throughout the entire passage, Jesus is speaking to the Philadelphians. Jesus begins informing them that he knows. Jesus knows that they have not denied his name. Jesus knows that they have kept his command to endure. Because of their obedience, Jesus will keep them from a time of testing that is coming upon the world and will have lying Jews, the synagogue of Satan bow at their feet so they will know that Jesus loves them.

In this passage, the indicators about how to react to the various characters only come from Jesus.

In this passage, Jesus refers to his audience with compassion. He begins by giving a list of promises to come because of their obedience to his command to endure.

In this passage, Jesus is asking the church in Philadelphia to continue in their obedience to endure and to hold on to what they have been given. Jesus encourages them to continue in their enduring by giving them a list of rewards.

It appears that the church in Philadelphia has experienced some form of persecution primarily from the Jews and the Jewish synagogue. The Philadelphians have held on to the truth of Jesus and have obeyed Jesus’ command to endure. Jesus encourages the Philadelphians to continue in their obedience so that he can reward them.

Jesus. Jesus gets his massage across by encouraging the Philadelphians to continue to hold on to what they have through continuing to obey his command to endure.

John. John gets his message across by writing down in a letter to the Sardisians what he has heard Jesus speak.

This passage is about the condition of the Philadelphian church. In this passage, Jesus acknowledges the obedience of the Philadelphian church as they have obeyed his command to endure. Jesus then promises the Philadelphians that those who have been defying them see Jesus’ love for them in this world and in the world to come.

The Co-text

Situation of Text in Larger Presentation:

In the passage prior to this, John writes down Jesus’ words to the church in Sardis. It is becoming apparent that there is a specific form that Jesus is using in his messages with a specific beginning and a specific ending.

Development of Important Words/Motifs:

I know. Throughout Jesus’ letters to the churches, He declares that he knows the situations of each church. Jesus is intimately involved in the life of the church.
Hold On. In his message to Philadelphia, Jesus has only good to say. He encourages the church to hold on to what they have been given and to continue to obey his command to endure.
Conquer. Jesus concludes his remarks to the church in Sardis by addressing “anyone who has ears to hear”, the universal church, directing them to conquer, declaring that those who do will receive will be given authority over the nations and the morning star.

Context

Socio-Historical Setting:

The metaphor of becoming strong pillars in God’s temple would have resonated with the church in Philadelphia. Wright states that “Central Turkey, in the first century as much as any other time, was notorious for its earthquakes… Philadelphia had suffered one of the worst ones, fifty or more years before this book was written… Now imagine the effect, in a city like Philadelphia that knew plenty about earthquakes and collapsed temples, of promising the church there that those who conquered would be made pillars in the temple of God” (p. 33). Mounce states that “The devastating earthquake of A.D. 17 that leveled twelve cities of Asia overnight had been particularly severe on Philadelphia, perhaps because it was nearer the fault line and also suffered a long series of tremors that followed” (p. 98). He continues, “To the overcomers (those who hold on to what they have) is given the promise of being made pillars in the temple of God… It conveys the idea of stability and permanence… To a city that had experienced devastating earthquakes that caused people to flee into the countryside and establish temporary dwellings, the promise of permanence within the New Jerusalem would have a special meaning” (p. 104).

Intertext

OT passages alluded to in this text and their significance in this new context:

Job 12:14. “14 Whatever he tears down cannot be rebuilt; whoever he imprisons cannot be released.” This passage in Job speaks to the power of God. Jesus authority in Revelation is similar.
Psalms 86:9. “9 All the nations you have made will come and bow down before you, Lord, and will honor your name.” This passage speaks of how all the nations will bow before God. In Revelation, the nations will not just bow before God, but also before God’s people.
Isaiah 22:15-25. This narrative describes God removing one steward of the kingdom and replacing him with another. In this passage, the authority of the steward is described. Similarly, in Revelation, Jesus’ authority is described as the key holder of God’s kingdom.
Isaiah 22:22. “22 I will place the key of the house of David on his shoulder; what he opens, no one can close; what he closes, no one can open.” This describes the authority of the steward in a kingdom. Similarly, in Revelation, Jesus’ authority is described as the key holder of God’s kingdom.
Isaiah 40:25. “25 “To whom will you compare me, or who is my equal?” asks the Holy One.” This passage in Isaiah describes YHWH as being the Holy One. Similarly, in Revelation Jesus is described as the Holy One.
Isaiah 60:14. “14 The sons of your oppressors will come and bow down to you; all who reviled you will fall facedown at your feet. They will call you the City of the Lord, Zion of the Holy One of Israel.” In this passage, YHWH describes how the enemies of God’s people will bow down before them. Similarly, in Revelation, the enemies of Jesus’ followers bow before their feet.
Isaiah 62:2. “2 Nations will see your righteousness and all kings, your glory. You will be given a new name that the Lord’s mouth will announce.” In this passage, YHWH describes how everyone will see the righteousness of his people and he will give them a new name. Similarly, in Revelation, Jesus describes how he will give his faithful ones a new name.
Ezekiel 48:35. “35 The perimeter of the city will be six miles, and the name of the city from that day on will be, The Lord Is There.” This passage speaks of God’s city and the name it will be called.
Habakkuk 3:3. “3 God comes from Teman, the Holy One from Mount Paran.” This passage describes YHWH as being the Holy One. Similarly, in Revelation Jesus is described as the Holy One.

Sensitivity to other Ancient Texts alluded to in this text and their significance:

Apocalypse of Elijah 1:9. “9 The Lord said, "I will write My name upon their forehead and I will seal their right hand, and they will not hunger or thirst.” In this ancient Jewish apocalypse, the author declares that God will write his name upon the foreheads of his people.
Odes of Solomon 42:20. “20 And I placed my name upon their head, because they are free and they are mine. Hallelujah.” In the final verse of this ancient Jewish writing, the author declares that God will write his name upon his peoples’ heads.
1 Clement 23:5. “5 Of a truth quickly and suddenly shall His will be accomplished, the scripture also bearing witness to it, saying He shall come quickly and shall not tarry; and the Lord shall come suddenly into His temple, even the Holy One, whom ye expect.” In the letter to the Corinthians from the ancient church father Clement, he writes to them telling them that the Lord will come quickly. Clement also calls Jesus the Holy One.

Other passages brought to mind by a reading of this one and how this might inform a canonical reading of this text:

Mark 13:19. “19 For those will be days of tribulation, the kind that hasn’t been from the beginning of creation until now and never will be again.20 If the Lord had not cut those days short, no one would be saved. But he cut those days short for the sake of the elect, whom he chose.” In this passage, Jesus speaks of tribulation to come.
Luke 4:34. “34 “Leave us alone! What do you have to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”” In this passage, the demons declare that Jesus is the Holy One.
John 6:69. “69 We have come to believe and know that you are the Holy One of God.”” In this passage, Peter declares that Jesus is the Holy One.
John 17:15. “15 I am not praying that you take them out of the world but that you protect them from the evil one.” In this passage, Jesus prays to the Father that he does not take his followers out of the world, but protects them from the enemy. This is what Beale speaks of when he states that “the promise of v 10 is not that they will escape the coming trial, but that they will be able to endure through it because of his sustaining power” (p. 293). Beale reminds us that Jesus prayed in John 17, not that his followers would be raptured from this world stating, “Jesus denies a physical removal from tribulation and affirms a spiritual protection from the devil” (p. 291).
Romans 2:28-29. “28 For a person is not a Jew who is one outwardly, and true circumcision is not something visible in the flesh. 29 On the contrary, a person is a Jew who is one inwardly, and circumcision is of the heart—by the Spirit, not the letter. That person’s praise is not from people but from God.” In this passage, Paul informs the Romans that outward appearances are not what makes one a Jew, but the heart is what makes one a true child of God.
1 Corinthians 9:25. “25 Now everyone who competes exercises self-control in everything. They do it to receive a perishable crown, but we an imperishable crown.” This passage speaks of how God’s faithful will receive an imperishable crown.
Galatians 2:9. “9 When James, Cephas, and John—those recognized as pillars—acknowledged the grace that had been given to me, they gave the right hand of fellowship to me and Barnabas, agreeing that we should go to the Gentiles and they to the circumcised.” In this passage, Paul speaks of how God’s children have become pillars.
1 Timothy 3:15. “15 But if I should be delayed, I have written so that you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth.” In this passage, Paul writes to Timothy that God’s people, the Church, is the pillar and foundation of truth.
2 Timothy 4:8. “8 There is reserved for me the crown of righteousness, which the Lord, the righteous Judge, will give me on that day, and not only to me, but to all those who have loved his appearing.” In this passage, Paul writes to Timothy of the crown he will be rewarded because of his faithfulness to Jesus.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus acknowledges the obedience of the Philadelphians as they have held on to the truth of Jesus during times of turmoil. Jesus encourages the Philadelphians to continue to endure. In doing so, Jesus promises that their challengers will see how much he loves them and that when His kingdom comes they will be given prominent status in his kingdom. This is the embodiment of the wider story of God and God’s people.

Revelation 3:4-5 (CSB)

10 Because you have kept my command to endure, I will also keep you from the hour of testing that is going to come on the whole world to test those who live on the earth. I am coming soon. Hold on to what you have, so that no one takes your crown.

Main Verbs

Kept

Endure

(will) Keep

(am) Coming

Hold

Verb

Kept

Tense – Past
Mood – Indicative
Voice – Active

Endure

Tense – Past
Mood – Indicative
Voice – Active

(will) Keep

Tense – Future
Mood – Indicative
Voice – Active

Tense – Future
Mood – Indicative
Voice – Passive

(am) Coming

Tense – Future
Mood – Indicative
Voice – Active

Hold

Tense – Present
Mood – Imperative
Voice – Active

The Text

Bible Gateway

Revelation 3:14-22

Close Reading

Genre

This passage is a letter written to a specific church at a specific time in history who were experiencing specific circumstances. The letter was written by John as dictated by the LORD Jesus Christ.

Demarcation

All English translations surveyed agree that this passage is one cohesive section entitled The Letter to Laodicea(CSB).

N.T. Wright, in his Revelation For Everyone, demarcates this passage as one coherent section entitled The Letter to Laodicea.
Michaels demarcates this passage as one cohesive section entitled The Message to Laodicea.
Mounce demarcates this passage as one cohesive section entitled Laodicea.
Beale demarcates this passage as one cohesive section entitled Christ Condemns the Church in Laodicea for Its Ineffective Witness and Deplorable Spiritual Condition and Exhorts Its Members to Persevere by Becoming Faithful Witnesses and Renewing Their Fellowship with Him so as to Reign With Him.

In context of what was written before this passage, the phrase, “Write to the angel of the church in Philadelphia…” is a clear textual marker that assists in the demarcation of this section. This passage begins with the textual marker, “Write to the angel of the church in Laodicea…” A major division in the book of Revelation begins in the next section. John moves from writing letters to churches dictated by Jesus to being caught up in the spirit to heaven.

Moving the boundaries of this passage ignores the specific instructions Jesus wants to communicate to each individual church.

The Argument of the Text

In this passage, John has written down in a letter the words he heard spoken by Jesus toward the church in Laodicea.

There are several issues in this passage that are communicated to the Laodiceans specifically and the Church corporately.

Jesus is the… Like the previous messages to the churches, Jesus begins his message to the Laodiceans by referring back to John’s description of Jesus appearance in chapter one. In the message to the Laodiceans, Jesus refers to himself as:
- The Amen. Mounce states that “the title means is further expressed by the following appositional phrase, “the faithful and true witness.” It presents the trustworthiness of Christ in sharp contrast to the unfaithfulness of the Laodicean church” (p. 108).
- The faithful and true witness.
- The originator of God’s creation. Beale states that “John has in mind not Jesus as the principle, origin, or source of the original creation, but Jesus as the inaugurator of the new creation” (p. 301).
Jesus knows the Laodicean’s works. In his message to the Laodiceans, Jesus acknowledges that he knows their works; that they are neither hot nor cold, but are lukewarm. Because they are neither hot nor cold, Jesus wants to spit/vomit them out of his mouth. Beale states that “Christ’s
The Laodiceans do not understand true riches. Jesus explains to the Laodiceans that they do not understand true riches. The Laodiceans say they are rich, they have become wealthy, they need nothing. Jesus on the other hand informs them that they do not realize how wretched, pitiful, poor, blind, and naked they are. Jesus then advises them to purchase items that will address all of their weaknesses.
Jesus rebukes and disciplines those he loves. Jesus reminds the Laodiceans that as difficult as it is to hear this truth, He disciplines and rebukes those he loves. Jesus is declaring his love for the Laodiceans and his desire for them to repent.
Jesus addresses all. Jesus closes his message to the Laodiceans by addressing the universal church. Jesus declares that the one who conquers will be given the right to sit with Him on his throne just as he sits on his Father’s throne because he conquered.

This passage is a narrative. In this passage there are two characters; Jesus and the church in Laodicea. Throughout the entire passage, Jesus is speaking to the Laodiceans. Jesus begins informing them that he knows. Jesus knows that they are lukewarm. Jesus informs them that even though they think they are rich and are in need of nothing, this could not be further from the truth. In fact, Jesus says, the Laodiceans are wretched, pitiful, poor, blind, and naked. Jesus goes on to tell the Laodiceans how they can address each of these issues. Finally, Jesus exhorts the Laodiceans to conquer so they can receive the right to sit on Jesus’ throne.

In this passage, the indicators about how to react to the various characters only come from Jesus.

In this passage, Jesus confronts his audience, revealing to them that things are not as they seem, that they are mistaken, and they need to repent. Finally, Jesus encourages his audience to conquer so he can reward them.

In this passage, Jesus is asking the church in Laodicea to address their poor condition and not to be lukewarm. Jesus informs them that he is at the door knocking, waiting for them to answer the door so he can dine with them. Jesus wants the Laodiceans to repent and conquer so he can reward them.

It appears that the church in Laodicea had a false sense of security regarding their spiritual condition.

Jesus. Jesus gets his massage across by confronting the Laodiceans regarding the ignorance of their condition. But as a loving Lord, Jesus reminds them that his confrontation comes from his love for them and his desire to commune with them.

John. John gets his message across by writing down in a letter to the Sardisians what he has heard Jesus speak.

This passage is about the condition of the Laodicean church. In this passage, Jesus confronts the Laodiceans and informs them of how they can address their issues. Jesus reminds them that it is out of love and his desire to commune with them that he confronts them.

The Co-text

Situation of Text in Larger Presentation:

In the passage prior to this, John writes down Jesus’ words to the church in Philadelphia. It is becoming apparent that there is a specific form that Jesus is using in his messages with a specific beginning and a specific ending.

Development of Important Words/Motifs:

I know. Throughout Jesus’ letters to the churches, He declares that he knows the situations of each church. Jesus is intimately involved in the life of the church.
Conquer. Jesus concludes his remarks to the church in Sardis by addressing “anyone who has ears to hear”, the universal church, directing them to conquer, declaring that those who do will receive will be given authority over the nations and the morning star.

Context

Customs or moral assumptions that help make sense out of this passage:

Several of Jesus’ analogies would have been particularly significant to the Laodiceans. Mounce states that “In Roman times Laodicea became the wealthiest city in Phrygia” (p. 107).

Riches. Wright states that “Laodicea profit from the regular traffic. It was, in fact, the banking centre of the whole region” (p. 37).
Healing. Wright states that “The town boasted a fine medical school; people would come from far distances to train as doctors. In particular, the school specialized in ophthalmology, the healing of the eyes. Laodicea was a good place to get hold of a particularly popular Phrygian eye-powder” (p. 37).
Clothes. Wright states that “Clothes made from the Laodicean wool were highly sought after” (p. 37).
Water. Wright states that “The one thing the city did not have was good water (p. 37). Laodicea had two sources of water that were piped from several miles away; one from hot springs and the other was from mountain top snow melt. Unfortunately, Wright state that “by the time the water arrived Laodicea it was no longer hot. It was merely lukewarm” (p. 38). Beale states that “The hot waters of Hierapolis had a medicinal effect and the cold waters of Colossae were pure, drinkable, and had a life-giving effect” (p. 303).

The knowledge of this setting influences the reading of this passage by helping explain the analogies that Jesus uses connect with the Laodiceans.

This passage appeals to the cultural concern of honor and shame. The Laodiceans thought they had it all together and were proud of their status. However, Jesus reminds them that in his kingdom things work different. Jesus confronts the Laodiceans with their true standing in the kingdom.

Intertext

OT passages are alluded to in this text and their significance in this new context?

Job 5:17. “17 See how happy is the person whom God corrects; so do not reject the discipline of the Almighty.” In this passage, scripture explains that happiness comes to those who accept the discipline of the Almighty.
Job 23:10. “10 Yet he knows the way I have taken; when he has tested me, I will emerge as pure gold.” In this passage, Scripture describes how through testing, God’s people are refined and emerge pure and priceless.
Psalms 94:12. “12 Lord, how happy is anyone you discipline and teach from your law” In this passage, scripture explains that happiness comes to those who accept the discipline of the Almighty.
Psalms 110. This passage describes how in God’s timing the enemies of his people will submit to God’s people.
Proverbs 3:11-12. “11 Do not despise the Lord’s instruction, my son, and do not loathe his discipline; 12 for the Lord disciplines the one he loves, just as a father disciplines the son in whom he delights.” This passage describes how God disciplines those he loves and in those whom he delights.
Proverbs 27:21. “21 A crucible refines silver, a smelter refines gold, and a person refines his praise.” In this passage, Scripture describes how through testing, God’s people are refined and emerge pure and priceless.
Isaiah 43:3. “3 For I am the Lord your God, the Holy One of Israel, and your Savior. I have given Egypt as a ransom for you, Cush and Seba in your place.” In this Old Testament passage, God is described as “the Holy One”.
Zechariah 13:9. “9 I will put this third through the fire; I will refine them as silver is refined and test them as gold is tested. They will call on my name, and I will answer them. I will say: They are my people, and they will say: The Lord is our God.” In this passage, Scripture describes how through testing, God’s people are refined and emerge pure and priceless.

Other Ancient Texts (Greco-Roman or Jewish) alluded to in this text and their significance:

Psalms of Solomon 10:1-3. “1 Happy is the man whom the Lord remembereth with reproving, And whom He restraineth from the way of evil with strokes, that he may be cleansed from sin, that it may not be multiplied. 2He that maketh ready his back for strokes shall be cleansed, for the Lord is good to them that endure chastening. 3 For He maketh straight the ways of the righteous, And doth not pervert (them) by His chastening.” In this ancient Jewish passage, the author describes how being remembered by God and disciplined by him is part of being a child of God and is an honor.
Psalms of Solomon 14:1. “1 Faithful is the Lord to them that love Him in truth, to them that endure His chastening” In this ancient Jewish passage, the author describes how being remembered by God and disciplined by him is part of being a child of God and is an honor.
Psalms of Solomon 17:42-43. “42 This (will be) the majesty of the king of Israel whom God knoweth; He will raise him up over the house of Israel to correct him. 43His words (shall be) more refined than costly gold, the choicest; in the assemblies he will judge the peoples, the tribes of the sanctified.” In this ancient Jewish passage, the author describes how being remembered by God and disciplined by him is part of being a child of God and is an honor.

Other Inter-Canonical Echoes brought to mind and how might this inform a canonical reading of this text:

Luke 12:36-37. “36 You are to be like people waiting for their master to return from the wedding banquet so that when he comes and knocks, they can open the door for him at once.” In this passage from Luke’s gospel, Jesus describes how his coming is like a master returning home and knocking on the door.
Luke 22:30b. “And you will sit on thrones judging the twelve tribes of Israel.” This passage describes how God’s people will sit on thrones in the eschaton.
1 Corinthians 11:32. “32 but when we are judged by the Lord, we are disciplined, so that we may not be condemned with the world.” In his letter to the Corinthians, Paul describes how being disciplined by Jesus helps prepare us for his work.
Colossians 1:15-20. “15 He is the image of the invisible God, the firstborn over all creation. 16 For everything was created by him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities—all things have been created through him and for him. 17 He is before all things, and by him all things hold together. 18 He is also the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile everything to himself, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.” In this passage, Paul shares Jesus’ role in creation.
Colossians 4:16. “16 After this letter has been read at your gathering, have it read also in the church of the Laodiceans; and see that you also read the letter from Laodicea.” In this passage, it is clear that Paul wrote a letter to the Laodiceans and expected the Colossians to share theirs with the church in Laodicea.
Hebrews 12:5-8. “5 And you have forgotten the exhortation that addresses you as sons: My son, do not take the Lord’s discipline lightly or lose heart when you are reproved by him, 6 for the Lord disciplines the one he loves and punishes every son he receives. 7 Endure suffering as discipline: God is dealing with you as sons. For what son is there that a father does not discipline? 8 But if you are without discipline—which all receive then you are illegitimate children and not sons.” The Hebrew author describes how being disciplined by Jesus helps prepare us for his work.
2 Timothy 2:12. “7 Endure suffering as discipline: God is dealing with you as sons. For what son is there that a father does not discipline? 8 But if you are without discipline—which all receive—then you are illegitimate children and not sons.” In his letter to Timothy, Paul describes how being disciplined by Jesus helps prepare us for his work.
1 Peter 1:6-9. “6 You rejoice in this, even though now for a short time, if necessary, you suffer grief in various trials 7 so that the proven character of your faith—more valuable than gold which, though perishable, is refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him; though not seeing him now, you believe in him, and you rejoice with inexpressible and glorious joy, 9 because you are receiving the goal of your faith, the salvation of your souls.” In this passage, Peter describes how being disciplined by Jesus helps prepare us for his work.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus confronts his people. Jesus reveals them to the truth of their condition waking them up from their ignorance. Jesus then instructs them how they can repent and address their shortcomings. Finally, Jesus reminds them that this confrontation comes from a place of love and a desire to commune with his people. This passage is the embodiment of the wider story of God and God’s people.

Revelation 3:19-20 (CSB)

19 As many as I love, I rebuke and discipline. So be zealous and repent. 20 See! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me.

Main Verbs

Love

Rebuke

Discipline

(be) Zealous

Repent

See

Stand

Knock

Hears

Opens

Come

Eat

Verb

Love

Tense – Present
Mood – Indicative
Voice – Active

Rebuke

Tense – Present
Mood – Indicative
Voice – Active

Discipline

Tense – Present
Mood – Indicative
Voice – Active

(be) Zealous

Tense – Present
Mood – Imperative
Voice – Active

Repent

Tense – Present
Mood – Imperative
Voice – Active

See

Tense – Present
Mood – Imperative
Voice – Active

Stand

Tense – Present
Mood – Indicative
Voice – Active

Knock

Tense – Present
Mood – Indicative
Voice – Active

Hears

Tense – Present
Mood – Imperative
Voice – Passive

Opens

Tense – Present
Mood – Imperative
Voice – Active

Come

Tense – Future
Mood – Indicative
Voice – Active

Eat

Tense – Future
Mood – Indicative
Voice – Activ

The Text

Bible Gateway

Revelation 4:1-11

Close Reading

Genre

This section in Revelation is a narrative within an apocalyptic letter.

Demarcation

This passage transitions from the messages to the churches. The theme changes from Jesus directing John to write a message to the church to Jesus inviting John up to the throne room of God. All English translations surveyed excluding the NASB demarcate this passage as one cohesive section entitled The Throne Room of Heaven (CSB). The NASB demarcates this passage as belonging to two separate sections. The first section includes 4:1-4 entitled Scene in Heaven. The second section includes 4:5-11 entitled The Throne and Worship of the Creator.

N.T. Wright, in his Revelation For Everyone, demarcates this passage into two separate sections. The first section includes 4:1-6a entitled In the Thrown Room. The second passage includes 4:6b-11 entitled Praise to the Creator. Wright states that “Chapter 4 is where the story really starts” (p. 42).
J. Ramsey Michaels demarcates this passage as one cohesive section entitled The Throne and Its Surroundings.
Robert H. Mounce demarcates this passage as one cohesive section entitled Worship of God as Creator. Mounce states that “The throne-room vision (chaps. 4 and 5) follows the earlier vision (1:12ff.) apparently without delay” (p. 117).
G.K. Beale demarcates this passage as one cohesive section entitled God is Glorified Because He Is Sovereign Judge and Redeemer over Creation at its Inception and Throughout History.

While there are subtle textual markers that assist in the demarcation of this passage, the obvious marker is the shift in theme and location. The previous passages followed a specific pattern, both in the way they started and the way they ended. This passage begins with a change in location as Jesus invites John to visit the throne room of God.

Moving the boundaries of this passage ignores the shift in theme and location.

The Argument of the Text

This passage is a narrative that includes two characters; Jesus and John. Jesus invites John to visit the throne room of God. John records his experience communicating truth about the magnificence of God.

There are several issues in this passage that are communicated through John’s apocalyptic vision.

The appearance of God. In this passage, there is no specific description of the appearance of God. The audience is only given the appearance of the things surrounding the throne. Mounce addresses the appearance of God when he states that “in keeping with Jewish tradition, [God] is not described apart from the splendor that surrounds him” (p. 118).
The twenty-four elders. There are several interpretations of the ‘twenty-four elders’ among scholars. Wright states that “They represent, almost certainly, the combination of the twelve tribes of Israel and the twelve apostles” (p. 44). Mounce has a different interpretation when he states that “it seems best to take the twenty-four elders as an exalted angelic order who serve and adore God as the heavenly counterpart to the twenty-four priestly and twenty-four Levitical orders” (p. 121-122). After describing the various options, Beale concludes that “Probably the elders are angels who are identified with the twelve tribes and the twelve apostles, thus representing the entire community of the redeemed of both testaments” (p. 322).
The four creatures. There are several explanations for the four creatures among scholars. Wright states that “They represent the animal creation, including humans but at this stage with the human-faced creature being simply one among the others, alongside the king of the wild beasts (the lion), the massive leader of tamed animals (the ox), and the undisputed king of the birds (the eagle)” (p. 47). Beale states that “it is likely that the four figures are designed to be representative of the whole created order of animate life (p. 329).

In this passage there are four round characters and one flat character. The round characters are Jesus, John, the four creatures, and the twenty-four elders. The flat character is God. In this narrative, Jesus invites John up into the throne room of God. John records what he sees and hears. John sees God sitting on his throne and describes him. John then describes the twenty-four elders and the four creatures. The four creatures are worshiping God and as they do the twenty-four elders worship God. The characters act the way they do in worship of the Almighty God who is worthy to receive all glory and honor.

In this passage, the indicators about how to react to the various characters only come from John describing the scene and its events.

In this passage, John is describing the throne room of God addressing all who are interested.

In this passage, John is asking his audience to hear his description of the throne room of God.

This passage was communicated during a time when followers of Jesus were suffering ostracization from the community, both Roman and Jew.

John gets his message across in this narrative by describing the throne room of God and his magnificence.

This passage is about the magnificence of God. John describes the amazing beauty surrounding God’s throne. In addition, the twenty-four elders are also magnificently adorned. Four magnificent creature surround God praising him because he deserves all glory and honor. Doing so motivates the twenty-four elders to do the same. This passage is about the magnificence of God that cause spontaneous worship of him.

The Co-text

Situation of Text in Larger Presentation:

In the passages prior to this, John writes down Jesus’ words to seven churches. Throughout those passages, John records the magnificence of Jesus and how intimately involved in the lives of the churches he is. This gives the audience insight to relation between God and themselves. Finally, Jesus reveals to John and John to his audience the magnificence of God.

In the previous passages, Jesus has spoken to his followers in such a way as to motivate them to continue following him. This sets the expectation for this passage. Jesus has shared how intimately involved and how deeply he cares for his people. This sets the expectation for this passage in which John reveals the reward that is in store for God’s people who conquer.

Development of Important Words/Motifs:

Look, show appearance. In this passage, John records what he sees.

Openness to Interpretive Possibilities:

The Rapture. Wright states that “This is not, as some people have supposed, anything to do with God’s people being snatched away to heaven to avoid awful events that are about to take place on earth. It is about a prophet being taken into God’s throne room so that he can see ‘behind the scenes’ and understand both what is going to take place and how it all fits together and makes sense” (p. 43). Beale concurs by stating that “In his prophetic role he [John] is to go back and communicate God’s hidden purpose to his people and tell them what part they are to have in carrying it out” (p. 319).
Heaven. Wright states that “This is not a vision of the ultimate ‘heaven,’ seen as the final resting place of God’s people. It is, rather, the admission of John into ‘heaven’ as it is at the moment” (p. 44).

Without reading further into Revelation, we do not see the remaining vision that John has showing the glory of God and his kingdom, the battle in the spiritual realm, and the imminent coming of Jesus.

Intertext

OT passages are alluded to in this text and their significance in this new context:

Genesis 9:16-17. “16 The bow will be in the clouds, and I will look at it and remember the permanent covenant between God and all the living creatures on earth.” 17 God said to Noah, “This is the sign of the covenant that I have established between me and every creature on earth.” In this passage, God describes the proof of his promise never to destroy the earth with water again by placing a rainbow in the sky. In the Revelation passage a rainbow is described in the throne room of Heaven.
Exodus 19:16-19. “16 On the third day, when morning came, there was thunder and lightning, a thick cloud on the mountain, and a very loud trumpet sound, so that all the people in the camp shuddered. 17 Then Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. 18 Mount Sinai was completely enveloped in smoke because the Lord came down on it in fire. Its smoke went up like the smoke of a furnace, and the whole mountain shook violently. 19 As the sound of the trumpet grew louder and louder, Moses spoke and God answered him in the thunder.” In this passage, God presents himself to Moses and the Israelite nation at Mount Sinai. Many of the same phenomena that were present at Mount Sinai are present in the throne room of God.
Exodus 28:17-20. “17 Place a setting of gemstones on it, four rows of stones: The first row should be a row of carnelian, topaz, and emerald; 18 the second row, a turquoise, a lapis lazuli, and a diamond; 19 the third row, a jacinth, an agate, and an amethyst; 20 and the fourth row, a beryl, an onyx, and a jasper. They should be adorned with gold filigree in their settings.” This passage in Exodus describes the priestly vestment. Many of the same precious stones found in the priestly vestment are found in God’s throne room.
1 Kings 22:19. “19 Then Micaiah said, “Therefore, hear the word of the Lord: I saw the Lord sitting on his throne, and the whole heavenly army was standing by him at his right hand and at his left hand.” This passage from 1 Kings gives another glimpse into the throne room of God.
Psalms 47:8. “8 God reigns over the nations; God is seated on his holy throne.” In this passage, the psalmist describes the authority of God echoed in Revelation.
Isaiah 6:2-3. “2 Seraphim were standing above him; they each had six wings: with two they covered their faces, with two they covered their feet, and with two they flew. 3 And one called to another: Holy, holy, holy is the Lord of Armies; his glory fills the whole earth.” This passage in Isaiah describes the what Isaiah sees as God calls him to be his own prophet. Isaiah’s vision is full of similar details as are found in Revelations throne room.
Ezekiel 1:10. “10 Their faces looked something like the face of a human, and each of the four had the face of a lion on the right, the face of an ox on the left, and the face of an eagle.” The prophet Ezekiel describes in his vision a being with four heads that are similar to the four beings found in John’s vision of God’s throne room.
Ezekiel 11:1. “1 The Spirit then lifted me up and brought me to the eastern gate of the Lord’s house…” In this passage, Ezekiel describes how the Spirit lifted him to God’s dwelling similar to how the Spirit lifted up John in Revelation.
Ezekiel 11:5. “5 Then the Spirit of the Lord came on me…” In this passage, Ezekiel describes how the Spirit came upon similar to how the Spirit came upon John in Revelation.
Ezekiel 28:13. “13 You were in Eden, the garden of God. Every kind of precious stone covered you: carnelian, topaz, and diamond, beryl, onyx, and jasper, lapis lazuli, turquoise and emerald. Your mountings and settings were crafted in gold; they were prepared on the day you were created.” In this vision of Ezekiel, he sees the same precious stones that John records in his vision of God’s throne room.
Daniel 7:9. “9 As I kept watching, thrones were set in place, and the Ancient of Days took his seat. His clothing was white like snow, and the hair of his head like whitest wool. His throne was flaming fire; its wheels were blazing fire.” In this passage from Daniel, he records a similar description as does John in his vision of God’s throne room in Revelation.
Zechariah 4:2-3. “2 He asked me, “What do you see?” I replied, “I see a solid gold lampstand with a bowl at the top. The lampstand also has seven lamps at the top with seven spouts for each of the lamps. 3 There are also two olive trees beside it, one on the right of the bowl and the other on its left.” In this passage from Zechariah, he describes what he sees which is very similar to what John records from his vision in Revelation.

Sensitivity to other Ancient Texts alluded to and their significance in the context of this text:

1 Enoch 39:12. “12 Those who do not sleep bless you, and they stand before Your Glory, and bless and praise and exalt, saying: "Holy, Holy, Holy, Lord of Spirits; he fills the earth with spirits.” In this ancient Jewish literature, the author describes the worship of God similar to what John describes in his vision of God’s throne room in Revelation.
2 Enoch 21:1. “1 And the Cherubim and seraphim standing about the throne, the six-winged and many-eyed ones do not depart, standing before the Lord’s face doing his will, and cover his whole throne, singing with gentle voice before the Lord’s face: Holy, holy, holy, Lord Ruler of Sabaoth, heavens and earth are full of your glory.” In this ancient Jewish literature, the author describes the creatures worshiping God similar to what John describes in his vision of God’s throne room in Revelation.
T. Levi 3:8. “8 And in the heaven next to this are thrones and dominions, in which always they offer praise to God.” In this ancient Jewish literature, the author describes the creatures worshiping God similar to what John describes in his vision of God’s throne room in Revelation.

This passage is the embodiment of the wider story of God and God’s people. In this passage, John communicates to his audience the magnificence of God. Wright states that in this passage “Creation as a whole simply worships God; the humans who represent God’s people understand why they do so. ‘You deserve,’ they say, ‘to receive glory and honour and power, because you created all things.’” (p. 48). Beale states that “The hymns make explicit the main point of the vision and of the whole chapter: God is to be glorified because of his holiness and sovereignty” (p. 332). Beale continues, “the pastoral intention throughout the book is to encourage God’s people to recognize that everything that happens to them throughout history is pare of God’s creation purposes… even when they experience suffering, they can rest assured that it has a redemptive purpose and is in accordance with his will” (p. 335-6). This passage is the embodiment of the wider story of God and God’s people.

Revelation 4:9-10a (CSB)

9 Whenever the living creatures give glory, honor, and thanks to the one seated on the throne, the one who lives forever and ever,10 the twenty-four elders fall down before the one seated on the throne and worship the one who lives forever and ever.

Main Verbs

Give

Seated

Lives

Fall

Seated

Worship

Lives

Verb

Give

Tense – Present
Mood – Indicative
Voice – Active

Seated

Tense – Present
Mood – Indicative
Voice – Passive

Lives

Tense – Present
Mood – Indicative
Voice – Passive

Fall

Tense – Present
Mood – Imperative
Voice – Active

Seated

Tense – Present
Mood – Indicative
Voice – Passive

Worship

Tense – Present
Mood – Indicative
Voice – Active

Lives

Tense – Present
Mood – Indicative
Voice – Passive

The Text

Bible Gateway

Revelation 5:1-14

Close Reading

Genre

This section in Revelation is a narrative within an apocalyptic letter. In his New International Commentary on the New Testament volume entitled The Book of Revelation, Robert H. Mounce states that “Chapter 5 has revealed a central truth that governs the entire book of Revelation. By his sacrificial death the Lamb has taken control of the course of history and guaranteed its future. He alone is worthy to break the seals and open the scroll of destiny” (p. 138).

Demarcation

This passage transitions from an introduction of John’s initial view in God’s throne room to the purpose he was brought there; to see the scroll being opened. There are a variety of ways the English translations surveyed demarcate this passage, but the majority of the translations demarcate this passage as one cohesive section.

ESV, NRSV, NIV, NET, NLT, CEV, and MSG. The ESV, NRSV, NIV, NET, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled The Scroll and the Lamb.
CSB. The CSB demarcates this passage as two separate section. The first section includes 5:1-7 entitled The Lamb Takes the Scroll. The second section includes 5:8-14 entitled The Lamb is Worthy.
NASB. The NASB demarcates this passage as two separate section. The first section includes 5:1-10 entitled The Book with Seven Seals. The second section includes 5:11-14 entitled Angels Exalt the Lamb.
N.T. Wright, in his Revelation For Everyone, demarcates this passage as two separate section. The first section includes 5:1-7 entitled The Lion, the Lamb. The second section includes 5:8-14 entitled Worthy is he Lamb!
J. Ramsey Michaels, his IVP New Testament Commentary Series volume entitledRevelation, demarcates this passage as one cohesive section entitled The Seven-Sealed Scroll and the Lamb.
Robert H. Mounce, in his New International Commentary on the New Testament volume entitled The Book of Revelation, demarcates this passage as one cohesive section entitled Worship of the Lamb Who Alone is Worthy to Open the Scroll.
G.K. Beale, in his New International Greek New Testament Commentary volume entitled The Book of Revelation, demarcates this passage as one cohesive section entitled God and the Lamb are Glorified Because They Have Begun to Execute Their Sovereignty over Creation Through Christ’s Death and Resurrection, Resulting in Inaugurated and Eventually Consummated Judgment and Redemption.

While there are subtle textual markers that assist in the demarcation of this passage, the obvious marker is the shift in theme and location. The previous passage told the story of John being invited into the throne room and his description of the throne room. This passage tells the story what happens in the throne room; specifically, Jesus being found worthy to open the scroll.

Moving the boundaries of this passage ignores the shift in theme.

Argument of the Text

This passage is a narrative that includes five characters; John, an elder, Jesus, the multitude of angels, every living creature. Four of the five characters speak; all but Jesus.

There are several issues in this passage.

The scroll. While in this passage there is not description regarding the contents of the scroll, from John’s reaction it becomes obvious that the contents are important. When no one if found worthy to open the scroll to reveal its contents, John weeps uncontrollably. Mounce states that “Filled to overflowing and sealed with seven seals to insure the secrecy of its decrees, it contains the full account of what God in his sovereign will has determined as the destiny of the world… seven seals as used here is undoubtedly governed by the symbolic use of the number seven in Revelation and signifies the absolute inviolability of the scroll” (p. 129).
Only Jesus is worthy. The only one who is found worthy to open the scroll is Jesus; the slaughtered lamb, the lion from the tribe of Judah, the Root of David. Wright states that “No first-century Jew would miss the reference, or fail to understand ‘the Root of David,’ a phrase which, as in 22.16, echoes the great messianic prophecy of Isaiah 11.1-10” (p. 53). ??? states in ??? that “In Revelation, however, the activity of God is virtually indestinguisable from Christ’s activity; from Revelation 5 onward, Christ, the slain Lamb, shares God’s throne, and throughout Revelation it is Christ who defines God” (
The slaughtered lamb and the seven spirits. John describes Jesus as appearing as a slaughtered lamb. This metaphor is extremely ironic. In an apocalypse, the victorious would be portrayed as a mighty victor. However, in this passage, Jesus is portrayed as a slaughtered lamb. Wright states that “What John has heard is the announcement of the lion. What he sees is the lamb… The two seem radically different. The lion is the symbol of ultimate power and of supreme royalty, while the lamb symbolizes both gentle vulnerability and, through its sacrifice, the ultimate weakness of death… the victory won by the lion is accomplished through the sacrifice of the lamb…” (p. 53-54). Wright states that “the lamb has seven horns and seven eyes. He is, that is to say, all-powerful and all-seeing” (p. 54). Mounce concurs when he states that “The Lamb’s seven horns speak of perfect power and his seven eyes of unlimited wisdom and penetrating insight” (p. 129). Beale continues by stating “the Lamb has seven horns signifies the fullness of his strength since “seven” is figurative for fullness elsewhere in the Apocalypse and in biblical literature” (p. 351). Richard Bauckham, in his New Testament Theology volume entitled The Theology of the Book of Revelation, states that “Fundamental to Revelation’s whole understanding of the way in which Christ establishes God’s kingdom on earth is the conviction that in his death and resurrection Christ has already won his decisive victory over evil” (p. 73)
The throne room choir worships Jesus. The four angels and the twenty-four elders in the throne room worship Jesus’ praising for his death which has redeemed people from every tribe and every language and made them priests in his kingdom. Mounce states that “The throne-room scene is not a graphic description of heaven but a symbolic representation of the decrees of God concerning the final stages of h human history” (p. 133). Wright states that “the lamb shares the praise which belongs to the one and only God” (p. 58). Mounce describes this scene when he states that “With the handing of the scroll to the Lamb we enter into one of the greatest scenes of universal adoration anywhere recorded” (p. 134).
The multitude of angels worships Jesus. The throne room choir is joined in worshiping Jesus by a multitude of angels – countless thousands plus thousands upon thousands.
Every living creature worships Jesus. Finally, all living creatures give glory to the Father and to Jesus for being worthy of praise.

In this passage there are six characters; John, an elder, Jesus, the throne room choir, the multitude of angels, and every living creature. Five of the six characters speak; all but Jesus. The round characters are John, an elder, the throne room choir, the multitude of angels, and every living creature. The flat character is Jesus. In this narrative, John first observes the scroll and that no one is worthy to open the scroll. One of the elders reassures John that there is one worthy of opening the scroll – Jesus. From this point, the throne room choir consisting of the four creatures and the twenty-four elders worship Jesus describing his sacrifice saving people from every tribe and every language and making them priests in his kingdom. Next, the throne room choir is joined by thousands upon thousands of angels worshiping Jesus. The scene concludes with every living creature worshiping the Father and Jesus. In this passage, the characters upon seeing Jesus cannot help but worship Jesus and the Father.

In this passage, the indicators about how to react to the various characters are recorded by John describing the scene, its events, and the reactions by the characters to Jesus and the Father. In this passage, every living creature eventually gives God the praise and adoration deserved.

In this passage, John is describing to his audience what he sees – the worthiness of the slaughtered lamb – Jesus. John wrote his Revelation to seven specific churches, but everything in Revelation is applicable to the catholic church.

John is asking his audience to witness the slaughtered lamb who is the only one worthy to open the scroll and to experience the appropriate worship that God deserves.

This passage was communicated during a time when followers of Jesus were suffering ostracization from the community, both Roman and Jew.

John gets his message across in this narrative by describing Jesus’ worthiness to open the scroll and the spontaneous worship of eventually every living creature toward God.

This passage is about the worthiness of the slaughtered lamb - Jesus. John describes the that Jesus alone is worthy to open the scroll. John then describes the spontaneous worship that occurs starting with the heavenly choir – the four creatures and the twenty-four elders, then the multitude of thousands upon thousands of angels, and eventually every living creature.

The Co-text

Situation of Text in Larger Presentation:

In the passage prior to this, John describes the magnificence of the throne room of heaven and those who are in the throne room with God – the four creatures and the twenty-four elders. That passage sets the tone for this passage.

In the previous passage, John describes the magnificence of the throne room of God. This sets the tone for what takes place in this passage which continues the story by introducing the scroll and the slaughtered lamb.

Development of Important Words/Motifs:

Seven seals. In this passage, John describes that the scroll is sealed with seven seals.
Lion from the tribe of Judah. In this passage, Jesus is described as the lion from the tribe of Judah.
Root of David. In this passage, Jesus is described as the Root of David.
Slaughtered lamb, lamb. In this passage, Jesus is described as a slaughtered lamb and later a lamb.
Seven spirits of God. In this passage, John states that Jesus had seven horns and seven eyes which go out into all the world. These are stated to be the seven spirits of God.

Context

This passage appeals to the cultural concern of distribution of power. This passage is all about the splendor and sovereignty of God from the beginning of creation until the culmination of God redeeming his creation.

Intertext

OT passages alluded to in this text and their significance in this new context:

Genesis 49:9. “9 Judah is a young lion — my son, you return from the kill. He crouches; he lies down like a lion or a lioness — who dares to rouse him?” In this passage, Israel delivers his last words as he is describing his twelve sons. Jacob describes his son Judah as a lion.
Exodus 19:4-6. “4 ‘You have seen what I did to the Egyptians and how I carried you on eagles’ wings and brought you to myself. 5 Now if you will carefully listen to me and keep my covenant, you will be my own possession out of all the peoples, although the whole earth is mine, 6 and you will be my kingdom of priests and my holy nation.’ These are the words that you are to say to the Israelites.”” In this passage, God is telling Moses what to say to the Israelites. God declares that those who become his people will be made priests in his kingdom.
Deuteronomy 33:17. “17 His firstborn bull has splendor, and horns like those of a wild ox; he gores all the peoples with them to the ends of the earth. Such are the ten thousands of Ephraim, and such are the thousands of Manasseh.” As in this passage, throughout scripture, horns are a sign of strength.
1 Kings 22:11. “11 Then Zedekiah son of Chenaanah made iron horns and said, “This is what the Lord says: ‘You will gore the Arameans with these until they are finished off.’” As in this passage, throughout scripture, horns are a sign of strength.
Psalms 89:17. “17 For you are their magnificent strength; by your favor our horn is exalted.” As in this passage, throughout scripture, horns are a sign of strength.
Psalms 139:16. “16 Your eyes saw me when I was formless; all my days were written in your book and planned before a single one of them began.” This passage alludes to God having a book in which each day of every persons’ life is recorded. This may be the scroll (book) that is sealed in Revelation 5.
Psalms 141:2. “2 May my prayer be set before you as incense, the raising of my hands as the evening offering.” In this passage, David describes his prayers as incense just as is described in Revelation 5.
Isaiah 11:1. “1 Then a shoot will grow from the stump of Jesse, and a branch from his roots will bear fruit.” This passage describes the origin of the metaphor “root of David”.
Isaiah 11:10. “10 On that day the root of Jesse will stand as a banner for the peoples. The nations will look to him for guidance, and his resting place will be glorious.” This passage describes the origin of the metaphor “root of David”.
Isaiah 53:7. “7 He was oppressed and afflicted, yet he did not open his mouth. Like a lamb led to the slaughter and like a sheep silent before her shearers, he did not open his mouth.” This messianic prophecy from Isaiah speaks to how the messiah was like a sheep at his execution.
Jeremiah 11:19. “19 for I was like a docile lamb led to slaughter. I didn’t know that they had devised plots against me: “Let’s destroy the tree with its fruit; let’s cut him off from the land of the living so that his name will no longer be remembered.” This messianic prophecy from Jeremiah speaks to how the messiah was like a sheep at his execution.
Jeremiah 23:5. “5 “Look, the days are coming”—this is the Lord’s declaration— “when I will raise up a Righteous Branch for David. He will reign wisely as king and administer justice and righteousness in the land.” This passage speaks to the messiah being raised up a “Righteous Branch of David.”
Jeremiah 33:15. “15 In those days and at that time I will cause a Righteous Branch to sprout up for David, and he will administer justice and righteousness in the land.”
Daniel 7:10. “10 A river of fire was flowing, coming out from his presence. Thousands upon thousands served him; ten thousand times ten thousand stood before him. The court was convened, and the books were opened.” This passage describes Daniel’s apocalyptic vision of the throne room of God. There are very similar images used by Daniel as there are by John.

Other Ancient Texts alluded to and their significance:

1 Enoch 14:22. “22 A sea of fire burnt around Him, and a great fire stood in front of Him, and none of those around Him came near to Him. Ten thousand times ten thousand stood before Him but He needed no Holy Council.” In this ancient Jewish passage, the author speaks of a multitude of angelic host worshiping God.
1 Enoch 40:1. “1 And after this I saw a thousand thousands and ten thousand times ten thousand! A multitude beyond number, or reckoning, who stood in front of the Glory of the Lord of Spirits.” In this ancient Jewish passage, the author speaks of a multitude of angelic host worshiping God.
1 Enoch 47:3. “3 And in those days, I saw the Head of Days sit down on the Throne of his Glory and the Books of the Living were opened in front of him and all His Host, which dwell in the Heavens above, and his Council were standing in front of Him.” In this ancient Jewish passage, the author speaks of a book being opened in front of him with the heavenly court looking on.
1 Enoch 60:1. “1 In the fiftieth year, in the seventh month, on the fourteenth day of the month of the life of Enoch. In that parable, I saw how the Heaven of Heavens was shaken violently, and the Host of the Most High and the Angels, a thousand thousands and ten thousand times ten thousand, were extremely disturbed.” In this ancient Jewish passage, the author speaks of a multitude of angelic host in front of God in his throne room.
1 Enoch 71:8. “8 And I saw Angels, who could not be counted, a thousand thousands and ten thousand times ten thousand, surrounding that house. And Michael, and Raphael, and Gabriel, and Phanuel, and the Holy Angels who are in the Heavens above, went in and out of that house.” In this ancient Jewish passage, the author speaks of a multitude of angelic host worshiping God.
1 Enoch 81:1-2. “1 And he said to me: “Oh Enoch, look at the book of the Tablets of Heaven and read what is written upon them, and note every individual fact.” 2 And I looked at everything that was written and I noted everything. And I read the book and everything that was written in it, all the deeds of men, and all the children of flesh who will be upon the Earth, for all the generations of eternity.” In this ancient Jewish passage, the author speaks of a book in heaven that contains all of the deeds of humankind.
1 Enoch 90:9. “9 And I looked until horns came up on those lambs but the ravens cast their horns down. And I looked until a big horn grew on one of those sheep, and their eyes were opened.” In this passage the ancient Jewish author speaks of horns and their power.
T. Judah 24:5. “5 Then shall the sceptre of my kingdom shine forth; And from your root shall arise a stem;” This ancient Jewish passage speaks of the messiah coming a stem from a root.

Other passages brought to mind by a reading of this one and how this informs a canonical reading of this text:

John 1:14. “14 The Word became flesh and dwelt among us. We observed his glory, the glory as the one and only Son from the Father, full of grace and truth.” In this passage, John describes how Jesus became flesh and dwelt among men, he was from the Father, he was full of grace and truth.
John 1:29. “29 The next day John saw Jesus coming toward him and said, “Here is the Lamb of God, who takes away the sin of the world!” In this passage, John records how the forerunner of the Messiah testifies to the identity of the lamb of God who takes away the sin of the world.
Acts 2:32-36. “32 “God has raised this Jesus; we are all witnesses of this. 33 Therefore, since he has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, he has poured out what you both see and hear. 34 For it was not David who ascended into the heavens, but he himself says: The Lord declared to my Lord, ‘Sit at my right hand 35 until I make your enemies your footstool.’ 36 “Therefore let all the house of Israel know with certainty that God has made this Jesus, whom you crucified, both Lord and Messiah.”” In this passage, the apostle Peter addresses the crowd on the day of Pentecost. Peter explains the identity of Jesus and his role in reconciling humankind back to the kingdom of God.
Romans 15:12. “12 And again, Isaiah says, The root of Jesse will appear, the one who rises to rule the Gentiles; the Gentiles will hope in him.” In this passage to the church in Rome, Paul quotes Isaiah referring to Jesus as the root of Jesse.
Ephesians 1:20-22. “20 He exercised this power in Christ by raising him from the dead and seating him at his right hand in the heavens— 21 far above every ruler and authority, power and dominion, and every title given, not only in this age but also in the one to come. 22 And he subjected everything under his feet and appointed him as head over everything for the church, 23 which is his body, the fullness of the one who fills all things in every way.” In this passage to the Ephesian church, Paul describes the Jesus’ work of redeeming God’s people back to himself and the authority that Jesus has in God’s kingdom.
Philippians 2:9-11. “9 For this reason God highly exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee will bow— in heaven and on earth and under the earth— 11 and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.” In this passage to the church in Philippi, Paul describes God’s exaltation of Jesus for his work of redeeming God’s people back to himself and the authority that Jesus has in God’s kingdom.
Hebrews 1:1-5. “1 Long ago God spoke to the fathers by the prophets at different times and in different ways. 2 In these last days, he has spoken to us by his Son. God has appointed him heir of all things and made the universe through him. 3 The Son is the radiance of God’s glory and the exact expression of his nature, sustaining all things by his powerful word. After making purification for sins, he sat down at the right hand of the Majesty on high. 4 So he became superior to the angels, just as the name he inherited is more excellent than theirs. The Son Superior to Angels 5 For to which of the angels did he ever say, You are my Son; today I have become your Father, or again, I will be his Father, and he will be my Son?” In this passage written primarily to the Jewish people, the author describes Jesus’ work of redeeming God’s people back to himself and the authority that Jesus has in God’s kingdom.
1 Peter 1:19. “18 For you know that you were redeemed from your empty way of life inherited from your fathers, not with perishable things like silver or gold, 19 but with the precious blood of Christ, like that of an unblemished and spotless lamb.” In this passage, Peter describes Jesus’ work of redeeming God’s people back to himself.

This passage is the embodiment of the wider story of God and God’s people. In this passage, John communicates to his audience the worthiness of Jesus. In this passage, John sees Jesus as a slaughtered lamb. Jesus is the only one worthy to open the scroll. His worthiness comes from his willingness to sacrifice himself for people of every tribe and language. Through his sacrifice, Jesus has made his people a kingdom of priests. Because of this – the heavenly choir, thousands upon thousands of angels, and eventually every living creature is moved to worshiping God. Beale states that “in their struggle against the world, believers should remember that Christ also suffered at the hands of the world but triumphed over it. His destiny is to be theirs, if they persevere” (p. 353). This passage is the embodiment of the wider story of God and God’s people.

Revelation 5:13b (CSB)

Blessing and honor and glory and power be to the one seated on the throne, and to the Lamb, forever and ever!

Main Verbs

Seated

Verb

Tense – Present
Mood – Indicative
Voice – Passive

Seated

Tense – Present
Mood – Indicative
Voice – Passive

The Text

Bible Gateway

Revelation 6:1-17

Close Reading

Genre

This section in Revelation is a narrative within an apocalyptic letter.

Determination

This passage transitions from the introduction of the scroll to the Lamb opening the first six of seven of the seals and the narrative of what occurs after each seal is opened, therefore this passage is one cohesive section. The majority of the translations demarcate this passage as one cohesive section.

ESV, NRSV, NIV, NET, NLT, CEV, and MSG. The ESV, NRSV, NIV, NET, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled The Seven Seals (ESV).
CSB, NASB. The CSB and NASB demarcate this passage into six separate sections. Each section represents the six seals being opened.
N.T. Wright. N.T. Wright, in his Revelation For Everyone, demarcates this passage as two separate sections. The first section includes 6:1-8 entitled Four Horsemen. The second section includes 6:9-17 entitled The Day is Coming!
J. Ramsey Michaels. J. Ramsey Michaels, his IVP New Testament Commentary Series volume entitled Revelation, demarcates this passage in a unique way than others. First, he includes this passage in the broader section of 6:1-8:5, entitled The Seven Seals. He subdivides that into four subsections; 6:1-8 entitled The Opening of the First Four Seals, 6:9-11 entitled The Opening of the Fifth Seal, 6:12-7:17 entitled The Opening of the Sixth Seal, 7:18-8:5 entitled The Opening of the Seventh Seal. Most commentators see chapter seven as an interlude between the opening of the sixth and seventh seal.
Robert H. Mounce. In his New International Commentary on the New Testament volume entitled The Book of Revelation, Mounce demarcates this passage into three separate sections. The first section includes 6:1-8 entitled First Four Seals: The Four Horsemen. The second section includes 6:9-11 entitled Fifth Seal: Cry of the Martyrs. The third section includes 6:12-17 entitled Sixth Seal: The Great Earthquake.
G.K. Beale. G.K. Beale, in his New International Greek New Testament Commentary volume entitled The Book of Revelation, demarcates this passage into three separate sections. The first section includes 6:1-8 entitled The First Four Seals: Christ Uses Evil Heavenly Forces to Inflict Trials on People Throughout the Church Age for Either Purification or Punishment. The second section includes 6:9-11 entitled The Fifth Seal: The Appeal to God by Persecuted and Glorified Christians to Demonstrate His Justice by Judging Their Persecutors will be Answered When all His People Complete the Suffering that He Has Determined for Them. The third section includes 6:12-17 entitled The Sixth Seal: God Will Demonstrate His Justice by Executing the Final Judgment on the Unbelieving World.

While there are subtle textual markers that assist in the demarcation of this passage, the obvious marker is the shift in theme. The previous passage tells the story of the slaughtered Lamb being found worthy of opening the scroll and its seven seals. This section deals with the Lamb opening the first six of seven seals and what occurs after each seal is opened. The section following again changes themes again.

Moving the boundaries of this passage ignores the shift in theme.

The Argument of the Text

John gets his message across through a narrative in which he describes the scene of the opening of six of the scrolls seven seals.

This passage describes the opening of six of the seven seals of the scroll. With each seal that is opened a judgement falls upon all the inhabitants of the earth.

Purification and Punishment. Beale describes how the seals are occurring throughout the Church Age to purify followers of Christ and punish the persecutors of Christ. Mounce states that “Rev. 6:1-8 is intended to show that Christ rules over such an apparently chaotic world and that suffering does not occur indiscriminately or by chance. This section reveals, in fact, that destructive events are brought about by Christ for both redemptive and judicial purposes… The cherubim around the throne issue commands to the horseman in response to the opening of each seal. Only then do the horsemen wreak their havoc” (p. 370).
Seal One. The first seal describes a white horse whose rider is given a crown as a conqueror in order conquer. Mounce states that “the first rider represents a satanic force attempting to defeat and oppress believers spiritually through deception, persecution, or both” (p. 377).
Seal Two. The second seal describes a fiery red horse whose rider is given a sword to take peace from the earth so that people would slaughter one another. Mounce states that “The color of the second horse corresponds to the mission of its rider and symbolizes slaughter and bloodshed” (p. 143).
Seal Three. The third seal describes a black horse whose rider holds a scroll and proclaims exorbitant cost for wheat and barley. Mounce informs that “The price appears to be ten to twelve times what it should have been” (p. 144).
Seal Four. The fourth seal describes a pale green horse whose rider was named Death with Hades following after him. They were given authority over one fourth of the earth to kill by sword, famine, plague, and wild animals. Mounce states that ““Hades” is the sphere that imprisons the dead. The LXX uses “death” and “Hades” in combination almost synonymously in reference to the region of the dead” (p. 382).
Seal Five. The fifth seal describes martyrs crying out to God to avenge their deaths. Each martyr was given a white robe and told to what a while longer until the number of martyrs is complete.
Seal Six. The sixth seal describes a violent earthquake that upheaves nature. All people, rich and poor, powerful and marginalized will beg for the end to come because the great day of wrath has come. Wright describes the opening of the sixth seal “as a time of huge political and social turbulence, resulting in a scene which many ancient prophets had describe (e.g. Hosea 10.8)” (p. 67).

In this passage there are thirteen characters; John, Jesus, each of the four living creatures, the rider of the white horse, the rider of the red horse, a third living creature, the rider of the black horse, Death, Hades, the souls of those who had been slaughtered, and all the people of the earth. Many of the characters speak in this narrative; John, the living creatures, the souls of those who had been slaughtered, and all the people of the earth. Jesus, the riders of each horse, Death, and Hades do not speak in this narrative.

In this passage, the indicators about how to react to the various characters are recorded by John describing the scene, its events, and the reactions by the characters to the opening of each seal.

In this passage, John is describing to his audience what he sees – the opening of six of the seven seals of the scroll. John wrote his Revelation to seven specific churches, but everything in Revelation is applicable to the catholic church.

In this passage, John is asking his audience to witness the opening of six of the seven seals of the scroll.

This passage was communicated during a time when followers of Jesus were suffering ostracization from the community, both Roman and Jew.

John gets his message across in this narrative by describing the opening of six of the seven seals of the scroll.

N.T. Wright touches on the veiled nature of John’s letter when he states that “like all answers in Revelation, it remains partial and puzzling: this is a book designed to on on making you ponder and pray, not one designed to answer everything to your satisfaction” (p. 60).

This passage is about the vision John sees when Jesus opens six of the seven seals of the scroll. With the opening of each seal plagues appear upon the earth eventually culminating in all the inhabitants of the earth begging for death when the great day of their wrath comes.

The Co-text

Situation of Text in Larger Presentation:

In the passage prior to this, John describes the that Jesus alone is worthy to open the scroll. John then describes the spontaneous worship that occurs starting with the heavenly choir – the four creatures and the twenty-four elders, then the multitude of thousands upon thousands of angels, and eventually every living creature.

In the previous passage, John describes the worthiness of Jesus. This sets the scene for Jesus to open the seals of the scroll.

Development of Important Words/Motifs:

Seals. In this passage, John describes the events that occur when the seals of the scroll are opened.
Horse. In this passage, John describes the plagues of the seals being meted out by a rider on a horse. For the original audience a horse symbolized power, might, and authority.
Rider. Mounce states that “the horses… signify that the natural and political disasters throughout the world are caused by Christ in order to judge unbelievers who persecute Christians and in order to vindicate his people” (p. 372). Mounce continues “in Revelation each color is clearly metaphorical for the respective plague delivered by each horseman: white for conquest, red for bloodshed, black for famine, and pale green for death” (p. 372). Mounce teaches that “Believers need to understand the dual role of these calamities so that they can accept them in a positive manner as tools of sanctification, yet also realizing that the same trials are punishments upon unbelievers” (p. 373).
Death, Hades. In this passage, John describes the fourth horseman as Death with Hades following closely. Mounce states that ““Hades” is the sphere that imprisons the dead. The LXX uses “death” and “Hades” in combination almost synonymously in reference to the region of the dead” (p. 382).

Openness to Interpretive Possibilities:

The chronology of the opening of the seals. In today’s current culture, the opening of the seals could be seen as chronological. N.T. Wright challenges this notion when he states that “This even fols sequence… is not chronological. It is an exposition of a sevenfold reality” (p. 63). Related to this idea, Michaels discussing the the fourth rider, Death, states that “In effect, the statement that they were given power over a fourth of the earth to kill by sword, famine and plague summarizes the activities of the second, third and fourth riders, not merely the fourth” (p. 102) Mounce assists when he discusses making too much of the colors of the horses by stating that “Instead of discussing the probable significance of each of the four colored horses those first listeners would undoubtedly have recoiled in terror as war, bloodshed, famine, and death galloped furiously across the state of their imagination. Visions at best are to be experienced rather than analyzed” (p. 145-6). Mounce states that “The likelihood is that the portrayal is figurative” (p. 397). When comparing Revelation to OT prophesy of purification/punishment to the Israelites, Mounce states that “These OT allusions are figurative expressions in their respective contexts for divine judgment of Israel or Nineveh, which were historically fulfilled” (p. 401). In Revelation, John prophesies that God will purify/punish humans through figurative language, that like OT prophecy, will occur.
The chronology of the seals in history. Mounce explains that “The natural inference… is that all the events described in 6:1-8 are not reserved exclusively for a period of severe trial immediately preceding Christ’s final coming. At least some of the events began immediately after his ascension” (p. 371).

Intertext

OT passages alluded to in this text and their significance:

Ezekiel 14:21. “21 For thus says the Lord God, “How much more when I send My four severe judgments against Jerusalem: sword, famine, wild beasts and plague to cut off man and beast from it!” John in his apocalypse uses the same terms in verse eight.

OT passages alluded to in this text and their significance:

Exodus 19:18. “18 Now Mount Sinai was all in smoke because the Lord descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently.” This passage describes how the mountain quaked when the Lord descended upon it. In Revelation, the presence of God causes nature to quake.
Leviticus 26:26 (c.f. 26:18-28). “26 When I break your staff of bread, ten women will bake your bread in one oven, and they will bring back your bread in rationed amounts, so that you will eat and not be satisfied.” In this passage, God is warning the Israelites of his coming wrath for their sin if they do not repent. In verse twenty-six he explains the famine that will occur. This is similar to John’s description of famine in Revelation.
Deuteronomy 32:23-25. “23 ‘I will heap misfortunes on them; I will use My arrows on them. 24 ‘They will be wasted by famine, and consumed by plague And bitter destruction; And the teeth of beasts I will send upon them, With the venom of crawling things of the dust. 25 ‘Outside the sword will bereave, And inside terror— Both young man and virgin, The nursling with the man of gray hair.” This passage describes sword (arrows), famine, plague, and beasts used as punishment by God just as John does in Revelation.
Isaiah 2:19. “19 Men will go into caves of the rocks And into holes of the ground Before the terror of the Lord And the splendor of His majesty, When He arises to make the earth tremble.” This passage describes how people will run and hide in caves and how the earth quakes at God’s presence.
Isaiah 34:4. “4 All the stars in the sky will dissolve. The sky will roll up like a scroll, and its stars will all wither as leaves wither on the vine, and foliage on the fig tree.” This passage describes the judging of the nations at which the stars, sky, and fig trees are described just as in John’s vision in Revelation.
Jeremiah 4:29. “29 Every city flees at the sound of the horseman and the archer. They enter the thickets and climb among the rocks. Every city is abandoned; no inhabitant is left.” This passage in Jeremiah describes peoples response to the sound of horseman very similar to John’s description to the horseman in Revelation.
Ezekiel 5:16-17. “16 He said to me, “Son of man, I am going to cut off the supply of bread in Jerusalem. They will anxiously eat food they have weighed out and in dread drink rationed water 17 for lack of bread and water. Everyone will be devastated and waste away because of their iniquity.” This passage in Ezekiel is very similar to the famine that John describes in Revelation.
Ezekiel 14:12-13, 21. “12 The word of the Lord came to me: 13 “Son of man, suppose a land sins against me by acting faithlessly, and I stretch out my hand against it to cut off its supply of bread, to send famine through it, and to wipe out both man and animal from it… 21 “For this is what the Lord God says: How much worse will it be when I send my four devastating judgments against Jerusalem—sword, famine, dangerous animals, and plague—in order to wipe out both man and animal from it!” This passage describes how God will punish a land that sins against him with famine. Further in Ezekiel (14:12-21) describes famine, wild beasts, sword, and plague as four devastating judgements just as John describes in his vision in Revelation.
Hosea 10:8. “8 The high places of Aven, the sin of Israel, will be destroyed; thorns and thistles will grow over their altars. They will say to the mountains, “Cover us!” and to the hills, “Fall on us!”” This passage describes how people will run and hide in caves and how at God’s retribution just as John describes in his vision in Revelation.

Other inter-canonical echoes brought to mind by a reading of this one and how might they might inform a canonical reading of this text:

Matthew 10:34. “34 Don’t assume that I came to bring peace on the earth. I did not come to bring peace, but a sword.” In this passage, Jesus states that his coming does not bring peace, but brings conflict.
Matthew 24:6; 6-8. “6 You are going to hear of wars and rumors of wars. See that you are not alarmed, because these things must take place, but the end is not yet. 7 For nation will rise up against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. 8 All these events are the beginning of labor pains.” In this passage, Jesus describes events that will signal his second coming. These events are very similar to the description John gives in his vision in Revelation.
Matthew 24:29-31. “29 “Immediately after the distress of those days, the sun will be darkened, and the moon will not shed its light; the stars will fall from the sky, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in the sky, and then all the peoples of the earth will mourn; and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 He will send out his angels with a loud trumpet, and they will gather his elect from the four winds, from one end of the sky to the other.” In this passage, Jesus describes events that will signal his second coming. These events are very similar to the description John gives in his vision in Revelation.
Mark 13:7-8. “7 When you hear of wars and rumors of wars, don’t be alarmed; these things must take place, but it is not yet the end. 8 For nation will rise up against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.” In this passage, Jesus describes events that will signal his second coming. These events are very similar to the description John gives in his vision in Revelation.
Mark 13:24-27. “24 “But in those days, after that tribulation: The sun will be darkened, and the moon will not shed its light; 25 the stars will be falling from the sky, and the powers in the heavens will be shaken. 26 Then they will see the Son of Man coming in clouds with great power and glory. 27 He will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.” In this passage, Jesus describes events that will signal his second coming. These events are very similar to the description John gives in his vision in Revelation.
Luke 21:8-13. “8 Then he said, “Watch out that you are not deceived. For many will come in my name, saying, ‘I am he,’ and, ‘The time is near.’ Don’t follow them. 9 When you hear of wars and rebellions, don’t be alarmed. Indeed, it is necessary that these things take place first, but the end won’t come right away.” 10 Then he told them: “Nation will be raised up against nation, and kingdom against kingdom. 11 There will be violent earthquakes, and famines and plagues in various places, and there will be terrifying sights and great signs from heaven.12 But before all these things, they will lay their hands on you and persecute you. They will hand you over to the synagogues and prisons, and you will be brought before kings and governors because of my name. 13 This will give you an opportunity to bear witness.” In this passage, Jesus describes events that will signal his second coming. These events are very similar to the description John gives in his vision in Revelation.
Luke 21:25-26. “25 “Then there will be signs in the sun, moon, and stars; and there will be anguish on the earth among nations bewildered by the roaring of the sea and the waves.26 People will faint from fear and expectation of the things that are coming on the world, because the powers of the heavens will be shaken. 27 Then they will see the Son of Man coming in a cloud with power and great glory. 28 But when these things begin to take place, stand up and lift up your heads, because your redemption is near.” In this passage, Jesus describes events that will signal his second coming. These events are very similar to the description John gives in his vision in Revelation.
Acts 2:20. “20 The sun will be turned to darkness and the moon to blood before the great and glorious day of the Lord comes.” In this passage, Peter describes events that will signal Jesus’ second coming. These events are very similar to the description John gives in his vision in Revelation.

This passage is the embodiment of the wider story of God and God’s people. In this passage, John communicates to his audience the opening of six of the seven seals of the scroll by the one who is worthy – Jesus. When each seal is opened a plague falls upon God’s creation. This passage culminates with the sixth seal (the great day of wrath) in which a great earthquake occurs leading all people – rich or poor, powerful or marginalized to beg for the end of time. Wright concludes that “The only people who should be afraid of [the message of Revelation] are those who are determined to resist the call of love” (p. 68). This passage is the embodiment of the wider story of God and God’s people.

Revelation 6:16-17 (CSB)

16 And they said to the mountains and to the rocks, “Fallon us and hideus from the face of the one seated on the throne and from the wrath of the Lamb, 17 because the great day of their wrath has come! And who is able to stand?”

Main Verbs

Said

Fall

Hide

Seated

Come

Verb

Said

Tense – Past
Mood – Indicative
Voice – Active

Fall

Tense – Future
Mood – Subjunctive
Voice – Passive

Hide

Tense – Future
Mood – Subjunctive
Voice – Passive

Seated

Tense – Present
Mood – Indicative
Voice – Passive

Tense – Future
Mood – Interrogative
Voice – Passive

The Text

Bible Gateway

Revelation 7:1-8

Close Reading

Genre

This section in Revelation is a narrative within an apocalyptic letter.

Demarcation

This passage transitions from the opening the first six of seven of the seals and the narrative of what occurs after each seal is opened to the sealing of the 144,000 of Israel. There is almost unanimous agreement across the English translations surveyed demarcating this passage as one cohesive section.

CSB, ESV, NRSV, NIV, NET, NLT, and CEV. The CSB, ESV, NRSV, NIV, NET, NLT, and CEV demarcate this passage as one cohesive section entitled The Sealed of Israel (CSB).
NASB. The NASB demarcates this passage into two separate sections. The first section includes 7:1-3 entitled An Interlude. The second section includes 7:4-8 entitled The 144,000.
MSG. The MSG demarcates this passage to include the entirty of chapter seven entitled The Servants of God.
N.T. Wright. N.T. Wright, in his Revelation for Everyone, demarcates this passage as one cohesive section entitled Sealing God’s People.
J. Ramsey Michaels. J. Ramsey Michaels, his IVP New Testament Commentary Series volume entitled Revelation, demarcates this passage as belonging to the larger section that includes all of chapter seventeen entitled The 144,000 and the Unnumbered Multitude.
Robert H. Mounce. In his New International Commentary on the New Testament volume entitled The Book of Revelation, Mounce demarcates this passage as one cohesive section entitled Visions of Security and Salvation.
G.K. Beale. G.K. Beale, in his New International Greek New Testament Commentary volume entitled The Book of Revelation, demarcates this passage as one cohesive section entitled Angels Prevent the Evil Forces from Commencing Their Destructive Activity on Earth Until Believers are Given Spiritual Protection Against Losing Their Faith.

While there are subtle textual markers that assist in the demarcation of this passage, the obvious marker is the shift in theme. This passage begins with “After this…” suggesting a shift in the narrative. Thematically, the previous passage tells the story of the opening the first six of seven seals and what takes place after each seal is opened. The section this study surveys tells the story of the 144,000 Israelites who are sealed. The section following again changes themes again and includes the same textual marker. The following section focusses on the multitudes from all the nations of the world who are sealed.

Moving the boundaries of this passage ignores the shifts in themes and confuses the teaching of each.

Exploration of Text's Internal Development and Argument:

John gets his message across through a narrative in which he describes the scene of 144,000 Israelites being sealed prior to the great tribulation.

The issue in this passage is restraining of the four winds of the earth so the sealing of the 144,000 Israelites can occur prior to the great tribulation.

In this passage there are five characters; four angels each holding back the wind from their corner of the earth, and a fifth angle who seals 144,000 Israelites prior to the Great Tribulation.

In this passage, the indicators about how to react to the various characters are recorded by John describing the scene, its events, and the reactions by the characters.

In this passage, John is describing to his audience what he sees – the sealing of the 144,000 Israelites prior to the great tribulation. John wrote his Revelation to seven specific churches, but everything in Revelation is applicable to the catholic church.

In this passage, John is asking his audience to witness the sealing of 144,000 Israelites prior to the great tribulation.

This passage was communicated during a time when followers of Jesus were suffering ostracization from the community, both Roman and Jew.

John gets his message across in this narrative by describing the sealing of 144,000 Israelites.

This passage is about the four angels restraining the four winds of the earth so another angel can seal 144,000 Israelites prior to the great tribulation.

The Co-text

Situation of Text in Larger Presentation:

In the passage prior to this, John describes the opening of the first six of seven seals of the scroll and the tribulation that occurs once each seal is opened.

In the previous passage, John describes that God is in control of the tribulation. God directs the riders of each horse to go out into the world and do what they have come for. God places boundaries upon them.

Development of Important Words/Motifs:

Seal. In this passage, John describes the 144,000 Israelites who are sealed. Mounce states that “The number is obviously symbolic” (p. 158) that symbolize “faithful believers about to enter the period of final testing” (p. 160). In this passage, the angels controlling nature hold back the winds until God’s people are sealed. Wright informs us that these people are not sealed as to escape the tribulation but to persevere through it. Wright states that “the people in this great crowd, as we shall see, have not escaped suffering. They have come through it to safety the other side, as Jesus himself passed through death to the immortal physical life of resurrection” (p. 70). Wright continues, “God will not allow this process to put in jeopardy the ultimate rescue of his true people… The event around them will no doubt be terrifying, but they may rest assured that God has them in his care” (p. 72). Beale provides a lengthy and in depth excursus arguing for the 144,000 (“the twelve tribes multiplied by the twelve apostles” (p. 417)) being a symbolic number with its background in Ezekiel 9 and for the 144,000 to be representative of all Christians.

Openness to Interpretive Possibilities:

Mounce. Mounce states that “Chapter 7 comes as a parenthesis between the sixth and seventh seals – a stylistic feature repeated in the trumpet sequence (10:1-11:13) but not with the bowls (cf. 16:12-21). It also serves as a dramatic interlude that delays for a brief moment the disclosure of that which is to take place when the seventh and final seal is removed from the scroll of destiny” (p. 154).
Beale. Beale states that “Rev. 7:1-8 explains how believers are sealed so that they can persevere through the first four tribulations enumerated in ch. 6” (p. 404). Beale continues “ch. 7 does not present a new series of future events during a final tribulation period following that of ch. 6. Rather, the chapter is a parenthesis explaining the vision of ch. T in more depth and providing a larger background against which it may be understood better… “The four winds of the earth” that the angels hold back are best identified as the four horsemen of 6:1-8, which were clearly modeled on the horsemen of Zech. 6:1-8, which are also identified as “the four winds of heaven”… Therefore, the identification of the winds with the horsemen means that the sealing of believers in vv 2-8 takes us back even before the time when the four horsemen of 6:1-8 are unleashed. That the winds must be held back to prevent their harmful activity is evidence of their rebellious and wicked nature. They are evil angelic agents of judgment…” (p. 405-6). Beale concludes that “there would be no apparent purpose for providing believers with a protecting seal if they had already experienced the tribulations of chapter 6” (p. 408).

Without reading further into Revelation, we do not see the sealing of the multitude from every tribe and nation who are sealed after the 144,000 Israelites are sealed. We also do not see the opening of the seventh seal and the great tribulation that occurs.

Context

See introduction

Intertext

OT passages explicitly cited in this text:

Ezekiel 14:21. “21 For thus says the Lord God, “How much more when I send My four severe judgments against Jerusalem: sword, famine, wild beasts and plague to cut off man and beast from it!” John in his apocalypse uses the same terms in verse eight.

OT passages alluded cited in this text and their significance in this new context:

Genesis 49:8, 10. “8 Judah, your brothers will praise you. Your hand will be on the necks of your enemies; your father’s sons will bow down to you.” This passage in Genesis is used to justify Judah being mentioned first in Revelation even though he was not the first-born son.
Ruth 1:16. “16 But Ruth replied: Don’t plead with me to abandon you or to return and not follow you. For wherever you go, I will go, and wherever you live, I will live; your people will be my people, and your God will be my God.” Beale uses this passage in Ruth to describe how even non-Israelites can be included in the promises made to the Israelites, specifically the 144,000 mentioned in Revelation.
Isaiah 11:12. “12 He will lift up a banner for the nations and gather the dispersed of Israel; he will collect the scattered of Judah from the four corners of the earth.” Beale uses this passage in Isaiah to describe how Israel will be regathered. This passage specifically mentions only Judah.
Jeremiah 49:36. “36 I will bring the four winds against Elam from the four corners of the heavens, and I will scatter them to all these winds. There will not be a nation to which Elam’s banished ones will not go.” This passage speaks of the four winds and the four corners of the heavens supporting the imagery used in Revelation.
Ezekiel 9:4. “4 “Pass throughout the city of Jerusalem,” the Lord said to him, “and put a mark on the foreheads of the men who sigh and groan over all the detestable practices committed in it.” This passage in Ezekiel speaks also of a mark being placed on the forehead of those who are righteous and detest sin.

Other passages brought to mind by a reading of this one and how might this inform a canonical reading of this text:

Romans 2:28-29. “28 For a person is not a Jew who is one outwardly, and true circumcision is not something visible in the flesh. 29 On the contrary, a person is a Jew who is one inwardly, and circumcision is of the heart—by the Spirit, not the letter. That person’s praise is not from people but from God.” Beale correctly uses this passage to explain that early in the New Testament age, Christians were described as true Israel explaining how the 144,000 of Revelation is symbolic for Christ followers.
2 Corinthians 1:22. “22 He has also put his seal on us and given us the Spirit in our hearts as a down payment.” Beale correctly uses this passage to make the case that the seal on the symbolic 144,000 is God’s Holy Spirit.
Galatians 3:29. “29 And if you belong to Christ, then you are Abraham’s seed, heirs according to the promise.” Beale correctly uses this passage to explain that early in the New Testament age, Christians were described as true Israel explaining how the 144,000 of Revelation is symbolic for Christ followers.
Galatians 6:15. “15 For both circumcision and uncircumcision mean nothing; what matters instead is a new creation.” Beale correctly uses this passage to explain that early in the New Testament age, Christians were described as true Israel explaining how the 144,000 of Revelation is symbolic for Christ followers.
Ephesians 1:13-14. “13 In him you also were sealed with the promised Holy Spirit when you heard the word of truth, the gospel of your salvation, and when you believed. 14 The Holy Spirit is the down payment of our inheritance, until the redemption of the possession, to the praise of his glory.” Beale correctly uses this passage to make the case that the seal on the symbolic 144,000 is God’s Holy Spirit.
Ephesians 4:30. “30 And don’t grieve God’s Holy Spirit. You were sealed by him for the day of redemption.” Beale correctly uses this passage to make the case that the seal on the symbolic 144,000 is God’s Holy Spirit.
Philippians 3:3-8. In this passage, Paul is describing that his confidence in Christ is where is security comes from, not his Jewish lineage. Beale correctly uses this passage to explain that early in the New Testament age, Christians were described as true Israel explaining how the 144,000 of Revelation is symbolic for Christ followers.
Hebrews 7:14. “14 Now it is evident that our Lord came from Judah, and Moses said nothing about that tribe concerning priests.” This passage is an example that Beale uses to make his argument for Judah being mentioned first in the description of the 144,000.
James 1:1. “1 James, a servant of God and of the Lord Jesus Christ: To the twelve tribes dispersed abroad.” In the introduction of his letter to Christ followers, James identifies his audience as being “the twelve tribes”. Beale correctly uses this passage to explain that early in the New Testament age, Christians were described as true Israel explaining how the 144,000 of Revelation is symbolic for Christ followers.
1 Peter 1:1. “1 Peter, an apostle of Jesus Christ: To those chosen, living as exiles dispersed abroad…” In the introduction of his letter to Christ followers, Peter identifies his audience as being dispersed exile which is an identification of the Jewish diaspora. Beale correctly uses this passage to explain that early in the New Testament age, Christians were described as true Israel explaining how the 144,000 of Revelation is symbolic for Christ followers.

This passage is the embodiment of the wider story of God and God’s people. In this passage, John communicates to his audience the restraint that takes place until all God’s plans are carried out. In this passage, God makes sure that the 144,000 Israelites are sealed prior to the great tribulation. God takes care of his people. God never leaves or forsakes them. Mounce states that Revelation 7 “contrast the security and blessedness that wait the faithful with the panic of a pagan world fleeing from judgment” (p. 154). This passage is the embodiment of the wider story of God and God’s people.

Revelation 7:3 (CSB)

3 “Don’t harm the earth or the sea or the trees until we seal the servants of our God on their foreheads.”

Main Verbs

Harm

Seal

Verb

Harm

Tense – Present
Mood – Indicative
Voice – Active

Seal

Tense – Future
Mood – Subjunctive
Voice – Active

The Text

Bible Gateway

Kevin's Commentary

Kevin's Commentary

Revelation

Synopsis

Introduction

Bibliography

Close Readings

Revelation 1:1-3

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The Text

Revelation 1:4-8

Close Reading

The Text

Revelation 1:9-20

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The Text

Revelation 2:1-7

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The Text

Revelation 2:8-11

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The Text

Revelation 2:12-17

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The Text

Revelation 2:18-29

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The Text

Revelation 3:1-6

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The Text

Revelation 3:7-13

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The Text

Revelation 3:14-22

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The Text

Revelation 4:1-11

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The Text

Revelation 5:1-14

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The Text

Revelation 6:1-17

Close Reading

The Text

Revelation 7:1-8

Close Reading

The Text

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