Revelation
Rev 1:11a revelation Gal. 1:12, 16; Eph. 3:3; 1:17; 1 Pet. 1:7, 13
[ par. 1 2 3 ]
Rev 1:11 [1] As the last book of the Bible, Revelation is the conclusion, completion, and consummation of the entire divine revelation, the whole Bible. The seeds of most of the truths of the divine revelation were sown in Genesis, the first book of the Bible. The growth of all these seeds is progressively developed in the succeeding books, especially in the books of the New Testament, and the harvest is reaped in the book of Revelation. Hence, most of the things covered in this book are not absolutely new but are in the preceding books and are perfected in this book, the focus of which is the unique, ultimate revelation of Christ, the particular, consummate testimony of Jesus, and the universal, eternal economy of God.
Rev 1:11 [2] This book is a book of prophecy—not prophecy merely in words but in visions revealed to the seer. In the eyes of God, all the things prophesied in this book have already taken place. Thus, all were shown to the seer, vision after vision. Therefore, most of the verbs used in this book are in the past tense.
Rev 1:11 [3] The whole Bible reveals Christ; the book of Revelation especially, as the conclusion, completion, and consummation of the whole Bible, is “the revelation of Jesus Christ.” Although this book also reveals many other things, the focus of its revelation is Christ. Several aspects concerning Christ, such as the vision of Christ as the High Priest in the midst of the churches, caring for them in love yet with a judging attitude (vv. 13-16), the vision of Him as the Lion-Lamb in the midst of God’s throne and of the four living creatures and in the midst of the twenty-four elders of the universe, opening the seven seals of God’s universal administration (5:1—6:1), and the vision of Him as “another strong Angel” coming down out of heaven to take possession of the earth (10:1-8; 18:1), etc., were never unveiled as they are in this book.
Rev 1:1b show Rev. 4:1; 17:1; 21:9-10; 22:1, 6, 8
Rev 1:1c slaves Phil. 1:1; 2 Pet. 1:1
Rev 1:12d signs John 2:11, 23; Rev. 12:1, 3; 15:1
[ par. 1 2 ]
Rev 1:12 [1] The revelation of this book is composed mainly of signs, i.e., symbols with spiritual significance, such as the seven lampstands, signifying the churches; the seven stars, signifying the messengers of the churches (v. 20), etc. Even the New Jerusalem is a sign, signifying the ultimate consummation of God’s economy (chs. 21—22). This book, then, is a book of signs through which the revelation is made known to us.
Rev 1:12 [2] John’s Gospel is a book of signs signifying how Christ came to be our life to produce the church, His bride. John’s Revelation is a book of signs showing how Christ is now caring for the church and how He is coming to judge and possess the earth and bring the church, His bride, into God’s full economy.
Rev 1:1e angel Rev. 17:7; 19:9-10; 21:9; 22:6, 16
Rev 1:2b word Rev. 1:9; 6:9; 20:4; 19:13
Rev 1:21c testimony Rev. 1:9; 12:17; 19:10; 20:4
[ par. 1 2 ]
Rev 1:21 [1] On one hand, this book gives us the revelation of Christ, and on the other hand, it shows us the testimony of Jesus, which is the church. It presents to us the revealed Christ and the testifying church. The lampstands in ch. 1, the great multitude of the redeemed in ch. 7, the bright woman with her man-child in ch. 12, the harvest with its firstfruits in ch. 14, the overcomers on the sea of glass in ch. 15, the bride ready for marriage in ch. 19, and the New Jerusalem in chs. 21 and 22 are all the testimony of Jesus. This testimony of Jesus is the spirit—the substance, the disposition, and the characteristic—of the prophecy (19:10).
Rev 1:21 [2] Christ is the Witness of God (1:5), the testimony and the expression of God. The church is the testimony and the expression of Christ. As such, the church is the reproduction of the testimony and the expression of God in Christ.
Rev 1:2d saw Rev. 1:11, 12, 19; 4:1; 5:1, 6; 6:1; 7:1, 9; 8:2; 9:1; 10:1; 13:1, 11; 14:1, 6, 14; 15:1-2; 17:3, 6; 18:1; 19:11, 19; 20:1, 4; 21:1-2; 22:8
Rev 1:3a Blessed Rev. 14:13; 16:15; 19:9; 20:6; 22:7, 14
Rev 1:3c words Rev. 22:7, 10, 18-19
Rev 1:31 prophecy
The revelation in this book is in the nature of prophecy. Most of the visions refer to things to come. Even the seven epistles to the seven churches in chs. 2 and 3, in the sense of their being signs, are prophecies concerning the church on earth in the period until the Lord’s coming back.
Rev 1:3d keep Rev. 3:8, 10; 22:7; John 14:21, 23-24; 17:6
Rev 1:3e near Rev. 22:10
Rev 1:41a seven Rev. 1:11, 20
Seven is the number for completion in God’s operation—e.g., the seven days for God’s creation (Gen. 1:31—2:3) and the seven seals (5:5), seven trumpets (8:2), and seven bowls (15:7) for God’s move on the earth. Hence, the seven churches are for God’s move in completion.
Rev 1:4b churches Acts 15:41; Rom. 16:16; 1 Cor. 11:16; 16:19; 2 Cor. 8:1, 18, 23; 11:28; Gal. 1:2
Rev 1:42 Asia
[ par. 1 2 ]
Rev 1:42 [1] Asia was a province of the ancient Roman Empire, and in that province were the seven cities mentioned in v. 11. The seven churches were in those seven cities, respectively; they were not all in one city. This book does not deal with the one universal church but with the local churches in many cities. First, in Matt. 16:18 the church is revealed as universal, and then in Matt. 18:17 it is revealed as local. In Acts the church was practiced in the way of local churches, such as the church in Jerusalem (Acts 8:1), the church in Antioch (Acts 13:1), the church in Ephesus (Acts 20:17), and the churches in the provinces of Syria and Cilicia (Acts 15:41). The Epistles were written to the local churches, except for a few written to individuals. Not one was written to the universal church. Without the local churches, the universal church has no practicality or actuality. The universal church is realized in the local churches. Knowing the church in its universal aspect must be consummated in knowing the church in its local aspect. It is a great advance for us to know and practice the local churches. Concerning the church, the book of Revelation is in the advanced stage. To know this book, we must advance from the understanding of the universal church to the realization and practice of the local churches, because this book is written to the local churches. Only those who are in the local churches are positioned rightly, with the right angle and the proper perspective, to see the visions in this book.
Rev 1:42 [2] The Triune God is expressed in Christ (John 1:1, 14; 1 Tim. 3:16; Col. 2:9); Christ is realized and experienced as the Spirit (John 14:16-18; 1 Cor. 15:45; 2 Cor. 3:17; Rom. 8:9; Phil. 1:19) and is expressed in His Body, the universal church (Eph. 1:22-23; 1 Cor. 12:12; Eph. 4:4); and the universal church is expressed in the local churches. Therefore, to know and experience God, we need to know and experience Christ; to know and experience Christ, we need to participate in the universal church through the Spirit; and to participate in the universal church, we need to participate in the local churches.
Rev 1:4c Grace Rom. 1:7; 5:2; Rev. 22:21
Rev 1:43e Him Rev. 1:8; 4:8; Exo. 3:14
He who is and who was and who is coming is God the eternal Father. The seven Spirits who are before God’s throne are the operating Spirit of God, God the Spirit. Jesus Christ, to God the faithful Witness, to the church the Firstborn of the dead, and to the world the Ruler of the kings of the earth (v. 5), is God the Son. This is the Triune God. As God the eternal Father, He was in the past, He is in the present, and He is coming in the future. As God the Spirit, He is the sevenfold intensified Spirit for God’s operation (see note 5). As God the Son, He is (1) the Witness, the testimony, the expression of God; (2) the Firstborn of the dead for the church, the new creation; and (3) the Ruler of the kings of the earth for the world. From such a Triune God, grace and peace are imparted to the churches.
Rev 1:44 who
Him…who is coming may imply Christ’s coming again, indicating that to His creatures, especially His redeemed, what the Triune God is will be more real at that time than in the past or in the present.
Rev 1:45f seven Rev. 3:1; 4:5; 5:6
[ par. 1 2 3 ]
Rev 1:45 [1] The seven Spirits are undoubtedly the Spirit of God because They are ranked among the Triune God in vv. 4 and 5. As seven is the number for completion in God’s operation, so the seven Spirits must be for God’s move on the earth. In essence and existence, God’s Spirit is one; in the intensified function and work of God’s operation, God’s Spirit is sevenfold. This is similar to the lampstand in Zech. 4:2. In its existence it is one lampstand, but in its function it is seven lamps. At the time this book was written, the church had become degraded; the age was dark. Therefore, the sevenfold intensified Spirit of God was needed for God’s move and work on the earth.
Rev 1:45 [2] In Matt. 28:19 the sequence of the Triune God is: the Father, the Son, and the Holy Spirit. Here the sequence is changed. The seven Spirits of God are listed in the second place instead of the third. This reveals the importance of the intensified function of the sevenfold Spirit of God. This point is confirmed by the repeated emphasis on the Spirit’s speaking in 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17.
Rev 1:45 [3] At the opening of the other Epistles, only the Father and the Son are mentioned; from Them grace and peace are given to the receivers. Here, however, the Spirit is included; from Him grace and peace are imparted to the churches. This too indicates the crucial need of the Spirit to counteract the degradation of the church for God’s move.
Rev 1:5b Firstborn Col. 1:18; Rom. 8:29; Heb. 1:6
Rev 1:5c Ruler Rev. 17:14; 19:16; 1 Tim. 6:15
Rev 1:5d loves John 15:9; Eph. 5:25
Rev 1:51 released
To be released from sins is more significant than to be washed from sins.
Rev 1:52 by
Lit., in.
Rev 1:5e blood 1 John 1:7; Rev. 5:9; 12:11
Rev 1:61a kingdom Rev. 5:10; Matt. 16:19; Rev. 1:9; Rom. 14:17; 2 Tim. 2:12; Rev. 20:6; 22:5
[ par. 1 2 ]
Rev 1:61 [1] The believers, redeemed by the blood of Christ, not only have been born of God into His kingdom (John 3:5) but also have been made a kingdom for God’s economy. This kingdom is the church (Matt. 16:18-19). John, the writer of the book, was in this kingdom (v. 9), and all redeemed and reborn believers also are a part of this kingdom (Rom. 14:17).
Rev 1:61 [2] One of the main aspects of this book is that God is recovering His right over the earth in order to make the whole earth His kingdom (11:15). When Christ came, He brought the kingdom of God with Him (Luke 17:21; Matt. 12:28). This kingdom has been enlarged into the church (Matt. 16:18-19), which will accomplish the establishing of the kingdom of God on the whole earth. On one hand, the kingdom of God today is in the church, but on the other hand, the kingdom of God is coming through the overcoming believers (12:10). Then Christ and the overcoming believers will reign over all the nations in the millennial kingdom (2:26-27; 12:5; 20:4, 6).
Rev 1:62b priests Rev. 5:10; 1 Pet. 2:5, 9; Rev. 20:6; 22:3
The redemption accomplished through Christ’s blood made us not only a kingdom to God but also priests to God (1 Pet. 2:5). The kingdom is for God’s dominion, whereas priests are for the expression of God’s image. This is the kingly, royal priesthood (1 Pet. 2:9), which is for the fulfillment of God’s original purpose in creating man (Gen. 1:26-28). This kingly priesthood is being exercised in today’s church life (5:10). It will be practiced intensively in the millennial kingdom (20:6) and will be ultimately consummated in the New Jerusalem (22:3, 5).
Rev 1:6c to Rev. 5:13; Rom. 11:36; 16:27; Eph. 3:20-21; 1 Tim. 1:17; Heb. 13:21; 2 Pet. 3:18
Rev 1:71a comes Matt. 24:30; 26:64; Acts 1:9-11; Rev. 14:14
In this book, Christ’s coming back is revealed in two aspects. In one aspect Christ will come secretly as a thief (3:3; 16:15), and in another aspect He will come openly on the cloud (v. 7; 14:14). This corresponds with Matt. 24:43, 30. The day and hour of His coming in the first aspect are unknown (Matt. 24:36), whereas the day of His coming in the second aspect is clearly revealed—it will be at the last trumpet (the seventh trumpet), at the end of the great tribulation (1 Thes. 4:16; 1 Cor. 15:52; 2 Thes. 2:1-3).
Rev 1:72b clouds Dan. 7:13
Christ went to heaven on a cloud. He will come back to earth in the same way (Acts 1:9, 11; Matt. 26:64; Rev. 14:14).
Rev 1:7c pierced Zech. 12:10; John 19:34, 37
Rev 1:73 tribes
Referring to the tribes of the land of Israel, those who had pierced Christ. See reference 7c.
Rev 1:74 land
Or, earth. The same Greek word as in 6:8, 10, and 8:13.
Rev 1:75d mourn Matt. 24:30; Zech. 12:10-12
Lit., beat (the breasts).
Rev 1:81a Alpha Rev. 21:6; 22:13
The eternal and Almighty God is the Alpha, the beginning for the origination, and the Omega, the ending for the completion of God’s eternal purpose. He was the Alpha in the book of Genesis. Now, in this book, He is the Omega. Whatever He originated He will complete. Governmentally, He continues His universal operation, which He originated from ancient times and will bring to completion (21:6).
Rev 1:8c Almighty Rev. 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22; Gen. 17:1; Exo. 6:3; Psa. 68:14; 91:1
Rev 1:9a partaker 2 Cor. 1:7; Heb. 10:33
Rev 1:9b tribulation Acts 14:22; John 16:33; Phil. 3:10
Rev 1:91d endurance Rev. 3:10; 2 Thes. 3:5; Rom. 5:3
For the tribulation and kingdom, endurance is needed.
Rev 1:92 Jesus
Jesus denotes the suffering and sorrowing Savior (Isa. 53:3).
Rev 1:93 Patmos
The island of Patmos was the place where John had been exiled for the word of God and the testimony of Jesus when he received the revelation of this book.
Rev 1:101a spirit Rev. 4:2; 17:3; 21:10; Eph. 1:17; John 4:24; Rom. 1:9; 8:16
This book stresses not only the Spirit of God as the sevenfold intensified Spirit for God’s intensified move, but also our human spirit as the organ for us to realize and respond to God’s move. Only spirit (our spirit) can respond to Spirit (God’s Spirit). This book is composed of four major visions: (1) the vision of the churches (chs. 1—3), (2) the vision of the destiny of the world (chs. 4—16), (3) the vision of Babylon the Great (chs. 17—20), and (4) the vision of the New Jerusalem (chs. 21—22). John was in his spirit when he saw these four visions (v. 10; 4:2; 17:3; 21:10); that is, he received the revelation of the mystery of Christ in his spirit, according to what is mentioned in Eph. 3:5. We too need to be in our spirit to see the visions in this book. It is a matter not merely of mental understanding in our mind but of spiritual realization in our spirit.
Rev 1:102 Lord’s
Here the Lord’s Day should be the first day of the week, the day the Lord was resurrected (John 20:1). The early church met regularly on this day (Acts 20:7; 1 Cor. 16:2). It was on this day that John was in spirit and saw the visions of God’s economy.
Rev 1:10b trumpet Rev. 4:1; cf. Exo. 19:16; Isa. 58:1
Rev 1:111 send
This book’s being sent to the seven churches equals its being sent to the seven cities. This shows clearly that the practice of the church life in the early days was the practice of having one church for one city, one city with only one church. In no city was there more than one church. This is the local church, with the city, not the street or the area, as the unit. The jurisdiction of a local church should cover the whole city in which the church is located; it should not be greater or lesser than the boundary of the city. All the believers within that boundary should constitute the one unique local church within that city.
Rev 1:121 turned
To see anything requires the right position with the right angle. First, the apostle John heard the voice (v. 10), and then, when he turned to see the voice, he saw the golden lampstands. He was rightly positioned, but he still needed the right angle to see the vision concerning the churches; so he turned. It is the same with us today. Many Christians need to be adjusted in their position and to be turned that they may see the vision of the churches.
Rev 1:12a seven Rev. 1:20; 2:1
Rev 1:122 golden
In figure, gold signifies the divine nature. Here the lampstands are golden, signifying that the churches are constituted with the divine nature.
Rev 1:123b lampstands Exo. 25:31-39; Zech. 4:2-6
In the Bible the lampstand is always related to God’s building. The first time the lampstand was mentioned was in Exo. 25:31-40, when the tabernacle was built. The second instance was in regard to the building of the temple in 1 Kings 7:49. The third instance was closely related to the rebuilding of God’s temple in Zech. 4:2-10. Here in Revelation the lampstand is related to the building of the churches. In Exo. 25 the emphasis is on Christ being the lampstand as the divine light, shining as seven lamps with the Spirit (the oil). In Zech. 4 the emphasis is on the Spirit (Zech. 4:6) as seven lamps shining, these seven lamps being the seven eyes of God (Zech. 4:2, 10). The seven eyes of God are the seven Spirits of God (Rev. 5:6) for God’s intensified move. This indicates that the lampstand in Zechariah is the reality of the lampstand in Exodus, and that the lampstands in Revelation are the reproduction of the lampstand in Zechariah. Christ is realized as the Spirit, and the Spirit is expressed as the churches. The shining Spirit is the reality of the shining Christ, and the shining churches are the reproduction and expression of the shining Spirit to accomplish God’s eternal purpose that the New Jerusalem as the shining city may be consummated. Christ, the Spirit, and the churches are all of the same divine nature.
Rev 1:131 in
Christ today is in the midst of the churches. On one hand, as the High Priest, He is interceding in the heavens for the churches (Heb. 9:24; 7:25-26; Rom. 8:34), and on the other hand, He is walking in the midst of the churches to care for them. To participate in His move and enjoy His care, we must be in the churches.
Rev 1:132b Son Acts 7:56; Rev. 14:14; Matt. 24:30; John 1:51
[ par. 1 2 ]
Rev 1:132 [1] Christ not only is depicted here as the High Priest, as shown by His garment, but also is unveiled as being like the Son of Man. He is both divine and human. As our High Priest, He is caring for the churches in His humanity.
Rev 1:132 [2] Christ as the Son of Man is not only for the accomplishing of redemption but also for the church life, because the church is composed of human beings. That the Lord is still the Son of Man after His ascension indicates that He has not put off His human nature after resurrection. His dealings here with the churches are based on His humanity. In His humanity He was altogether victorious and successful in bearing the testimony of God. The churches also, being in humanity, surely can be victorious and successful in bearing the testimony of God.
Rev 1:133c garment Exo. 28:4, 31-35
The garment reaching to the feet is the priestly robe (Exo. 28:33-35) and signifies the fullness of Christ’s divine attributes and human virtues (cf. Isa. 6:1, 3).
Rev 1:134d girded cf. Dan. 10:5
The priests in the Old Testament were girded at the loins for their ministry (Exo. 28:4). In Dan. 10:5 Christ also is girded at His loins, with fine gold. But here Christ as our High Priest is girded about at the breasts. The breasts signify love. To be girded at the loins is to be strengthened for the work, whereas to be girded about at the breasts signifies care in love. Christ’s work in producing the churches has been accomplished. He no longer needs to be girded at His loins for the work. What He is doing now in the midst of the churches is to care for them in love. This requires that He be girded about at the breasts with a golden girdle. The golden girdle signifies the divine strength. Christ is moving in the churches to care for them in His humanity and with His divine strength.
Rev 1:13e girdle Exo. 28:39
Rev 1:141a hair Dan. 7:9; cf. S.S. 5:11
White hair signifies great age (Job 15:10). Here it indicates the ancientness of the Lord. In S.S. 5:11 He is depicted as having black hair, which signifies His unfading and everlasting strength.
Rev 1:142b white Isa. 1:18
White wool issues from the nature of life, and white snow comes from the sky, from heaven. Hence, white wool here and in Dan. 7:9 signifies that the ancientness of Christ is out of His nature, not out of His becoming old, while white snow signifies that His ancientness is heavenly, not earthly.
Rev 1:143c eyes Dan. 10:6; Rev. 2:18; 19:12; 5:6
In S.S. 5:12 the eyes of Christ are like doves. That is for the expression of His love. Here His eyes are like a flame of fire. This is for Him to observe and search that He may exercise judgment by enlightening. In this book His eyes are not two but seven (5:6). Seven is the number of completion in God’s move. Hence, Christ’s eyes in this book are for God’s operation. These seven eyes of His are the seven lamps of fire (cf. Dan. 10:6) burning before the throne, and the seven lamps are the seven Spirits of God (4:5). The “fire burning” equals the “flame of fire” and is for observing and searching. The seven Spirits of God sent forth into all the earth (5:6) also are for God’s move on the earth. Thus, the eyes of Christ in this book are the seven Spirits of God for God’s move and operation on earth today.
Rev 1:144d fire Heb. 12:29; Dan. 7:10
This book has a judging nature. Fire is for divine judgment (1 Cor. 3:13; Heb. 6:8; 10:27). “Our God is also a consuming fire” (Heb. 12:29); His throne is a fiery flame and its wheels are burning fire, and a fiery stream issues and comes forth from before Him (Dan. 7:9-10). All this is for judgment. The Lord’s eyes being like a flame of fire is mainly for His judgment (2:18-23; 19:11-12). When He comes to take possession of the earth by exercising judgment over it, even His feet will be like pillars of fire (10:1).
Rev 1:151a feet Rev. 2:18; Ezek. 1:7; Dan. 10:6
Feet signify the walk. In typology bronze signifies divine judgment (Exo. 27:1-6). The feet of Christ are like shining bronze, as mentioned also in Dan. 10:6, signifying that His perfect and bright walk qualifies Him to exercise divine judgment. Hence, when He comes to possess the earth by judging it, His feet will be like pillars of fire (10:1).
Rev 1:152 fired
To be fired in a furnace is to be tried by being burned. Christ’s walk was tried by His sufferings, even by His death on the cross. Hence, His walk is bright, like shining bronze, which qualifies Him to judge the unrighteous.
Rev 1:153b sound Dan. 10:6; Rev. 14:2; 19:6; Ezek. 43:2; 1:24
The sound of many waters, a tumultuous sound, is the sound of the voice of the Almighty God (Ezek. 1:24; 43:2). It signifies the seriousness and solemnity of His speaking (cf. 10:3).
Rev 1:16a seven Rev. 1:20; 2:1; 3:1
Rev 1:161 stars
Both lampstands and stars are for shining in the night. A lampstand, representing a local church, is a collective unit, whereas a star, representing a messenger of a local church, is an individual entity. In the dark night of the church’s degradation, the shining of both the collective churches and the individual messengers is needed.
Rev 1:162b mouth Rev. 19:15; 2 Thes. 2:8; cf. Luke 4:22; S.S. 5:16
In S.S. 5:16, “His mouth is sweetness itself,” and in the Gospels “words of grace [proceeded] out of His mouth” (Luke 4:22); but here, “out of His mouth proceeded a sharp two-edged sword.” This is Christ’s discerning, judging, and slaying word (Heb. 4:12; Eph. 6:17). The words of grace are for His supply of grace to His favored ones, whereas the sharp two-edged sword is for His dealing with negative persons and things.
Rev 1:16c sword Rev. 2:12, 16; 19:15; Heb. 4:12; Eph. 6:17
Rev 1:163d face Rev. 10:1; Dan. 10:6; Matt. 17:2
In S.S. 5:10, 13, Christ’s face appears lovely for His seeker’s appreciation of Him, and in the Epistles His face reflects God’s glory (2 Cor. 4:6) for the imparting of life into His believers. Here, however, His face shone as the sun shines in its power (cf. Dan. 10:6); this shining is the judging enlightenment for bringing in the kingdom. When He was transfigured and His face shone like the sun, that was His coming in the kingdom (Matt. 16:28—17:2). When He comes to take over the earth for the kingdom, His face will be like the sun (10:1).
Rev 1:17a fell Gen. 17:3; Dan. 8:17; Matt. 17:6
Rev 1:17b placed Dan. 10:10; Matt. 17:7
Rev 1:17c Do Matt. 14:27; 17:7; 28:10
Rev 1:171d First Rev. 2:8; 22:13; Isa. 44:6; 48:12
Christ’s being the First and the Last implies that He will accomplish what He has begun. See note 132 in ch. 22.
Rev 1:181a living Luke 24:5; John 14:19; Rom. 6:9-10
The very Christ who walks in the midst of the churches, who is the Head of the churches and to whom the churches belong, is the living One. Hence, the churches also, as the expression of His Body, should be living, fresh, and strong.
Rev 1:18c keys Rev. 20:1; cf. Isa. 22:22; Matt. 16:19; Rev. 3:7
Rev 1:182 death
Because of the fall and sin of man, death came in and is now working on earth to gather all the sinful people into Hades. Thus, death is a collector and Hades is a keeper. However, the keys of death and of Hades are in the hand of our Savior, who died and was resurrected.
Rev 1:201 mystery
[ par. 1 2 3 4 ]
Rev 1:201 [1] When John saw the seven stars upon the right hand of Christ and the seven golden lampstands in the midst of which was Christ, it was a mystery to him. He did not realize the significance of the seven heavenly stars and the seven golden lampstands. Hence, the Lord unveiled the mystery to him, saying that “the seven stars are the messengers of the seven churches, and the seven lampstands are the seven churches.” The significance of this not only was a mystery to John but also is a mystery to believers today. All believers need the unveiling of this mystery that they may see the churches and their messengers.
Rev 1:201 [2] The churches, signified by the seven golden lampstands, are the testimony of Jesus (vv. 2, 9) in the divine nature, shining in the dark night locally yet collectively. The churches should be of the divine nature—golden. They should be the stands, even the lampstands, that bear the lamp with the oil (Christ as the life-giving Spirit) and shine in the darkness individually and collectively. They are individual lampstands locally, yet at the same time they are a group, a collection, of lampstands universally. They not only are shining locally but also are bearing universally the same testimony both to the localities and to the universe. They are of the same nature and in the same shape. They bear the same lamp for the same purpose and are fully identified with one another, not having any individual distinctiveness. The differences among the seven churches recorded in chs. 2 and 3 are all of a negative nature, not a positive one. Negatively, in their failures, the churches are different and separate from one another; but positively, in their nature, shape, and purpose, they are absolutely identical and are connected to one another.
Rev 1:201 [3] It is easy for believers to see the universal church, but it is difficult for them to see the churches. The revelation of the local churches is the Lord’s ultimate unveiling concerning the church, and it is recorded in the last book of the divine Word. To fully know the church, believers must follow the Lord from the Gospels through the Epistles to the book of Revelation until they are enabled to see the local churches as unveiled here. In Revelation the first vision is concerning the churches. The churches with Christ as their one center are the focus in the divine administration for the accomplishing of God’s eternal purpose.
Rev 1:201 [4] The messengers are the spiritual ones in the churches, the ones who bear the responsibility for the testimony of Jesus. They should be of the heavenly nature and should be in a heavenly position like stars. In the Acts and the Epistles the elders were the leading ones in the managing of the local churches (Acts 14:23; 20:17; Titus 1:5). The eldership is somewhat official, and at the time this book was written the offices in the churches had deteriorated because of the degradation of the church. In this book the Lord calls our attention back to the spiritual reality. Hence, this book emphasizes the messengers of the churches rather than the elders. The office of the elders is easily perceived, but the believers need to see the importance of the spiritual and heavenly reality of the messengers for the proper church life to bear the testimony of Jesus in the darkness of the church’s degradation. In the first vision of this book, the vision concerning the churches, both Christ and the messengers of the churches are unveiled with the churches as never before, and this in a most particular way. For this the believers need to see a particular vision in their spirits.
Rev 1:202 messengers
The same Greek word as for angels. The same word as in v. 1.
Rev 1:20d lampstands Matt. 5:15
Rev 2:11 To
The seven epistles in chs. 2 and 3 are the record of the actual situation existing in the seven churches at the time these epistles were written. However, since this book is a book of signs with a prophetic nature, the situations of the seven churches also are signs, signifying prophetically the progress of the church in seven stages. The first epistle, to the church in Ephesus, provides a picture of the end of the initial church, the church in the first stage, during the latter part of the first century. The second epistle, to the church in Smyrna, prefigures the suffering church under the persecution of the Roman Empire, from the latter part of the first century to the early part of the fourth century, when Constantine the Great, the Caesar of the Roman Empire, brought the church into imperial favor. The third epistle, to the church in Pergamos, pre-symbolizes the worldly church, the church married to the world, from the day Constantine accepted Christianity to the time the papal system was established in the latter part of the sixth century. The fourth epistle, to the church in Thyatira, depicts prophetically the apostate church, from the ordaining of the papal system in the latter part of the sixth century to the end of this age, when Christ comes back. The fifth epistle, to the church in Sardis, prefigures the Protestant Church, from the Reformation in the early part of the sixteenth century to Christ’s coming back. The sixth epistle, to the church in Philadelphia, predicts the church of brotherly love, the recovery of the proper church life, from the early part of the nineteenth century, when the brothers were raised up in England to practice the church outside all denominational and divisive systems, to the second appearing of the Lord. The seventh epistle, to the church in Laodicea, foreshadows the degraded church life of the brothers in the nineteenth century, from the latter part of the nineteenth century until the Lord’s return.
Rev 2:12a Ephesus Eph. 1:1
In Greek the names of the seven cities are full of significance, each name exactly matching the spiritual condition of the church in that particular city. Ephesus in Greek means desirable. This signifies that the initial church at its end was still desirable to the Lord; the Lord still had much expectation in her.
Rev 2:13 He
At the beginning of each of these seven epistles the Lord told us what kind of person He is, according to the condition of the church revealed in that particular epistle.
Rev 2:14 holds
The messengers of the churches, the spiritual ones, signified by the shining stars, who bear the testimony of Jesus, are held in the right hand of the Lord, and the Lord is walking in the midst of the churches, signified by the seven golden lampstands. What a wonderful scene! On one hand, the Lord is sitting at the right hand of God, as our High Priest interceding for us, the churches (Heb. 7:25); on the other hand, He is holding the messengers of the churches and is walking in the midst of the churches to care for them.
Rev 2:2a know Rev. 2:9, 13, 19; 3:1, 8, 15
Rev 2:2b works Rev. 2:5, 19; 3:1-2, 8, 15
Rev 2:2d tried 1 John 4:1
Rev 2:2e apostles 2 Cor. 11:13
Rev 2:3a name John 15:21
Rev 2:4a against Rev. 2:14, 20
Rev 2:41 first
The Greek word for first is the same as that translated best in Luke 15:22. Our first love toward the Lord must be the best love for Him.
Rev 2:42b love Jer. 2:2; Matt. 24:12; cf. Eph. 3:17; 6:24
As the Body of Christ (Eph. 1:23), the church is a matter of life; as the new man (Eph. 2:15), it is a matter of the person of Christ; and as the bride of Christ (John 3:29), it is a matter of love. The first Epistle to the Ephesians tells us that for the church life we need to be strengthened into our inner man that Christ may make His home in our hearts, that we, being rooted and grounded in love, may be able to know the knowledge-surpassing love of Christ, that we may be filled unto all the fullness of God (Eph. 3:16-19); and it is for the church life that grace is with all those who love the Lord Jesus (Eph. 6:24). Now this second epistle to the Ephesians reveals that the degradation of the church begins with our leaving the first love toward the Lord. Nothing but love can keep us in a proper relationship with the Lord. The church in Ephesus had good works, labored for the Lord, endured suffering, and tried the false apostles (vv. 2-3), but she left her first love toward the Lord. The leaving of the first love is the source of all the degradation in the succeeding stages of the church.
Rev 2:5b repent Rev. 2:16, 21; 3:3, 19; 2 Pet. 3:9
Rev 2:51 remove
If we have left our first love toward the Lord and do not repent, we will lose the testimony of the Lord, and the lampstand will be removed from us.
Rev 2:61a Nicolaitans Rev. 2:15
[ par. 1 2 3 ]
Rev 2:61 [1] The Greek word is composed of two words, one meaning conquer or be victorious over and another meaning common people, secular people, or laity. Thus, it means conquering the common people, being victorious over the laity. Nicolaitans, then, must refer to a group of people who esteem themselves higher than common believers. This was undoubtedly the hierarchy adopted and established by Catholicism and Protestantism. The Lord hates the works, the behavior, of these Nicolaitans, and we must hate what the Lord hates.
Rev 2:61 [2] God in His economy intended that all His people be priests serving Him directly. In Exo. 19:6, God ordained the children of Israel to be a kingdom of priests. This means that God wanted them all to be priests. However, because they worshipped the golden calf (Exo. 32:1-6), they lost the priesthood, and only the tribe of Levi, because of its faithfulness to God, was chosen to replace the whole nation of Israel as priests to God (Exo. 32:25-29; Deut. 33:8-10). Hence, there was a mediatorial class between God and the children of Israel. This became a strong system in Judaism. In the New Testament, God has returned to His original intention according to His economy, in that He has made all believers in Christ priests (1:6; 5:10; 1 Pet. 2:5, 9). But at the end of the initial church, even in the first century, the Nicolaitans intervened as the mediatorial class to spoil God’s economy. According to church history, this became a system that was adopted by the Roman Catholic Church and has been retained by the Protestant churches. Today in the Roman Catholic Church there is the priestly system, in the state churches there is the clerical system, and in the independent churches there is the pastoral system. All these are a mediatorial class, spoiling the universal priesthood of all believers. Thus, there are two distinct classes—the clergy and the laity. But in the proper church life there should be neither clergy nor laity; all believers should be priests of God. Because the mediatorial class destroys the universal priesthood in God’s economy, the Lord hates it.
Rev 2:61 [3] Among the seven serving ones in Acts 6:5, one was named Nikolaos (Gk.). There is nothing in church history to indicate that this Nikolaos was the first of the Nicolaitans.
Rev 2:6b hate Rom. 9:13; cf. Luke 14:26
Rev 2:71a ear Rev. 2:11, 17, 29; 3:6, 13, 22; 13:9; Matt. 11:15; 13:9, 16-17; Exo. 21:6; Job 33:14-16; Isa. 50:4; Jer. 6:10; Acts 7:51; Isa. 6:10; Ezek. 12:2; Matt. 13:14-15; Acts 28:27; Exo. 29:20; Lev. 8:23-24; 14:14, 17, 28
Although our angle and position may be right, we still may not have the proper ear to hear. Chapter 1 emphasizes seeing and chs. 2 and 3 emphasize hearing. In spiritual things, seeing depends on hearing. The writer of this book first heard the voice (1:10) and then saw the vision (1:12). If our ears are dull and cannot hear, then we cannot see (Isa. 6:9-10). The Jews would not hear the word of the Lord, so they could not see what the Lord was doing according to the new testament (Matt. 13:15; Acts 28:27). The Lord always wants to open our ears to hear His voice (Job 33:14-16; Isa. 50:4-5; Exo. 21:6) that we may see things according to His economy. The dull ears need to be circumcised (Jer. 6:10; Acts 7:51). The sinners’ ears need to be cleansed with the redeeming blood and anointed with the Spirit (Lev. 14:14, 17, 28). To serve the Lord as priests, we must have our ears cleansed with the redeeming blood (Exo. 29:20; Lev. 8:23-24). According to this book, as the Spirit is speaking to the churches, we all need an opened, circumcised, cleansed, and anointed ear to hear the Spirit’s speaking.
Rev 2:72b Spirit Rev. 14:13; 22:17; Heb. 3:7; 9:8; 10:15
At the beginning of each of the seven epistles recorded in chs. 2 and 3, it is the Lord who speaks (vv. 1, 8, 12, 18; 3:1, 7, 14). But at the end of each epistle, it is the Spirit who speaks to the churches (vv. 7, 11, 17, 29; 3:6, 13, 22). This not only indicates that the Spirit is the Lord and the Lord is the Spirit, but it also emphasizes that in the darkness of the church’s degradation the Spirit is vitally important, as indicated by the sevenfold intensified Spirit in 1:4. The same emphasis is seen also in 14:13 and 22:17.
Rev 2:73 churches
[ par. 1 2 ]
Rev 2:73 [1] On one hand, each of the seven epistles is the Lord’s word to a particular church, but on the other hand, it is the Spirit’s word to all the churches. Every church needed to give heed not only to the epistle written to her particularly but also to all the epistles written to the other churches. This implies that all the churches, as the Lord’s testimony in the Spirit, should be the same.
Rev 2:73 [2] Since the Spirit today is speaking to the churches, we must be in the churches to be rightly positioned to hear the Spirit’s speaking. Otherwise, how could we hear?
Rev 2:74c overcomes Rev. 2:11, 17, 26-28; 3:5, 12, 20-21; 21:7
In these seven epistles, to overcome is to overcome the degraded situation of the churches. In this epistle, to overcome is to recover our first love toward the Lord and to hate the works of the Nicolaitans, the hierarchy that the Lord hates.
Rev 2:75d eat Rev. 2:17; John 6:57; 1 Cor. 10:3
Religion always teaches, but the Lord feeds (John 6:35). The apostle Paul did the same thing; that is, he fed the believers (1 Cor. 3:2). For the proper church life and the recovery of the church life, that is, for the proper growth in the Christian life, what we need is not merely the mental apprehension of teachings but the eating of the Lord as our bread of life in our spirit (John 6:57). Even the words of the Scripture should not be considered merely as doctrines to teach our mind but as food to nourish our spirit (Matt. 4:4; Heb. 5:12-14). Here in this epistle the Lord promised to give the overcomer to eat of the tree of life. This points back to Gen. 2:8-9, 16, which concerns the matter of eating ordained by God. In the epistle to the church in Pergamos, the Lord promised the overcomer that he would eat of the hidden manna (v. 17), which refers to the eating of manna by the children of Israel in the wilderness (Exo. 16:14-16, 31). And in the epistle to the church in Laodicea, the Lord promised to dine with the one who opens the door to Him. To dine is to eat not merely one kind of food but the riches of a feast. This may refer to the eating of the rich produce of the good land of Canaan by the children of Israel (Josh. 5:10-12). This indicates that the Lord desires to recover the eating of the proper food by God’s people, the food ordained by God and typified by the tree of life, the manna, and the produce of the good land, all of which are types of the various aspects of Christ as food to us. The degradation of the church distracts God’s people from the eating of Christ as their food and turns them to the teaching of doctrines for knowledge. In the church’s degradation there are the teaching of Balaam (v. 14), the teaching of the Nicolaitans (v. 15), the teaching by Jezebel (v. 20), and the teaching of the deep things of Satan (v. 24). Now in these epistles the Lord came to recover the proper eating of Himself as our food supply. We must eat Him not only as the tree of life and the hidden manna but also as a feast full of His riches.
Rev 2:76e tree Gen. 2:9; 3:24; Rev. 22:2, 14, 19
[ par. 1 2 3 4 ]
Rev 2:76 [1] In Greek the word for tree here, as in 1 Pet. 2:24, means wood; it is not the word usually used for tree. In the Bible the tree of life always signifies Christ as the embodiment of all the riches of God (Col. 2:9) for our food (Gen. 2:9; 3:22, 24; Rev. 22:2, 14, 19). Here it signifies the crucified (implied in the tree as a piece of wood—1 Pet. 2:24) and resurrected (implied in the life of God—John 11:25) Christ, who today is in the church, the consummation of which will be the New Jerusalem, in which the crucified and resurrected Christ will be the tree of life for the nourishment of all God’s redeemed people for eternity (22:2, 14).
Rev 2:76 [2] God’s original intention was that man should eat of the tree of life (Gen. 2:9, 16). Because of the fall, the way to the tree of life was closed to man (Gen. 3:22-24). Through the redemption of Christ, the way by which man could touch the tree of life, which is God Himself in Christ as life to man, was opened again (Heb. 10:19-20). But in the church’s degradation, religion crept in with its knowledge to distract the believers in Christ from eating Him as the tree of life. Hence, the Lord promised to grant the overcomers to eat of Himself as the tree of life in the Paradise of God, as a reward. This is an incentive for them to leave religion with its knowledge and return to the enjoyment of Himself. This promise of the Lord restores the church to God’s original intention according to His economy. What the Lord wants the overcomers to do is what the whole church should do in God’s economy. Because of the church’s degradation, the Lord came to call the overcomers to replace the church in the accomplishing of God’s economy.
Rev 2:76 [3] The eating of the tree of life not only was God’s original intention concerning man but also will be the eternal issue of God’s redemption. All God’s redeemed people will enjoy the tree of life, which is Christ with all the divine riches as the redeemed’s eternal portion for eternity (Rev. 22:2, 14, 19). Because of religion’s distraction and the church’s degradation, the Lord in His wisdom made the enjoyment of Himself in the coming kingdom a reward in order to encourage His believers to overcome religion’s distracting knowledge in teachings and return to the enjoyment of Himself as the life supply in the church life today for the accomplishing of God’s economy.
Rev 2:76 [4] Eating the tree of life, that is, enjoying Christ as our life supply, should be the primary matter in the church life. The content of the church life depends on the enjoyment of Christ. The more we enjoy Him, the richer the content will be. But to enjoy Christ requires us to love Him with the first love. If we leave our first love toward the Lord, we will miss the enjoyment of Christ and lose the testimony of Jesus; consequently, the lampstand will be removed from us. These three things—loving the Lord, enjoying the Lord, and being the testimony of the Lord—go together.
Rev 2:77f Paradise Luke 23:43; cf. 2 Cor. 12:4
[ par. 1 2 ]
Rev 2:77 [1] The Paradise in Luke 23:43 is the pleasant and restful place where Abraham and all the dead saints are (Luke 16:23-26). But the Paradise of God in this verse is the New Jerusalem (3:12; 21:2, 10; 22:1-2, 14, 19), of which the church is a foretaste today. We are enjoying the crucified and resurrected Christ as the tree of life, the food supply in our spirit, as a foretaste today in the church. This enjoyment of the foretaste will usher us into the full taste of the crucified and resurrected Christ as the tree of life, our nourishment of life in the New Jerusalem for eternity.
Rev 2:77 [2] Strictly, to eat of the tree of life…in the Paradise of God in this verse refers to the particular enjoyment of Christ as our life supply in the New Jerusalem in the coming millennial kingdom, because this is a promise of reward made by the Lord to His overcomers. The enjoyment of Christ as the tree of life in the New Jerusalem in the new heaven and new earth will be the common portion of all God’s redeemed people, whereas the particular enjoyment of Him as the tree of life in the New Jerusalem in the coming millennial kingdom is a reward given only to the overcoming believers. If we overcome all the distractions in the church’s degradation to enjoy Christ as the tree of life in the church today, we will be thus rewarded. Otherwise, we will miss this particular enjoyment in the coming kingdom, though we will still enjoy Christ as the tree of life in the New Jerusalem in the new heaven and new earth for eternity. The Lord’s promises concerning the reward and the Lord’s predictions concerning the loss, at the end of each of the seven epistles, refer to His dealing with His believers in the coming millennial kingdom. They have nothing to do with the believers’ eternal destiny—eternal salvation or eternal perdition.
Rev 2:81 Smyrna
The Greek word means myrrh, and myrrh in figure signifies suffering. Thus, the church in Smyrna was a suffering church. It signifies the church under the persecution of the Roman Empire from the latter part of the first century to the early part of the fourth century.
Rev 2:82a First Rev. 1:17
In suffering, the church must know that the Lord is the First and the Last, the ever-existing, unchanging One. Whatever the persecuting environment may be, the Lord remains the same; nothing can precede Him, nor can anything exist after Him. All things are within the limits of His control.
Rev 2:83 lived
Lived again refers to resurrection. The Lord suffered death and lived again. He entered into death, but death could not hold Him (Acts 2:24) because He is the resurrection (John 11:25). The suffering church needs to know Him as such a One also, so that she can endure any kind of suffering. However severe the suffering, the church will still be alive. The resurrection life of Christ can endure death.
Rev 2:91a tribulation Rev. 1:9
Tribulation is precious to the church because it tests the life of the church. The Lord’s purpose in allowing the church to suffer tribulation is not only to testify that His resurrection life overcomes death but also to enable the church to enjoy the riches of His life.
Rev 2:92b poverty James 2:5; 2 Cor. 6:10; 8:9; cf. Rev. 3:17
The suffering church was poor in material things but rich in the Lord with the riches of His life.
Rev 2:93c slander Matt. 5:11; 2 Cor. 6:8
The Judaizers slandered the suffering church by evilly criticizing her. They stubbornly insisted on keeping their Judaistic system, consisting of the Levitical priesthood, the sacrificial rituals, and the material temple, which were all types that had been fulfilled and replaced by Christ. Since the church under the new covenant in God’s economy had no part in their religious practice, the Judaizers slanderously criticized her. In principle, it is the same today, in that religious people slander the churches in the Lord’s recovery, which seek the Lord and follow Him in spirit and in life and do not care for any religious system or practice.
Rev 2:9d Jews Rev. 3:9; Rom. 2:28
Rev 2:94 not
The Judaizers were Jews in the flesh but not Jews in spirit (Rom. 2:28-29). Merely being the seed of Abraham did not constitute them true Jews. Those who are the children of the flesh are not the children of God (Rom. 9:7-8).
Rev 2:95e synagogue Rev. 3:9; Matt. 10:17; Luke 21:12; John 16:2; Acts 6:9; 9:2; 22:19
The goal of God’s economy is to have a unique temple on earth to testify of God and of the oneness of God’s people. In the Old Testament, the place that God chose for the establishing of His unique temple was Jerusalem. Because God’s people became fallen, divided, and scattered, numerous fallen, divided centers of worship were raised up; these became the synagogues. These synagogues were the places in which the Jews worshipped God mainly by studying their Scriptures, the Old Testament. However, because of their stubbornness in clinging to their traditional religious concepts, the Jews became one with Satan in opposing God’s way of life, by which He fulfills His purpose. Under the manipulating, maneuvering hand of Satan, their synagogues opposed the Lord Jesus (Matt. 12:9-14; Luke 4:28-29; John 9:22), then the apostles (Acts 13:43, 45-46, 50; 14:1-2, 19; 17:1, 5-6), and then the churches. Therefore, the Lord called them “a synagogue of Satan.” Even when He was on earth, He considered the synagogues to be of Satan, as implied in Matt. 12:25-29 and John 8:44. Apparently, those in the synagogues were worshipping God; actually, they were opposing God. They persecuted and killed God’s true worshippers, yet they considered that they were offering service to God (John 16:2). Through all the centuries since then, religious people have followed in their steps, persecuting those who genuinely seek and follow the Lord in spirit and life, while still considering that they are defending the interests of God. Roman Catholicism and Protestantism, as well as Judaism, all fall into this category, having become an organization of Satan as his tool to damage God’s economy.
Rev 2:96f Satan Rev. 2:13, 24; 3:9; 12:9; 20:2
Satan, from Hebrew, means adversary. Satan is not only the enemy of God from without but also His adversary from within.
Rev 2:10a fear Matt. 10:28
Rev 2:10b suffer John 16:33; Acts 14:22
Rev 2:101c devil Rev. 12:9, 12; 20:2, 10
The Greek word means accuser, slanderer (12:9-10). The devil, who is Satan, the adversary of God, accuses us before God and slanders us before men.
Rev 2:10d prison Luke 21:12; Acts 5:25; 8:3; 12:4-5; 16:23-24; 22:4; 26:10; 2 Cor. 11:23; Heb. 13:3
Rev 2:10f tribulation Rev. 1:9
Rev 2:102g ten Gen. 24:55; Jer. 42:7; Dan. 1:12-14
The number ten signifies fullness; e.g., the Ten Commandments, which express God’s demand in full. Ten days signifies a period of time that is full, yet brief (Gen. 24:55; Jer. 42:7; Dan. 1:12-14). Here it signifies that the affliction of the suffering church was full, yet short-lived. As a sign, the ten days here indicate prophetically the ten periods of persecution that the church suffered under the Roman emperors, beginning with Caesar Nero in the second half of the first century and ending with Constantine the Great in the first part of the fourth century. However severe were the persecutions instigated by the devil, Satan, through the Roman Caesars, who did their utmost to destroy and eliminate the church, they could not subdue and terminate the church. History demonstrates that the church of the living Christ, who became dead and lived again, withstood the persecutions victoriously and multiplied flourishingly by the indestructible resurrection life.
Rev 2:10h faithful Rev. 2:13; 17:14
Rev 2:10i unto Rev. 12:11; Phil. 2:8
Rev 2:103j crown Rev. 3:11; James 1:12; 2 Tim. 4:8; 1 Pet. 5:4; 1 Cor. 9:25
A crown in New Testament usage always denotes a prize that is in addition to salvation (see reference 10j). The crown of life, as a prize to those who are faithful unto death in overcoming persecution, denotes the overcoming strength that is the power of the resurrection life (Phil. 3:10); it also denotes that these overcomers have attained to the out-resurrection from the dead (Phil. 3:11), i.e., the outstanding resurrection.
Rev 2:111c overcomes Rev. 2:7
In this epistle to overcome is to overcome persecution by being faithful unto death.
Rev 2:112d second Rev. 20:6, 14; 21:8
Because of the fall and the entering in of sin, every man must die once (Heb. 9:27). This first death, however, is not the final settlement. All the dead, except those who through faith in the Lord Jesus have been recorded in the book of life, will be resurrected and will pass through the judgment of the great white throne at the close of the millennium, i.e., at the conclusion of the old heaven and old earth. As a result of this judgment, the condemned ones will all be cast into the lake of fire, which is the second death as the final settlement (20:11-15). Hence, the second death is God’s dealing with man after man’s death and resurrection. Since the overcomers will have overcome death through their faithfulness unto death under persecution and will require no further dealing by God after their resurrection, they will be rewarded with the crown of life and will no longer be touched by death after their resurrection; i.e., they will not be hurt by the second death.
Rev 2:121 Pergamos
The Greek word means marriage (implying union) and fortified tower. As a sign, the church in Pergamos prefigures the church that entered into a marriage union with the world and became a high fortified tower, equivalent to the great tree prophesied by the Lord in the parable of the mustard seed (Matt. 13:31-32). When Satan failed to destroy the church through the persecution of the Roman Empire in the first three centuries, he changed his strategy. He sought instead to corrupt her through Constantine’s welcoming of Christianity as the state religion in the first part of the fourth century. Through Constantine’s encouragement and political influence, multitudes of unbelievers were baptized into the “church,” and the “church” became monstrously great. Since the church as a chaste bride is espoused to Christ, her union with the world is considered spiritual fornication in the eyes of God.
Rev 2:12a sharp Rev. 2:16; 1:16
Rev 2:131a Satan’s Rev. 2:9
Satan’s throne is in the world, the place where he dwells and the sphere of his reign. Since the worldly church entered into union with the world, she dwells where Satan dwells.
Rev 2:132b name Rev. 3:8
The Lord’s name denotes the Lord’s person; the person is the reality of the name. The Lord’s faith denotes all that we must believe in concerning the Lord’s person and work. It does not denote the subjective faith within us, i.e., our believing, but the objective faith, i.e., the things in which we believe. Because the church entered into union with the world, she began to disregard the Lord’s name and deny the proper Christian faith.
Rev 2:133 Antipas
In Greek Antipas means against all. Antipas, a faithful witness of the Lord, stood against all that the worldly church brought in and practiced. Hence, he became a martyr of the Lord. In Greek the word for martyr is the same as that for witness. Antipas, as an anti-witness, bore an anti-testimony, a testimony against anything that deviated from the testimony of Jesus. It must have been through his anti-testimony that in his days the church in Pergamos still held fast the Lord’s name and did not deny the proper Christian faith.
Rev 2:13e witness Rev. 1:5; 11:3; 17:6; Acts 1:8; 22:20
Rev 2:13g killed Matt. 24:9; John 16:2
Rev 2:141b teaching Rev. 2:15, 20
In these epistles the Lord desired, according to God’s economy, that we eat Him as the tree of life (v. 7), the hidden manna (v. 17), and the rich produce of the good land (3:20; see note 75 in this chapter); but the worldly church turned from life to mere teachings, thus distracting the believers from enjoying Christ as their life supply for the fulfillment of God’s purpose. The enjoyment of Christ builds up the church, whereas teachings issue in a religion.
Rev 2:142c Balaam Deut. 23:4; Num. 31:16; 25:1-3; 2 Pet. 2:15; Jude 11
Balaam was a Gentile prophet who for wages enticed God’s people into fornication and idolatry (Num. 25:1-3; 31:16). In the worldly church some began to teach such things.
Rev 2:143d idol Rev. 2:20; Num. 25:2; Acts 15:29
Idolatry always brings in fornication (Num. 25:1-3; Acts 15:29). When the worldly church disregarded the name, the person, of the Lord, she turned to idolatry, which issued in fornication.
Rev 2:143e fornication Rev. 2:20; Num. 25:1; Rev. 21:8; 22:15; 1 Cor. 6:9; Gal. 5:19; Eph. 5:3; Heb. 13:4
See note 143.
Rev 2:151a teaching Rev. 2:14
[ par. 1 2 ]
Rev 2:151 [1] The worldly and degraded church holds not only the teaching of Balaam but also the teaching of the Nicolaitans. The teaching of Balaam distracts believers from the person of Christ to idolatry and from the enjoyment of Christ to spiritual fornication, whereas the teaching of the Nicolaitans destroys the function of believers as members of the Body of Christ, thus annulling the Lord’s Body as His expression. The former teaching disregards the Head, and the latter destroys the Body. This is the subtle intention of the enemy in all religious teachings.
Rev 2:151 [2] In the church in Ephesus only the works of the Nicolaitans were found (v. 6), whereas in the church in Pergamos their works had progressed to become a teaching. First, the Nicolaitans practiced the hierarchy in the initial church; then they taught it in the degraded church. Today, in both Catholicism and Protestantism, this Nicolaitan hierarchy prevails in both practice and teaching.
Rev 2:152b Nicolaitans Rev. 2:6
See note 61.
Rev 2:161b coming Rev. 2:5
This should refer not to the Lord’s coming back but to His coming to war with the Nicolaitan teachers in the degraded church, when He will judge the degraded church with the slaying word out of His mouth. However, the worldly church, signified by the church in Pergamos, issued in the Roman Catholic Church, signified by the church in Thyatira, and the worldliness and evil brought in by that degraded church will continue in the Roman Catholic Church until the Lord comes back to exercise His full judgment.
Rev 2:16c sword Rev. 2:12; 1:16
Rev 2:171c overcomes Rev. 2:7
Here to overcome is specifically to overcome the church’s union with the world, the teaching of idolatry and fornication, and the teaching of hierarchy.
Rev 2:172d hidden Heb. 9:4; Exo. 16:31-34
Manna is a type of Christ as the heavenly food that enables God’s people to go His way. A portion of manna was preserved in a golden pot concealed in the Ark (Exo. 16:32-34; Heb. 9:4). The open manna was for the Lord’s people to enjoy in a public way; the hidden manna, signifying the hidden Christ, is a special portion reserved for His overcoming seekers, who overcome the degradation of the worldly church. While the church goes the way of the world, these overcomers come forward to abide in the presence of God in the Holy of Holies, where they enjoy the hidden Christ as a special portion for their daily supply. This promise is being fulfilled today in the proper church life and will be fulfilled in full in the coming kingdom. If we seek the Lord, overcome the degradation of the worldly church, and enjoy a special portion of the Lord today, He as the hidden manna will be a reward to us in the coming kingdom. If we miss Him as our special portion today in the church life, we will surely lose the enjoyment of Him as a reward in the coming kingdom.
Rev 2:17e manna Exo. 16:4-36; Num. 11:5-9; John 6:31-33, 35, 57
Rev 2:173f stone Matt. 16:18; 1 Pet. 2:5; 1 Cor. 3:12; Rev. 21:18-20
In the Bible a stone signifies material for God’s building (Matt. 16:18; 1 Pet. 2:5; 1 Cor. 3:12). In our natural being we are not stones but clay. Because we received the divine life with its divine nature through regeneration, we can be transformed into stones, even precious stones, by enjoying Christ as our life supply (2 Cor. 3:18). If we do not follow the worldly church but enjoy the Lord in the proper church life, we will be transformed into stones for the building of God. These stones will be justified and approved by the Lord, as indicated by the color white, while the worldly church will be condemned and rejected by Him. God’s work of building the church depends on our transformation, and our transformation issues from the enjoyment of Christ as our life supply.
Rev 2:174g new Rev. 3:12; Isa. 62:2; cf. Rev. 14:1; 22:4
A name designates a person; a new name designates a transformed person. Every transformed believer, as a white stone, bears “a new name…which no one knows except him who receives it.” Such a new name is the interpretation of the experience of the one who has been transformed. Hence, only he himself knows the meaning of that name.
Rev 2:17h no cf. Rev. 19:12
Rev 2:181a Thyatira Acts 16:14
The Greek word means sacrifice of perfume, or unceasing sacrifice. As a sign, the church in Thyatira prefigures the Roman Catholic Church, which was fully formed as the apostate church by the establishing of the universal papal system in the latter part of the sixth century. This apostate church is full of sacrifices, as demonstrated in her continual Masses.
Rev 2:182b Son John 1:34; 5:25; Heb. 1:2
The apostate Roman Catholic Church strongly emphasizes Christ as the son of Mary. Thus, here the Lord, protesting against the apostate heresy, said that He is the Son of God.
Rev 2:183c eyes Rev. 1:14
Lit., His eyes. In dealing with the worldly church, the church in Pergamos, the Lord referred to Himself as the One who has the sharp two-edged sword. In dealing with the apostate church, the church in Thyatira, He referred to Himself as the One who has eyes like a flame of fire and feet like shining bronze. The worldly church requires the dealing of His smiting and killing word, whereas the apostate church needs the judging of His searching eyes and treading feet.
Rev 2:191b works Rev. 2:2
The apostate Catholic Church has many works and services. Her works in the last days are more than those in the past.
Rev 2:201 woman
The woman here is the same as the one prophesied by the Lord in Matt. 13:33. There the woman added leaven (signifying evil, heretical, and pagan things) into the fine flour (signifying Christ as the meal offering for the satisfaction of God and man). This woman is the great harlot of Rev. 17, who mixes abominations with the divine things. Jezebel, the pagan wife of Ahab, is a type of this apostate church (see reference 20b).
Rev 2:20b Jezebel 1 Kings 16:31; 19:1-2; 21:23, 25-26; 2 Kings 9:7
Rev 2:202 prophetess
A prophet is one who speaks for God with God’s authority. Here the Lord used Jezebel as a type, indicating that the apostate Roman Catholic Church is a self-appointed prophetess, one who presumes to be authorized by God to speak for God.
Rev 2:20c teaches Rev. 2:14-15
Rev 2:203 leads
The church in Pergamos had the teachings of Balaam and the Nicolaitans, and these are continued in this apostate church. Furthermore, the Catholic Church herself teaches, causing her people to listen to her rather than to the holy Word of God. Her adherents are all drugged by her heretical, religious teaching and thus do not care for Christ as their life and life supply, indicated by the tree of life and the hidden manna, which the Lord promised to the churches in Ephesus and Pergamos (vv. 7, 17).
Rev 2:204d fornication Rev. 2:14; 14:8; 17:1-2, 4; 18:3, 9
The apostate church is filled with all manner of fornication and idolatry, both spiritual and physical. In ch. 17 she is even called “the great harlot.”
Rev 2:204e idol Rev. 2:14; 1 Kings 16:31-33; 18:19; 21:26
See note 204.
Rev 2:21b not Rev. 9:20-21; 16:9, 11
Rev 2:221 bed
A bed is normally used for sleep and rest, and abnormally, for sickness. The Lord indicated here that the apostate church is incurably sick and will remain so until her final judgment.
Rev 2:22a adultery Rev. 17:2; 18:3, 9
Rev 2:222 great
Not the tribulation that the church has suffered throughout the centuries of persecution (7:14) nor the great tribulation in the last three and a half years of this age, which will fall upon all those who dwell on the earth (Matt. 24:21), but the particular portion of affliction that the Lord will cause the apostate Roman Catholic Church to suffer when He judges her. See note 231.
Rev 2:231 kill
This may refer to God’s destroying of the Roman Catholic Church through Antichrist and his followers (17:16-17).
Rev 2:23a searches Psa. 7:9; 139:1-4; Jer. 17:10; Rom. 8:27
Rev 2:232 inward
Lit., kidneys.
Rev 2:23b works 1 Pet. 1:17
Rev 2:241b deep cf. 1 Cor. 2:10
In Greek the word for deep things means depths, as in Eph. 3:18. It is used figuratively here and denotes mysterious things. The Roman Catholic Church has many mysteries or deep doctrines. The synagogue of Satan (v. 9) was against the suffering church; the throne of Satan (v. 13) was with the worldly church; and the deep things of Satan are within the apostate church. The religion of the synagogue, the world under Satan’s throne, and the philosophy of the satanic mysteries are all used by Satan to damage and corrupt the church.
Rev 2:24c Satan Rev. 2:9, 13; 3:9
Rev 2:251 until
This indicates that the apostate Roman Catholic Church will remain until the Lord comes back.
Rev 2:25b come Rev. 3:3, 11; 16:15; 22:20
Rev 2:261a overcomes Rev. 2:7
To overcome here is to overcome Roman Catholicism.
Rev 2:262b My John 5:36; 9:4; 14:12
My works refers to the things the Lord has accomplished and is doing. These works are in contrast to the works of the apostate church, which are carried out under the influence of Satan.
Rev 2:263d authority Rev. 12:5; 20:4; 1 Cor. 6:2
To reign with Christ over the nations in the millennial kingdom is a prize to the overcomers (20:4, 6). This promise of the Lord strongly implies that those who do not answer His call to overcome degraded Christianity will not participate in the reign of the millennial kingdom.
Rev 2:271 shepherd
In the millennial kingdom, the ruler is a shepherd.
Rev 2:27a iron Rev. 12:5; 19:15; Psa. 2:9
Rev 2:27b vessels Psa. 2:9; Isa. 30:14; Jer. 19:11
Rev 2:272c I Rev. 11:15; 12:10; Dan. 7:13-14; Luke 22:29
In Psa. 2:9 God gave Christ authority to rule over the nations; here Christ gives the same authority to His overcomers.
Rev 2:281a morning Rev. 22:16; 2 Pet. 1:19; cf. Num. 24:17; Matt. 2:2, 9-10
At Christ’s first appearing the magi, not the Jewish religionists, saw Christ’s star (Matt. 2:2, 9-10). At His second appearing Christ will be the morning star to His overcomers who watch for His coming. To all the others He will appear only as the sun (Mal. 4:2).
Rev 2:291a ear Rev. 2:7
The number seven in the Bible is composed either of six plus one, e.g., six days plus one day equals one week; or of three plus four, as in these two chapters, in which the seven churches are divided into one group of three and another group of four. At the end of each of the first three epistles, the ear for hearing is mentioned first, and then the call for overcoming. At the end of each of the last four epistles, the order is reversed. This proves that the first three epistles form one group, and the last four another. Six plus one is seen in God’s creation, whereas three plus four is seen in God’s new creation, the church. Since all things were created in six days, the number six signifies the creation, especially man, who was created on the sixth day; and since the seventh day, as the conclusion of the six days, was the one day of God’s rest, the number one signifies the unique Creator. Hence, six plus one signifies that all things were created unto God for the accomplishing of His purpose. The unique Creator, God, is triune, signified by the number three. Since the creation is represented before God by four living creatures (4:6-9), the number four signifies the creatures, especially man. Hence, three plus four means that God is added to the created man, and thus His purpose is being accomplished. The church is not only the creature but the creature with the Creator as the Triune God dispensed into her. She is the real number seven: the real three, the Triune God, added to the real four, created man. Therefore, the number seven denotes completion in God’s move, first in the old creation and then in the new creation, the church.
Rev 3:11 Sardis
The Greek word means the remains, the remainder, or the restoration. As a sign, the church in Sardis prefigures the Protestant church, from the time of the Reformation to the second coming of Christ. The Reformation was God’s reaction to the apostate Roman Catholic Church, which is signified by the degraded church in Thyatira. It was accomplished by a minority of the believers, the remainder. Hence, it was a restoration by the remainder.
Rev 3:12a seven Rev. 1:4
The seven Spirits of God enable the church to be intensely living, and the seven stars enable her to be intensely shining. To the church in Ephesus, Christ was the One who held the seven stars and walked in the midst of the seven lampstands. The initial church needed the care of Christ, and her leaders needed His keeping grace. To the church in Smyrna, He was the One who became dead and lived again. The suffering church needed the resurrection life of Christ. To the church in Pergamos, Christ was the One who has the sharp two-edged sword. The degraded, worldly church needed His judging and slaying word. To the church in Thyatira, He was the One who has eyes like flaming fire and feet like shining bronze. The apostate church needed His searching and judging. Here, to the church in Sardis, He was the One who has the seven Spirits of God and the seven stars. The dead, reformed church needed the sevenfold intensified Spirit of God and the shining leaders. The sevenfold intensified Spirit is living and can never be replaced by the dead letters of knowledge (2 Cor. 3:6).
Rev 3:12b seven Rev. 1:16
See note 12.
Rev 3:13 name
Many have considered the reformed Protestant Church to be living, but the Lord says that she is dead. Hence, she needs the living Spirits and the shining stars.
Rev 3:1d living cf. John 14:19; 6:57; Gal. 2:20; Phil. 1:21
Rev 3:2a watchful Rev. 16:15; Matt. 24:42-43; Mark 13:33-37; 1 Pet. 5:8
Rev 3:21 things
“The things which remain” are the things that had been lost and were restored by the Reformation, such as justification by faith, the open Bible, etc. Though these things had been restored, they were about to die. Hence, they needed to be revived. This is the actual situation of the Protestant churches.
Rev 3:22b completed cf. John 17:4; 2 Tim. 4:7
Nothing begun in the Reformation has ever been completed. Therefore, the church in Philadelphia is needed for the completion.
Rev 3:31d thief Rev. 16:15; Matt. 24:43; 1 Thes. 5:2; 2 Pet. 3:10
A thief comes to steal precious things at an unknown time. Since the reformed Protestant churches are dead, they will be unaware of the Lord’s coming as a thief in His secret appearing to His seekers. Hence, there is the need of watchfulness.
Rev 3:3e hour Matt. 24:36, 44, 50
Rev 3:41a defiled Jude 23; Zech. 3:3-5; cf. Rev. 19:8
Garments in the Bible signify what we are in our walk and living. To defile one’s garments means particularly to stain them with deadness. Death is more defiling before God than sin (Lev. 11:24-25; Num. 6:6-7, 9).
Rev 3:42b white Rev. 3:5, 18; 6:11; 7:9, 13; 19:8, 14; Eccl. 9:8; cf. Rev. 4:4
White signifies not only purity but also approvedness. White garments here signify the walk and living that are unspotted by death and that will be approved by the Lord. This is a qualification for walking with the Lord, especially in the coming kingdom.
Rev 3:51a overcomes Rev. 2:7
To overcome here is to overcome the deadness of the Protestant churches, i.e., to overcome dead Protestantism.
Rev 3:52 clothed
Being clothed in white garments, as promised here, will be a prize to the overcomers in the millennial kingdom. What they have been walking in in this age will be a prize to them in the coming age. Every Christian needs two garments. The first is the garment of justification for our salvation, signifying Christ, the Christ whom we received, as our objective righteousness (Luke 15:22; 1 Cor. 1:30). The second is the garment of approvedness for our acceptance, signifying Christ, the Christ whom we live out, as our subjective righteousness (Phil. 1:21; 3:9). The white garments mentioned here refer to the second garment, which is needed for us to receive the reward and enter into the kingdom to walk with the Lord, that is, to reign with Him (2 Tim. 2:11-12). See note 82 in ch. 19.
Rev 3:53c erase cf. Exo. 32:32
The entire verse is the Lord’s promise to the overcomers. It will be fulfilled in the millennial kingdom after the Lord comes back. That a name is erased out of the book of life indicates that that name has already been written in the book of life. The book of life is a divine record of the names of those who partake of the blessings that God has prepared for them. The names of all the saints chosen by God and predestinated to partake of these blessings are written in this book (Luke 10:20). These blessings are in three stages: (1) in the church, (2) in the millennial kingdom, and (3) in eternity. The blessings in the stage of the church, such as forgiveness, redemption, regeneration, eternal life, the divine nature, etc., are the initial portions. All God’s chosen ones whose names are written in the book of life have a share in these initial portions to begin their spiritual life. If they cooperate with God’s supplying grace, they will mature in life in the church age, and this earlier maturity in life will constitute a prize with which the Lord will reward them at His coming back. That prize will be the entrance into the millennial kingdom and participation in the divine blessings in that stage, such as the joy and rest of the Lord (Matt. 25:21, 23; Heb. 4:9-11), the reign over the nations (2:26-27; 20:4, 6), etc., which God has prepared as an incentive for His chosen ones to go on with Him in the church age. However, many of His chosen ones, after receiving His forgiveness, redemption, eternal life, divine nature, etc., will not cooperate with His grace and will not go on with Him. Hence, they are unable to mature in life in the church age and thus will not be ready at the Lord’s coming back to enter into the millennial kingdom and share in the divine blessings of that age as a prize. Therefore, during the millennial kingdom their names will be erased from the book of life. After being disciplined by the Lord and growing in life unto maturity during the millennial kingdom, they will share in the divine blessings in the stage of eternity, such as the eternal priesthood with God’s eternal presence, the eternal kingship (22:3-5), the New Jerusalem, the tree of life (22:14), the water of life (22:17), etc. At that time their names should again be written in the book of life. This means that all God’s chosen ones whose names are written in the book of life and who have been brought into the participation of the divine blessings in the stage of the church “shall by no means perish forever” (John 10:28); that is, they shall by no means lose the divine blessings of eternity. But some, those who do not cooperate with the Lord in the church age, will be dispensationally disciplined by the Lord during the millennial kingdom and will miss the divine blessings in that stage.
Rev 3:54d book Rev. 13:8; 17:8; 20:12, 15; 21:27; Luke 10:20
Lit., scroll.
Rev 3:55e confess Matt. 10:32; Luke 12:8
In the kingdom age the Lord will confess the name of the overcomer because the overcomer’s name will not have been erased out of the book of life but will still be written in it. This implies that if the believers are not overcomers, in the kingdom age their names will be erased out of the book of life (see note 53) and therefore will not be confessed by the Lord.
Rev 3:71 Philadelphia
The Greek word means brotherly love. As a sign, the church in Philadelphia prefigures the proper church life recovered by the brothers raised up by the Lord in England in the early part of the nineteenth century. Just as the reformed church, prefigured by the church in Sardis, was a reaction to the apostate Catholic Church, prefigured by the church in Thyatira, so the church of brotherly love was a reaction to the dead reformed church. This reaction will continue as an anti-testimony to both apostate Catholicism and degraded Protestantism until the Lord comes back.
Rev 3:72a Holy Rev. 6:10; 16:5; 4:8; Isa. 6:3
To the church of brotherly love, the Lord is the Holy One, the true One, by whom and with whom the recovered church can be holy, separated from the world, and true, faithful, to God.
Rev 3:7b true Rev. 3:14; 6:10; 19:11; 1 John 5:20; John 14:6
Rev 3:73c key Isa. 22:22; cf. Matt. 16:19; Rev. 1:18
To the recovered church, the Lord is also the One who has the key of David, the key of the kingdom, with authority to open and to shut. The Lord uses this key to deal with the recovered church.
Rev 3:81b opened Acts 14:27; 2 Cor. 2:12; 1 Cor. 16:9; Col. 4:3
As the One who has the key of David and who opens and no one will shut, the Lord has given the recovered church an opened door, which no one can shut. Since the recovery of the proper church life began, in the early part of the nineteenth century, until now, a door has always been opened wide to the Lord’s recovery. The more organized Christianity tries to shut the door, the wider it is opened. In spite of much opposition, today the door is open worldwide. The key is in the hand of the Head of the church; it is not in the hand of the opposers.
Rev 3:82 little
This indicates that what pleases the Lord is not our doing much for Him but our doing our best for Him with what we have.
Rev 3:83 word
The Lord’s word is the Lord’s expression, and the Lord’s name is the Lord Himself. The apostate church has deviated from the Lord’s word and become heretical. The reformed church, though recovered to the Lord’s word to some extent, has denied the Lord’s name by denominating herself, taking many other names, such as Lutheran, Wesleyan, Anglican, Presbyterian, Baptist, etc. The recovered church not only has returned in a full way to the Lord’s word but also has abandoned all names other than that of the Lord Jesus Christ. The recovered church belongs to the Lord absolutely, having nothing to do with any denominations (any names). To deviate from the Lord’s word is apostasy, and to denominate the church by taking any name other than the Lord’s is spiritual fornication. The church, as the pure virgin espoused to Christ (2 Cor. 11:2), should have no name other than her Husband’s. All other names are an abomination in the eyes of God. In the recovered church life there are no teachings of Balaam (2:14), no teachings of the Nicolaitans (2:15), no teachings of Jezebel (2:20), and no mysterious doctrines of Satan (2:24); there is only the pure word of the Lord. The recovered church has no denominations (names); it has only the unique name of the Lord Jesus Christ. The deviation from the word to heresies and the exalting of many names other than that of Christ are the most striking signs of degraded Christianity. The return to the pure word from all heresies and traditions and the exalting of the Lord’s name by abandoning every other name constitute the most inspiring testimony in the recovered church. This is why the church in the Lord’s recovery has the revelation and presence of the Lord and expresses the Lord in a living way, full of light and with the riches of life.
Rev 3:8e denied Matt. 10:33; Rev. 2:13; Luke 12:9; 2 Tim. 2:12
Rev 3:91a synagogue Rev. 2:9
See note 95 in ch. 2.
Rev 3:92 not
See note 94 in ch. 2.
Rev 3:9d fall Isa. 60:14
Rev 3:93 prostrate
The Jewish synagogue holds on to Judaism, which comprises the mediatorial priests, the ordinances of letters, the material temple, and the earthly promises. The recovered church has subdued Judaism by exposing its error and stubbornness in holding on to the above four things and has caused the Jews to know that the Lord has loved her.
Rev 3:101 word
The word of the Lord’s endurance is the word of the Lord’s suffering. The Lord today is still bearing rejection and persecution by His endurance. We are the joint partakers not only of His kingdom but also of His endurance (1:9). Hence, His word to us today is the word of endurance. To keep the word of His endurance, we must bear His rejection and persecution.
Rev 3:102c keep Luke 21:36; cf. 2 Pet. 2:9
Trial here undoubtedly denotes the great tribulation (Matt. 24:21), which is about to come on the whole inhabited earth, as indicated by the fifth trumpet, the sixth trumpet, and the seven bowls of the seventh trumpet (8:13—9:21; 11:14-15; 15:1; 16:1-21). The trial also includes the supernatural calamities of the sixth seal and the first four trumpets at the beginning of the great tribulation. The Lord promised the recovered church that He would keep her out of the hour of trial (not only out of the trial, but out of the hour of trial) because she has kept the word of the Lord’s endurance. This promise of the Lord, like His promise in Luke 21:36, indicates that the saints who keep the word of the Lord’s endurance will be raptured before the great trial, implying that those who do not keep the word of the Lord’s endurance will be left in the trial.
Rev 3:10d trial Matt. 24:21; cf. Dan. 12:1
Rev 3:10e dwell Rev. 6:10; 8:13; 11:10; 13:8, 14; 17:8
Rev 3:111a come Rev. 22:7, 12, 20; 2:25
In this epistle the Lord brings the church in His recovery into the sensation of His coming, because she loves Him.
Rev 3:112c crown Rev. 2:10
The recovered church has gained the crown already. However, if she does not hold fast what she has in the Lord’s recovery until the Lord comes back, her crown may be taken away by someone.
Rev 3:121a overcomes Rev. 2:7
To overcome here is to hold fast what we have in the recovered church.
Rev 3:122b pillar 1 Kings 7:21; Gal. 2:9
In 2:17 the overcomer will become a transformed stone for God’s building. Here the overcomer will be made a pillar built into the temple of God. Because he is built into God’s building, he shall by no means go out anymore. This promise, as a prize to the overcomer, will be fulfilled in the millennial kingdom.
Rev 3:12c temple Rev. 7:15; 11:1-2, 19; 14:15, 17; 15:5, 6, 8; 16:1, 17; 21:22
Rev 3:123d name Rev. 14:1; 22:4
That the name of God, the name of the New Jerusalem, and the Lord’s new name are written upon the overcomer indicates that the overcomer is possessed by God, by the New Jerusalem, and by the Lord; that God Himself, His city (the New Jerusalem), and the Lord Himself all belong to him; and that he is one with God, with the New Jerusalem, and with the Lord. The name of God denotes God Himself, the name of the New Jerusalem denotes the city itself, and the name of the Lord denotes the Lord Himself. That the name of God, the name of the New Jerusalem, and the name of the Lord are written upon the overcomer indicates that what God is, the nature of the New Jerusalem, and the person of the Lord have all been wrought into the overcomer. The mentioning of the New Jerusalem as a prize to the overcomer indicates that this promise will be fulfilled in the millennial kingdom. The New Jerusalem in the millennial kingdom will be a prize only to the overcoming saints, whereas the New Jerusalem in the new heaven and new earth will be the common portion of all the redeemed for eternity.
Rev 3:12e New Rev. 21:2, 10; Gal. 4:26; Heb. 11:10; 12:22
Rev 3:141a Laodicea Col. 2:1; 4:16
The Greek word means opinion, judgment, of the people or of the laymen. As a sign, the church in Laodicea prefigures the degraded recovered church. Less than one century after the Lord recovered the proper church in the early part of the nineteenth century, some of the recovered “assemblies” (called such by the Brethren) became degraded. The degraded recovered church differs from the reformed church, signified by the church in Sardis, and from the proper recovered church, signified by the church in Philadelphia. It will exist until the Lord comes back.
Rev 3:142b Amen Isa. 65:16 (the God of faithfulness; lit., the God of Amen); 2 Cor. 1:20
In addressing each of the seven churches, the Lord referred to what He is and what He does, respectively, according to the situation and condition of each. Here, in addressing the church in Laodicea, He referred to Himself as “the Amen, the faithful and true Witness, the beginning of the creation of God.” Amen, from Hebrew, means firm, steadfast, or trustworthy. The Lord is the firm, steadfast, and trustworthy One. Hence, He is the faithful and true Witness. This indicates that the degraded church in Laodicea is not firm, steadfast, trustworthy, or faithful and true as the Lord’s witness. The beginning of the creation of God refers to the Lord as the origin or source of God’s creation, implying that the Lord is the unchanging and ever-existing source of God’s work. This indicates that the degraded recovered church has changed by leaving the Lord as the source.
Rev 3:143d beginning cf. Col. 1:15
Or, origin, source; that is, the originating source.
Rev 3:151 hot
Lit., boiling. So in the next verse.
Rev 3:151b hot Rom. 12:11
See note 151.
Rev 3:161 spew
To be spewed out of the Lord’s mouth is to be rejected by the Lord and to lose the enjoyment of all that the Lord is to His church.
Rev 3:171 say
The degraded recovered church boasts of her riches (which are mainly in the knowledge of doctrines). She does not realize that she is poor in life, blind in sight, and naked in conduct. Therefore, she needs to buy gold to make herself rich, white garments to cover her nakedness, and eyesalve to cure her blindness, as mentioned in the next verse.
Rev 3:17a wealthy 1 Cor. 4:8; cf. Matt. 5:3; Rev. 2:9
Rev 3:172b wretched cf. Rom. 7:24
In the eyes of the Lord the degraded recovered church is (1) wretched because she is proud of being rich in the vain knowledge of doctrine, but in reality is sorely poor in the experience of the riches of Christ; (2) miserable because she is naked, blind, and full of shame and darkness; (3) poor because she is poor in the experience of Christ and in the spiritual reality of God’s economy; (4) blind because she lacks true spiritual insight in the genuine spiritual things; and (5) naked because she does not live by Christ or live Christ as her subjective righteousness, as the second garment in her daily walk.
Rev 3:17c blind 2 Pet. 1:9; Matt. 15:14; 23:16, 17, 19, 24, 26
Rev 3:17d naked Rev. 16:15
Rev 3:181a buy Isa. 55:1; Matt. 25:9
Buying requires the paying of a price. The degraded recovered church must pay a price for gold, white garments, and eyesalve, which she desperately needs.
Rev 3:182b gold 1 Pet. 1:7; 1 Cor. 3:12-13
In the Bible our operating, working faith (Gal. 5:6) is likened to gold (1 Pet. 1:7), and the divine nature of God, which is the divinity of Christ, is typified by gold (Exo. 25:11). By faith we partake of the divine nature of God (2 Pet. 1:1, 4-5). The degraded recovered church has the knowledge of the doctrines concerning Christ but not much living faith to partake of the divine element of Christ. She needs to pay the price to gain the golden faith through the fiery trials that she may participate in the real gold, which is Christ Himself as the life element to His Body. Thus she can become a pure golden lampstand (1:20) for the building of the golden New Jerusalem (21:18).
Rev 3:18d fire Rev. 1:14; Heb. 12:29
Rev 3:183f white Rev. 3:5
In figure, garments signify conduct. White garments here signify conduct that can be approved by the Lord. Such conduct is the Lord Himself lived out of the church, and it is required by the degraded recovered church for the covering of her nakedness.
Rev 3:18g nakedness Rev. 16:15
Rev 3:184 eyesalve
The eyesalve needed to anoint their eyes must be the anointing Spirit (1 John 2:27), who is the Lord Himself as the life-giving Spirit (1 Cor. 15:45). The degraded recovered church needs this kind of eyesalve also for the healing of her blindness. For the three items mentioned in this verse, she must pay the price.
Rev 3:18h anoint John 9:6-11; 1 John 2:20, 27
Rev 3:19a love Rev. 1:5; Heb. 12:6
Rev 3:19b discipline Heb. 12:5-11
Rev 3:191 zealous
Lit., boiling. Dead, vain knowledge and doctrinal forms have made the degraded recovered church lukewarm. She needs to repent of her lukewarmness and be zealous, boiling, burning, that thereby she may regain the enjoyment of the reality of Christ.
Rev 3:201a door James 5:9
This door is not the door of the hearts of individuals but the door of the church. The Lord as the Head of the church is standing outside the degraded church, knocking at her door. The degraded recovered church must realize this!
Rev 3:20b knock Luke 12:36
Rev 3:20c hears Rev. 2:7; John 10:27
Rev 3:202 opens
The door is the door of the church, but the door is opened by individual believers. The church in Laodicea has knowledge but does not have the Lord’s presence. The Lord is dealing with the whole church, but the acceptance of the Lord’s dealing must be a personal matter. The Lord’s dealing is objective, but the believers’ acceptance must be subjective.
Rev 3:20e come John 14:23
Rev 3:203 dine
The Greek word denotes taking the principal meal of the day at evening. See note 75 in ch. 2.
Rev 3:211a overcomes Rev. 2:7
Here to overcome is to overcome the lukewarmness and pride of the degraded recovered church, to pay the price to buy the needed items, and to open the door so that the Lord can come in.
Rev 3:212 sit
To sit with the Lord on His throne will be a prize to the overcomer, that he may participate in the Lord’s authority and be a co-king with Him in ruling over the whole earth in the coming millennial kingdom.
Rev 3:21b throne cf. Rev. 20:4; Matt. 19:28
Rev 3:21c overcame Rev. 5:5; 17:14; John 16:33
Rev 3:21d sat Eph. 1:20; Heb. 1:3, 13; 8:1; 10:12; 12:2
Rev 3:221 churches
The seven churches not only signify prophetically the progress of the church in seven ages, as we have seen, but also symbolize the seven kinds of churches in church history: the initial church, the suffering church, the worldly church, the apostate church, the reformed church, the recovered church, and the degraded recovered church. The initial church had its continuation in the suffering church; the suffering church became the worldly church; and the worldly church became the apostate church. Hence, the first four churches issued eventually in one kind of church, that is, the apostate church, the Roman Catholic Church. Then the reformed church, as a reaction to the apostate church, came into existence as another kind of church, a church not fully recovered. Hence, after this, the recovered church was raised up as a full recovery of the proper church life. This can be considered the third kind of church. Through the degradation of the recovered church, the degraded recovered church came into being. This can be counted as the fourth kind of church. These four kinds of churches will all remain until the Lord comes back. Undoubtedly, only the recovered church can fulfill God’s eternal purpose, and only she is what the Lord is after. We must take the Lord’s choice.
Rev 4:1a door Gen. 28:17
Rev 4:11b opened Rev. 19:11; Ezek. 1:1; Matt. 3:16; Acts 7:56; 10:11; John 1:51; cf. Rev. 11:19
God’s plan is hidden in heaven. When God finds a man on earth after His heart, heaven is opened to him. It was opened to Jacob (Gen. 28:12-17), to Ezekiel (Ezek. 1:1), to Jesus (Matt. 3:16), to Stephen (Acts 7:56), and to Peter (Acts 10:11). Here and in 19:11 it was opened to John, the writer of this book, and it will be opened to all believers in the Lord in eternity (John 1:51).
Rev 4:12c voice Rev. 1:10
The voice heard in 1:10.
Rev 4:21a spirit Rev. 1:10; 17:3; 21:10
See note 101 in ch. 1.
Rev 4:22b throne Rev. 5:1; 6:16; 7:9; 8:3; 12:5; 16:17; 19:5; 20:11; 21:5; 22:1; 1 Kings 22:19; Isa. 6:1; Ezek. 1:26; Dan. 7:9
In this book the throne of God is the center of God’s administration. In the Epistles the throne is the throne of grace, from which we receive mercy and find grace (Heb. 4:16). In this book the throne is the throne of judgment, from which the world receives judgment. Eventually, after all God’s judgments have been executed, the throne of God will be the throne of the supply of eternal life, out of which will proceed the living water of life, in which the tree of life grows, as the supply of God’s redeemed in eternity.
Rev 4:2c One Psa. 47:8; Isa. 6:1
Rev 4:31a jasper Rev. 21:11, 19
According to 21:11, the jasper is “a most precious stone…as clear as crystal.” Its color must be dark green, which signifies life in its richness. Jasper here, as indicated in 21:11, signifies God’s communicable glory in His rich life (John 17:22, 2). God’s appearance is like jasper, as also the appearance of the holy city, New Jerusalem, will be (21:11). The city’s wall and first foundation are built with jasper (21:18-19).
Rev 4:32b sardius Rev. 21:20
The sardius too is a most precious stone, and its red color signifies redemption. While jasper signifies God as the God of glory in His rich life, sardius signifies God as the God of redemption. On the breastplate of the high priest in the Old Testament, the first stone was a sardius and the last a jasper (Exo. 28:17, 20). This signifies that God’s redeemed people have their beginning in God’s redemption and their consummation in God’s glory of life.
Rev 4:33c rainbow Rev. 10:1; Ezek. 1:28; Gen. 9:12-17
The rainbow is a sign of God’s covenant with man and all living creatures that He will not destroy them again with a flood (Gen. 9:8-17). This book shows that God will judge the earth with all its inhabitants. The rainbow around His throne signifies that God is the covenanting God, the faithful God, who will keep His covenant while executing His judgment upon the earth. He will not judge mankind again with a flood nor destroy all mankind, but will keep a part of mankind to be the nations on the new earth for His glory (21:24, 26).
Rev 4:34d emerald Rev. 21:19; Exo. 28:18
The rainbow around God’s throne is like an emerald in appearance. An emerald is a precious stone whose grass-green color signifies the lives on earth. This indicates that as God is executing His judgment upon the earth, He will remember His covenant and will spare some of the lives on earth, as indicated in Gen. 9:11.
Rev 4:4a around Rev. 4:6; 5:11; 7:11
Rev 4:41b twenty-four Rev. 11:16
Twenty-four is formed by multiplying twelve by two. Twelve indicates the completion of God’s administration (Matt. 19:28). David divided both the priests and the Levites into twenty-four groups to carry out God’s administrative service. Therefore, before they are replaced by the church, the twenty-four angelic elders are the ones who carry out God’s administration. Twelve multiplied by two signifies strengthening by doubling, indicating that the divine administration carried out by the twenty-four angelic elders is strong.
Rev 4:41c twenty-four Rev. 4:10; 5:6, 8, 14; 19:4
See note 41.
Rev 4:42 elders
The elders here are not the elders of the church but the elders of the angels, because here, before the Lord’s second coming, they are sitting on thrones already (cf. Matt. 19:28; Rev. 20:4). Among God’s creation the angels are the most ancient ones. Their elders are the elders of the whole creation of God. That they sit on thrones with golden crowns on their heads indicates that they must be the ones who rule the universe until the millennial kingdom, when the authority to rule the earth will be given to the overcoming saints (Heb. 2:5-9; Rev. 2:26-27; 20:4). That they are clothed in white garments and have a harp and golden bowls full of incense (5:8) indicates that now they are also priests before God; in the millennial kingdom, however, the reigning overcomers will be the priests of God and of Christ (20:6). The elders’ golden crowns indicate that they are also ruling ones. Therefore, they are priests serving God and kings reigning over His creation.
Rev 4:43d white Rev. 3:4
The white garments here indicate that these angelic elders are sinless and, unlike the redeemed saints, have no need to be washed by the blood of the Lamb (7:14).
Rev 4:5a lightnings Rev. 8:5; 11:19; 16:18; Exo. 19:16
Rev 4:51b seven Exo. 25:37; Zech. 4:2
The seven lamps here are based upon the seven lamps of the lampstand in Exo. 25:37 and Zech. 4:2. The seven lamps of fire, which are the seven Spirits of God, signify the enlightening and searching of the sevenfold intensified Spirit of God. In Exo. 25 and Zech. 4 the seven lamps, signifying the enlightening of the Spirit of God in God’s move, are for God’s building, either for the building of the tabernacle or for the rebuilding of the temple. Here the seven lamps are for God’s judgment, which will issue also in God’s building—the building of the New Jerusalem.
Rev 4:52c seven Rev. 1:4; 3:1; 5:6
See note 45 in ch. 1.
Rev 4:61a glassy Rev. 15:2
This glassy sea is not of water but of fire (15:2). Since the deluge, God, in accordance with His promise that He would not judge the earth and all living creatures again with water (Gen. 9:15), always exercises His judgment upon man with fire (Gen. 19:24; Lev. 10:2; Num. 11:1; 16:35; Dan. 7:11; Rev. 14:10; 18:8; 19:20; 20:9-10; 21:8). God’s throne of judgment is like the fiery flame out of which a fiery stream issues (Dan. 7:9-10). The flame of God’s judging fire sweeps all negative things in the entire universe into this glassy sea, which eventually becomes the lake of fire (20:14). The glassy sea, being the aggregate of all God’s fiery judgment, is like crystal, signifying that every negative thing under God’s judgment is crystal clear. Here we have the rainbow around the throne of God, signifying that God will keep His promise recorded in Gen. 9:8-17. We also have the glassy sea of fire, indicating that God will judge all negative things still with fire.
Rev 4:6b crystal Ezek. 1:22; Rev. 21:11; 22:1
Rev 4:62c four Rev. 4:7-11; 5:6; 6:1, 6; 7:11; 14:3; 15:7; 19:4; Ezek. 1:5-25
[ par. 1 2 ]
Rev 4:62 [1] The twenty-four elders around the throne of God represent all the angels, whereas the four living creatures represent all other living creatures. The first, which is like a lion, represents the beasts; the second, which is like a calf, represents the cattle; the third, which is like a man, represents mankind; and the fourth, which is like an eagle, represents the fowl (v. 7). Of the six categories of living things created by God (Gen. 1:20-28), two are not represented here—the creeping things on the earth and the living things in the water. The head of the creeping things is the serpent, a symbol of God’s enemy, Satan, who will be cast into the lake of fire and will have no place in the new heaven and new earth. The living things in the water are in the water of God’s judgment, which will no longer exist in the new heaven and new earth (21:1). Hence, for eternity these two categories are not represented before God.
Rev 4:62 [2] Among the four living creatures, the calf is clean, but the lion and the eagle are unclean (Lev. 11:3, 27, 13-19). After being redeemed, they all became clean (Acts 10:11-16). Among them the calf and the man are meek and gentle, but the lion and eagle are wild and fierce. Through redemption they can all dwell together (Isa. 11:6-9). Christ’s redemption is not only for man but for all things (Col. 1:20), for He died on behalf of everything (Heb. 2:9).
Rev 4:63d full Ezek. 1:18; 10:12
Eyes enable living things to receive light and vision. The four living creatures are full of eyes, not only in front and behind but also around and within (v. 8), indicating that they are absolutely not opaque but are crystal clear in every aspect. In the presence of God we, the redeemed people, should be like this.
Rev 4:71 like
In appearance, the four living creatures resemble the cherubim in Ezek. 1:5-10 and 10:14-15. In that they each have six wings (v. 8), they are like the seraphim in Isa. 6:2. (The cherubim in Exo. 25:20 and 1 Kings 6:27 have two wings, and the cherubim in Ezek. 1:6 have four wings.) They must be a combination of the cherubim and the seraphim. As the seraphim, they are for God’s holiness (Isa. 6:3), referring to God’s nature, and as the cherubim, they are for God’s glory (Ezek. 10:18-19; Heb. 9:5), referring to God’s expression. Hence, they stand for God’s nature and expression.
Rev 4:7a lion Ezek. 1:10; 10:14
Rev 4:81b Holy Isa. 6:3; Rev. 3:7
The mentioning of holy three times, as in Isa. 6:3, implies that God is triune.
Rev 4:82d who Rev. 1:4
The use of three tenses in speaking of God’s existence also implies that God is triune. See note 43 in ch. 1.
Rev 4:91a glory Rev. 5:12-13
The praises of both the four living creatures in this verse and the twenty-four elders in v. 11 are composed of three items, implying that both the living creatures and the elders are praising the Triune God. The first two items, glory and honor, are the same in both places, but the last item is different: In the praises of the four living creatures the last item is thanks—they are redeemed and are grateful for the redemption of God’s grace; whereas in the praises of the twenty-four elders the last item is power—as the rulers of the universe (they are not the redeemed creatures), they appreciate the power of God, by which they rule.
Rev 4:9b lives Rev. 10:6; 15:7; Dan. 4:34; 12:7; Deut. 32:40; 2 Sam. 22:47; Ezek. 5:11
Rev 4:10a fall Rev. 5:8, 14; 7:11; 11:16; 19:4
Rev 4:101 cast
According to the preceding verses, this section of the holy Word implies that when the redeemed saints—represented by the man among the four living creatures, who are redeemed—have been perfected and glorified to be the proper priests and kings (20:6), the temporary priests and kings, the twenty-four angelic elders, will resign from their offices. This is implied by the fact that they will cast their crowns before the throne.
Rev 4:11a worthy Rev. 5:2, 9, 12
Rev 4:111b glory Rev. 5:12-13
See note 91.
Rev 4:11c created Rev. 10:6; Eph. 3:9; Rom. 11:36
Rev 4:112d will Eph. 1:11
God is a God of purpose, having a will of His own pleasure. He created all things for His will that He might accomplish and fulfill His purpose. This book, which unveils God’s universal administration, shows us the purpose of God. Hence, in the twenty-four elders’ praise to God concerning His creation, His creation is related to His will.
Rev 5:11a scroll Rev. 10:1-2
This scroll must be the new covenant, the grand title deed in the universe, enacted with the blood of the Lamb for God’s redemption of the church, Israel, the world, and the universe. This book is a record of God’s thought concerning the church, Israel, the world, and the universe.
Rev 5:12 seven
The seven seals with which the scroll is sealed up are actually the contents of the scroll and the contents of the book of Revelation. The book of Revelation is just the opening, the unveiling, of the seven seals.
Rev 5:3a in Rev. 5:13; Phil. 2:10
Rev 5:41 no
If actually no one in the whole universe was found worthy to open the scroll, we would surely need to weep, for the whole universe would be vanity, with none qualified to unveil its secret.
Rev 5:51a Lion Gen. 49:9-10; cf. Num. 24:9; Micah 5:8
The lion is a symbol of Christ, portraying Him as a strong fighter against the enemy, as prophesied in Gen. 49:8-9. Christ’s overcoming qualifies Him to open the scroll and its seven seals.
Rev 5:5b Judah Gen. 49:8; Matt. 1:3; Heb. 7:14
Rev 5:52c Root Rev. 22:16; cf. Isa. 11:1, 10; Rom. 15:12
The title Root of David (He is also the Root of David’s father, Jesse—Isa. 11:1) signifies that Christ is the source of David. Therefore, David, His forefather, called Him “Lord” (Matt. 22:42-45).
Rev 5:53d overcome John 16:33; Rev. 17:14
As the Lion of the tribe of Judah, Christ overcame and defeated the rebellious Satan, the enemy of God, and as the redeeming Lamb, He took away the sin of fallen man. By so doing, He removed the hindrances to the fulfillment of God’s purpose. Therefore, He is worthy to open the scroll concerning God’s economy.
Rev 5:61a Lamb Rev. 5:8, 12, 13; 6:1, 16; 7:9-10, 14, 17; 12:11; 13:8; 14:1, 4, 10; 15:3; 17:14; 19:7, 9; 21:9, 14, 22, 23, 27; 22:1, 3; John 1:29; 1 Pet. 1:18-19; Isa. 53:7
In ch. 4 is the scene in the heavens, its center being the throne of God, on which God sits, ready to execute His universal administration for the fulfillment of His eternal purpose. Here in ch. 5 is the same scene in the heavens after Christ ascended there. He was recommended to the apostle John as the Lion of the tribe of Judah by one of the elders, but He appeared to John as a Lamb. As the Lion, He is the Fighter against the enemy; as the Lamb, He is the Redeemer for us. He fought to redeem us, and He won the battle over the enemy and accomplished redemption for us. To the enemy He is a Lion; to us He is a Lamb. Hence, He is the Lion-Lamb.
Rev 5:62 standing
As far as redemption is concerned, Christ sat down at the right hand of God in the heavens after His ascension (Heb. 1:3; 10:12), whereas regarding the carrying out of God’s administration, He is still standing in His ascension.
Rev 5:63 having
Having just been slain indicates that the Lamb had just been slain and also that the scene in the heavens that is depicted in this chapter took place immediately after Christ’s ascension into the heavens.
Rev 5:6b slain Rev. 5:9, 12; 13:8
Rev 5:64 seven
Horns signify strength in fighting (Deut. 33:17). Christ is the redeeming Lamb, yet He has horns for fighting. He is the fighting Redeemer. His fighting is complete (perfect and complete) in God’s move, as signified by the number seven.
Rev 5:6c horns cf. Deut. 33:17; Psa. 132:17
Rev 5:65d seven Zech. 3:9; 4:10
Eyes are for observing and searching. Christ as the redeeming Lamb has seven observing and searching eyes for executing God’s judgment upon the universe to fulfill God’s eternal purpose, which will consummate in the building up of the New Jerusalem. Therefore, in Zech. 3:9 He is prophesied as the stone, the topstone (Zech. 4:7) with seven eyes for God’s building. These seven eyes are the seven Spirits of God sent forth into all the earth, and they run to and fro through the whole earth (Zech. 4:10). See note 143 in ch. 1.
Rev 5:66 which
According to Greek grammar, the antecedent of which is seven eyes. Hence, the seven Spirits of God refer only to the seven eyes of the Lamb, and not to His seven horns.
Rev 5:6f seven Rev. 1:4; 3:1; 4:5
Rev 5:6g all Zech. 4:10
Rev 5:8b twenty-four Rev. 4:4, 10-11
Rev 5:81 bowls
The bowls are the saints’ prayers brought to God by the angelic elders (cf. 8:3-4), whereas the incense is Christ added to the saints’ prayers. See note 34 in ch. 8. That in their worship to God the twenty-four angelic elders are holding the golden bowls full of incense shows that they, as priests, are ministering to God by bringing the saints’ prayers to Him.
Rev 5:82e incense Rev. 8:3; cf. Exo. 30:34-38
Lit., incenses.
Rev 5:8f prayers Rev. 8:3, 4; Luke 1:10
Rev 5:91a new Rev. 14:3; Psa. 40:3
The song here is new because the Lamb whom it praises had just been slain.
Rev 5:92b worthy Rev. 5:2; 4:11
In the whole universe no one is worthy to open the mystery of God’s economy but Christ, the overcoming Lion and the redeeming Lamb. As the overcoming Lion, He defeated Satan for God, and as the redeeming Lamb, He put sin away for us. He is the only One qualified to unveil and carry out the mystery of God’s economy.
Rev 5:9d purchased Rev. 14:3; 1 Cor. 6:20; 1 Pet. 1:18-19
Rev 5:93 by
Lit., in.
Rev 5:101 them
Them refers to the redeemed ones (v. 9). That the twenty-four elders referred to these redeemed ones as them in their praise proves that the praising elders are not of the church but of the angels.
Rev 5:102a kingdom Rev. 1:6
The kingdom is for kingship, for the exercising of God’s authority, and the priests are for the priesthood, for the accomplishing of the divine ministry.
Rev 5:10b reign Rev. 20:4; 22:5; 2:26, 27; 12:5; 2 Tim. 2:12
Rev 5:103 on
Or, over.
Rev 5:111 many
The many angels, represented by the twenty-four elders, follow the elders to render to the Lamb the angelic praise.
Rev 5:11a ten Dan. 7:10; Heb. 12:22
Rev 5:12a Worthy Rev. 4:11; 5:9
Rev 5:12e riches Rom. 11:33
Rev 5:131 every
All the creatures, who are represented by the four living creatures, follow the living creatures to give the Lamb the universal praise of all creatures other than the angels.
Rev 5:14a Amen Rev. 7:12; 19:4
Rev 6:11 opened
The opening of the seven seals by the Lamb occurred immediately after Christ ascended to the heavens. Through His incarnation, crucifixion, and resurrection, Christ became fully qualified in His ascension to open the mystery of God’s economy, which is contained in the seven seals.
Rev 6:12 living
Because God’s economy concerning the creatures is contained in the seven seals, the four living creatures are interested in announcing, respectively, the opening of the first four seals.
Rev 6:1d sound Rev. 10:3; 14:2; 19:6
Rev 6:21a white cf. Rev. 19:11, 14; Zech. 1:8; 6:3
White signifies clean, pure, just, and approvable. The white horse is a symbol of the preaching of the gospel, which is clean, pure, just, and approvable in the eyes of both man and God.
Rev 6:22 he
The first four seals consist of four horses with their riders, as in a four-horse race. The four riders are not persons but personified things. It is evident that the rider of the second horse, the red horse, is war (v. 4), that the rider of the third horse, the black horse, is famine (v. 5), and that the rider of the fourth horse, the pale horse, is death (v. 8). According to historical facts, the rider of the first horse, the white horse, must be the gospel, not Christ or Antichrist as some interpret. Immediately after Christ’s ascension, these four things—the gospel, war, famine, and death—began to run like riders on four horses, and they will continue until Christ comes back. Beginning from the first century the gospel has been spreading throughout all these twenty centuries. Simultaneously, war among the human race has been proceeding. War has always caused famine, and famine issues in death. All these will continue until the end of this age.
Rev 6:23 bow
A bow with an arrow is for fighting. But here there is a bow without an arrow. This indicates that the arrow has already been shot to destroy the enemy and that the victory has been won for the constituting of the gospel of peace. Now the fighting is over, and the gospel of peace is being proclaimed in a peaceful way.
Rev 6:24b crown cf. Rev. 14:14; 19:12
A crown is a sign of glory. The gospel has been crowned with the glory of Christ (2 Cor. 4:4).
Rev 6:2c went cf. Matt. 24:14; Luke 24:47; Acts 1:8; Rom. 10:18; 15:19-21
Rev 6:25d conquering cf. 2 Cor. 2:14
Or, overcoming and to overcome. Throughout all the centuries, wherever the gospel has been proclaimed, it has conquered and overcome all kinds of opposition and attack.
Rev 6:41 I
Some ancient MSS omit, I saw, and behold.
Rev 6:42a red cf. Zech. 1:8; 6:2
Red here signifies the shedding of blood. The red horse is a symbol of the raging of war, which is altogether a matter of shedding blood.
Rev 6:43b take Matt. 24:6; cf. Isa. 2:4; Micah 4:3
To take peace from the earth, men should slay one another, and to him a great sword was given all clearly indicate war.
Rev 6:4c sword Isa. 34:5-6; 66:16
Rev 6:51a black Lam. 4:8-9; 5:9-10; cf. Zech. 6:2, 6
Black here, indicating dearth (Jer. 14:1-4), signifies the color of the visage of famished people (Lam. 4:8-9; 5:9-10). The black horse is a symbol of the spreading of famine, which causes people to have a black visage.
Rev 6:52b balance Lev. 26:26
A balance is a scale used to weigh precious things. But here it is used to weigh food (see v. 6), thus showing that food is scarce (cf. Lev. 26:26; Ezek. 4:16).
Rev 6:61 choenix
A dry measure almost equal to a quart.
Rev 6:62 denarius
A denarius (singular for denarii) was the chief silver coin of the Romans; it was considered good pay for a day’s labor (cf. Matt. 20:2).
Rev 6:63a oil Jer. 40:10
Oil and wine are for man’s pleasure (Psa. 104:15). They are always in short supply and become precious in a famine. During the famine, oil and wine should be preserved and not harmed.
Rev 6:81 pale
Or, pale green; signifying the facial color of those stricken with the plague. The pale horse is a symbol of the killing of death, which causes a pale appearance.
Rev 6:8a Death Rev. 20:14; 21:4; Heb. 2:14
Rev 6:82b Hades Rev. 1:18; Matt. 16:18; Acts 2:31
Hades is the place under the earth where the souls of the unsaved dead are kept before the dead are resurrected for the judgment of the great white throne (20:11-15). After this judgment the unsaved will be cast into the lake of fire for eternity. Hades can be likened to a temporary jail, and the lake of fire to a permanent prison. Here Hades follows death to receive those whom death kills.
Rev 6:8c kill Jer. 15:2-3; 24:10; 29:17; Ezek. 5:12, 17; 14:21
Rev 6:83 death
Or, pestilence.
Rev 6:84 beasts
To be killed by beasts is God’s judgment (2 Kings 2:24; 17:25; Num. 21:6).
Rev 6:91 fifth
[ par. 1 2 ]
Rev 6:91 [1] The seven seals are divided, first, into groups of four and three and, second, into groups of six and one. The number four signifies the creatures, symbolized by the four living creatures, and the number six signifies creation (creation was completed in six days). The number three signifies the Triune God, and the number one signifies the unique God. Hence, both four plus three and six plus one indicate that the seven seals, through God’s judgment, bring God’s creation, with all the creatures, to God.
Rev 6:91 [2] The fifth seal discloses Christian martyrdom from the first century to the time near the end of this age. (This may include the martyrdom of the Old Testament saints—Matt. 23:34-36.) While the preaching of the gospel, as indicated by the first seal, is progressing, the faithful saints are continually being martyred.
Rev 6:92 underneath
In figure, the altar is in the outer court of the tabernacle and the temple, and the outer court signifies the earth. Hence, the area underneath the altar is the region underneath the earth, where the souls of the martyred saints are. It is the Paradise to which the Lord Jesus went after His death (Luke 23:43). It is in the heart of the earth (Matt. 12:40) and is a section of Hades (Acts 2:27), the comfortable section, where Abraham is (Luke 16:22-26).
Rev 6:9a altar Rev. 8:3, 5; 14:18; 16:7; Exo. 40:6; 20:26; 29:12
Rev 6:9c slain Rev. 2:13; Matt. 23:34; John 16:2; Acts 7:59-60; 12:2
Rev 6:101 cried
According to the word “yet a little while, until also the number…is completed” (v. 11), this cry of the martyred saints must occur near the end of this age.
Rev 6:10b judge Rev. 16:5-7; 19:2
Rev 6:10c avenge Rev. 19:2; Deut. 32:43; 2 Kings 9:7; Psa. 79:10; Matt. 23:35; Luke 18:7
Rev 6:111a white Rev. 3:4-5
The white robes here signify that their martyrdom was approved by God.
Rev 6:11b rest Rev. 14:13
Rev 6:112 killed
This will be the martyrdom during the great tribulation (20:4).
Rev 6:121 sixth
The sixth seal, which marks the beginning of supernatural calamities, is God’s answer to the cry of the martyred saints in the fifth seal and is a warning to those who dwell on the earth. According to Joel 2:30-31, there will not be much difference in time between the sixth seal and the first five trumpets (9:1-11). Joel 2:30-31 first mentions the blood of the first and second trumpets, the fire of the first, second, and third trumpets (8:7-10), and the smoke of the fifth trumpet (9:1-3), and then mentions the sun and moon of the sixth seal. A comparison of 9:4 and 7:3 indicates that the fifth trumpet occurs very close to the time of the sixth seal.
Rev 6:122a earthquake Rev. 8:5; 11:13, 19; 16:18; Hag. 2:6; Matt. 24:7
There will be two calamities of the shaking and changing of the earth and the hosts in heaven. The first will occur at the beginning of the great tribulation (Joel 2:30-31), and the second will occur after the great tribulation (Joel 3:11-16; Matt. 24:29-30; Luke 21:25-26). What is covered in the sixth seal is the first calamity. It can be considered not only a warning but also an initiation of the coming great tribulation.
Rev 6:12b sun Rev. 8:12; Joel 2:10, 31; 3:15
Rev 6:13a stars cf. Rev. 8:10; 9:1; Matt. 24:29
Rev 6:14a heaven Isa. 34:4; Heb. 1:12
Rev 6:14b mountain Isa. 54:10; cf. Rev. 16:20
Rev 6:15a kings Psa. 2:10-12; Isa. 24:21
Rev 6:151 generals
Lit., captains over one thousand men.
Rev 6:15b hid Isa. 2:10, 19, 21
Rev 6:161a say Hosea 10:8; Luke 23:30
They say this according to the feeling of their conscience, fearing the coming of the judgment of God. It is not a proclamation of God concerning the coming of His judgment.
Rev 6:17a great Zeph. 1:14; cf. Rev. 16:14; Jer. 30:7
Rev 6:17b who Psa. 76:7; Nahum 1:6
Rev 7:11 After
This chapter is an insertion between the sixth seal (6:12-17) and the seventh seal (8:1), showing how God cares for His people while He is about to execute His judgment on the earth.
Rev 7:1a four Rev. 20:8; Isa. 11:12
Rev 7:1b four Jer. 49:36; Dan. 7:2; Zech. 6:5; Matt. 24:31
Rev 7:12 winds
The winds here are for God’s judgment (Jonah 1:4; Isa. 11:15; Jer. 22:22; 49:36; 51:1).
Rev 7:13 no
The opening of the seventh seal will bring in the seven trumpets (8:1-2). At the first trumpet, the third part of the earth and the third part of the trees will be burned up (8:7). At the second trumpet, the third part of the sea will be destroyed (8:8-9). Before all this takes place, God will seal all the Israelites whom He intends to preserve (v. 3).
Rev 7:21 another
This Angel, as well as the One in 8:3, 10:1, and 18:1, is Christ. In the Old Testament, Christ was called “the Angel of Jehovah”; that Angel was God Himself (Gen. 22:11-12; Exo. 3:2-6; Judg. 6:11-24; Zech. 1:11-12; 2:8-11; 3:1-7). Here in the New Testament He is again referred to as an Angel (a messenger). The expression another Angel indicates that Christ is not a common angel but a special Angel sent by God.
Rev 7:2a rising Rev. 16:12
Rev 7:2b living Jer. 10:10; Dan. 6:20; Matt. 16:16; 1 Tim. 3:15; Heb. 3:12; 9:14
Rev 7:3b their Rev. 13:16; 14:1, 9; 20:4; 22:4; Ezek. 9:4
Rev 7:41 those
These are the Israelites who will keep the commandments of God during the great tribulation (12:17; 14:12).
Rev 7:4a hundred cf. Rev. 14:1, 3
Rev 7:51 Judah
Reuben was the firstborn of Israel, but because of his sinfulness he lost his birthright, and Judah prevailed above his brothers (1 Chron. 5:1-2). Hence, here the tribe of Judah is mentioned first.
Rev 7:61a Manasseh Gen. 48:13-14
[ par. 1 2 ]
Rev 7:61 [1] Because Joseph (v. 8) and Manasseh, one of Joseph’s two sons (Gen. 48:5), represent two different tribes, Joseph will still have the double portion of the birthright (1 Chron. 5:1-2) during the millennium (Ezek. 48:4-5).
Rev 7:61 [2] In the account here, as in 1 Chron. 2—9, the tribe of Dan was omitted because of its idolatry (Judg. 18:30-31; 1 Kings 12:29-30; 2 Kings 10:29; cf. Gen. 49:17). However, Dan will still be counted during the millennium (Ezek. 48:1) because Jacob’s blessing was upon him, so that through the Lord’s salvation Dan will still be included as one of the tribes (Gen. 49:16-18).
Rev 7:91 great
The great multitude consists of the redeemed ones from the nations, throughout all generations. These constitute the church (5:9; Rom. 11:25; Acts 15:14, 19).
Rev 7:92 standing
Standing before the throne indicates that the great multitude of the redeemed must have been raptured to the heavens, to the presence of God. Standing…before the Lamb corresponds with stand before the Son of Man (Luke 21:36), which clearly indicates the rapture. That this is mentioned immediately after the opening of the sixth seal implies that the rapture of the believers must begin before the sixth seal. The record in vv. 9-17 describes in a general way the scene from the time of the rapture of the believers to their enjoyment in eternity.
Rev 7:93c white Rev. 7:14; 3:4
Robes (plural) signify the righteousness of the believers’ conduct. White indicates that the conduct of the believers is pure and has been approved by God through having been washed in the blood of the Lamb (v. 14).
Rev 7:94d palm Lev. 23:40; Psa. 92:12; Ezek. 40:16, 22; John 12:13
Palm branches signify the victory of the saints over tribulation, which they have undergone for the Lord’s sake (v. 14; cf. John 12:13). Palm trees are also a sign of satisfaction gained through being watered (Exo. 15:27). Palm branches were used for the Feast of Tabernacles, in which the people of God rejoiced because of the satisfaction of their enjoyment (Lev. 23:40; Neh. 8:15). The Feast of Tabernacles was a type that will be fulfilled by this great multitude of God’s redeemed enjoying the eternal Feast of Tabernacles. In the temple of God this multitude will flourish like the palm tree (Psa. 92:12-13).
Rev 7:101a Salvation Rev. 12:10; 19:1; Psa. 3:8; 27:1
The loud praise in which only salvation is mentioned indicates that the praisers are the saved ones. The great multitude, those who are saved, are grateful for God’s salvation.
Rev 7:121a Amen Rev. 5:14
This is similar to the word in Luke 15:7, which says that there is joy in heaven over one sinner who repents. Here the angels say Amen to the redeemed ones’ praise of salvation.
Rev 7:12b blessing Rev. 5:12-13
Rev 7:12c glory Rev. 1:6; 4:11; 19:1
Rev 7:141 great
The great tribulation here is different from the great tribulation mentioned in Matt. 24:21. The great tribulation here refers to the tribulations, sufferings, persecutions, and afflictions experienced by God’s redeemed people throughout the ages.
Rev 7:14a tribulation Rev. 1:9; 2:9, 10; John 16:33; Acts 14:22
Rev 7:14b washed Rev. 22:14
Rev 7:14d blood Rev. 1:5; 1 John 1:7
Rev 7:151 they
What is depicted in vv. 15-17, similar to what is depicted in 21:3-4 and 22:3-5, is a portrait of eternity.
Rev 7:152a serve Rev. 22:3
This great multitude of redeemed ones has come out of the great tribulation into a heavenly state, into the temple of God, where they serve Him day and night. Their service to God is the issue of God’s salvation.
Rev 7:153 will
Christ is the tabernacle of God (John 1:14), and the New Jerusalem, as the ultimate enlargement of Christ, will be God’s eternal tabernacle (21:2-3), in which all God’s redeemed ones will dwell with Him forever. God will overshadow them with Himself as the One who is embodied in Christ. Christ, as the embodiment of God, will be their tabernacle. The record in vv. 15-17 very much resembles that in 21:3-7.
Rev 7:15c tabernacle John 1:14; Rev. 21:3
Rev 7:16a hunger Isa. 49:10
Rev 7:16c sun Psa. 121:5-6
Rev 7:161 beat
Lit., fall.
Rev 7:171b shepherd Psa. 23:1; Isa. 40:11; John 10:11; Heb. 13:20; 1 Pet. 5:4
Shepherding includes feeding. Under the shepherding of Christ, “I shall not want” (Psa. 23:1, KJV).
Rev 7:17d springs Rev. 21:6; Psa. 36:9; Isa. 49:10; Jer. 2:13; cf. John 4:14
Rev 7:172e waters Rev. 21:6; 22:1, 17
The tear in the eyes of the saved ones is a sign of their dissatisfaction. The waters of life are for their satisfaction. Because the Lamb will supply them with waters of life for their satisfaction, they will have no tears of dissatisfaction. The waters of life will be supplied, and the water of tears will be wiped away.
Rev 7:17f wipe Rev. 21:4; Isa. 25:8
Rev 8:1a silence Hab. 2:20; Zech. 2:13; Zeph. 1:7; cf. Psa. 46:10; Zech. 1:11
Rev 8:11 heaven
Silence in heaven indicates solemnity. At the opening of the seventh seal, all heaven becomes silent because the age is about to be changed from the age of God’s toleration to the age of God’s wrath.
Rev 8:21b seven Rev. 8:6
The seventh seal brings in the seven trumpets, which are the contents of the seventh seal. The seven seals are opened secretly, whereas the seven trumpets are sounded openly.
Rev 8:31a another Rev. 7:2; 10:1; 18:1
See note 21 in ch. 7.
Rev 8:32b altar Rev. 6:9
The altar of burnt offering (cf. Exo. 27:1-8).
Rev 8:33 golden
The golden censer signifies the prayers of the saints (5:8), which are brought to God by Christ as “another Angel.”
Rev 8:34d incense Rev. 5:8; cf. Exo. 30:34-38
Incense signifies Christ with all His merit to be added to the prayers of the saints that the saints’ prayers offered upon the golden altar might be acceptable to God.
Rev 8:35 offer
Lit., give.
Rev 8:36 saints
At the opening of the seventh seal, there still will be saints praying on the earth.
Rev 8:37f golden Exo. 30:1-10; Luke 1:11
The golden altar is the incense altar (cf. Exo. 30:1-9).
Rev 8:41a smoke Exo. 30:8-9; Lev. 16:13; Luke 1:9-10
The smoke of the incense indicates that the incense is burned and ascends to God with the prayers of the saints. This implies that the prayers of the saints become effective and are acceptable to God.
Rev 8:42 incense
Lit., incenses.
Rev 8:51 filled
The implication here is that this is the answer to the prayers of the saints, especially the prayer in the fifth seal, mentioned in 6:9-11, and the prayer mentioned in Luke 18:7-8. The prayer of the saints in this chapter must be for the judgment of the earth, which opposes God’s economy. The answer to the saints’ prayers is the executing of God’s judgment upon the earth through the succeeding seven trumpets.
Rev 8:5a fire Lev. 16:12; Num. 16:46; Isa. 6:6; cf. Lev. 10:1
Rev 8:52b cast cf. Gen. 19:24; Ezek. 10:2
To cast fire to the earth is to execute God’s judgment upon the earth. Therefore, the thunders, voices, lightnings, and an earthquake came as signs of God’s judgment.
Rev 8:61 to
The seven trumpets were given to the seven angels (v. 2). But it is after the prayers of the saints (vv. 3-5) are answered that the seven angels are prepared to trumpet. For God’s will in heaven to be carried out on earth, the saints’ prayer is required.
Rev 8:7a hail Exo. 9:18-19, 23-26; Isa. 28:2; Ezek. 38:22; Psa. 18:12-13
Rev 8:71c third Rev. 8:8-12; 9:15, 18; cf. Zech. 13:8-9
The third part of the earth refers probably to certain regions of the earth that are most evil and sinful.
Rev 8:8a mountain cf. Psa. 46:2
Rev 8:81 sea
Referring probably to the sea that adjoins the regions that commit evil against God. This part of the sea also will be damaged by God’s judgment.
Rev 8:8b blood cf. Rev. 16:4; Exo. 7:17-21
Rev 8:91 life
Lit., souls.
Rev 8:10b springs Rev. 14:7; 16:4
Rev 8:111 Wormwood
A bitter plant.
Rev 8:112 third
Today those who oppose God and those who practice evil against Him still enjoy God’s creation. Because of man’s evil opposition against God, the water of God’s creation, which is crucial to human life, will probably be damaged in a limited way by God’s judgment.
Rev 8:11a wormwood Jer. 9:15; 23:15
Rev 8:121 fourth
The first four trumpets, which are not yet the direct judgment on men, form one group, like the first four seals. The first trumpet is a judgment on the earth, including the trees and all the grass, as occurred in Egypt (Exo. 9:18-25); the second, a judgment on the sea, including the living creatures and ships; the third, a judgment on the rivers and springs of waters, as occurred in Egypt (Exo. 7:17-21); the fourth, a judgment on the sun, the moon, and the stars that they may be darkened, as also occurred in Egypt (Exo. 10:21-23). By the judgments of these four trumpets, the third part of the earth, the sea, the rivers, and the hosts in the heavens are damaged and are thus caused to be no longer good for man’s living. At the sixth seal, before the seven trumpets, there was already a judgment on the earth and on the hosts of the heavens (6:12-14). The extent of the damage caused by that judgment was not as definite as the extent of the damage caused by the first four trumpets. At the seventh trumpet, through the seven bowls there will be further judgments on the earth, the sea, the rivers, and the sun (16:1-21). Those will be God’s most severe judgments on the earth and heaven.
Rev 8:122 third
Referring probably to that part of the sun that shines upon the evil regions of the earth (cf. Matt. 5:45). God knows which part this is, and it will be damaged by God’s judgment.
Rev 8:12a sun cf. Rev. 6:12-13; 16:8
Rev 8:12b darkened cf. Rev. 6:12; 16:10; Exo. 10:21-22; Isa. 13:10; Ezek. 32:7-8; Joel 2:10, 31; 3:15; Amos 8:9; Matt. 24:29; Mark 13:24
Rev 8:13a eagle cf. Rev. 12:14
Rev 8:13b mid-heaven Rev. 14:6
Rev 8:131c Woe Rev. 9:12; 11:14; 12:12
The last three trumpets will be the last three woes (9:12; 11:14) of the great tribulation (Matt. 24:21), which will occur in the last half of the seventieth week (Dan. 9:27), a period of three and a half years (Dan. 7:25; 12:7; Rev. 12:14), that is, forty-two months (11:2; 13:5), or twelve hundred and sixty days (11:3; 12:6).
Rev 8:13e three Rev. 9:1, 13; 11:15
Rev 9:11a star Isa. 14:12; cf. Rev. 12:4; Job 38:7
The star here refers to Satan, who will be cast down from heaven to earth. The angels are likened to stars (Job 38:7; Rev. 12:4). Satan, as the archangel, was the Daystar (Isa. 14:12). In Luke 10:18 the judgment upon him was mentioned. Here, and in 12:9-10, is the execution of that judgment.
Rev 9:1b fallen Luke 10:18; Rev. 12:9-10
Rev 9:1c key Rev. 20:1; cf. Rev. 1:18
Rev 9:12d abyss Rev. 9:2, 11; 11:7; 17:8; 20:1, 3; Luke 8:31; Rom. 10:7
The abyss is the dwelling place of the demons (Luke 8:31).
Rev 9:2a smoke Joel 2:30; cf. Rev. 18:8-9, 18; 19:3; Gen. 19:28; Deut. 29:23
Rev 9:31a locusts Rev. 9:7; cf. Exo. 10:12-15; Joel 2:25, 2-11
The locusts here are not like the locusts in Exo. 10:12-15, in that these have tails like scorpions, and stings, and they harm men (v. 10). They must be demon-possessed, because they come out of the smoke that issues from the pit of the abyss, the dwelling place of the demons (v. 2).
Rev 9:32 power
Lit., authority. So in vv. 10, 19.
Rev 9:3b scorpions Rev. 9:5, 10; cf. 2 Chron. 10:11, 14; Luke 10:19
Rev 9:41 men
The plagues of the first four trumpets are not directly upon man, whereas the woes of the last three trumpets are. Only the Israelites who have the seal of God on their foreheads will not be harmed by the demon-possessed locusts (7:3-8).
Rev 9:71 the
Lit., the likenesses of the locusts were like.
Rev 9:72a locusts Joel 2:4
Verses 7 through 9 are very similar to Joel 2:4-5, 25, and 1:6, which are words spoken concerning Israel. This, along with the fact that the Israelites need to be sealed by God (7:3-8) to escape the harm of the locusts, may indicate that the woe of the fifth trumpet will come especially upon the Israelites.
Rev 9:11a king Rev. 17:12b
Rev 9:111 angel
The angel of the abyss is the beast, Antichrist, who will come out of the pit of the abyss (11:7; 17:8).
Rev 9:11b abyss Rev. 9:1; 11:7; 17:8
Rev 9:112 Abaddon
The Hebrew word means destruction; it is used also in Job 26:6; 28:22; Prov. 15:11.
Rev 9:113 Apollyon
The Greek word means destroyer. As the destroyer, Antichrist will do much destroying (Dan. 8:23-25).
Rev 9:121a first Rev. 8:13
In the first woe, the woe of the fifth trumpet, Satan falls from heaven to earth and Antichrist comes up from the abyss, and the two work together to torment man. Since it is at the fifth trumpet that Satan falls from heaven to damage the earth and persecute the people of God for three and a half years (12:10, 12-17, 6); and since it is at the same time (the last three and a half years) that Antichrist comes up out of the abyss to collaborate with Satan to torment people, persecute the saints, and blaspheme God (13:5-7; 11:7); and since it is in the same three and a half years that the holy city, Jerusalem, is given over to the Gentiles for destruction (11:2), the woe of the fifth trumpet must be the beginning of the most severe woes of the great tribulation (Matt. 24:21; see note 24 in ch. 11). The second woe, the woe of the sixth trumpet, and the third woe, the woe of the seventh trumpet (8:13; 9:12; 11:14), must also be two parts of the most severe woes of the great tribulation. These three woes, with the damage from the sixth seal and the first four trumpets, will be a trial upon all those who dwell on the earth (3:10).
Rev 9:122b two Rev. 11:14
The two woes are the sixth trumpet itself and the woe of the seventh trumpet (vv. 13-21; 11:14-15), that is, the seven bowls (ch. 16).
Rev 9:131a golden Rev. 8:3
The blood of expiation was put on the four horns of the golden altar, the incense altar, for expiation (Exo. 30:10), i.e., for redemption. The voice that comes out of the four horns of the golden altar indicates that God’s judgment on man is based on the redemption of Christ; i.e., it comes because men do not believe in Christ’s redemption.
Rev 9:14a Euphrates Rev. 16:12; Gen. 2:14; 15:18; Deut. 1:7; Josh. 1:4
Rev 9:151 for
For the hour and day and month and year indicates that the four angels had been prepared unto the hour, plus the day, plus the month, and plus the year—altogether thirteen months, one day, and one hour—for the killing of men. The killing will last first one hour, then one day, then one month, and finally one year.
Rev 9:161 horsemen
The two hundred million horsemen from the rising of the sun will join the war at Armageddon (16:12-16; 19:17-21).
Rev 9:17a fire Rev. 20:15; 21:8
Rev 9:17b brimstone Rev. 9:18; 14:10; 19:20; 20:10; 21:8
Rev 9:18a plagues cf. Rev. 15:1
Rev 9:191b serpents cf. Num. 21:6; Rev. 12:9; 20:2; Gen. 3:1; Luke 10:19
The horses’ tails here, which are like serpents, are more poisonous than the locusts’ tails, which are like scorpions (v. 10). The locusts only torment men for five months (vv. 5, 10), whereas the horses kill the third part of men (vv. 15, 18). This means that the woe of the sixth trumpet is more severe than that of the fifth.
Rev 9:201 repent
The goal of God’s judgment is that men would repent.
Rev 9:20b works Deut. 4:28; Jer. 1:16; Micah 5:13; Acts 7:41
Rev 9:20c worship 1 Cor. 10:20-21
Rev 9:20d idols Psa. 115:4-7; 135:15-17; Dan. 5:23
Rev 9:202 neither
In contrast to Psa. 115:5; 135:16, this verse does not say that the idols cannot speak, because the image of Antichrist does speak (13:15).
Rev 9:21b sorceries Rev. 18:23; 21:8; 22:15; Exo. 22:18; Lev. 20:27; Deut. 18:10-12; Isa. 47:9,12; Gal. 5:20
Rev 9:21c fornication Rev. 2:21; Heb. 13:4
Rev 10:11 And
The section from 10:1—11:13 is an insertion between the sixth and seventh trumpets.
Rev 10:12a another Rev. 7:2
“Another strong Angel” here, as well as the One in 7:2, 8:3, and 18:1, is Christ. At this point He is coming down out of heaven. This vision, part of the insertion between the sixth and seventh trumpets, is a hint that before the seventh trumpet, Christ is on the way to earth. At this time He is clothed with a cloud and is not yet on the cloud, in contrast to 14:14 and Matt. 24:30; 26:64. To be on the cloud is to come openly, whereas to be clothed with a cloud is to come secretly. This indicates that even after the sixth trumpet, Christ still is coming secretly, not openly. He will come secretly until He is seen by all the tribes of the earth, as mentioned in 1:7 and Matt. 24:30, at which time He will come openly.
Rev 10:1b coming Rev. 18:1; 1 Thes. 4:16
Rev 10:1c cloud Rev. 1:7; 14:14; Matt. 24:30; 26:64; Acts 1:9; 1 Thes. 4:17
Rev 10:13d rainbow Rev. 4:3
The rainbow here indicates that Christ in His judgment upon the earth will keep the covenant that God made with Noah concerning the earth (Gen. 9:8-17). It indicates also that Christ will execute judgment according to the God who sits on the throne with the rainbow around it (4:2-3), the faithful and covenant-keeping God.
Rev 10:1e face Rev. 1:16; Matt. 17:2
Rev 10:14 sun
Near the time of His coming to the people on the earth openly, Christ will be like the sun, not like the morning star, which appears before the darkest time, prior to dawn, to those who love Him and wait for Him (see 2:28 and note 1; 2 Pet. 1:19 and note 4).
Rev 10:15 pillars
Pillars here indicate steadfastness (Jer. 1:18; Gal. 2:9).
Rev 10:16 fire
Fire here signifies the holiness of God (Exo. 19:18; Heb. 12:29), according to which Christ will execute His judgment upon the earth.
Rev 10:21 little
This little opened scroll is the scroll in 5:1, which only Christ is worthy to open and which He took out of the hand of God (5:5, 7). Now it is in His hand. In 5:1 it was sealed; here it is open. Being only a part of the scroll, it is called here “a little… scroll.” The main part of the scroll has already been revealed.
Rev 10:2a scroll Rev. 10:8-10; 5:1
Rev 10:22 right
Christ’s placing His feet on the sea and on the land is His treading on them, and to tread on them is to take possession of them (Deut. 11:24; Josh. 1:3; Psa. 8:6-8). This indicates that Christ is coming down to take possession of the earth. Only He is worthy to open the scroll of God’s economy, and only He is qualified to possess the earth.
Rev 10:31a lion Rev. 5:5
A lion’s roaring is likened to a king’s wrath (Prov. 19:12; 20:2). This indicates that Christ, as the King of the earth, is provoked to wrath.
Rev 10:3b roars Isa. 31:4; Hosea 11:10
Rev 10:32 seven
The seven thunders must be the ultimate utterances of God’s full wrath.
Rev 10:3c thunders Rev. 4:5; Psa. 29:3-9
Rev 10:4b Seal cf. Rev. 22:10; Dan. 8:26; 12:4, 9
Rev 10:5a standing Rev. 10:2, 8
Rev 10:5b lifted Gen. 14:22; Exo. 6:8; Num. 14:30; Deut. 32:40; Ezek. 20:5; Dan. 12:7
Rev 10:61 swore
To swear is the practice of the Old Testament, not of the New (Matt. 5:34-36).
Rev 10:62 things
The main item of the things in heaven is the angels.
Rev 10:63 things
The main item of the things in the earth is men.
Rev 10:64 things
The main item of the things in the sea is the demons.
Rev 10:65c delay Rev. 6:10-11
Lit., space of time. After the sixth trumpet, there will be no more time of toleration in God’s judgment upon the earth. Hence, the seventh trumpet is the most serious of God’s judgments. It is God’s answer in full to the martyred saints’ prayer in 6:10.
Rev 10:71 days
The trumpeting voice of the seventh trumpet will last a period of days.
Rev 10:7a seventh Rev. 11:15
Rev 10:72 mystery
In the dispensations from Adam to Moses and from Moses to Christ, everything was unveiled, manifested, and there was no mystery. It will be the same in the dispensation of the millennial kingdom and in the new heaven and new earth—everything will be unveiled and there will be no more mystery. But in the dispensation from Christ to the millennial kingdom, everything is a mystery. The incarnation of Christ, as the beginning of this dispensation of mystery, is a mystery (1 Tim. 3:16). Christ Himself (Col. 2:2), the church (Eph. 3:4-6), the kingdom of the heavens (Matt. 13:11), the gospel (Eph. 6:19), the indwelling of Christ (Col. 1:26-27), and the coming resurrection and transfiguration of the saints as the end of this dispensation of mystery (1 Cor. 15:51-52) are all mysteries that were hidden in the times of the ages (Rom. 16:25; Eph. 3:5; Col. 1:26). All these mysteries will be completed, finished, and will be over at the trumpeting of the seventh trumpet.
Rev 10:73 is
At the trumpeting of the seventh trumpet, not only God’s judgment of wrath upon the earth but also the mystery of God are finished.
Rev 10:74 finished
Or, completed.
Rev 10:7b announced Acts 3:21; Isa. 2:2-4; 11:1-10; 65:17-20; 66:22
Rev 10:75 good
In the seventh trumpet the good news that God announced to His own slaves the prophets, as in Isa. 2:2-4; 11:1-10; 65:17-20; 66:22, will be fulfilled; that is, the kingdom in its manifestation will come (11:15), and the new heaven and new earth with the New Jerusalem will follow (21:1-3).
Rev 10:8c standing Rev. 10:2, 5
Rev 10:9a devour Ezek. 2:8-9; 3:1-3; Jer. 15:16
Rev 10:9b sweet Ezek. 3:3; Psa. 119:103
Rev 10:101 devoured
The writer of this book not only received but also devoured the scroll. To devour anything is to receive it into one’s being. We must receive the divine revelation, especially the book of Revelation, in this way. Both Jeremiah and Ezekiel did this (Jer. 15:16; Ezek. 2:8; 3:1-3).
Rev 10:102 sweet
When we receive the divine revelation by devouring it, it is sweet as we eat it, but it becomes bitter as we digest it, that is, as we experience it.
Rev 10:111 they
Referring to the angels.
Rev 10:112 again
The prophecy of this book is composed of two sections. From the first seal to the sixth trumpet (chs. 6—10) is the first section; it is in secret. From the seventh trumpet to the new heaven and new earth (chs. 11—22) is the second section; it is openly manifested. John prophesied in the first section. He must prophesy again, that is, prophesy in the second section of the prophecy of this book, the section that concerns Christ’s coming to possess the earth as His kingdom (11:15). This is the content of the little scroll, the last part of God’s economy.
Rev 10:11a peoples Rev. 11:9; 17:15
Rev 11:11a reed Rev. 21:15; Ezek. 40:3
A reed, as in 21:15 and Ezek. 40:3; 42:16-19, is for measuring, which is for taking possession, whereas a rod implies punishment (Prov. 10:13; Isa. 10:5; 11:4). Hence, a reed like a rod indicates measuring with punishment in order to possess.
Rev 11:12b measure Rev. 21:15; Ezek. 40:5; 42:15-20; Zech. 2:2
I.e., sanctify, preserve, and possess (Num. 35:2, 5; Ezek. 45:1-3; 42:15, 20; 48:8, 12, 15). The measuring of the temple of God and the incense altar in the heavens indicates that during the great tribulation the heavens will be preserved from being damaged, because in that three and a half years Satan will be cast out of heaven and down to earth.
Rev 11:13c temple Rev. 11:19; 3:12; 7:15; 14:15, 17; 15:5, 6, 8; 16:1; 21:22
The Greek word refers to the inner temple.
Rev 11:14d altar Rev. 8:3; 9:13
The altar here is the golden altar of incense, because it is with the temple; it is not the bronze altar of sacrifice in the court that is outside the temple (v. 2).
Rev 11:21a court Exo. 27:9, 18; Ezek. 40:17
The court is on earth. The earthly temple and Jerusalem on earth will be given over to be trampled by Antichrist and the Gentiles.
Rev 11:2b Gentiles Luke 21:24
Rev 11:23c holy Isa. 52:1; Matt. 27:53
The holy city here is the earthly Jerusalem (Isa. 52:1; Matt. 27:53).
Rev 11:24d forty-two Rev. 13:5; Dan. 7:25; 12:7
At the end of this age Antichrist will make a firm covenant with the Jews for one week (seven years), which will be the last week of the seventy weeks that God appointed for the Jewish nation in Dan. 9:24-27. In the middle of the last week (that is, after the first half of the seven years) Antichrist will break the covenant and destroy the worship of God (Dan. 9:27). Then he will blaspheme God and persecute His people for three and a half years (13:5-7; Dan. 7:25; 12:7), which is the forty-two months mentioned here and the last half of the last week in Dan. 9:27, during which Antichrist will also destroy the holy city, Jerusalem. According to Matt. 24:15 and 21, these last three and a half years must be the time of the great tribulation, which comes as a trial on the inhabitants of the earth (3:10).
Rev 11:31 cause
Lit., give.
Rev 11:32 two
Two witnesses give an adequate testimony (Deut. 17:6; 19:15; Matt. 18:16). The two witnesses here are Moses and Elijah. What they do in vv. 5-6 is the same as what Moses and Elijah did (Exo. 7:17, 19; 9:14; 11:1; 2 Kings 1:10-12; 1 Kings 17:1). Moses and Elijah appeared before the Lord on the mount of transfiguration (Matt. 17:1-3). Moses, representing the law, and Elijah, representing the prophets (Luke 16:16), both testified for God. Elijah’s mission was predicted (Mal. 4:5; Matt. 17:11). They are the two olive trees, the two sons of oil, in Zech. 4:3, 11-14 (see note 92 in Matt. 25).
Rev 11:3a witnesses cf. Rev. 1:5; 2:13
Rev 11:33b thousand Rev. 12:6; cf. Dan. 12:11-12
This is the forty-two months mentioned in v. 2, the period of time during which Antichrist will blaspheme God (13:5-6) and persecute His people (12:6, 14). Under Antichrist’s evil power and persecution, the two witnesses will prophesy, speak for God, and testify against the evildoings of Antichrist.
Rev 11:34c sackcloth 2 Sam. 3:31; 2 Kings 19:1; Joel 1:13
Sackcloth is a symbol of mourning (2 Sam. 3:31). The two witnesses will wear funeral clothes as a warning to the inhabitants of the earth, telling them to stay away from the worship of Antichrist that they may escape God’s judgment.
Rev 11:4a two Zech. 4:3, 11, 14
Rev 11:41 olive
The olive trees produce oil for the lamps. Oil signifies the Holy Spirit. In Zech. 4:14 the two witnesses here are called “the two sons of oil,” indicating that they are full of the Holy Spirit.
Rev 11:42b lampstands Zech. 4:2; cf. Rev. 1:20
The lampstands give light by means of the oil of the olive trees. In the church age, the churches are the lampstands for God’s testimony (1:20), whereas in the last three and a half years of this age, the two witnesses will be the lampstands for God’s testimony.
Rev 11:4c Lord Zech. 4:14; Micah 4:13
Rev 11:5a fire 2 Kings 1:10-12; Luke 9:54
Rev 11:6b rain 1 Kings 17:1; James 5:17
Rev 11:6d plague Exo. 9:14; 11:1
Rev 11:71a testimony Rev. 1:2, 9; 6:9; 12:11
During the great tribulation the two witnesses will give an adequate testimony for God (v. 4) and against Antichrist.
Rev 11:72b beast Rev. 13:1
The beast here is Antichrist, who will come up out of the abyss (17:8) and out of the sea (13:1) and who will make war with the two witnesses and with the saints (13:7).
Rev 11:7c abyss Rev. 17:8; 9:11
Rev 11:7d war Rev. 13:7; Dan. 7:21
Rev 11:81 great
The great city is the holy city mentioned in v. 2, the earthly Jerusalem.
Rev 11:82b Sodom Gen. 18:20; Isa. 1:9-10; 3:9; Jer. 23:14; Rom. 9:29
After the restoration of the nation of Israel in 1948, the Jews who returned to their fathers’ land were still in unbelief. They will be as sinful as Sodom (cf. Isa. 1:9-10; 3:9; Jer. 23:14) and as worldly as Egypt (cf. Ezek. 23:3, 8, 19, 27) until the return of Christ, their Messiah, at which time all Israel will be saved (Rom. 11:26).
Rev 11:8c Egypt Ezek. 23:3, 8, 19, 27
Rev 11:8d where John 19:17-18; Heb. 13:12
Rev 11:9a peoples Rev. 17:15
Rev 11:9b corpses cf. Psa. 79:2-3
Rev 11:10a dwell Rev. 3:10
Rev 11:111 three
The three and a half days must be included in the one thousand two hundred and sixty days in which they prophesy and bear testimony for the Lord; otherwise, those days would extend beyond the great tribulation.
Rev 11:112a breath Gen. 2:7; Ezek. 37:5, 9, 10, 14
Or, Spirit of life.
Rev 11:113 stood
That they stood on their feet indicates that they had been resurrected. Their resurrection is separate from the one predicted in 1 Thes. 4:16.
Rev 11:121a went cf. 2 Kings 2:11; Acts 1:9
Indicating that they are raptured. Their being killed, resurrected, and raptured are a part of their testimony and must all be within the one thousand two hundred and sixty days of their ministry. Thus, their rapture must take place on the last day of their ministry, which is also the last day of the great tribulation. It will be on the same day as the rapture predicted in 1 Thes. 4:17, and it may even be at the same time, or it may be later.
Rev 11:13a earthquake Rev. 6:12
Rev 11:131b city Rev. 11:2, 8
The city here is the great city in v. 8, Jerusalem. A tenth part of the city of Jerusalem fell because of the earthquake mentioned in this verse. In the last earthquake the city will be divided into three parts, as mentioned in 16:19.
Rev 11:132 men
Lit., names of men; implying people of renown.
Rev 11:13c glory Rev. 14:7
Rev 11:13d God Rev. 16:11; Ezra 5:11; Psa. 136:26; Dan. 2:19, 44
Rev 11:14a woe Rev. 8:13; 9:12
Rev 11:141b third Rev. 11:15; 16:1
The third woe is a part of the negative contents of the seventh trumpet (see note 151), which consists of the seven bowls of God’s wrath (ch. 16). Since the trumpeting of the seventh trumpet is recorded after the vision concerning the destruction of Jerusalem during the last three and a half years (v. 2), and since the seven bowls are the last plagues at the consummation of God’s wrath (15:1; 16:1), the woe of the seventh trumpet must mark the end of the great tribulation (Matt. 24:21). See note 121 in ch. 9 and note 24 in this chapter.
Rev 11:151a seventh Rev. 10:7
[ par. 1 2 3 4 ]
Rev 11:151 [1] The seventh trumpet, the last one (1 Cor. 15:52), has two aspects, the negative and the positive.
Rev 11:151 [2] The negative aspect includes (1) the last plagues, the plagues of the seven bowls, in which the wrath of God is finished (15:1; 16:1-21), as the last woe to those who dwell on the earth (8:13; 9:12; 11:14)—v. 18; and (2) the destruction of the destroyers of the earth immediately upon the Lord’s coming back to the earth (17:14; 18:1-2; 19:19—20:3)—v. 18.
Rev 11:151 [3] The positive aspect includes (1) the coming of the eternal kingdom of Christ, which is the kingdom in its manifestation—vv. 15, 17; (2) the judgment of the dead (see note 182) before the resurrection of the saints—v. 18; and (3) the giving of the reward, at the judgment seat of Christ (2 Cor. 5:10), to the prophets and the saints after the resurrection and rapture of the saints (1 Cor. 15:23, 52; 1 Thes. 4:16-17), and the giving of the reward, at the throne of God’s glory (Matt. 25:31-34), to those who fear God’s name (14:6-7)—v. 18.
Rev 11:151 [4] Hence, the seventh trumpet comprises all the things from the end of the great tribulation to eternity future, such as the last plagues, i.e., the seven bowls (ch. 16); the resurrection and rapture of the saints (including the two witnesses); the rewarding of the saints; the marriage of the Lamb (19:7-9); the coming back of Christ to the earth; the destruction of Antichrist, the false prophet, their followers, the material Babylon the Great, and Satan (18:1—19:4; 19:11—20:3); the reigning in the millennial kingdom (20:4-6); the final judgment upon the earth and Satan (20:7-10); the final judgment of the dead (20:11-15); and the ultimate consummation in the new heaven and new earth with the New Jerusalem for eternity (21:1—22:5).
Rev 11:152b trumpeted 1 Cor. 15:52; 1 Thes. 4:16
At the sounding of the seventh trumpet, not only will the great tribulation end, but also this age will close, the mystery of God will be finished (10:7), and another age, the age of the kingdom, the millennium, will begin.
Rev 11:15c voices cf. Rev. 16:17; 19:1
Rev 11:153d kingdom Matt. 4:8
The kingdom of the world becomes the kingdom of Christ at His coming back after He executes His judgment upon the nations (Dan. 7:13-14; 2:44-45).
Rev 11:15e kingdom Rev. 12:10; Dan. 2:44
Rev 11:15f His Acts 4:26
Rev 11:154g reign Rev. 19:6; 20:4, 6; Psa. 146:10; Luke 1:33
Here the Lord’s reigning forever and ever is the Lord’s reigning in the millennial kingdom and in the new heaven and new earth for eternity (22:5). This indicates that the seventh trumpet includes the new heaven and new earth with the New Jerusalem.
Rev 11:16a twenty-four Rev. 4:4
Rev 11:17a Lord Rev. 1:8
Rev 11:17b power Psa. 66:7; Matt. 6:13
Rev 11:18a nations Psa. 2:1; Joel 3:9-13
Rev 11:181b wrath Rev. 16:1; Psa. 2:5; 110:5
The wrath here refers to the wrath contained in the seven bowls in ch. 16, which are a part of the negative contents of the seventh trumpet.
Rev 11:182c dead Rev. 20:12; Acts 10:42; 2 Tim. 4:1
Since for the dead to be judged is mentioned before to give the reward to Your slaves…, the former must not refer to the judgment of the dead at the great white throne after the millennium (Rev. 20:11-15). Rather, it refers to the fact that at the close of this age, before the millennium, according to John 5:27-29, the dead will be judged concerning who should share in the resurrection of life before the millennium (1 Cor. 15:23; Rev. 20:4-6) and who should be left to the resurrection of condemnation after the millennium (Rev. 20:11-12).
Rev 11:183d reward Rev. 22:12; Matt. 16:27; 1 Cor. 3:14; 2 Cor. 5:10; Heb. 10:35
The reward will be given by the Lord to His faithful ones at His coming back (22:12; Matt. 16:27). After the resurrection and rapture of the saints (1 Cor. 15:23, 52; 1 Thes. 4:16-17), Christ at His judgment seat will judge the prophets and the saints (2 Cor. 5:10) to determine who among the saved persons is worthy of a reward and who needs further discipline.
Rev 11:184e fear Rev. 15:4; 19:5; Psa. 115:13
Those who fear God’s name are the “sheep” mentioned in Matt. 25:33-40. They are those who will heed the eternal gospel, fearing God and worshipping Him and not worshipping Antichrist and his image (14:6-7). During the great tribulation they will care for the Lord’s needy people, His little brothers (the believers who suffer persecution and the Jews who fear God). Hence, they will be transferred into the millennial kingdom to become there the nations on the earth (2:26; 12:5).
Rev 11:185 those
Those who destroy the earth are Babylon the Great (18:2-3), Antichrist (13:3), the false prophet (13:14), and Satan (20:7-10), and the people who follow them (17:12-14; 19:19; 20:8-9). All of them will be destroyed in the seventh trumpet.
Rev 11:191a temple Rev. 11:1; 15:5
The Greek word refers to the inner temple. This verse is continued by 15:5. On the negative side, the throne with the rainbow (4:2-3) is the center of all the judgments executed over the earth in chs. 6—11, whereas, on the positive side, the temple with the Ark is the center of all God’s accomplishments in the universe carried out in chs. 12—22.
Rev 11:19b Ark Exo. 40:3; Heb. 9:4
Rev 11:19c lightnings Rev. 4:5; 8:5; 16:18
Rev 11:192 earthquake
Four earthquakes are predicted in this book. The first, in 6:12, occurs at the time of the sixth seal; the second, in 8:5, before the seven trumpets; the third, in 11:13, at the time of the rapture of the two witnesses, which should be on the day of the beginning of the seventh trumpet, before the pouring out of the seven bowls; and the fourth, in this verse, still at the time of the seventh trumpet, that is, in 16:17-20, at the time of the seventh bowl, which constitutes the most severe calamity of the negative contents of the seventh trumpet.
Rev 11:19d hail Rev. 16:21
Rev 12:11b woman Gen. 3:15; Rev. 21:2; cf. Rev. 17:3
[ par. 1 2 ]
Rev 12:11 [1] The first section of this book, composed of the first eleven chapters, covers all things that occur from Christ’s ascension to eternity. The second section, composed of the last eleven chapters, gives details of the important things and crucial matters occurring from the last three and a half years of the present age, which will be the period of the great tribulation, to the eternal age of the new heaven and new earth. The first of the important things and crucial matters revealed in this section is a woman who brought forth a man-child.
Rev 12:11 [2] This woman is “clothed with the sun, and the moon underneath her feet, and on her head a crown of twelve stars.” In Gen. 37:9, Joseph in his dream saw the sun, the moon, and the eleven stars, signifying his father, his mother, and his eleven brothers. There the sun, the moon, and the eleven stars, plus Joseph himself, signified the totality of God’s people on the earth. Based on the principle of that dream, the sun, the moon, and the twelve stars here must signify the totality of God’s people on earth, which is symbolized here by a woman. Most of her being is clothed with the sun. The sun signifies God’s people in the New Testament age. Before Christ came to the world, it was the dark night of the Old Testament age. When Christ as the rising sun came from on high (Luke 1:78), the age of the sun came. Before that, it was the age of the moon, which signifies God’s people in the Old Testament time. The moon is underneath the feet of the woman, for the age of the moon was the age of the law, which should not be exalted as the stars are. The stars, which signify the patriarchs, God’s people before the law was given, are on her head as a crown. All God’s people in these three ages, who together constitute this woman, are light bearers. Hence, she is the bright woman shining throughout all generations.
Rev 12:21 child
The child here, being a man-child (v. 5), signifies the stronger part of God’s people. Throughout all generations there are some stronger ones among God’s people. These are considered in the Bible a collective unit fighting the battle for God and bringing God’s kingdom down to earth.
Rev 12:22 cried
To cry out here is to pray.
Rev 12:23a travailing Gal. 4:19
Travailing in birth and being in pain to bring forth signifies that throughout all generations God’s people have been suffering the travail of delivery (Isa. 26:17-18; Jer. 6:24; 13:21; 30:6; Micah 4:9-10; 5:3; Gal. 4:19) to bring forth the man-child that he may fight for God’s kingdom.
Rev 12:31a dragon Rev. 13:2; 16:13; 20:2
The dragon signifies Satan (v. 9). In Gen. 3 Satan was a serpent, a smaller creature, a subtle one. Here he has become a dragon, much larger than a serpent and cruel. Hence, he is called “a great red dragon.” Red here signifies the shedding of blood caused by Satan’s murders (John 8:44).
Rev 12:32b seven Rev. 13:1; 17:3, 7, 9, 12
The seven heads and ten horns are those of the beast, Antichrist (13:1). This indicates that the dragon and the beast are one and shows that Antichrist is the embodiment of Satan.
Rev 12:33 seven
The seven diadems indicate the glory of the seven Caesars’ extraordinary kingship. Since each of these seven Caesars was one with Satan, each assumed deity, claimed to be God, and forced the people to worship him as God.
Rev 12:3c diadems cf. Rev. 13:1
Rev 12:41a stars Job 38:7; Isa. 14:12
The stars of heaven here signify the angels (Job 38:7; Isa. 14:12). The third part of the stars of heaven must be the fallen angels, who followed Satan in his rebellion against God. Satan drags all of them away, and as the angels of Satan they will be cast to the earth with Satan (v. 9). Hence, at that time the earth will be filled with these fallen angels, who will damage the dwelling place of the people who rebel against God. The earth will thus become a dreadful place.
Rev 12:42 dragon
That the dragon stood before the woman signifies that Satan is always against the people of God, opposing them. From the time of Gen. 3:15 to this day, Satan, the ancient serpent, has been fighting continually against the woman with the intention of devouring her child.
Rev 12:4b devour 1 Pet. 5:8
Rev 12:51 brought
Brought forth here signifies resurrection, as in Acts 13:33-34. The man-child is composed of the overcoming saints who have died and been resurrected. This is proved by the words unto death in v. 11.
Rev 12:52 man-child
In the Bible, woman signifies the weaker one and man the stronger one (1 Pet. 3:7). Hence, the man-child here signifies the stronger part of God’s people. That the man-child is to shepherd all the nations with an iron rod indicates that the man-child consists of the overcomers, as mentioned in 2:26-27.
Rev 12:53 caught
See note 171 in 1 Thes. 4. To be caught up is to be raptured. The rapture of the man-child differs from that of the majority of the believers, which is mentioned in 1 Thes. 4:17. There, the majority of the believers are raptured (1) to the air, and (2) at the last trumpet (1 Cor. 15:52; 1 Thes. 4:16), which is the seventh trumpet (11:15). But here, the man-child is raptured (1) to the throne of God, and (2) before the one thousand two hundred and sixty days, which is the time of the great tribulation of three and a half years (forty-two months, v. 14; 13:5; 11:2), beginning from the sixth seal, before the fifth trumpet (9:1).
Rev 12:61 wilderness
After the rapture of the man-child, the woman is left on earth to suffer persecution (v. 13). During the time of the great tribulation, God will prepare a place where she can be nourished for a thousand two hundred and sixty days before He brings His people into the millennial kingdom. (This is similar to the time when Pharaoh persecuted the children of Israel and God brought His people to the wilderness, where He nourished them before bringing them into the good land.) That the woman (the remaining and living majority of the believers) will be preserved and nourished by God for a thousand two hundred and sixty days during the great tribulation is a strong proof that their rapture will take place on the last day of the three and a half years of the great tribulation, that is, the last day of the one thousand two hundred and sixty days.
Rev 12:71 war
Immediately after the man-child is raptured to heaven, Michael and his angels begin to war against Satan. This indicates that the man-child, the stronger part of God’s people, is always engaged in fighting God’s enemy, Satan. They have been fighting Satan continually on earth. Heaven is waiting for them to arrive that a war may be waged to cast Satan out of heaven.
Rev 12:72a Michael Dan. 10:13, 21; 12:1; Jude 9
The Bible reveals the names of two angels—Michael and Gabriel. Gabriel is a reporter bringing news to God’s people (Dan. 8:16; 9:21-22; Luke 1:19, 26), whereas Michael is a fighter contending for God’s people (Dan. 10:13, 21; 11:1; 12:1; Jude 9).
Rev 12:73b his Matt. 25:41
These angels must be the fallen angels, who follow Satan to rebel against God (Matt. 25:41). See note 41.
Rev 12:91 cast
Satan, the enemy of God, was judged by the Lord Jesus on the cross (John 12:31; 16:11). After that, the overcoming believers are needed for the carrying out of that judgment, for the executing of that sentence. The war waged by the overcoming believers against Satan is actually the executing of the Lord’s judgment upon him. Eventually, through their fighting, he is cast out of heaven. See note 11 in ch. 9.
Rev 12:92 ancient
By the time of Rev. 12, Satan has become old; hence, he becomes the ancient serpent.
Rev 12:9a serpent Gen. 3:1; 2 Cor. 11:3; Rev. 20:2
Rev 12:93b Devil Rev. 2:10
See note 101 in ch. 2.
Rev 12:94c Satan Rev. 2:9
The word Satan means adversary. Satan is not only God’s enemy outside God’s kingdom but also God’s adversary from within God’s kingdom, rebelling against God.
Rev 12:9d deceives 2 Cor. 11:3
Rev 12:9e cast Rev. 9:1; Luke 10:18
Rev 12:101a kingdom Rev. 11:15
[ par. 1 2 ]
Rev 12:101 [1] The overcoming believers fight against Satan to usher in God’s kingdom. The Lord taught us to pray for the coming of the kingdom (Matt. 6:10). Along with our praying for the kingdom’s coming, we need to fight for it. The coming of the kingdom has two aspects: the reality of the kingdom (Matt. 5:3), which is in the proper church life today (Rom. 14:17), and the manifestation of the kingdom in the millennium, which will be brought in through the overcoming believers.
Rev 12:101 [2] When the manifestation of the kingdom comes, the salvation of God will come in full with the kingdom. God’s salvation has already been manifested to us today, but it will come in full in the kingdom age. It is the same with the power of God and the authority of His Christ. We have participated in God’s power and Christ’s authority today, but our full enjoyment of them will be in the kingdom age.
Rev 12:102 accuser
The accuser is the devil, who accused Job (Job 1:9; 2:4-5) and Joshua (Zech. 3:1-2) and who is now accusing the believers before God, even day and night.
Rev 12:10b accuses Job 1:9-10; 2:4; Zech. 3:1
Rev 12:111 they
Referring to the overcoming believers who constitute the man-child in v. 5. These have been opposed and slandered by God’s enemy, Satan, whom they overcame.
Rev 12:11a overcame 1 John 2:13
Rev 12:112b blood Rev. 1:5; 5:9; 7:14
The blood of the Lamb, which is for our redemption, answers before God all the accusations of the devil against us and gives us the victory over him. We need to apply this blood whenever we sense the accusation of the devil.
Rev 12:11c Lamb Rev. 5:6
Rev 12:113 word
The word of their testimony is their word that testifies that the devil has been judged by the Lord. Whenever we sense the devil’s accusation, we should verbally testify how the Lord has already dealt with him. We must declare with the uttered word the Lord’s victory over him.
Rev 12:114d loved Luke 14:26
Because of Adam’s fall, Satan joined himself to man’s soul-life—man’s self (Matt. 16:23-24). Hence, to overcome Satan we must not love our soul-life; rather, we must hate it and deny it (Luke 14:26; 9:23).
Rev 12:115e unto Rev. 2:10
Unto death indicates martyrdom. The overcoming believers who constitute the man-child do not love their soul-life even unto death.
Rev 12:12a those Rev. 13:6
Rev 12:121 dwell
Lit., tabernacle.
Rev 12:12b Woe Rev. 8:13
Rev 12:122 great
The dragon is angry because he has been cast down and limited to the earth, thereby losing his territory in the heavens and in the air.
Rev 12:123 short
The short time here will be the three and a half years of the great tribulation (v. 14; 13:5; 11:2).
Rev 12:131 persecuted
Satan, the angry dragon, will concentrate his hatred upon God’s people.
Rev 12:141 great
The great eagle signifies God, and the two wings signify His strength to rescue (Exo. 19:4; Deut. 32:11-12). As He brought the children of Israel out from Pharaoh’s persecution, so He will bring His people away from Satan’s persecution in the great tribulation.
Rev 12:14a eagle Exo. 19:4; Deut. 32:11
Rev 12:14b fly Isa. 40:31
Rev 12:142 a
A time and times and half a time denotes three and a half years, that is, one thousand two hundred and sixty days.
Rev 12:14c time Dan. 7:25; 12:7; Rev. 11:2-3; 13:5
Rev 12:151a water Isa. 8:7-8; 17:12-13; Jer. 46:7-9; 47:2-3
Water here signifies the armies (see marginal references) that will be sent by Satan to destroy the people of God.
Rev 12:161 opened
The earth will open, just as in Num. 16:31-33, and swallow the armies sent by Satan.
Rev 12:17a war cf. Rev. 13:7
Rev 12:171 rest
The rest of her seed signifies the people of God other than the man-child; those people constitute the weaker part of the woman. Among them, some are the Jews, who keep the commandments of God, and some are the believers, who have the testimony of Jesus. Both will pass through the great tribulation and suffer the dragon’s persecution and attack.
Rev 12:17b keep Rev. 14:12
Rev 12:17c testimony Rev. 1:9
Rev 12:181 he
He denotes the dragon.
Rev 12:182a sea Rev. 13:1
The sea here is the same as that in 13:1, the Mediterranean Sea. The sand of the sea here should be the seashore of the Holy Land, where the nation of Israel is. That the dragon will stand on the sand of the sea and that the holy city, Jerusalem, will be trampled for forty-two months (11:2) indicate that Satan’s persecution during the great tribulation will be carried out mainly in the land of Israel.
Rev 13:11a beast Rev. 11:7; 16:13; 17:8, 11-13, 17; 19:19, 20; Dan. 7:3, 7, 19-20, 23-24
This beast, the fourth beast mentioned in Dan. 7:7, is Antichrist. In 9:11 he is the king of the locusts.
Rev 13:12b sea Rev. 12:18; Dan. 7:3; cf. Isa. 57:20; Rev. 17:15
[ par. 1 2 ]
Rev 13:12 [1] The sea here is the Mediterranean Sea, out of which Antichrist will come. In 9:11, 11:7, and 17:8 we are told that Antichrist will come up out of the abyss. Here we are told that he will come up out of the sea, as is mentioned also in Dan. 7:3. This indicates that Antichrist will come from two sources. His spirit, which exists in the abyss before he is born, will come up out of the abyss. (See notes 81, 101, and 111 in ch. 17.) His body will come from one of the Gentile nations around the Mediterranean Sea. In biblical figure, the land signifies the nation of Israel and the sea signifies the Gentile nations (17:15; Isa. 57:20).
Rev 13:12 [2] That Antichrist will come up out of both the abyss and the sea may indicate also that the sea is the mouth of the abyss, because the abyss is in the heart of the earth (Rom. 10:7; Matt. 12:40) and the sea is above the earth.
Rev 13:13c ten Rev. 12:3; 17:3, 7, 12, 16; Dan. 7:7, 20, 24
The ten horns and seven heads of the beast are those of the dragon (12:3). This indicates that the beast is one with the dragon. The ten horns are the ten coming kings (17:12; Dan. 7:24); the seven heads are the seven Caesars (17:10). The ten horns correspond with the ten toes of the great image mentioned in Dan. 2:42-44. The word here indicates that the Roman Empire, Antichrist, and the ten kings are one with Satan.
Rev 13:14 blasphemy
The seven Caesars symbolized by the seven heads of the beast claimed deity and called for their people to worship them as gods. That was truly a blasphemy against God.
Rev 13:21 like
The beast, Antichrist, is “like a leopard, and his feet like those of a bear, and his mouth like the mouth of a lion.” According to Dan. 7:4-6, the leopard, which is characterized by swift and cruel movement, was the symbol of Alexander the Great, the king of Greece. The bear, characterized by its destroying feet, was the symbol of the monarchy of Medo-Persia. The lion, characterized by its devouring mouth, was a symbol of Nebuchadnezzar, the king of Babylon. Since Antichrist, the beast, is like these three, he will have all their characteristics, as mentioned in Dan. 7:4-7. He is the totality of all the evil powers in human history.
Rev 13:22 power
That the dragon gives his power, his throne, and great authority to the beast indicates that he makes the beast one with him so that on behalf of the dragon the beast can resist God and persecute God’s people on the earth.
Rev 13:2g authority Dan. 8:24, 9-10
Rev 13:31 one
One of his heads refers to one of the Caesars, who will be slain and resuscitated. His death stroke was healed means that the Caesar will be resuscitated from death. (See note 111 in ch. 17.) Because of this the whole earth will marvel and follow after him.
Rev 13:4a worshipped Rev. 13:12; 14:9; 16:2; 15:2; 20:4; 2 Thes. 2:4; Dan. 9:27; 11:31; Matt. 24:15
Rev 13:5a speaking Dan. 7:8, 11, 20, 25; 11:36-37; 8:11, 23, 25
Rev 13:51b forty-two Rev. 11:2; cf. Rev. 11:3; 12:6, 14; Dan. 7:25; 12:7; 9:27
The forty-two months here and in 11:2 are the three and a half years in 12:14, and are also the one thousand two hundred and sixty days in 11:3 and 12:6, the time of the great tribulation (Matt. 24:21). At the end of this age Antichrist will make a seven-year covenant with the nation of Israel. Three and a half years after the covenant is made, he will break it, terminate all the Jewish worship and service to God (Dan. 9:27), persecute the saints (v. 7), and destroy the holy city (11:2) for three and a half years.
Rev 13:6a tabernacle Heb. 8:2; 9:11
Rev 13:7a war Dan. 7:21, 25; 8:24; Rev. 11:7
Rev 13:71 saints
The saints here constitute the rest of the woman’s seed mentioned in 12:17, which consists of the Jews, who keep God’s commandments, and the believers, who bear the testimony for Christ. This proves that in the great tribulation there will still be believers on the earth who are not yet raptured.
Rev 13:81b written Rev. 17:8; Luke 10:20
Or, written from the foundation of the world in the book of life of the Lamb who was slain.
Rev 13:82c book Rev. 3:5
Lit., scroll.
Rev 13:8e from Matt. 25:34; cf. Eph. 1:4
Rev 13:10a kills Gen. 9:6
Rev 13:10b endurance Rev. 14:12; 1:9
Rev 13:10c faith Heb. 6:12
Rev 13:101 saints
See note 71.
Rev 13:111a another Rev. 16:13; 19:20; 20:10
This other beast is the false prophet (16:13; 19:20; 20:10).
Rev 13:112 earth
This other beast will come up out of the earth. Since the earth, the land, signifies the nation of Israel, as mentioned in note 12, this other beast, the false prophet, will come out of the Jews. This one may be Judas Iscariot (John 6:70-71), because after Judas died, he went to “his own place” (Acts 1:25), not to his people as others did (Gen. 25:17; 35:29). Geographically, this false prophet will come up out of the earth, and figuratively, he will come out of the Jews.
Rev 13:113 like
The false prophet looks like a lamb but speaks like a dragon. That he appears to be a lamb but speaks like the dragon, Satan, indicates his falsity.
Rev 13:11b dragon Rev. 12:9
Rev 13:12b worship Rev. 13:4
Rev 13:12c death Rev. 13:3
Rev 13:131a signs Rev. 16:14; 19:20; Matt. 24:24
The false prophet will employ satanic power to perform great signs, such as calling down fire out of heaven as Elijah did (1 Kings 18:36-38); thus, it will be difficult for people to distinguish the real prophets from the false prophet (cf. 11:5).
Rev 13:13b fire cf. Rev. 11:5; 20:9
Rev 13:14a deceives Rev. 19:20; cf. Rev. 12:9; 20:10
Rev 13:141 commanding
Lit., telling.
Rev 13:14b image Rev. 14:9; 15:2; 19:20; Dan. 9:27; 11:31; Matt. 24:15
Rev 13:14c stroke Rev. 13:3
Rev 13:151 breath
Or, spirit.
Rev 13:152a speak cf. Psa. 115:5
No idol made by man has ever been able to speak (Psa. 115:5), but this last idol will be enabled to speak as a living image. This surely will be a marvelous sign to those who dwell on the earth, and will cause them all to worship the idol.
Rev 13:15b not cf. Dan. 3:14, 18
Rev 13:16a mark Rev. 14:9; 20:4
Rev 13:16b forehead cf. Rev. 7:3; 22:4
Rev 13:17a number Rev. 15:2
Rev 13:181 understanding
Lit., mind.
Rev 13:182 number
[ par. 1 2 3 4 ]
Rev 13:182 [1] The number of the beast is the number of a man. This man is Caesar Nero, who is the coming Antichrist. (See notes 81, 101, and 111 in ch. 17.) The number represented by the Hebrew letters of the name Caesar Nero is 666, as follows:
Rev 13:182 [2]
Rev 13:182 [3]
Rev 13:182 [4] Because the book of Revelation was written during the time of the Roman Empire, John did not mention the name of Nero but indicated it with a number. Therefore, wisdom is needed to understand.
Rev 14:11b Zion Heb. 12:22
Zion here is not the Zion on the earth but the one in the heavens (Heb. 12:22).
Rev 14:12c hundred cf. Rev. 7:4
This must be an actual number with a symbolic meaning. One hundred forty-four thousand is one thousand times twelve times twelve. Twelve is the number of completion in God’s eternal administration. One hundred forty-four (21:17) is twelve times twelve, which signifies the completion of completions, the ultimate completion in the fullest way. The number here is one thousand times this ultimate completion.
Rev 14:13 His
That these early overcomers have the name of the Lamb and the name of the Father written on their foreheads signifies that they are one with the Lamb and with the Father and that they belong to the Lamb and to the Father. They are in contrast to those who worship the beast and have the name of the beast written on their foreheads (13:16-17).
Rev 14:1e name Rev. 3:12; 22:4
Rev 14:21 many
Many waters signifies the tumultuousness of the sound.
Rev 14:2a waters Rev. 19:6; 1:15
Rev 14:22 loud
Loud thunder signifies the solemnity of the sound.
Rev 14:2b thunder Rev. 19:6; 6:1
Rev 14:23 harp-singers
Harp-singers signifies the pleasantness of the sound.
Rev 14:2c harps Rev. 15:2; 5:8
Rev 14:3b new Rev. 5:9; Psa. 33:3; 40:3; 98:1
Rev 14:31 no
No one can learn the new song sung by these first overcomers, a song that must be in accord with their experiences of the Lamb, because no one else has their specific and particular experiences of Christ.
Rev 14:3e purchased Rev. 5:9; Acts 20:28; 1 Cor. 6:20
Rev 14:32 from
From the earth proves that they are no longer on the earth but have been raptured to the heavens.
Rev 14:41a virgins Matt. 19:12; cf. 1 Cor. 7:37; 2 Cor. 11:2
This should be the virginity mentioned by the Lord in Matt. 19:11-12. However, the same principle could be applied to the sisters (1 Cor. 7:7, 37).
Rev 14:4b follow Matt. 4:19-22; 10:38; 16:24; Luke 9:23; 14:27; John 21:19, 22
Rev 14:42c firstfruits Exo. 23:19; 34:26; Lev. 23:10; cf. James 1:18
These early overcomers will be the first-ripe ones in God’s field. Hence, they will be reaped before the harvest as firstfruits to God and to the Lamb. The harvest will be reaped later, in vv. 14-16. This means that the overcomers will be raptured to the heavens before the harvest, just as the firstfruits of the good land were reaped and brought into the temple of God before the harvest (Lev. 23:10-11; Exo. 23:19). The events recorded in vv. 6-13, all of which will take place during the great tribulation (Matt. 24:21), indicate clearly and prove strongly that the first overcomers, the firstfruits in vv. 1-5, will be raptured before the great tribulation, and that the harvest in vv. 14-16, composed of the majority of the believers, will be raptured at the end of the great tribulation. See note 61 in ch. 12.
Rev 14:51a no Eph. 4:25; Col. 3:9
The devil is the father of all liars, and lies come out of him (John 8:44). That no lie was found in the mouth of the overcomers indicates that there is nothing of Satan in their expression.
Rev 14:52b without Eph. 1:4; 5:27; 1 Thes. 3:13; 5:23
Without blemish indicates that they are without spot or wrinkle and are perfect in the holiness of God (Eph. 5:27), absolutely sanctified to God and fully saturated with God (1 Thes. 5:23).
Rev 14:6a mid-heaven Rev. 8:13
Rev 14:61 eternal
The eternal gospel, which will be preached during the time of the great tribulation (Matt. 24:21), differs from the gospel of grace (Acts 20:24) preached in the church age. The basic contents of the gospel of grace are repentance unto God and faith in the Lord Jesus (Acts 20:21) that men may be forgiven of their sins and be born again as the children of God (Luke 24:47; John 1:12); whereas the basic content of the eternal gospel is that men should fear God and worship God that they may not be deceived and follow Antichrist but may be brought back to the genuine worship of God, who made heaven and earth (v. 7). Only man is privileged to preach the gospel of grace on the earth today (Acts 10:3-6). But the eternal gospel will be preached by the angel in the air at the close of this age.
Rev 14:62b dwelling Rev. 13:8
Lit., sitting.
Rev 14:71a Fear Rev. 11:18; 15:4
“Fear God and give Him glory” is a commandment given to those who dwell on the earth. It counters the false prophet’s deceit that says that men should follow Antichrist and neutralizes the death threat against those who refuse to worship Antichrist during the great tribulation (13:14-15).
Rev 14:7b give Rev. 11:13
Rev 14:72c judgment Matt. 25:31-46; Acts 10:42; 17:31; 2 Tim. 4:1
The judgment here is the judgment that Christ will execute over all the nations at His coming back to earth, as He predicted in Matt. 25:31-46. This judgment will be executed on the living. It differs from the judgment on the dead, which will take place after the millennium, as mentioned in Rev. 20:11-15. All the people of the nations who remain at the Lord’s coming back to earth will be judged according to the eternal gospel preached by the angel during the great tribulation (Matt. 24:21). If in fearing and worshipping God they have treated well the Christians and Jews, the Lord’s brothers suffering poverty and imprisonment under Antichrist’s persecution during the great tribulation, they will be justified by the Lord so that they can enter into the earthly part of the millennium to partake of the kingdom prepared by God for them from the foundation of the world (Matt. 25:34). If in following Antichrist and worshipping his image they have ill-treated the Christians and Jews, they will be condemned and cast into the eternal fire prepared for the devil and his angels (Matt. 25:41).
Rev 14:73d worship Exo. 20:5; Matt. 4:10
The worship of Him who has made heaven and earth is in contrast to the worship of Antichrist and his image in v. 9.
Rev 14:8a Fallen Rev. 18:2; Isa. 21:9; Jer. 51:8
Rev 14:81b Babylon Rev. 17:5
The modifying clause who has made all the nations drink… indicates that Babylon here is the religious, mysterious Babylon, which is the Roman Catholic Church, as in 17:2-6, not the material Babylon, as in 18:2. Antichrist will destroy all religions when he breaks the covenant with Israel in the middle of the last week (seven years—Dan. 9:27; 11:31). This will be the beginning of the great tribulation (Matt. 24:21), which will last for three and a half years. Antichrist will exalt himself above all gods and force people to worship him (Dan. 8:9-11; 11:36-37; 2 Thes. 2:3-4; Rev. 13:4-6, 12, 14-15). At that time, he will destroy the religious Babylon, the apostate Roman Catholic Church (17:16). Hence, the religious Babylon will fall at the beginning of the great tribulation, whereas the material Babylon will fall at the end of the great tribulation (18:2).
Rev 14:82 wine
Wine of…her fornication refers to the spiritual fornication of the Roman Catholic Church, of which she has made all the nations drink (17:2-6). While she commits her fornication, she is furious with the saints who do not consent to her fornication. This is the fury of her fornication. Hence, the wine of her fornication is also called “the wine of the fury of her fornication.”
Rev 14:9a worships Rev. 13:15; 19:20
Rev 14:9b image Rev. 13:14; 15:2
Rev 14:9c mark Rev. 13:16-17
Rev 14:10a wine Rev. 14:19; 16:19
Rev 14:10b cup Rev. 16:19; Psa. 75:8; cf. Rev. 18:6
Rev 14:101c fire Rev. 19:20; 20:10, 14
This is the fire and brimstone in the lake of fire (19:20; 20:10, 14).
Rev 14:11a smoke cf. Rev. 18:9, 18; 19:3
Rev 14:11b image Rev. 13:14-15
Rev 14:121a endurance Rev. 1:9; 3:10
The endurance to suffer Antichrist’s persecution will be needed by the saints who remain in the great tribulation.
Rev 14:122 saints
The saints who remain in the great tribulation are of two peoples: the Jews, who keep the commandments of God, and the believers, who keep the faith of Jesus.
Rev 14:12b keep Rev. 12:17
Rev 14:12c faith Rev. 2:13; 2 Tim. 4:7; 1 Tim. 1:4
Rev 14:131 dead
The dead here are those who are martyred under the persecution of Antichrist during the great tribulation. This is proved by 20:4.
Rev 14:13a die Phil. 1:21
Rev 14:132 the
This book, written in the time of the degradation of the church, stresses the Spirit. It does not say here “says the Scripture,” but “says the Spirit.”
Rev 14:13b Spirit Rev. 2:7; 22:17
Rev 14:13c rest Rev. 6:11
Rev 14:141 on
In 10:1 Christ is still clothed with a cloud, whereas here He is on the cloud. His being on the cloud corresponds with 1 Thes. 4:17 and indicates that at this point the Lord’s coming back is made public in the air.
Rev 14:14a cloud Matt. 24:30; 26:64
Rev 14:142b Son Rev. 1:13; John 1:51; Acts 7:56
At His coming back, the Lord Jesus will still be the Son of Man. As the Son of Man, He is qualified to execute God’s judgment on everyone (John 5:27).
Rev 14:143 golden
The golden crown on the Lord’s head indicates that the Lord is the One crowned with glory (Heb. 2:9).
Rev 14:14c crown Heb. 2:9
Rev 14:144 sharp
The sharp sickle in the Lord’s hand indicates that the Lord is the One who reaps God’s field.
Rev 14:15a came Rev. 15:6
Rev 14:15b temple Rev. 14:17; 11:19; 15:5-6, 8; 16:1, 17
Rev 14:151c harvest Matt. 13:30, 39; Joel 3:13
The harvest of the earth is God’s people on earth, the believers in Christ (1 Cor. 3:9). At His first coming to the earth, the Lord sowed Himself into His believers (Matt. 13:3-8, 24). All the believers since that time, who have received Him as the seed of life, have become God’s crop on the earth. The first-ripe ones will be reaped as the firstfruits to God before the great tribulation, as indicated in vv. 1-5. The majority will ripen with the help of the sufferings in the great tribulation and will be reaped, raptured, at the end of the great tribulation.
Rev 14:152 ripe
Lit., dried. To be ripe is to be “dried” of all the earthly water. The suffering of the great tribulation, like the parching sun, will dry up the earthly waters from the believers who are left on the earth in the great tribulation, enabling the believers to ripen.
Rev 14:161 sickle
The sickle here signifies the angels sent by the Lord to reap the harvest (Matt. 13:39).
Rev 14:162 reaped
The reaping here will take place after Antichrist forces people to worship him and his image (v. 9). Hence, it refers to the rapture of the majority of the believers, who are left on the earth to pass through the great tribulation.
Rev 14:18a altar Rev. 6:9; 16:7
Rev 14:181 him
Him refers not to the Lord but to the angel in v. 17.
Rev 14:182 vine
In the Bible the Jews are likened to the fig tree (Matt. 24:32), the believers are likened to wheat (Matt. 13:25, 30), and the wicked Gentiles are likened to the grapevine (v. 19), which is a counterfeit of the true vine composed of Christ and His members (John 15:1-6). The wheat is ripe when its water content is dried up, whereas the grapes are ripe when the water has filled them up. Fully ripened indicates that the Gentiles as the grapevine are filled to the brim with their sin and that the time of their judgment has come.
Rev 14:191a winepress Rev. 19:15; Isa. 63:2-3; Joel 3:13
The great winepress of the fury of God is the war at Armageddon (16:12-16), which is in the valley of Jehoshaphat (Joel 3:9-16). All the Gentile evil worldly forces will be gathered there, and the Lord with His overcoming saints will fight against them and destroy them there (19:11-21; Joel 3:9-13; Isa. 63:1-6).
Rev 14:201a city Rev. 11:8; 16:19; Heb. 13:12
The city here is the city of Jerusalem.
Rev 14:20b blood Isa. 63:3
Rev 14:202c horses Rev. 19:18
The horses here correspond with the horses in 19:18.
Rev 14:203 thousand
A thousand six hundred stadia, 182 miles, is the distance from Bozrah (Isa. 63:1) to Armageddon (16:16).
Rev 14:204 stadia
A stadion equals about six hundred feet.
Rev 15:1b seven Rev. 16:1; 17:1; 21:9
Rev 15:11 seven
The seven plagues are the fury of God contained in the seven bowls (16:1). These plagues constitute the third woe (11:14), which comes at the sounding of the seventh trumpet (11:15, 18).
Rev 15:1c plagues Rev. 15:6, 8; 16:21; 21:9; cf. Rev. 11:6, 8; 18:4, 8
Rev 15:1d fury Rev. 15:7; 16:1
Rev 15:21a glassy Rev. 4:6
See note 61 in ch. 4.
Rev 15:22b those Rev. 20:4
These are the late overcomers who will pass through the great tribulation and overcome Antichrist and the worshipping of Antichrist. They will be martyred under the persecution of Antichrist and then resurrected to reign with Christ in the millennium (20:4).
Rev 15:2d image Rev. 13:14-15; 14:9, 11
Rev 15:2e number Rev. 13:17-18
Rev 15:23 standing
Standing on the glassy sea signifies that these ones have been (1) resurrected from the dead and (2) raptured to be above the lake of fire (which the glassy sea refers to and which is the second death—note 61 in ch. 4; 20:14), that is, to be above God’s eternal, fiery judgment (14:9-11).
Rev 15:2f harps Rev. 5:8; 14:2
Rev 15:31a song Exo. 15:1-18
The song of Moses, recorded in Exo. 15:1-18, praises God for the victory over the forces of Pharaoh gained by God’s triumphant deliverance through the judging waters of the Red Sea. Moses and the children of Israel sang that song on the shore of the Red Sea. Now these late overcomers sing the song again, on the glassy sea, indicating that they are victorious over the power of Antichrist, who will be judged by God with the fire of the glassy sea (19:20).
Rev 15:3b slave Rev. 1:1; 22:6
Rev 15:32c song cf. Rev. 5:9-10
The song of Moses, indicating God’s triumphant judgment over the enemy of His people, praises God for His judgment, which is on the negative side; whereas the song of the Lamb, indicating Christ’s redemption experienced by God’s people in the presence of their enemy, praises God for Christ’s redemption, which is on the positive side. The late overcomers are positioned to stand on the glassy sea because of two facts: (1) God’s judgment over the enemy and (2) Christ’s redemption for God’s people.
Rev 15:3d Great Psa. 111:2
Rev 15:3e wonderful Psa. 139:14
Rev 15:33 works
God’s ways are His governing principles, while God’s works are His judgments (v. 4). Moses knew God’s ways (principles), but the children of Israel knew only His works (acts) (Psa. 103:7). God’s ways are righteous in His principles and true in His promises, while His works are great in manifestation and wonderful in nature. Your works here refers mainly to God’s judgment, God’s verdict, upon Antichrist (14:17-20).
Rev 15:33h ways Psa. 103:7
See note 33.
Rev 15:3i King Rev. 17:14; 19:16; Psa. 47:2; 89:27
Rev 15:34 nations
Some MSS read, ages.
Rev 15:4a fear Rev. 14:7; Acts 10:2; 1 Pet. 2:17
Rev 15:41b holy Lev. 11:44; 1 Sam. 2:2
The Greek word refers to the sum of the qualities that fit and form the divine character. Hence, holy refers to God’s nature, while righteous refers to God’s principles.
Rev 15:42d righteous Rev. 16:5, 7; 19:2
Judgments that are made according to righteousness.
Rev 15:51a temple Rev. 11:19
See note 191 in ch. 11.
Rev 15:5b Tabernacle Rev. 13:6; Heb. 8:2; 9:11; cf. Exo. 38:21; Num. 1:50
Rev 15:52 Testimony
The testimony is the law of God, which testifies God and was put into the Ark (Exo. 25:16). Because the Ark was put in the tabernacle, the tabernacle was called “the Tabernacle of the Testimony.” The tabernacle here is the one in heaven.
Rev 15:6a came Rev. 14:15
Rev 15:61 clothed
The seven angels are clothed like priests (Ezek. 44:17).
Rev 15:6c girded cf. Rev. 1:13
Rev 15:7c lives Rev. 4:9; 10:6
Rev 15:8a temple Rev. 11:19
Rev 15:8c glory Exo. 40:34; 1 Kings 8:10-11
Rev 15:81d no Exo. 40:35
This means that no one can enter the temple to pray in order to appease the fury of God until it is fully poured out upon the rebellious people instigated by Satan and influenced by Antichrist.
Rev 16:1a temple Rev. 11:19
Rev 16:11 bowls
The bowls here signify that though the seven last plagues, the plagues of the seven bowls, are the ultimate fury of God, His fury is limited; otherwise, the entire earth with its inhabitants would be destroyed. For the fulfillment of His eternal purpose, God, in His judgment upon the earth, still places a limit on His ultimate fury.
Rev 16:21b sore Exo. 9:9-11; Deut. 28:27, 35
In His ultimate fury God will mark the rebellious ones with a sore on their skin because they bear the mark of the beast. This shows that what God does in His ultimate fury toward the rebellious ones is a reaction to what Antichrist does.
Rev 16:2c mark Rev. 13:14-17; 14:9, 11; 20:4
Rev 16:3b blood Rev. 16:4; 11:6; Exo. 7:17-20
Rev 16:31 every
Or, every soul of life; referring to every animal that has a soul.
Rev 16:51a righteous Rev. 16:7; 15:3, 4; 19:2
See note 41 in ch. 15.
Rev 16:52b who Rev. 1:4
Unlike 1:8 and 4:8, neither this verse nor 11:17 says “who is coming.” This proves that the Lord’s coming back must be after 4:8 and before 11:17. See note 44 in ch. 1.
Rev 16:51c Holy Rev. 15:4
See note 51.
Rev 16:5d judged Rev. 6:10; 15:4
Rev 16:6a blood Rev. 6:10; 17:6; 18:24; Matt. 23:35
Rev 16:7a altar Rev. 6:9; 14:18
Rev 16:71 Yes
This is the praise from the altar concerning God’s judgments over Antichrist’s territory.
Rev 16:72c true Rev. 15:3; 19:2
See note 33 in ch. 15.
Rev 16:9a blasphemed Rev. 13:6; 16:11, 21
Rev 16:9b not Rev. 2:21; 9:20-21; Jer. 8:6
Rev 16:9c give Rev. 11:13; 14:7
Rev 16:101a throne Rev. 13:2
The throne here indicates that the seven bowls are for the judging of the beast and of his kingdom and territory.
Rev 16:10b kingdom Rev. 17:17; Dan. 7:23-24
Rev 16:10c darkened Rev. 8:12; Exo. 10:21-22
Rev 16:11a blasphemed Rev. 16:9
Rev 16:11b God Rev. 11:13
Rev 16:11c sores Rev. 16:2
Rev 16:11d not Rev. 16:9
Rev 16:121 sixth
The plague of the second bowl is more severe than that of the second trumpet (8:8-9); the plague of the third bowl is more severe than that of the third trumpet (8:10-11); and the plague of the fourth bowl is more severe than that of the fourth trumpet (8:12). The plague of the fifth bowl, the judgment upon the throne of Antichrist and his kingdom, is related to the fifth trumpet, in which Antichrist, as the king of the demon-possessed locusts, torments men (9:7-11); and the plague of the sixth bowl is related to the sixth trumpet (9:14), because the plagues of both the sixth bowl and the sixth trumpet are related to the same river, the Euphrates.
Rev 16:12a Euphrates Rev. 9:14
Rev 16:12b dried Isa. 11:15
Rev 16:12c rising Rev. 7:2; Isa. 41:25
Rev 16:13a dragon Rev. 12:3
Rev 16:13b beast Rev. 13:1
Rev 16:13c false Rev. 13:11-14; 19:20; 20:10
Rev 16:131d unclean Rev. 18:2; Matt. 10:1; Mark 1:26
The unclean spirits will stir up the rebellious kings (v. 14) to send forth their forces to persecute God’s people. Being spirits, the unclean spirits should be in the heavenlies, but having become frogs, they can move about only on the earth. This indicates that Satan and his power to act will be confined to the earth.
Rev 16:13e frogs Exo. 8:6
Rev 16:14a spirits Luke 4:33; 1 Tim. 4:1
Rev 16:14b signs Rev. 13:13; 19:20; Matt. 24:24
Rev 16:14c whole Rev. 3:10
Rev 16:14d war Rev. 17:14; 19:19; Joel 3:2, 9-12; Zech. 12:3, 9; 14:2-3
Rev 16:14e great Rev. 6:17; Zeph. 1:14
Rev 16:151 come
According to the context, this word must be spoken by the Lord at the end of the great tribulation, before the war at Armageddon. This proves that at that time there will still be believers (the remaining, living majority of the believers) left on the earth. To them, the appearing of the Lord in His coming back will still be like the coming of a thief, at an hour unknown to them.
Rev 16:15a thief Rev. 3:3; Matt. 24:43; 1 Thes. 5:4
Rev 16:15b watches Matt. 24:42; Mark 13:33, 35-37; Luke 21:36
Rev 16:15c garments Rev. 3:4, 18; 19:8
Rev 16:15d naked Rev. 3:17
Rev 16:161a gathered Rev. 16:14; 19:19
At the end of the great tribulation three unclean spirits out of the mouths of Satan, Antichrist, and the false prophet will go forth to stir up the kings of the whole inhabited earth and to gather their forces (vv. 13-14)—including the two hundred million horsemen mentioned in 9:14-16 (see note 121)—to the war at Armageddon, which will be the last war among mankind before the millennium. In that war Satan’s intention will be to destroy Israel (Zech. 14:2) and fight against Christ and His army. For this he will use all of rebellious mankind (17:12-14; 19:11-19). Christ and His chosen overcomers will defeat and destroy them all (19:20-21; Micah 4:11-13; Zeph. 3:8; Zech. 14:3, 12-15; 12:4, 9) and will save the nation of Israel (Zech. 12:3-8; 14:4-5; Joel 3:14-17). This is the treading of the winepress, which is recorded in 14:17-20, Isa. 63:1-6, and Joel 3:9-13.
Rev 16:162 Armageddon
The word is a Hebrew compound of Har, meaning mountain, and Megiddon, i.e., Megiddo (Judg. 5:19; 2 Kings 23:29; Zech. 12:11), meaning slaughter; hence, the mountain of slaughter.
Rev 16:171a temple Rev. 11:19
The temple is for God’s testimony, whereas the throne is for God’s judgment. Out of the temple from the throne indicates that God’s judgment comes out of God’s testimony and is for God’s testimony. Once the last bowl has been poured out, marking the end of the great tribulation, every negative thing will have been eradicated, and then the bride will appear (19:7-9).
Rev 16:17b throne Rev. 4:2
Rev 16:172c done cf. Rev. 21:6
Or, over, passed, accomplished. This refers to the fact that everything has been accomplished for God’s judgment and for God’s expression, God’s testimony.
Rev 16:18a lightnings Rev. 4:5
Rev 16:181b earthquake Rev. 6:12; 8:5; 11:13, 19
This earthquake is the same as that associated with the seventh trumpet (11:19). See note 192 in ch. 11.
Rev 16:18c not Dan. 12:1; Matt. 24:21
Rev 16:191a great Rev. 11:8
The great city is the city of Jerusalem. See note 81 in ch. 11.
Rev 16:192b Babylon Rev. 18:2; cf. Rev. 14:8; 17:5
The religious, mysterious Babylon mentioned in 14:8 will be destroyed at the beginning of the great tribulation (see note 81 in ch. 14); therefore, Babylon the Great here, which will be destroyed immediately after the war at Armageddon at the end of the great tribulation, must be the material Babylon, the city of Rome. The Babylon in 14:8 corresponds with the one in ch. 17, while the Babylon here corresponds with the one in ch. 18. The sketches of the two Babylons are recorded in 14:8 and this verse; the details are given in chs. 17 and 18.
Rev 16:19c remembered Rev. 18:5
Rev 16:19d cup Rev. 14:10; cf. Rev. 18:6
Rev 16:193 wine
Rome gave the wine of the fury of her fornication to the nations (18:3). Now God in His vengeance gives her the wine of the fury of His wrath.
Rev 16:20a island Rev. 6:14
Rev 16:21a hail Rev. 8:7; 11:19; Exo. 9:18-25
Rev 16:211 talent
A talent equals about one hundred pounds.
Rev 16:212b blasphemed Rev. 16:9
This proves that the people have no intention of repenting; rather, they will oppose God to the end.
Rev 17:1a seven Rev. 15:1; 21:9
Rev 17:11d judgment Rev. 19:2
Or, sentence, condemnation.
Rev 17:12 great
Great here corresponds with greater in Matt. 13:32.
Rev 17:13 harlot
Harlot here refers to the apostate Roman Catholic Church. A harlot does not have a husband. This indicates that God never admitted having any relationship with the apostate Roman Church.
Rev 17:1e many Rev. 17:15; cf. Jer. 51:13
Rev 17:21a fornication Rev. 2:20, 22; 18:3, 9
What the apostate church commits is not adultery, the sin of an unfaithful spouse, but fornication, the sin of a harlot. This is more sinful than adultery. The fornication of the apostate church consists of her having sinful relationships with the kings of the earth for her profit, just as a harlot commits sin for gain. Hers is spiritual fornication. The kings of the earth commit fornication with her directly.
Rev 17:22 wine
Wine here signifies the heretical doctrines of the apostate church in her fornicating relationships with the governments on the earth. These heretical doctrines confound, as wine does, those who become involved in her religion. This is the wine of her fornication. It is in an indirect manner that those who dwell on the earth are made drunk with this wine.
Rev 17:3a carried Rev. 21:10
Rev 17:31b spirit Rev. 1:10; 4:2; 21:10; 22:6
See note 101 in ch. 1.
Rev 17:32 wilderness
A wilderness is a desert place. This indicates that the apostate church is in a desert, where there are no springs of water prepared by God. In order to show the apostle John that the apostate church is in such a desolate place, the angel carried him there.
Rev 17:3c woman Rev. 2:20; Matt. 13:33
Rev 17:33 scarlet
Scarlet is dark red, and red is the color of the great dragon (see note 31 in ch. 12). This indicates that Antichrist will be one with Satan in appearance.
Rev 17:34d beast Rev. 13:1
The beast here is both the Roman Empire and Antichrist.
Rev 17:35 blasphemy
Nearly all the Caesars called themselves god. This was sheer blasphemy against God.
Rev 17:36f seven Rev. 13:1; 17:9-10
See note 13 in ch. 13 and notes 91 and 101 in this chapter.
Rev 17:3g ten Rev. 17:12, 16; Dan. 7:7, 20, 24
Rev 17:4a clothed Rev. 18:16
Rev 17:41 purple
Purple signifies dignity with authority (John 19:2-3). The color purple is a blend of blue and red; it signifies the blending of heavenly things with earthly. This is the appearance of the apostate church.
Rev 17:42 scarlet
Scarlet, dark red, is characteristic of the apostate Roman Church. It is found in many places in the Vatican; the most striking use of it is in the garb of the cardinals.
Rev 17:43 gold
Gold, precious stone, and pearls are the materials with which the New Jerusalem is built (21:18-19, 21). But the woman here, the apostate church, is not built in a solid way with these precious things; she is only gilded with these treasures as ornaments for outward display. This is a deception intended to entice people. It is the harlot’s false appearance.
Rev 17:44b golden Jer. 51:7; Rev. 18:6
In figure, gold signifies the divine nature of God. Hence, the golden cup here indicates that in outward appearance the apostate church does have something of God. But within, her “golden cup” is full of abominations and the unclean things of her fornication, full of idolatry, pagan practices, and satanic things in a heretical religious relationship. Therefore, although the apostate Roman Catholic Church has certain holy things, she has mixed in many evil and unclean things.
Rev 17:4c abominations Deut. 7:25-26
Rev 17:45 and
Or, even.
Rev 17:5a forehead cf. Rev. 7:3; 13:16; 14:1; 22:4
Rev 17:51b MYSTERY Rev. 17:7; cf. Eph. 5:32
Mystery here indicates that Babylon the Great in this chapter is not the material Babylon in ch. 18 but the religious one. The religious Babylon, the apostate church, is truly mysterious in what she is, in what she practices, and in what she teaches.
Rev 17:5c BABYLON Rev. 14:8; cf. Rev. 16:19; 18:2
Rev 17:52 MOTHER
Since the mother of the harlots is the apostate church, the harlots, the daughters of the apostate church, must be all the different sects and groups in Christianity that hold to some extent the teaching, practices, and traditions of the apostate Roman Church. The pure church life has no evil that has been transmitted from the apostate church.
Rev 17:53 ABOMINATIONS
Abominations are idols (Deut. 7:25-26), with which the apostate Roman Church is filled.
Rev 17:61 drunk
The Roman Church does not kill the saints directly but does so indirectly through the Roman Empire. She is drunk with the blood of the saints and with the blood of the witnesses of Jesus.
Rev 17:62b witnesses Acts 1:8; Rev. 2:13
Or, martyrs. The saints are those who are separated, sanctified, unto God and who live a holy life for God, even unto death. The witnesses are those who are a living testimony of the Lord Jesus and who are faithful unto death. The witnesses of Jesus are also saints; however, the saints may just live a separated and holy life, not complying with the apostate church, and may not come forward to testify against the apostasy of the Roman Church as did witnesses such as Antipas in 2:13.
Rev 17:81 beast
The beast, who is Antichrist, “was” in the person of Caesar Nero before John wrote this book. He “is not” at the time of John’s writing, because Nero had died by that time. That he “is about to come up out of the abyss” implies that Nero’s spirit is now in the abyss and is about to emerge from it to take possession of the body of the slain and resuscitated Antichrist, as indicated in 13:3.
Rev 17:8a come Rev. 11:7; cf. Rev. 13:1
Rev 17:8b abyss Rev. 9:1-2; 11:7; 20:1, 3
Rev 17:82 go
This indicates that Antichrist will perish, as described in 19:20 and 20:10; that is, he will be thrown into the lake of fire.
Rev 17:8c perdition Rev. 19:20; 20:10
Rev 17:83f book Rev. 3:5
Lit., scroll.
Rev 17:9a wisdom Rev. 13:18
Rev 17:91 seven
The city of Rome is built on seven mountains. These are signified by the seven heads of the beast on which the harlot sits.
Rev 17:101 seven
The seven kings are seven Caesars of the Roman Empire. The first five “have fallen”; i.e., they died unnaturally (Judg. 3:25; 2 Sam. 1:10, 25, 27). Those five are Julius Caesar, Tiberius, Caligula, Claudius, and Nero, all of whom either were murdered or committed suicide before John wrote this book. The sixth, Domitian, who was also murdered, was living when this book was written; therefore, it is said of him that he “is.” “The other,” the seventh, is Antichrist; he had “not yet come” at that time. When he comes, he will remain only a short time and then will be slain and will be resuscitated by the spirit of the fifth, who is Nero, to become the eighth.
Rev 17:111 also
Antichrist will be the coming seventh Caesar. But he is also the eighth. According to 13:3, Antichrist will be slain and resuscitated. In that resuscitation the spirit of Nero (the fifth Caesar), which will come up out of the abyss (when Satan is cast down to the earth—12:10, 13), will animate and resuscitate the dead body of the seventh Caesar, Antichrist, thereby imitating the resurrection of Christ. This one, composed of the fifth and seventh Caesars, is the eighth. Hence, he is “out of the seven,” having the body of the seventh and the spirit of the fifth. Therefore, he will be all the more capable, all the more intelligent, and all the more powerful to charm, deceive, and allure people, capturing those who do not believe in Christ. It is no wonder that people will marvel at the sight of such an extraordinary person and will follow him (v. 8; 13:3).
Rev 17:12a ten Rev. 17:3
Rev 17:121 ten
Ten kings will be raised up in the revived Roman Empire before the great tribulation. They will be one with Antichrist in opposing God and persecuting His people—the Jews and the believers. These ten kings are likened to the ten toes of the great image seen by Nebuchadnezzar in his dream (Dan. 2:42). They will submit themselves and their kingdoms to Antichrist (v. 17).
Rev 17:12b kingdom Rev. 17:17
Rev 17:12c one Rev. 18:10, 17, 19
Rev 17:131a mind Rev. 17:17
The mind expressed as opinion.
Rev 17:141a war Rev. 19:19
The war here is the same as that mentioned in 19:11-21; it is the war at Armageddon (16:14, 16).
Rev 17:14b Lamb Rev. 5:6
Rev 17:14c overcome Rev. 3:21; 5:5
Rev 17:14d Lord Rev. 19:16; 1 Tim. 6:15
Rev 17:14e with Rev. 19:14
Rev 17:142f chosen Matt. 22:14
Chosen is mentioned after called. To be called is to be saved, whereas to be chosen is to be approved by the Lord by virtue of an overcoming life. Today many are called, but in the future few will be chosen (Matt. 22:14).
Rev 17:14g faithful Rev. 2:10, 13
Rev 17:151a waters Rev. 17:1
The harlot’s sitting on the waters, which are peoples and multitudes and nations and tongues, is fulfilled by the historical fact of the apostate Roman Church’s riding on peoples and nations throughout the world.
Rev 17:15b peoples Rev. 5:9
Rev 17:16a ten Rev. 17:3, 12
Rev 17:161 hate
That the ten horns and the beast will hate the harlot and make her desolate means that Antichrist and the ten kings will persecute the apostate Roman Church. This will take place at the beginning of the great tribulation. (See note 81 in ch. 14.) They will make the Roman Church “desolate and naked,” meaning that they will destroy her, rob her of her riches, and expose her; they will “eat her flesh,” meaning that they will kill her members; and they will “burn her utterly with fire,” meaning that they will annihilate her altogether. This too indicates that Babylon the Great in this chapter is the religious Babylon.
Rev 17:16b desolate Rev. 18:17, 19; Jer. 50:13; 51:26
Rev 17:16c burn Rev. 18:8; 19:3
Rev 17:171 God
It is of God that Antichrist and his ten kings destroy the apostate Roman Church. This kind of destruction should not be considered martyrdom but the avenging judgment of God.
Rev 17:172 mind
See note 131.
Rev 17:17a mind Rev. 17:13
Rev 17:17b kingdom Rev. 16:10
Rev 17:17c words Rom. 9:28
Rev 17:181 woman
While the harlot in v. 16 denotes the religious Babylon, signifying the Roman Church, the woman here denotes the material Babylon, signifying the city of Rome. This city is called “the great city, which has a kingdom over the kings of the earth.” When John wrote this book, Rome was the city that had a kingdom over the kings of the earth. What Antichrist and his ten kings will hate is the harlot, the Roman Church, not the woman, the city of Rome, where their administration will be based.
Rev 17:18a great Rev. 18:10, 16, 18-19
Rev 18:11a another Rev. 7:2; 8:3; 10:1
This Angel with great authority is Christ. As He comes down out of heaven, the earth is illumined with His glory. In 10:1 Christ is still clothed with a cloud, and in 14:14 He is sitting on the cloud; whereas here His glory shines over the earth, indicating that His coming back to earth is nearer at hand than the coming mentioned in 10:1 and 14:14. He will come out of heaven, first in the cloud secretly, then on the cloud openly; eventually, He will shine over the earth to destroy Babylon the Great, the city of Rome, with His great authority.
Rev 18:12 coming
This is Christ’s coming (parousia) reaching the earth at the end of the great tribulation for Him to take full possession of the earth as His kingdom. At this time the material Babylon the Great will suffer judgment and fall.
Rev 18:1b illumined Ezek. 43:2
Rev 18:21a Fallen Rev. 14:8
This is the fall of the material Babylon, the city of Rome, at the end of the great tribulation (see notes 81 in ch. 14, 192 in ch. 16, and 51 and 181 in ch. 17). The Bible reveals three aspects of Babylon: (1) the literal aspect, referring to ancient Babel or Babylon (Gen. 11:9), today’s Iraq; (2) the religious aspect, referring to the Roman Catholic Church, spoken of in ch. 17; and (3) the material aspect, referring to the city of Rome, mentioned in this chapter.
Rev 18:2b dwelling Isa. 13:21-22; Jer. 50:39; 51:37
Rev 18:22 hold
Or, prison.
Rev 18:2c unclean Rev. 16:13
Rev 18:31 have
Some MSS read, have fallen by.
Rev 18:32a drunk Rev. 14:8
Rome, signified by Babylon the Great in a twofold way, has both religious and material aspects. The nations have drunk of the wine…and the kings of the earth have committed… refers to the religious aspect (14:8; 17:2), while the merchants of the earth have become… refers to the material aspect.
Rev 18:3b committed Rev. 18:9; 17:2
Rev 18:3c merchants Rev. 18:11, 15, 23
Rev 18:3d rich Rev. 18:15, 19
Rev 18:41a Come Isa. 52:11; Jer. 50:8; 51:6, 9, 45; 2 Cor. 6:17
Since Babylon the Great has two aspects, to come out of her is to come out of both the religious Babylon and the material Babylon. God’s people should come out of these two aspects of Babylon.
Rev 18:51 accumulated
Lit., joined together.
Rev 18:5b remembered Rev. 16:19; Hosea 7:2; 8:13; 9:9
Rev 18:52 unrighteousnesses
Or, crimes, misdeeds.
Rev 18:6a Pay Psa. 137:8; Jer. 50:15, 29
Rev 18:61 double
Double recompense was required according to the Levitical law (Exo. 22:4, 7, 9). Here, that double recompense is doubled.
Rev 18:7a glorified Isa. 13:19
Rev 18:7b luxuriously Rev. 18:3, 9
Rev 18:81b burned Rev. 17:16
In 17:16 the religious Babylon is utterly burned. Here, the material Babylon is utterly burned. Chapter 17 records the destruction of the religious Babylon; ch. 18, the destruction of the material Babylon.
Rev 18:9a committed Rev. 18:3; 17:2
Rev 18:9b weep Rev. 18:11, 19
Rev 18:9c smoke Rev. 14:11; 19:3
Rev 18:10a Standing Rev. 18:15, 17
Rev 18:10b Woe Rev. 18:16, 19
Rev 18:10c great Rev. 18:16, 18, 19, 21
Rev 18:10d Babylon Rev. 16:19
Rev 18:10e one Rev. 17:12; 18:17, 19
Rev 18:10f judgment Rev. 19:2
Rev 18:121 Cargo
That the cargo listed in vv. 12-13 consists of various material things proves that Babylon the Great in this chapter is the material Babylon. The cargo is of seven categories: (1) ornaments, from gold to pearls; (2) clothing, from fine linen to scarlet; (3) furniture and decorations, from thyine wood to marble; (4) spices, from cinnamon to frankincense; (5) food, from wine to sheep; (6) transportation, horses and chariots; and (7) employment, slaves and souls of men.
Rev 18:122 thyine
An aromatic and coniferous tree.
Rev 18:131 amomum
A spice plant.
Rev 18:132a slaves cf. Rom. 12:1
Lit., bodies; referring to the bodies of those who are in slavery.
Rev 18:133b souls cf. Matt. 16:26
Of the cargo sold by Babylon, the first item is gold and the last is the souls of men. Souls of men refers to men who sell themselves for employment. This depicts not only the coming Babylon but also today’s world. People sell their soul, their life, i.e., themselves, to their occupation, neglecting God and their eternal destiny.
Rev 18:16a clothed Rev. 17:4
Rev 18:17a desolate Rev. 17:16
Rev 18:18a smoke Rev. 18:9
Rev 18:191 wealth
Lit., costliness.
Rev 18:192 one
Antichrist and his armies will be destroyed by Christ in one hour (17:12-14; 19:19-21), and the material Babylon the Great also will be destroyed by the Lord in one hour. Perhaps both of them will be destroyed by the Lord in the same hour of His coming to the earth in His shining glory (18:1; 2 Thes. 2:8).
Rev 18:20a Be Rev. 12:12; 19:7; Deut. 32:43; Jer. 51:48; Isa. 14:7
Rev 18:20b apostles Luke 11:49
Rev 18:201 judged
This is a part of the answer to the martyrs’ prayer in 6:9-10.
Rev 18:20c judgment Rev. 6:10; 19:2
Rev 18:21a stone Jer. 51:63-64
Rev 18:211 thrown
This will probably occur through the earthquake mentioned in 16:18-20.
Rev 18:22a harp-singers Isa. 24:8
Rev 18:22b sound Jer. 25:10
Rev 18:23a light Jer. 25:10
Rev 18:23b great Rev. 6:15
Rev 18:231c sorcery Rev. 9:21
Or, enchantment, poisonous charm.
Rev 18:24a blood Rev. 16:6; 17:6; Matt. 23:35
Rev 19:1a loud Jer. 51:48
Rev 19:1b great Rev. 19:6; 7:9
Rev 19:11c Hallelujah Rev. 19:3, 4, 6
The word, from Hebrew, is a compound of hallelu, praise, and jah, a shortened form of the name Jehovah; hence, it means praise Jehovah. It is used in Psa. 104:35 and at the beginning and end of Psa. 146—150.
Rev 19:1d salvation Rev. 7:10; 12:10
Rev 19:2a true Rev. 16:7; Psa. 19:9
Rev 19:21b great Rev. 17:1
Babylon the Great, in both its religious aspect and its material aspect. See note 41 in ch. 18.
Rev 19:2c fornication Rev. 17:2; 18:3
Rev 19:2d blood Rev. 6:10; 16:6; 17:6; 18:24
Rev 19:22 at
Lit., from her hand.
Rev 19:3a smoke Rev. 14:11
Rev 19:4a twenty-four Rev. 4:4
Rev 19:41e Amen Rev. 1:6-7; 5:14; 22:21; Psa. 106:48
The “Hallelujah” in vv. 1 and 3 is the praise of the great multitude of saints. Here, the twenty-four angelic elders and the four living creatures say “Amen” to the praise of the saints, and then, like the saints, they praise by saying “Hallelujah!” Hence, taken together, this is the praise of the saints, angels, and all creatures; it is their praise to the Triune God from the past to the present and for eternity.
Rev 19:51a voice Rev. 16:17
This may be the voice of Christ as the Angel of God (7:2; 8:3; 10:1).
Rev 19:5b Praise Psa. 150:1
Rev 19:5c fear Rev. 11:18; Psa. 115:13
Rev 19:6a voice Rev. 11:15; 12:10
Rev 19:61b many Rev. 1:15; 14:2
Like the sound of many waters, the praise of the great multitude of saints proceeds continually, and like the sound of mighty thunders, it displays solemnity.
Rev 19:6e reigns Rev. 11:15
Rev 19:7a rejoice Rev. 18:20
Rev 19:71b marriage Matt. 25:10
[ par. 1 2 ]
Rev 19:71 [1] After the rapture of the majority of the saints (14:16; 1 Thes. 4:15-17) and the judgment at the judgment seat of Christ for the giving of the reward (11:18; 2 Cor. 5:10), the events that immediately follow should be the marriage of the Lamb, and then the destruction of Antichrist and Babylon the Great (19:19-21; 18:1—19:4), which bring in the reign of God—the kingdom of God (v. 6). For this reason, the great multitude of the saved rejoice and praise with hallelujahs (vv. 1, 3, 6), and the twenty-four elders and the four living creatures join them in praising God (v. 4).
Rev 19:71 [2] The reign of God, the kingdom, is related to the marriage of the Lamb, and the marriage of the Lamb is the issue of the completion of God’s New Testament economy. God’s economy in the New Testament is to obtain for Christ a bride, the church, through His redemption and divine life. By the continual working of the Holy Spirit through all the centuries, this goal will be attained at the end of this age. Then the bride, the overcoming believers, will be ready, and the kingdom of God will come. This corresponds with the Lord’s prophecy in Matt. 26:29.
Rev 19:72c wife Rev. 21:2, 9; John 3:29; Eph. 5:23-25
His wife refers to the church (Eph. 5:24-25, 31-32), the bride of Christ (John 3:29). However, according to vv. 8-9, the wife, the bride of Christ, here consists only of the overcoming believers during the millennium; whereas the bride, the wife, in 21:2 is composed of all the saved saints after the millennium for eternity. The readiness of the bride depends on the maturity in life of the overcomers. Furthermore, the overcomers are not separate individuals but a corporate bride. For this aspect, building is needed. The overcomers not only are mature in life but also are built together as one bride.
Rev 19:7d ready Matt. 24:44; 25:10
Rev 19:8a clothed Rev. 19:14; Matt. 22:11-12; Rev. 3:4-5, 18; Psa. 45:13-14; cf. Rev. 17:4
Rev 19:81 clean
Or, pure. Clean refers to the nature, whereas bright refers to the expression.
Rev 19:82b righteousnesses Matt. 5:20; Job 29:14; cf. Isa. 64:6
Or, righteous acts. The righteousnesses (plural) here are not the righteousness (i.e., Christ) that we received for our salvation (1 Cor. 1:30). The righteousness we received for our salvation is objective and enables us to meet the requirement of the righteous God, whereas here the righteousnesses of the overcoming saints are subjective (Phil. 3:9) and enable them to meet the requirement of the overcoming Christ. In Psa. 45:13-14 the queen has two garments: one corresponds with the objective righteousness, which is for our salvation, and the other with the subjective righteousnesses, which are for our victory. The second garment is equivalent to the wedding garment in Matt. 22:11-12.
Rev 19:9a Blessed Rev. 1:3; 14:13; 16:15; 20:6; 22:7, 14
Rev 19:91b marriage Matt. 22:2; 8:11; Luke 14:15; 22:16
The marriage dinner of the Lamb here is the wedding feast in Matt. 22:2. It will be a reward to the overcoming believers. Only the overcomers will be called to it; not all the saved ones will participate in it. The five foolish virgins in Matt. 25:8-13 will miss it. However, after being dealt with by the Lord in the kingdom age, they will participate in the New Jerusalem for eternity. Hence, to be called to the marriage dinner of Christ, which will usher the overcoming believers into the enjoyment of the millennium, is to be blessed. The overcoming believers, who will be called to the marriage dinner of the Lamb, will also be the bride of the Lamb.
Rev 19:92 dinner
The chief meal, taken usually in the evening.
Rev 19:9c true Rev. 21:5; 22:6
Rev 19:10a fell Rev. 22:8-9
Rev 19:10b testimony Rev. 1:2
Rev 19:10c Worship Rev. 14:7
Rev 19:101 spirit
The spirit of the prophecy is the reality, substance, disposition, and characteristic of the prophecy. Thus, the testimony of Jesus is the reality, substance, disposition, and characteristic of the prophecy of this book.
Rev 19:10d prophecy Rev. 1:3; 10:11; 22:7, 10, 18-19
Rev 19:11a heaven Rev. 4:1; Matt. 3:16; John 1:51
Rev 19:11b white Rev. 19:14; cf. Rev. 6:2
Rev 19:111 He
After the marriage dinner, Christ will come as a fighting General with His bride (the overcoming believers called to the marriage dinner) as His army to fight against Antichrist and the kings under him with their armies at Armageddon.
Rev 19:112c Faithful Rev. 3:14
Christ is faithful both to God and to those who believe in Him. In His faithfulness He defeats and destroys those who oppose God and persecute the believers. He is also true in carrying out God’s economy and in caring for those who believe in Him.
Rev 19:113d righteousness Rev. 19:2
Christ is faithful and true both to God and to His believers, and He is righteous to those who oppose and rebel against God. In righteousness He will defeat Antichrist and judge the rebels who follow him.
Rev 19:11e war Rev. 17:14
Rev 19:121a eyes Rev. 1:14
Christ’s flaming eyes are for the carrying out of His judgment.
Rev 19:122 many
Because Christ has been crowned with many kinds of glory (Heb. 2:9; 1 Pet. 1:11 and note 6), He wears many diadems. Every kind of glory is a diadem. These crowns of glory are the issues of the things that Christ accomplished. In the glorious issues of His accomplishments He will fight for God and destroy all those who rebel against God, putting them to shame for eternity.
Rev 19:12b diadems Heb. 2:9
Rev 19:12c name Rev. 3:12; cf. Rev. 2:17
Rev 19:123 which
This indicates that there are certain aspects of Christ that we have not experienced and that only He Himself knows. It also indicates that the Christ whom we experience is inexhaustible.
Rev 19:13a garment Isa. 63:1-3
Rev 19:131 dipped
Christ’s being clothed with a garment dipped in blood is related to His treading the winepress of the fury of the wrath of God (v. 15; Isa. 63:1-3) at Armageddon (16:14, 16), where the blood will rise up to the bridles of the horses (14:20).
Rev 19:132b Word John 1:1-2
The Word of God is the definition, explanation, and expression of God. As the Word of God, Christ imparts life as grace to God’s chosen people in the Gospel of John (John 1:1, 4, 14), but He executes God’s judgment upon the rebellious people in the Revelation of John.
Rev 19:141a armies Rev. 17:14
The armies here are the called and chosen believers in 17:14 and those who are called to the marriage dinner of the Lamb in v. 9, that is, those who constitute the bride of Christ.
Rev 19:14b followed Rev. 14:4
Rev 19:142c dressed Rev. 19:8
The garment of the overcoming believers qualifies them both to attend the marriage dinner of the Lamb (vv. 8-9) and to fight with the Lord against His enemy.
Rev 19:15a mouth Rev. 19:21; 1:16; 2 Thes. 2:8
Rev 19:151b sword Rev. 1:16
The sword, which proceeds out of the mouth of Christ, who is the Word of God, is the word that will judge the rebellious (John 12:48).
Rev 19:15c smite Isa. 11:4
Rev 19:152d shepherd Rev. 2:27
To shepherd here is to rule; the iron rod signifies strong power. First, with His judging word Christ will smite the nations; then, with His strong power He will shepherd those who remain. His ruling with strong power is His shepherding. He will rule over the nations by shepherding them.
Rev 19:153e winepress Rev. 14:19-20
See note 191 in ch. 14.
Rev 19:15f Almighty Rev. 1:8
Rev 19:161 garment
Christ’s garment signifies Christ’s attributes, His character, especially His righteousness in His humanity; whereas His thigh signifies His standing strength, His stability. His title King of kings and Lord of lords is exhibited in His righteousness and stability.
Rev 19:16a name Rev. 19:12
Rev 19:16b KING Rev. 17:14
Rev 19:17a birds Ezek. 39:17
Rev 19:17b mid-heaven Rev. 8:13
Rev 19:171 great
The great dinner of God is in contrast to the marriage dinner of the Lamb. The latter is for the called overcomers; the former is for the invited birds.
Rev 19:18a eat Ezek. 39:18-20
Rev 19:181 generals
Lit., captains over one thousand men.
Rev 19:18b free Rev. 6:15
Rev 19:19a beast Rev. 13:1
Rev 19:191b kings Rev. 16:12, 14, 16
The kings of the earth (16:12-14) include especially the ten kings under Antichrist (17:12-14).
Rev 19:192c armies Rev. 9:16
The armies include the two hundred million horsemen from the rising of the sun (9:14-16; 16:12).
Rev 19:19d gathered Rev. 16:16
Rev 19:193e war Rev. 17:14; 19:11
This war will take place at Armageddon (16:14, 16), at the valley of Jehoshaphat (Joel 3:9-16; Zech. 14:2-3, 12-15), which is very close to Jerusalem. This war will be the treading of the great winepress of the fury of God (see 14:17-20 and note 191 there).
Rev 19:19f army Rev. 19:14
Rev 19:20a false Rev. 13:11
Rev 19:20b signs Rev. 13:13-14
Rev 19:20c mark Rev. 13:16-17
Rev 19:20d worshipped Rev. 13:15
Rev 19:201e cast 2 Thes. 2:8; Dan. 7:11; 8:25
[ par. 1 2 ]
Rev 19:201 [1] Antichrist and the false prophet will be the first to be cast into the lake of fire (cf. 20:10, 15). Unlike all the others who perish, they will be cast alive into the lake of fire, without passing through death and resurrection.
Rev 19:201 [2] At this point we can see that once the seventh trumpet is sounded, on the same day, the last day of the great tribulation, the following events will all take place: (1) the kingdom of the world will become the kingdom of Christ; (2) the dead saints will be resurrected and will be raptured with the living saints; (3) the two witnesses will be resurrected and raptured; (4) Christ will execute the judgment at His judgment seat for the rewarding of the overcomers; (5) the marriage of the Lamb and the overcomers will take place; (6) Christ and His newly-wed overcomers will come to the earth to defeat Antichrist and destroy those who destroy the earth in the war at Armageddon, and to cast Antichrist and the false prophet into the lake of fire; (7) by the war at Armageddon Christ will rescue Israel from Antichrist’s besieging, and the whole house of Israel will repent and be saved; (8) the material Babylon the Great will be destroyed; and (9) at the same time the seven bowls will be poured out. The war at Armageddon will occur at the time of the sixth bowl. The various plagues of the seven bowls will be executed by God on the same day, perhaps at the time when the few positive events mentioned previously will occur.
Rev 19:20f lake Rev. 20:10, 14-15; 21:8
Rev 19:20g brimstone Rev. 14:10
Rev 19:21a sword Rev. 19:15
Rev 20:21c bound Jude 6
After the defeat of Antichrist, Satan is bound and imprisoned that the rebellious earth may be cleared up and the kingdom of Christ may come (vv. 4-6).
Rev 20:3a cast Isa. 14:15; Ezek. 28:8; cf. 2 Pet. 2:4
Rev 20:3b shut cf. Num. 16:33
Rev 20:3c deceive Rev. 20:8, 10; 12:9
Rev 20:4a thrones Matt. 19:28; Rev. 3:21
Rev 20:41 they
They refers to the overcomers. They are now sitting upon thrones, and authority to judge has been given to them. Having authority to judge means having the kingdom (cf. Dan. 7:10, 18, 22). This indicates that they have received the kingdom and are enjoying it.
Rev 20:42 those
These are the ones who are martyred throughout the church age, as mentioned in 6:9.
Rev 20:43 those
These are the ones who are martyred during the great tribulation (13:7, 15).
Rev 20:4d worshipped Rev. 13:15
Rev 20:4e mark Rev. 13:16-17
Rev 20:44 lived
I.e., were resurrected.
Rev 20:4f reigned Rev. 5:10; 2 Tim. 2:12; Heb. 2:5-8; Psa. 2:8-9; cf. Rev. 22:5
Rev 20:51a rest 1 Cor. 15:23-24
These are the unsaved who will participate in the resurrection of judgment after the millennium (John 5:28-29; 1 Cor. 15:23-24; Rev. 20:12).
Rev 20:52b first Luke 14:14; 20:35-36; John 5:29; Phil. 3:11
Or, best. The first resurrection is the best one. It is not only the resurrection of life (John 5:29; 1 Cor. 15:23b; 1 Thes. 4:16) but also the resurrection of reward (Luke 14:14), the out-resurrection, i.e., the outstanding resurrection, which the apostle Paul sought (Phil. 3:11), the resurrection of kingship as a reward to the overcomers, which enables them to reign as co-kings with Christ in the millennial kingdom (vv. 4, 6). Hence, blessed is he who has part in the first resurrection (v. 6).
Rev 20:61a Blessed Rev. 1:3
Or, happy. The highest blessing is to inherit the kingdom of God manifested on earth and even to be the co-kings of Christ within the kingdom.
Rev 20:6b holy Rev. 3:7; 22:11
Rev 20:62 first
Not only the resurrected overcomers, such as the man-child in 12:5 and the later martyrs in 15:2, but also the raptured living overcomers, such as the firstfruits in 14:1-5, have part in the issue of the first resurrection.
Rev 20:63c second Rev. 2:11; 20:14
See note 112 in ch. 2.
Rev 20:64d priests Rev. 1:6
The overcomers will be priests, drawing near to God and Christ, and kings, reigning over the nations with Christ in the millennium (2:26-27; 12:5). As priests, they satisfy God and Christ, who enjoy their service, and as kings they reign for God and represent God, shepherding man for man’s enjoyment and satisfaction. This is a reward to the overcomers. The believers who are defeated in this age will forfeit this reward. However, after being dealt with by the Lord in the millennium, these defeated ones will participate in the blessing of this reward, which will be to serve God and represent God in the kingship in the new heaven and new earth for eternity (22:3, 5).
Rev 20:65 a
Some ancient authorities have the definite article the.
Rev 20:71 prison
The abyss (v. 3) will be a temporary prison for the devil. After the thousand years, he will be released from his prison to be God’s tool to test mankind for the last time.
Rev 20:81 Gog
Gog and Magog, according to Ezek. 38:2-3 and 39:1-2, must be Russia. Ezekiel 38:2 indicates that Gog and Magog are of Rosh, Meshech, and Tubal, which correspond with Russia, Moscow, and Tobolsk. Ezekiel 39:2 refers to these places as “the remotest parts of the north.” What is mentioned concerning Gog and Magog in Ezek. 38 and 39 will occur before the millennium, whereas what is recorded concerning them in this chapter will take place after the millennium. This verse shows that Satan’s deceiving of the nations that are in the four corners of the earth is his deceiving of Gog and Magog. This may indicate that in mankind’s last rebellion against God, which will be instigated by Satan, Gog and Magog will take the lead and the nations will follow.
Rev 20:8c Magog Gen. 10:2; Ezek. 38:2; 39:1, 6
Rev 20:8d gather cf. Ezek. 38:15; 39:2
Rev 20:82 war
This will be the last war on earth. It will be caused by mankind’s last rebellion, which will be instigated by Satan, God’s enemy, after the millennium. Although mankind will be in a restored state for one thousand years, man’s rebellious nature will still remain. It will be exposed by Satan’s last instigation and will be purged away by the Lord’s final judgment on mankind.
Rev 20:9a went Ezek. 38:9, 16
Rev 20:91 camp
The camp of the saints is the lodging place of the overcoming believers, who compose the heavenly armies (19:14) camping on earth. The beloved city is the city of Jerusalem, the dwelling place of the remnant of Israel. The overcoming believers and the remnant of Israel are God’s faithful people on earth in the millennium, who stand with God and for God. At the end of the millennium, Satan will instigate rebellious mankind from the uttermost parts of the north to attack God’s people.
Rev 20:91b beloved Psa. 87:2-3
See note 91.
Rev 20:9c fire Rev. 11:5; Ezek. 38:22; 39:6
Rev 20:92 out
Some ancient authorities insert, from God.
Rev 20:10a devil Rev. 2:10
Rev 20:101b lake Rev. 19:20; Matt. 25:41
The lake of fire has been prepared for the devil and his angels (Matt. 25:41). However, the beast and the false prophet, as well as the “goats” in Matt. 25:32-33, 41, are cast into it a thousand years earlier than the devil (19:20). After the thousand years, the devil also is thrown into it.
Rev 20:10c tormented Rev. 14:10
Rev 20:111 white
White here signifies righteous, indicating that the Lord’s great throne, which is for His judgment, is righteous.
Rev 20:112 Him
Him must refer to the Lord Jesus. God the Father has given all judgment to the Son (John 5:22) and has ordained Him to be the Judge of the living and the dead (Acts 10:42; 17:31; 2 Tim. 4:1; Rom. 2:16). Matthew 25:31-46 speaks of the Lord as the One who will judge the living before the millennium. Here, the Lord is the One who will judge the dead after the millennium.
Rev 20:113a earth Matt. 5:18; Heb. 1:11-12; 2 Pet. 3:10
The old heavens and the old earth will be changed (Heb. 1:11-12). The old heavens will pass away, their elements being burned and dissolved, and the old earth will be burned up (2 Pet. 3:10). Out of this change will issue the new heaven and new earth (21:1) as the universe of the new creation, which will serve as the location for the New Jerusalem in eternity.
Rev 20:12a dead Acts 10:42; 2 Tim. 4:1
Rev 20:121 standing
Standing here indicates that the dead have been resurrected. This is the resurrection of the unbelievers, the resurrection of judgment, after the millennium (John 5:28-29; 1 Cor. 15:23-24).
Rev 20:122b scrolls Dan. 7:10
These scrolls are the record of the unbelievers’ works and deeds; the unbelievers will be judged according to what is recorded in the scrolls.
Rev 20:123 scroll
This is the record of the names of the believers (13:8; 17:8; Luke 10:20).
Rev 20:12c the Rev. 3:5
Rev 20:12d according Rom. 2:6
Rev 20:131a sea Rev. 21:1
Since the dead unbelievers who were drowned in the sea are included among those in Hades, the dead given up by the sea must not include any unbelieving human beings; they may be the spirits (the demons today—Matt. 8:31-32; 12:43) of the living beings of the preadamic age (see Life-study of Genesis, Message Two). This may indicate that today’s demons will be judged at the great white throne along with the unbelieving human beings.
Rev 20:13b Hades Rev. 6:8; Luke 16:23; Prov. 23:14; 27:20
Rev 20:141a death 1 Cor. 15:26; Rev. 21:4
The lake of fire is the “trash can” for the entire universe, into which all negative things, including death and Hades, will be cast. Death will be the last enemy destroyed by the Lord (1 Cor. 15:26).
Rev 20:14b lake Rev. 19:20
Rev 20:142c second Rev. 20:6
In the first death, the soul and spirit of fallen men are separated from their body and perish in the section of suffering in Hades (Luke 16:22-24). In the second death, their soul and spirit, after being rejoined to their body in resurrection, are cast with their body into the lake of fire. This means that the unbelievers’ whole being—spirit, soul, and body—will perish in eternal torment in the lake of fire.
Rev 20:151 anyone
The perishing unbelievers will be judged according to the scrolls, which are a record of their works (vv. 12-13), but they will be cast into the lake of fire according to the book of life. This indicates that they are condemned by the Lord because of their evil deeds but perish because of their unbelief, which issues in their not having their names written in the book of life. Not believing in the Lord Jesus is the unique sin that causes people to perish (John 16:9).
Rev 20:15a written Rev. 13:8
Rev 20:152 book
Lit., scroll.
Rev 20:153 lake
The lake of fire has been prepared for the devil and his angels (Matt. 25:41). Since the unbelievers have followed the devil, they will share the devil’s judgment (John 16:11) and will become joint partakers of the devil’s eternal torment. The demons, also having followed the devil, will share the same destiny.
Rev 21:11a new Isa. 65:17; 66:22; 2 Pet. 3:13
In eternity past God purposed to have a corporate expression that He might be fully expressed and glorified (Eph. 3:9-11; 1:9-12). For this, He created the heavens, the earth, and mankind. After the creation of the world, there are four dispensations: the dispensation of the patriarchs, from Adam to Moses (Rom. 5:14); the dispensation of law, from Moses to Christ (John 1:17); the dispensation of grace, from Christ’s first coming to the restoration of all things at Christ’s second coming (Acts 3:20-21); and the dispensation of the kingdom, from Christ’s second coming to the end of the millennium (11:15; 20:4, 6). God uses these four dispensations to perfect and complete His chosen people that they may be His eternal corporate expression for the accomplishing of His purpose. All four dispensations belong to the old heaven and old earth. Although the dispensation of the kingdom is the dispensation of restoration, it still will take place in the old heaven and old earth, because God’s perfecting and completing work in His chosen people will not be finished until the end of that dispensation. When God finishes this work through the dispensation of the kingdom, the old heaven and old earth will pass away through fire and be renewed to become the new heaven and new earth (2 Pet. 3:10-13), into which the New Jerusalem will come to be God’s eternal expression.
Rev 21:12b first Rev. 20:11
According to the principle revealed in the Bible, God does not want the first, whether man or thing (Exo. 12:12), but the second. Hence, whatever is the first, whether heaven, earth, man, or thing, will be annulled (v. 4; cf. 1 Cor. 15:47; Heb. 8:7, 13). If the Greek word for first is rendered former, the spiritual significance is missed.
Rev 21:13 sea
The sea is a result of the waters of judgment, which God used to judge the preadamic world (see Life-study of Genesis, Message Two). The work of God’s re-creation was to recover the land by restricting the result of the waters of judgment (Gen. 1:9-10; Jer. 5:22). The living creatures of the preadamic world, after being judged by the waters, became the sea’s inhabitants, the demons. After they have been dealt with by Christ and His believers (Matt. 8:29-32; Luke 10:17; Acts 16:16-18; 19:12) and the sea has given them up to the judgment of the great white throne (20:13), the sea will not be needed. Since the work of God’s re-creation, God’s intention has been to abolish the sea by dealing with Satan and his demons. Hence, the sea is no more indicates that Satan and his evil followers will all be dealt with and will not be found in the new heaven and new earth.
Rev 21:2a holy Rev. 21:10; 22:19; Heb. 11:10, 16
Rev 21:21b New Rev. 3:12; 21:10; Gal. 4:26; Heb. 12:22
[ par. 1 2 3 ]
Rev 21:21 [1] The revelation of this book is composed of signs (see note 12 in ch. 1). Because of the profundity of the great and important matters in this book, it is difficult for man to speak of them exhaustively in plain words. Thus, all these matters are symbolized and depicted by signs, such as the lampstands, signifying the churches, and stars, signifying the messengers of the churches (ch. 1); Jezebel, signifying the degraded, fornicating Roman Church (ch. 2b); jasper and precious stones, signifying life and the redeeming God (4:3); the Lion and the Lamb, signifying the overcoming and redeeming Christ (ch. 5); the four horses, signifying the gospel, war, famine, and the spreading abroad of death (ch. 6a); the universal woman, signifying God’s redeemed throughout the generations, her child, signifying the strong, overcoming ones among God’s redeemed, and the dragon, the serpent, signifying the cruel and subtle Satan, the devil (ch. 12); the beast out of the sea, signifying Antichrist, and the beast out of the earth, signifying the false prophet (ch. 13); the harvest, signifying the people growing under God’s cultivation, and the firstfruits, signifying the ones who ripen early among those who are growing under God’s cultivation (ch. 14); Babylon the Great, signifying Rome, in both its religious aspect and its material aspect (chs. 17—18); and the bride, signifying the saints who are mature and are prepared to be Christ’s counterpart (ch. 19a). Besides these, there are many other signs. The final sign, which is also the greatest, is the New Jerusalem, signifying the composition of the totality of God’s redeemed saints throughout the generations, who have been regenerated, transformed, and glorified. It is not a material, lifeless city but a corporate living person as the bride, having Christ, such a wonderful person, as her husband (v. 2).
Rev 21:21 [2] The New Jerusalem is a living composition of all the saints redeemed by God throughout all generations. It is the bride of Christ as His counterpart (John 3:29) and the holy city of God as His habitation, His tabernacle (v. 3). This is the heavenly Jerusalem (Heb. 12:22), which God has prepared for us and which Abraham, Isaac, and Jacob long after (Heb. 11:10, 16). This is also the Jerusalem which is above and which is our mother (Gal. 4:26). As the bride of Christ, the New Jerusalem comes out of Christ, her Husband, and becomes His counterpart, just as Eve came out of Adam, her husband, and became his counterpart (Gen. 2:21-24). She is prepared by participating in the riches of the life and nature of Christ. As the holy city of God, she is wholly sanctified unto God and fully saturated with God’s holy nature to be His habitation.
Rev 21:21 [3] In both the Old Testament and the New Testament, God likens His chosen people to a spouse (Isa. 54:6; Jer. 3:1; Ezek. 16:8; Hosea 2:19; 2 Cor. 11:2; Eph. 5:31-32) and a dwelling place for Himself (Exo. 29:45-46; Num. 5:3; Ezek. 43:7, 9; Psa. 68:18; 1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; 1 Tim. 3:15). The spouse is for His satisfaction in love, and the dwelling place is for His rest in expression. Both of these aspects will be ultimately consummated in the New Jerusalem. In her, God will have the fullest satisfaction in love and the utmost rest in expression for eternity.
Rev 21:22 coming
After all God’s redeemed saints are raptured to the heavens, they will constitute the New Jerusalem, which comes down out of heaven from God. This indicates that our dwelling place for eternity will not be heaven but the New Jerusalem on the new earth.
Rev 21:2c prepared cf. Rev. 19:7
Rev 21:23d bride Rev. 21:9; 22:17; Isa. 61:10; John 3:29
The New Jerusalem is a bride, indicating that she is not a material city but a corporate person. To Christ she is a bride for His satisfaction; to God she is a tabernacle in which He can rest and through which He can express Himself.
Rev 21:2e husband Isa. 54:5; 62:5; Jer. 3:14; 31:32; Hosea 2:16
Rev 21:31b tabernacle Exo. 25:9; 40:2; Rev. 7:15; 13:6
As God’s habitation, the New Jerusalem will be the tabernacle of God with men for eternity. The tabernacle made by Moses was a type of this tabernacle (Exo. 25:8-9; Lev. 26:11). That type was first fulfilled in Christ as God’s tabernacle among men (John 1:14) and will eventually be fulfilled in the fullest way in the New Jerusalem, which will be the enlargement of Christ as God’s dwelling place. This tabernacle will also be the eternal dwelling place of God’s redeemed people. God will overshadow us with Christ. (See note 153 in ch. 7.) Hence, the New Jerusalem will be a mutual habitation for both God and us.
Rev 21:3c tabernacle Exo. 29:45; Lev. 26:11; Ezek. 37:27; John 1:14; 2 Cor. 6:16
Rev 21:3d they Jer. 24:7; 31:1; Ezek. 11:20
Rev 21:41a wipe Rev. 7:17
In the new heaven and new earth there will be full satisfaction and rest; there will be no more cause for tears.
Rev 21:42b death Isa. 25:8; 2 Tim. 1:10; 1 Cor. 15:54; Rev. 20:14
Since death will be wholly swallowed up by life (1 Cor. 15:54) and will be cast into the lake of fire (20:14), in the new heaven and new earth there will be no more death.
Rev 21:4c sorrow Isa. 35:10; 51:11; 65:19
Rev 21:43d former Isa. 65:17; Heb. 12:27
Lit., first.
Rev 21:5b new Isa. 42:9; 43:19; 2 Cor. 5:17
Rev 21:61 They
They refers to these words in v. 5.
Rev 21:6b Beginning Rev. 22:13
Rev 21:6c thirsts Rev. 22:17; John 4:10; Isa. 55:1
Rev 21:6d spring Rev. 7:17; cf. John 4:14
Rev 21:6e water Rev. 22:1, 17; John 4:10; 7:38
Rev 21:71a overcomes 1 John 5:4-5
The meaning of overcomes here is different from that in chs. 2 and 3, where the word is used seven times. Here it means to overcome by believing, as in 1 John 5:4-5. The overcoming in chs. 2 and 3 qualifies the overcoming believers to participate in the enjoyment of the millennial kingdom as a particular reward in God’s dispensational administration, whereas the overcoming here qualifies all believers to participate in the New Jerusalem with all its enjoyment as the common portion of God’s eternal salvation.
Rev 21:7b I Jer. 7:23; 24:7; Ezek. 37:27; Heb. 8:10
Rev 21:72c son Hosea 1:10; 2 Cor. 6:18; John 1:12; 1 John 3:1; Rom. 8:14-16; Heb. 2:10
The peoples in v. 3 will be the nations in v. 24. In the new heaven and new earth they will be God’s people and not God’s sons. They will live on the new earth outside the New Jerusalem and will enjoy the common blessings in the new heaven and new earth. (See note 241.) Son in this verse does not refer to God’s people but to God’s redeemed saints throughout the generations. The sons of God will dwell in the New Jerusalem, participate in all its enjoyment, serve God and the Lamb, and reign for eternity (22:3-5).
Rev 21:8a abominable Rev. 21:27; 22:15
Rev 21:8b fornicators Gal. 5:19-21; Eph. 5:5
Rev 21:81 false
I.e., liars.
Rev 21:82c lake Rev. 20:14-15
In the old heaven and old earth there is the sea of water to hold the result of God’s judgment, whereas in the new heaven and new earth there will be the lake of fire to replace the sea. All negative and filthy things, after being judged by God, will be cast into the lake of fire, where they will suffer the second death and be tormented by being burned in fire and brimstone for eternity (14:10-11). According to 22:15, the lake of fire will be outside the New Jerusalem, as Gehenna (which signifies the lake of fire—Matt. 5:22 and note 8), that is, as Topheth, a place for filthy things (Jer. 19:11-13), was outside the old Jerusalem (2 Kings 23:10; Isa. 30:33). The lake of fire is much more restricted than the sea of water.
Rev 21:91 one
It was one of the seven angels who executed the seven last plagues who showed the New Jerusalem to John. This signifies that the judgment of the seven bowls is for the New Jerusalem.
Rev 21:92c bride Rev. 21:2
A bride is mainly for the wedding day, while a wife is for the entire life. The New Jerusalem will be the bride in the millennium for one thousand years, which is like one day (2 Pet. 3:8), and will be the wife in the new heaven and new earth for eternity, to the ages of the ages without end.
Rev 21:10a carried Rev. 17:3
Rev 21:101 great
The great and high mountain is in contrast to the wilderness in 17:3. That he might see Babylon, the great harlot, John was carried to the wilderness. That he might see the bride, the New Jerusalem, John was carried to a great and high mountain. We need to be lifted up to a “high mountain” that we may see God’s dwelling place for the fulfilling of His eternal purpose.
Rev 21:10c holy Rev. 21:2
Rev 21:111a glory Rev. 21:23; Isa. 60:1, 19; John 1:14; 2 Cor. 3:18; Rom. 8:17-18, 30; Col. 3:4; 1 Cor. 2:7; Heb. 2:10
The glory of God is the expression of God, God expressed. We have been predestined for this glory and called to this glory (1 Cor. 2:7; 1 Pet. 5:10; 1 Thes. 2:12). We are being transformed into this glory (2 Cor. 3:18) and will be brought into it (Heb. 2:10). Eventually, we will be glorified with Christ (Rom. 8:17, 30) and bear the glory of God for God’s expression in the New Jerusalem.
Rev 21:112b light Rev. 22:5; Matt. 5:14-16; Eph. 5:8; Phil. 2:15
Lit., luminary, or, light-bearer. Today the believers, as children of light (Eph. 5:8), are the light of the world (Matt. 5:14), shining in the midst of a crooked and perverted generation (Phil. 2:15). Eventually, the New Jerusalem, as a composition of all the saints, will be the light-bearer, shining forth God as light over the nations around her (v. 24).
Rev 21:113c precious Rev. 21:19
The precious stone is not the light but the light-bearer. It does not have light in itself, but the light, which is God, has been wrought into it and shines out through it. This indicates that since we are part of the coming New Jerusalem, we must be transformed into precious stones, with God being wrought into our being as the shining light, that we may be the light-bearer shining as God’s expression.
Rev 21:114d jasper Rev. 21:18, 19; 4:3
God’s appearance is like jasper (4:3 and note 1). The light of the New Jerusalem is like jasper stone. The New Jerusalem bears the appearance of God and expresses God by her shining.
Rev 21:11e crystal Rev. 22:1; 4:6; Ezek. 1:22
Rev 21:121 great
The wall is for separation and protection. New Jerusalem will be absolutely separated unto God and will fully protect the interests of God. Its wall will be great and high. Today all believers need such a great and high wall for their separation and protection.
Rev 21:12a wall cf. Psa. 51:18; Neh. 4:6; 6:1, 6, 15; Isa. 60:18; Psa. 122:7
Rev 21:122b twelve cf. Ezek. 48:31-34
The gates are for communication, for coming in and going out. Twelve is the number of absolute perfection and eternal completion in God’s administration. Hence, twelve gates indicates that the communication in the New Jerusalem is absolutely perfect and eternally complete for God’s administration.
Rev 21:12c gates Rev. 21:25; 22:14; cf. Psa. 87:2; 122:2
Rev 21:123 angels
In God’s eternal economy, angels are ministering spirits (Heb. 1:14). They serve those who inherit salvation and who participate in the eternal blessing of the New Jerusalem, the center of the new heaven and new earth. They will be the gatekeepers of our possession, while we will be the enjoyers of the rich inheritance in God’s eternal economy.
Rev 21:124 Israel
[ par. 1 2 ]
Rev 21:124 [1] Israel here represents the law of the Old Testament, indicating that the law is represented at the gates of the New Jerusalem. The law watches and observes to insure that all the communications, the comings in and goings out, of the holy city meet the law’s requirements. That the names of the twelve tribes of Israel are inscribed on the twelve gates signifies that the twelve tribes of Israel are the entrance into the holy city; as such, they lead people, through the preaching of the gospel, into the riches of the Triune God to enjoy the supply in the city.
Rev 21:124 [2] The mentioning of Israel here also indicates that the New Jerusalem includes all the redeemed saints of the Old Testament.
Rev 21:131 east
The city lies square (v. 16), with three gates on each of the four sides. The east side, at the front, toward the glory of the sunrise, ranks first; the north side, at the top, ranks second; the south side, at the bottom, ranks third; and the west side, at the rear, ranks fourth. The gates on the four sides face the four directions of the earth, signifying that the entrance into the holy city is available to all the peoples on earth. (Cf. the four heads of the river in Gen. 2:10-14.) That there are three gates on each side signifies that the three of the Trinity—the Father, the Son, and the Spirit—work together to bring people into the holy city. This is indicated in the three parables in Luke 15 and implied in the Lord’s word in Matt. 28:19. To be baptized into the Father, the Son, and the Spirit is the real entrance into the holy city. That there are three gates on each of the four sides, three times four being twelve, also implies that the Triune God is mingled with man, the creature. (The number four signifies the creatures—4:6.)
Rev 21:141a foundations Rev. 21:19; Heb. 11:10; Eph. 2:20
The foundations here are not the foundation that is Christ, mentioned in 1 Cor. 3:10-11. Rather, they are the twelve apostles of the Lamb. Today the church is built upon the foundation of the apostles and prophets (Eph. 2:20). Since in eternity there will be no more need for the prophets, the foundations of the holy city will consist only of the apostles.
Rev 21:14b twelve Matt. 10:2-4a; Acts 1:26
Rev 21:142 apostles
The apostles here represent the grace of the New Testament, signifying that the New Jerusalem is built upon the grace of God. While entrance into the holy city is according to the law of God, the city is built upon the grace of God. Apostles here implies that the New Jerusalem is composed not only of the Old Testament saints, represented by Israel, but also of the New Testament saints, represented by the apostles.
Rev 21:151 golden
A reed is for measuring, and measuring is for taking possession (Ezek. 40:5; Zech. 2:1-2; Rev. 11:1). Since gold signifies the divine nature of God, golden here indicates that the city, its gates, and its wall are measured according to God’s divine nature. Anything that does not match the divine nature of God does not belong to the New Jerusalem. The entire city, with its gates and wall, can pass the measuring and testing of the divine nature of God; hence, it is fit to be God’s possession.
Rev 21:15a measure Rev. 11:1; Ezek. 40:3; Zech. 2:1-2
Rev 21:161a square cf. Ezek. 42:16-20
Square here indicates that the New Jerusalem is perfect and complete in every way, absolutely straight, and not in the least oblique.
Rev 21:162 twelve
Twelve thousand is one thousand times twelve. Since twelve signifies absolute perfection and eternal completion in God’s administration, twelve thousand signifies a thousand times this.
Rev 21:163 stadia
A stadion equals about six hundred feet.
Rev 21:164 length
The dimensions of the Holy of Holies, in both the tabernacle and the temple, were equal in length, breadth, and height (Exo. 26:2-8; 1 Kings 6:20). Hence, that the length and the breadth and the height of New Jerusalem are equal signifies that the entire New Jerusalem will be the Holy of Holies. In it, all God’s redeemed ones will serve and worship God, will see and touch God’s presence, and will live and dwell in God’s presence for eternity.
Rev 21:16b equal cf. 1 Kings 6:19-20
Rev 21:171 hundred
[ par. 1 2 ]
Rev 21:171 [1] A hundred and forty-four is twelve times twelve. Twelve times twelve signifies the absolute perfection and eternal completion of absolute perfections and eternal completions. How perfect and complete is the wall of the holy city in God’s eternal administration!
Rev 21:171 [2] The city proper is like a mountain with a height of twelve thousand stadia, whereas the wall itself, from the foundation to the top, has a height of a hundred and forty-four cubits.
Rev 21:172 man
It is in resurrection that man will be like the angels (Matt. 22:30). Hence, the measure of a man, that is, of an angel indicates that the wall of the city is not natural but is in resurrection.
Rev 21:172a angel Matt. 22:30
See note 172.
Rev 21:181a jasper Rev. 21:11, 19; 4:3
Jasper is a transformed precious stone (1 Cor. 3:12). God’s appearance is like jasper (4:3 and note 1 there). The jasper wall signifies that the whole city, as the corporate expression of God in eternity, bears the appearance of God.
Rev 21:182 pure
Or, clear, clean.
Rev 21:183b gold Rev. 21:21; 1:12; 1 Cor. 3:12
Since gold signifies the divine nature of God, the city’s being of pure gold signifies that New Jerusalem is altogether of God’s divine nature and takes God’s divine nature as its element. Pure gold, like clear glass indicates that the whole city is transparent and is not in the least opaque.
Rev 21:184 clear
Or, pure, clean.
Rev 21:191a foundations Rev. 21:14
[ par. 1 2 ]
Rev 21:191 [1] The New Jerusalem is a city of foundations (Heb. 11:10). These are the twelve apostles of the Lamb (v. 14), each of whom is signified by a precious stone. Peter, the first of the twelve apostles, was originally named Simon. When Simon was brought to the Lord, the Lord changed his name to Peter, meaning a stone (John 1:42). Later, the Lord called him by that name when He spoke concerning the building of His church (Matt. 16:18). Precious stones are not created but are produced by the transforming of things created. All the apostles were created as clay, but they were regenerated and were transformed into precious stones for God’s eternal building. Every believer needs to be thus regenerated and transformed that he may be a part of the New Jerusalem.
Rev 21:191 [2] The colors of the foundation’s twelve precious stones, which signify the twelve apostles, are as follows: the first stone is green, the second and third are blue, the fourth is green, the fifth and sixth are red, the seventh is yellow, the eighth is bluish green, the ninth is yellow, the tenth is apple-green, the eleventh and twelfth are purple. The twelve layers of the foundation in the above colors have the appearance of a rainbow, signifying that the city is built upon and secured by God’s faithfulness in keeping His covenant (Gen. 9:8-17) and that the foundation of the city is trustworthy and reliable.
Rev 21:19b precious 1 Cor. 3:12; cf. Exo. 25:7; 28:17-20; Isa. 54:11-12
Rev 21:192 jasper
The first layer of the wall’s foundation, as well as the entire wall of New Jerusalem, is built with jasper (v. 18). This indicates that the main material in the building of the holy city is jasper. Since jasper signifies God expressed in His transmittable glory (4:3), the main function of the holy city is to express God in bearing His glory (v. 11).
Rev 21:20a sardonyx Gen. 2:12
Rev 21:21a twelve Rev. 21:12
Rev 21:211b pearls Gen. 2:12; Num. 11:7
[ par. 1 2 ]
Rev 21:211 [1] Pearls are produced by oysters in the waters of death. When an oyster is wounded by a grain of sand, it secretes its life-juice around the grain of sand and makes it into a precious pearl. This depicts Christ as the living One coming into the death waters, being wounded by us, and secreting His life over us to make us into precious pearls for the building of God’s eternal expression. That the twelve gates of the holy city are twelve pearls signifies that regeneration through the death-overcoming and life-secreting Christ is the entrance into the city. This meets the requirement of the law, which is represented by Israel and is under the observing of the guarding angels (v. 12).
Rev 21:211 [2] The New Jerusalem is built of three kinds of precious materials, signifying that she is built with the Triune God. First, the city proper, with its street, is of pure gold (vv. 18, 21). Gold, the symbol of the divine nature of God, signifies the Father as the source, from whom the element for the substantial existence of the city is produced. Second, the twelve gates of the city are pearls, which signify the Son’s overcoming death and life-imparting resurrection, through which entrance to the city is gained. Third, the wall of the city and its foundation are built of precious stones, signifying the Spirit’s work of transforming the redeemed and regenerated saints into precious stones for the building of God’s eternal habitation that they may express God corporately in His all-permeating glory. In the garden of Eden these three kinds of treasures merely existed as materials (Gen. 2:11-12), whereas in the city of New Jerusalem these precious materials become a builded city for the fulfillment of God’s eternal purpose, which is to have a corporate expression.
Rev 21:212 one
Each gate of the holy city is one pearl, signifying that the entrance to the city is unique and is once for all; that is, we can enter the city only through the once-for-all regeneration accomplished by Christ’s overcoming death and life-imparting resurrection.
Rev 21:213 street
The gates are for the entrance into the city, whereas the street is for the daily walk, the daily living, in the city. The entrance into the city is through Christ’s death and resurrection, whereas the daily walk, the daily living, in the city is according to the divine nature of God, signified by the street being of pure gold. After the saints enter through regeneration, they must daily live and walk in God’s divine nature as the way. The divine nature of God is their pathway.
Rev 21:21c gold Rev. 21:18
Rev 21:214 transparent
The pure gold, which symbolizes the street and the city proper of the New Jerusalem, is like clear glass (v. 18), signifying that the whole city is transparent. Although the pearls may be opaque, every one of them is a great open gate, which will not be shut by day or by night (v. 25).
Rev 21:221 no
In the Old Testament the tabernacle of God was a precursor of the temple of God. New Jerusalem as the tabernacle of God (v. 3) will be the temple of God. This indicates that in the new heaven and new earth the temple of God will be enlarged into a city. That the three dimensions of the city are equal (v. 16) indicates that the city as a whole will be the Holy of Holies, the inner temple. Hence, there will be no temple in it.
Rev 21:222a temple cf. Rev. 3:12; 7:15; 11:1, 19; 15:8
The Greek word denotes the inner temple. This inner temple is the Lord God the Almighty and the Lamb, signifying that God and the Lamb Themselves will be the place in which we serve God. The holy city as the tabernacle of God is for God to dwell in, and God and the Lamb as the temple are for the redeemed saints to dwell in. In the new heaven and new earth, the New Jerusalem will be a mutual dwelling place for God and man for eternity.
Rev 21:22b Lord Rev. 1:8
Rev 21:22c Lamb Rev. 5:6; 7:17
Rev 21:222d temple Psa. 90:1; Isa. 8:14; Ezek. 11:16; Rev. 7:15
See note 222.
Rev 21:231a no Rev. 22:5; Isa. 60:19; cf. Isa. 24:23
In the millennium the light of the sun and the moon will be intensified (Isa. 30:26). But in the New Jerusalem in the new heaven and new earth there will be no need of the shining of the sun or of the moon. The sun and moon will be present in the new heaven and new earth, but their shining will not be needed in the New Jerusalem, for God, the divine light, will shine much more brightly there.
Rev 21:23b glory Rev. 21:11
Rev 21:232c lamp Rev. 4:5
The Lamb as the lamp will shine with God as the light to illumine the city with the glory of God, the expression of the divine light. Since the holy city will be illumined by such a divine light, it will need no other light, whether created by God or made by man (22:5).
Rev 21:241a nations Rev. 22:2; Isa. 60:3; Matt. 25:32-34
At the end of this age a great part of the inhabitants of the earth will be killed as a result of the sixth and seventh trumpets. The rest will be judged by Christ at the throne of His glory when He comes back to earth. The condemned ones, the “goats,” will be cursed and will perish in the lake of fire, while the justified ones, the “sheep,” will be blessed and will inherit the kingdom prepared for them from the foundation of the world (Matt. 25:31-46). Unlike the New Testament believers, the “sheep” will not be saved and regenerated; they will only be restored to the original state of man as he was created by God. They will be the nations as citizens of the millennial kingdom, in which the overcoming believers will be the kings (20:4, 6) and the saved remnant of Israel will be the priests (Zech. 8:20-23). After the millennial kingdom, a part of these nations, deceived by the devil, will rebel against the Lord and will be consumed by fire from heaven (20:7-9). The rest will be transferred to the new earth to be the nations, which will live around the New Jerusalem and walk by its light. They will be the peoples mentioned in vv. 3 and 4. They, as created but unregenerated men, will be maintained to live forever in their created state through the healing of the leaves of the tree of life (22:2). Even for them there will be no more death (v. 4). Under the shining of the New Jerusalem with the divine glory, neither will they be in darkness.
Rev 21:242 light
Cf. Isa. 2:5.
Rev 21:243b kings Psa. 72:10-11; Isa. 60:11, 16
The kings of the earth here are the kings of the nations in the new earth. The redeemed and regenerated saints will be kings over these kings (22:5), and Christ will be the King of kings for eternity.
Rev 21:244 glory
Glory here refers to splendor (Matt. 5:16; see note 92 in Heb. 2).
Rev 21:251a no Isa. 60:11
The wall of the city will separate the city from the nations, but the gates will keep the city continually open to them.
Rev 21:252b night Rev. 22:5; 1 John 1:5
In the new heaven and new earth there will still be the distinction between day and night, but in the New Jerusalem there will be no such distinction, for there, God Himself as the brighter light will shine continuously day and night.
Rev 21:261a glory Isa. 60:5
See note 244.
Rev 21:262 honor
Honor refers to preciousness in status and dignity in position (cf. Esth. 1:4).
Rev 21:27a common Isa. 52:1; 35:8
Rev 21:27b abomination Rev. 21:8
Rev 21:27c lie Rev. 22:15
Rev 21:27d enter Rev. 22:14
Rev 21:271 those
Since the nations living on the new earth outside the New Jerusalem will bring their glory and honor into the city, they surely are included among those who are written in the Lamb’s book of life.
Rev 21:27e written Rev. 13:8
Rev 21:272 book
Lit., scroll.
Rev 22:11 he
He refers to the angel in 21:9.
Rev 22:12b river Gen. 2:10; Psa. 36:8; 46:4; 65:9; Ezek. 47:5, 9; John 7:38
The river here, typified by the rivers in Gen. 2:10-14, Psa. 46:4, and Ezek. 47:5-9, signifies the abundance of life in its flow. It is one river, flowing to the four corners of the holy city, like the one river in Gen. 2:10-14, which parts into four heads. As indicated in John 7:38, this one river with its riches becomes many rivers in our experience of the different aspects of the riches of God’s Spirit of life (Rom. 8:2; 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22-23).
Rev 22:13c water Rev. 22:17; 21:6; 7:17; John 4:14
The water of life is a symbol of God in Christ as the Spirit flowing Himself into His redeemed people to be their life and life supply. It is typified by the water that came out of the riven rock (Exo. 17:6; Num. 20:11) and symbolized by the water that flowed out of the pierced side of the Lord Jesus (John 19:34). Here, the water of life becomes a river, proceeding out of the throne of God and of the Lamb to supply and saturate the entire New Jerusalem. Thus this city is filled with the divine life that it may express God in His glory of life.
Rev 22:14d crystal Rev. 21:11
The water of life is bright as crystal, having no dimness or opaqueness. When this water of life flows in us, it purifies us and makes us as transparent as crystal.
Rev 22:1e proceeding Ezek. 47:12
Rev 22:15f throne Rev. 4:2; Heb. 4:16; cf. Dan. 7:9-10
The throne of God and of the Lamb, showing that there is one throne for both God and the Lamb, indicates that God and the Lamb are one—the Lamb-God, the redeeming God, God the Redeemer. In eternity the very God who sits on the throne is our redeeming God, from whose throne proceeds the river of water of life for our supply and satisfaction. This depicts how the Triune God—God, the Lamb, and the Spirit, who is symbolized by the water of life—dispenses Himself to His redeemed under His headship (implied in the authority of the throne) for eternity.
Rev 22:16g street Rev. 21:21
The street of the holy city is pure gold (21:21). Gold symbolizes the divine nature. That the river of water of life proceeds “in the middle of its street” signifies that the divine life flows in the divine nature as the unique way for the daily life of God’s redeemed people. Where the divine life flows, there the divine nature is as the holy way by which God’s people walk; and where the holy way of the divine nature is, there the divine life is flowing. The divine life and the divine nature as the holy way always go together. Thus, God’s river of water of life is available along this divine way, and we enjoy the river by walking in this way of life.
Rev 22:2a side Ezek. 47:7, 12
Rev 22:21b tree Gen. 2:9; 3:22, 24; Rev. 22:14, 19; 2:7
That the one tree of life grows on the two sides of the river signifies that the tree of life is a vine that spreads and proceeds along the flow of the water of life for God’s people to receive and enjoy. This tree fulfills for eternity what God intended from the beginning (Gen. 2:9). The tree of life was closed to man because of his fall (Gen. 3:22-24), but it was opened to the believers through the redemption of Christ (Heb. 10:19-20). Today the enjoyment of Christ as the tree of life is the believers’ common portion (John 6:35, 57). In the millennial kingdom the enjoyment of Christ as the tree of life will be a dispensational reward to the overcoming believers (2:7). Eventually, in the new heaven and new earth for eternity, the enjoyment of Christ as the tree of life will be the eternal portion of all God’s redeemed (vv. 14, 19). Christ as the tree of life is the life supply available along the flow of the Spirit as the water of life. Where the Spirit flows, there the life supply of Christ is found. This is all in and with the divine nature as our holy way, signified by the street. This is the supply of the holy city, and this is the way the city is supplied.
Rev 22:22c fruits Ezek. 47:12
The fruits of the tree of life will be the food of God’s redeemed for eternity. They will be continually fresh, being produced every month, twelve fruits yearly. That the tree of life bears twelve fruits means that the fruit of the tree of life is rich and is sufficient for the carrying out of God’s eternal administration.
Rev 22:23 each
Lit., according to each month.
Rev 22:24 month
Month indicates that in the new heaven and new earth the moon still will be there to divide the twelve months. The sun also will be there to separate day and night into periods of twelve hours each. While the number that represents the church is seven, signifying that God in His present dispensation is added to His creature, man, the number that represents the New Jerusalem is twelve, signifying that God in His eternal administration is mingled with His creature, man. In the New Jerusalem are the twelve foundations, inscribed with the names of the twelve apostles; the twelve gates, which are twelve pearls, inscribed with the names of the twelve tribes; and the twelve fruits of the tree of life. With regard to space, the city proper is twelve thousand stadia, one thousand times twelve, in each of its three dimensions, and its wall is one hundred forty-four cubits, twelve times twelve, in height. With regard to time, in the new heaven and new earth there are twelve months yearly, twelve hours daily, and twelve hours nightly.
Rev 22:25d leaves Ezek. 47:12
The leaves of the tree of life are for the healing of the nations. In the Bible, leaves are a symbol of man’s deeds (Gen. 3:7). The leaves of the tree of life symbolize the deeds of Christ. The regenerated believers eat the fruit of the tree of life, receiving Christ as their inward life and life supply, that they may enjoy the divine life for eternity, whereas the restored nations are healed by the leaves of the tree of life, taking the deeds of Christ as their outward guide and regulation, that they may live the human life forever.
Rev 22:2f nations Rev. 21:24
Rev 22:31 a
Or, anything accursed.
Rev 22:32a curse Gen. 3:17; Gal. 3:13; Zech. 14:11
The curse came in through Adam’s fall (Gen. 3:17) and was dealt with by Christ’s redemption (Gal. 3:13). Since in the new heaven and new earth the fall will be no more, there will no longer be a curse.
Rev 22:33 throne
The throne of God and of the Lamb is one of the blessings that God’s redeemed will enjoy in eternity. They will no longer suffer any curse; the throne of God and of the Lamb will be their eternal portion.
Rev 22:34c serve Rev. 7:15; 1:6; 5:10
The Greek word denotes serving as priests. To serve God and the Lamb also will be a blessing to God’s redeemed in eternity.
Rev 22:35 Him
Him, like His in v. 4, refers to God and the Lamb; God and the Lamb are one in eternity.
Rev 22:41a see Matt. 5:8; Psa. 42:2
To see the face of God and of the Lamb and to have His name on their foreheads also will be blessings of the Triune God enjoyed by God’s redeemed in eternity.
Rev 22:4b face Num. 6:25-26; Psa. 17:15; 42:5; 44:3
Rev 22:4c name Rev. 3:12; 14:1
Rev 22:51a night Rev. 21:25
See note 252 in ch. 21.
Rev 22:52 light
The light of a lamp is made by man, and the light of the sun is created by God.
Rev 22:53 Lord
To be shined upon by the Lord God will be another blessing to God’s redeemed in eternity.
Rev 22:54c reign Rev. 5:10; 20:4
To reign forever will be the final blessing to God’s redeemed in eternity.
Rev 22:61 he
He refers to the angel in 21:9.
Rev 22:62 Lord
“The Lord, the God,” who sent His angel to show the things in this book is the Lord Jesus (1:1; 22:16).
Rev 22:6b God Num. 16:22; 27:16
Rev 22:63c spirits 1 Cor. 14:32
In this book the Lord God is the God of the spirits of the prophets. This indicates that all the prophecies in this book are inspired by the very God who inspired the spirits of the prophets in both the Old Testament and the New Testament. It also indicates that these prophecies are related to those in the Old Testament and the New Testament, all of which were spoken by the prophets in their spirit, which was under the inspiration of God. Hence, to comprehend these prophecies, we too need to be in our spirit under God’s anointing.
Rev 22:6d prophets Rev. 22:9; 10:7; 11:18; 16:6; 18:20, 24; Eph. 2:20; 4:11
Rev 22:71 I
“I come quickly” is the Lord’s warning. If we heed this warning, we will be blessed; otherwise, we will forfeit the blessing.
Rev 22:7a come Rev. 22:12, 20; 3:11
Rev 22:7b Blessed Rev. 22:14; 1:3
Rev 22:8b fell Rev. 19:10
Rev 22:9d Worship Rev. 14:7; Matt. 4:10
Rev 22:101 not
Daniel’s prophecies were sealed because they were given long before the time of the end, whereas the prophecies of this book should not be sealed, for the time is near.
Rev 22:10a seal cf. Rev. 5:1, 5; Dan. 8:26; 12:4, 9
Rev 22:10b prophecy Rev. 22:7, 18, 19; 1:3; 10:11; 19:10
Rev 22:10c time Rev. 1:3
Rev 22:111 Let
In the age of this book, whatever one is, whether unrighteous or righteous, whether filthy or holy, is a serious matter. To be righteous is to walk outwardly according to the righteous ways of God, whereas to be holy is to live inwardly according to the holy nature of God. In the age of this book we must walk and live in this way that we may receive the reward; otherwise, we will be condemned as unrighteous and filthy and will receive punishment at the Lord’s coming back (v. 12).
Rev 22:11a him Dan. 12:10
Rev 22:121 I
The Lord repeats His warning, “I come quickly,” so that we will consider His reward, to be rendered at His coming back.
Rev 22:12a come Rev. 22:7
Rev 22:122b reward Rev. 11:18
Lit., wages. At the Lord’s coming, this reward will be rendered to each one of the believers, after their rapture, at the judgment seat of Christ (2 Cor. 5:10; 1 Cor. 4:5; Rom. 14:10; Matt. 16:27).
Rev 22:131 I
This is the Lord’s declaration at the close of this book; it corresponds with what God declared in the opening of this book (1:8). This indicates that the Lord Jesus is the very God.
Rev 22:13a Alpha Rev. 1:8; 21:6
Rev 22:132b First Rev. 1:17
The Lord Jesus is not only the First but also the Beginning, and not only the Last but also the End. The First indicates that none is before Him, and the Last that none is after Him; whereas the Beginning indicates that He is the origination of all things, and the End that He is the consummation of all things. Hence, the indication here is not only that there is nothing before or after the Lord Jesus but also that there is no origination or consummation without Him.
Rev 22:13c Beginning Rev. 21:6
Rev 22:141a Blessed Rev. 22:7; 1:3
This verse can be considered a promise of the enjoyment of the tree of life, which is Christ with all the riches of life; and the second half of v. 17 can be considered a call to take the water of life, which is the life-giving Spirit. Thus this book ends in a promise and a call, both of which are for eating and drinking the all-inclusive Christ as the life-giving Spirit.
Rev 22:142b wash Rev. 7:14; 1 John 1:7, 9
The robes here symbolize the conduct of the believers. To wash their robes is to keep their conduct clean through the washing of the blood of the Lamb (7:14; 1 John 1:7). This gives them the right to participate in the tree of life and to enter into the city. Both the tree of life and the city will be an enjoyment to them in eternity.
Rev 22:14c robes Rev. 3:4-5, 18; 6:11; 19:8, 14
Rev 22:143 they
Lit., their authority will be over the tree of life and they may enter…
Rev 22:144d right cf. Gen. 3:24
After being created, man was put before the tree of life (Gen. 2:8-9), indicating that he was privileged to partake of it. But because of the fall of man, the way to the tree of life was closed to man by God’s glory, holiness, and righteousness (Gen. 3:24). Through Christ’s redemption, which fulfilled all the requirements of God’s glory, holiness, and righteousness, the way to the tree of life was opened again to believers (Heb. 10:19-20). Hence, those who wash their robes in the redeeming blood of Christ have the right to enjoy the tree of life as their eternal portion in the holy city, the Paradise of God, in eternity (2:7).
Rev 22:14e tree Rev. 22:2; 2:7
Rev 22:14f enter Rev. 21:27
Rev 22:145 by
To enter by the gates into the city is to enter the New Jerusalem, as a realm of God’s eternal blessing, by regeneration through the death-overcoming and life-imparting Christ. (See note 212 in ch. 21.)
Rev 22:14g gates Rev. 21:12
Rev 22:151a Outside Rev. 21:8, 27
Outside means outside the city, where the lake of fire, which holds all the sinners who have perished, will be located. (See note 82 in ch. 21.)
Rev 22:15b dogs Phil. 3:2; Matt. 7:6; 2 Pet. 2:22; Deut. 23:18
Rev 22:15c makes John 8:44
Rev 22:16a sent Rev. 1:1; 22:6
Rev 22:161 for
Lit., upon, or, over.
Rev 22:162b churches Rev. 1:4, 11
The testimony of this book was made by the Lord Jesus for the churches. Hence, to comprehend and keep this testimony, we need to be in the churches and for the churches.
Rev 22:163c Root Rev. 5:5; Isa. 11:10
In His divinity, Christ is the Root, the source, of David; in His humanity, Christ is the Offspring, the issue, of David. Hence, He is the Lord as the Root of David, and He is also the son, the shoot, of David as the Offspring of David (Matt. 22:42-45; Rom. 1:3; Jer. 23:5).
Rev 22:16d Offspring Matt. 1:1; 22:42; John 7:42; Rom. 1:3; Jer. 23:5
Rev 22:164e morning Rev. 2:28; cf. Matt. 2:2; Num. 24:17
At His coming back Christ will be the rising sun to His people generally (Mal. 4:2) but the morning star to His watching lovers particularly. The latter will be a reward to the overcomers (2:28). Christ’s being the Root and Offspring of David is related to Israel and the kingdom, whereas Christ’s being the bright morning star is related to the church and the rapture. The morning star appears before the darkest hour, prior to the dawn. The great tribulation will be this darkest time, after which the day of the kingdom will dawn. In the kingdom the Lord will appear publicly to His people as the sun, but before the great tribulation He will appear privately to His overcomers as the morning star.
Rev 22:171a Spirit Rev. 2:7
[ par. 1 2 ]
Rev 22:171 [1] In chs. 2 and 3 it was the Spirit speaking to the churches; here, at the end of the book, it is the Spirit and the bride, the church, speaking together as one. This indicates that the church’s experience of the Spirit has improved to the extent that she has become one with the Spirit, who is the ultimate consummation of the Triune God.
Rev 22:171 [2] The entire revelation of the Bible shows us the love story of a universal couple. That is, the sovereign Lord, who created the universe and all things, the Triune God—the Father, the Son, and the Spirit—who went through the processes of incarnation, human living, crucifixion, resurrection, and ascension, and who ultimately became the life-giving Spirit, is joined in marriage to the created, redeemed, regenerated, transformed, and glorified tripartite man—composed of spirit, soul, and body—who ultimately constitutes the church, the expression of God. In the eternity that is without end, by the divine, eternal, and surpassingly glorious life, they will live a life that is the mingling of God and man as one spirit, a life that is superexcellent and that overflows with blessings and joy.
Rev 22:17b bride Rev. 21:2, 9
Rev 22:172c Come Rev. 22:20; 2 Tim. 4:8
“Come!” is the response of the Spirit and the bride to the Lord’s word in v. 16 and to His repeated warning in vv. 7 and 12. It expresses the desire for the Lord’s coming. Whoever hears this response also should say, “Come!” thus expressing a joint desire for the Lord’s coming. All believers who love the Lord’s appearing (2 Tim. 4:8) should express such a joint desire.
Rev 22:17d thirsty Rev. 21:6; John 4:14; Isa. 44:3
Rev 22:173e come John 7:37; Isa. 55:1; Matt. 11:28
The Spirit and the bride, on one hand, desire that the Lord will come, and, on the other hand, yearn that the thirsty sinner also will come to take the water of life for his satisfaction. When we have a sincere desire for the Lord’s coming, we also have an earnest concern for the sinner’s salvation.
Rev 22:174 him
See note 141.
Rev 22:17f water Rev. 22:1
Rev 22:181 I
The “I” here should be the Lord Jesus, in accordance with vv. 16 and 20; it may, however, refer to John, in accordance with 1:2. In any case, John was one in spirit with the Lord in this solemn warning.
Rev 22:18a prophecy Rev. 22:10
Rev 22:18b adds Deut. 4:2; 12:32; Prov. 30:6
Rev 22:182c plagues Rev. 15:1, 6-8; 16:9, 21
The main items of the plagues unveiled in this book are the three woes of the great tribulation, and the second death, that is, the perishing of the whole man—spirit, soul, and body—in the lake of fire. The outstanding features of the blessing revealed in this book are the tree of life and the holy city. Whether one will suffer the plagues or share in the blessing depends on how one deals with the prophecy of this book. We should not add to the prophecy, nor should we take away anything from it. We must receive it as it is written.
Rev 22:19a takes Deut. 4:2; 12:32
Rev 22:191b tree Rev. 22:2, 14
See note 182.
Rev 22:19c holy Rev. 21:2, 10
Rev 22:201 I
This is the third time in this chapter that the Lord warns us that He is coming quickly.
Rev 22:20a come Rev. 22:7, 12
Rev 22:20b Amen Rev. 1:6, 7; 3:14
Rev 22:202c Come Rev. 22:17; 1 Cor. 16:22
This is the apostle John’s prayer and his response to the Lord’s warning. It is also the last prayer in the Bible. After hearing this book, we should all pray such a prayer and have such a response—“Come, Lord Jesus!” The entire Bible concludes with the desire for the Lord’s coming expressed as a prayer.
Rev 22:211a grace Rev. 1:4; 2 Cor. 13:14; 2 Tim. 4:22; Gal. 6:18
After seeing all the visions and hearing all the prophecies in this book, we still need the Lord’s grace. Only the grace of the Lord Jesus can enable us to live and walk according to these visions and prophecies. Not only this book but also the entire Bible closes with this grace, the grace that enables us to experience the all-inclusive Christ and participate in the Triune God that we may become His eternal corporate expression for the fulfillment of His eternal purpose, that He and we may enjoy absolute satisfaction and complete rest mutually for eternity.
Rev 22:212
Some ancient authorities add, Christ.
Rev 22:213 the
[ par. 1 2 3 4 5 6 ]
Rev 22:213 [1] Some ancient authorities omit, the saints. Amen.
Rev 22:213 [2] The New Jerusalem, the last major item revealed in this book, is not only the conclusion of the entire Bible but also the ultimate consummation of all the important items revealed in the Bible. The Triune God, the Triune God’s economy, Christ’s redemption, God’s salvation, the believers, the church, and the kingdom are all consummated in the New Jerusalem as the consummating item. Thus, to say that the New Jerusalem is a physical city is not logical; it does not correspond with this book’s principle of using signs for the revelation of the mysterious things. According to the entire revelation of the complete Bible, the New Jerusalem, the conclusion of the complete Bible, is a divine mingling of the processed Triune God with the redeemed and transformed tripartite man, a mingling of divinity with humanity, issuing in a universal, corporate, mysterious person. This person is:
Rev 22:213 [3] (1) The wife of the Lamb (21:9);
Rev 22:213 [4] (2) The ultimate consummation of God’s tabernacle and temple, as the eternal mutual habitation of both God and man (21:3, 22);
Rev 22:213 [5] (3) The ultimate consummation of God’s work of the new creation in the old creation throughout the generations (Acts 4:11; John 2:19; Matt. 16:18; 1 Cor. 3:9-12; 1 Pet. 2:4-5); and
Rev 22:213 [6] (4) The ultimate consummation of God’s eternal economy and God’s divine accomplishments.
Rev 22:21b saints Rev. 5:8; 8:3; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:24; 19:8; 20:9
Rev 22:21c Amen 1 Chron. 16:36; Psa. 89:52; Neh. 8:6