Category Archives: Revelation Commentary

The Church At Ephesus – Accusation and Commendation

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Accusation

Revelation 2:4: “Nevertheless I have [somewhat] against thee, because thou hast left thy first love. 5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent”.

These words are those of a legal proceeding. The court is being informed of the accusation against the Church at Ephesus. The Church had “fallen” from the perfect or idealized place it should have in the heavenlies, that is, the Spirit.

Nicolaitans

Revelation 2:6 “But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate”.

The Church is commended for one thing: they hate the deeds of the Nicolaitans. The Hebrew word for ‘hate’ in view here may have been chêt’, “to condemn in a forensic sense, declare guilty.”[1]

“The deeds of the Nicolaitans may have been to follow after the error of Balaam. “His error was thinking that God was the minister of man’s convenience rather than the Lord of his destinies. Their [the Nicolaitans’] doctrine was similar to that of Balaam through whose influence the Israelites ate things sacrificed to idols and committed fornication,” (Revelation 2:14-15″ ZPBD, p. 586).

However, the word ‘Nicolaitans’ may have been a transliteration of the Hebrew word nâkâl which means “to act fraudulently.” Derivations of the word mean “machination, wile.” Derived nouns mean “fraudulent, deceitful, crafty.”

Nimrod’s Cities

From the root of this word is the name of the city of Kala, or Calah, which was originally built by Nimrod. Also from the same root is the name of the city, Calneh, one of four cities, including Babel, Erech, and Akkad, which were founded by Nimrod. In Arabic the word ‘calneh’ means “to call some person or thing by a figurative name or cognomen.”

The False ‘Revelation’ by Nicolaus

Eusebius quotes Dionysus and Irenaeus concerning the sect of the Nicolaitans.[2] They attribute the founding of the sect to a certain Cerinthus who purported to have a special revelation of a secret writing from Nicolaus, one of the deacons appointed along with Stephen. This spurious revelation taught that the kingdom of Christ was to be an earthly kingdom of a thousand years where all of the lusts of the flesh would be indulged to the full. It thus encouraged utter promiscuity. “Cerinthus and the Nicolaitans tried to import into Christianity the notorious licentiousness of western Asia Minor,” (ibid. 138 note 3).

This spurious “revelation” which Cerinthus brought forth, was sometimes confused with the Book of Revelation given to John. This confusion brought discredit to the Revelation of John and caused some to reject it saying that it was not the work of a Christian but rather that of Cerinthus (ibid., 7.25.6). In truth, this Scripture in chapter 2:6 clearly shows that the Revelation of John condemns the doctrines espoused by Cerinthus and his Nicolaitans.

‘Nicolaitans’ Not From the Deacon Nicholas

Lightfoot discredits the opinion that the Nicolaitans derived their name from the Nicolas of Acts 6:5, but rather from the Hebrew word Necola, meaning ‘Let us eat together,” comparing them to those of Isaiah 22:13 who reveled in idolatrous eating of flesh and drinking of wine (CNT, vol. 4, 64). Thus Eusebius, Irenaeus, Dionysus and Lightfoot basically agree as to the character of the Nicolaitans.

Repent

The defendant Church is ordered to “repent,” etc., or if they will not, the judgment will fall upon them quickly. Their ‘candlestick’ will be removed. That ‘candlestick’ is the ministering Spirit. To remove this ‘candlestick’ is a cosmic disaster similar to that of a falling star.

In Isaiah 13, a prophecy is given against Babylon. It tells of God’s wrath against her. This is done on the “Day of the Lord.” In this day, “the stars of heaven and their constellations, [symbols of the ministers and their congregations], will not show their light.”

[1] Ges. Lexicon, s.v., Hiphil (3).

[2] Eusebius, History of the Church, 3.28.1 and 3.29.1.

This lesson is an edited excerpt from my book, Revelation in Context, available locally at the Living Word Bookstore in Shawnee, Oklahoma or www.Amazon.com, or www.XulonPress.com.
Free downloads are also available at www.revelationincontext.sermon.net.

The Church At Ephesus

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Revelation 2:1: “To the angel of the church in Ephesus write.”

The message to the angel of the church at Ephesus was probably meant to be not only to the Ephesians, but also to the several churches on the trade route into Asia Minor. Especially significant for this writing would be the fact that the seven churches addressed in Revelation 2 and 3 were located in cities which constituted one of these trade routes.

Two Maps

In the message to the churches of “Asia,” two maps may be in view: the terrestrial and the celestial. The heavenly, celestial, map is of the polar region, with Christ represented by the pole star and the seven stars by the constellation we know as “Ursa Major,” but which was known in Hebrew as ‘ash. The earthly map is of Asia Minor, wherein the seven contemporary churches lay in a configuration roughly comparable to that of the constellation.

The terrestrial, earthly, map bears a remarkable resemblance to the head of a horse outstretched in a running position[1]. The city of Ephesus lay at the point resembling the horse’s mouth and indeed was the entry point for trade routes to the interior of the continent. The word transliterated to Hebrew might be ‘aph sus the ‘nose of the horse’. The apocalyptic writers typically employed words cryptically; that is, they played with the sounds and made puns on words. The word ‘Ephesus’ could have been used as a pun for the Hebrew words peh sus “horse’s mouth.” The word ‘Ephesus’ then would cryptically suggest that the “horse’s mouth” was the entry point to the other six churches.

Since Ephesus was at “the Horse’s Mouth” it served as an entrance point for those things which were to circulate throughout that portion of Asia.[2]

Revelation 2:2: “I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars.”

“Them which say they are apostles and are not.” This is in anticipation of the warning in 2:9 (to Smyrna) and 3:9 (to Philadelphia) against “those who say they are Jews but are not.” These false apostles are judged like the false Jews, – they are liars.

Eusebius quotes the writings of Hegesippus concerning “the seven sects” which divided the Church in his day:

“Every man introducing his own opinion in his own particular way. From these in turn came false Christs, false prophets, false apostles, who split the unity of the Church by poisonous suggestions against God and against His Christ.” (4.22.4).

[1] See map of Asia Minor in Kee, Young, Froelich, Understanding the New Testament, 444.

[2] See Lindsell, Harper’s Study Bible, 1746.

Mystery of the Seven Stars

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Revelation 1:19: “Write…what is to take place hereafter.”

The word “hereafter” must have a reference point. In this case, it meant “after the time of this vision to John.” The reference point was the time at which the words were spoken. It therefore could mean the same as “the things which must shortly come to pass” in verse 1:1.

“Hereafter” means “after this in sequence or in time.” It does not refer to a continually moving point of time, but to the time at which it is spoken. For example, the word does not refer to something that will happen “after” some event of the twentieth century, since it was spoken in the first century.

Mystery of the Seven Stars

Revelation 1:20: “The mystery of the seven stars.”

A “mystery” in the New Testament usage is a veiled truth. The “mysteries” of the Book of Revelation are being ‘unveiled,’ – that is the meaning of the Greek word “apocalypse” which is translated ‘Revelation.’

This verse is the first instance of many in the Book that gives a clear interpretation of the symbols, that is, the “mysteries.” It sets the tone of the rest of the Book wherein the voice of the Spirit interprets the symbols.

This verse shows the fulfillment of Jesus’ words to Nathanael in John 1:51: “Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”

Christ is revealed here in the analogous position of the pole star. The “angels” or stars, are in the position of the Big-dipper constellation and rise and set, ascend and descend, around Him. Christ is the Center of the Universe. “In Him all things consist;” that is, “In Him all things hold together.” “In Him all of creation becomes a uni-verse, a united whole.”

Alive For Evermore – Part 2

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Eternal Promises Only Fulfilled in the Eternal Spirit

The promises of an eternal nature could only be fulfilled in the eternal Spirit. Although Joshua and Solomon both declared the material promises fulfilled, they were not eternally and ultimately fulfilled until Christ came and conquered the Flesh and arose to the eternal throne:
“And these all, (the heroes of faith mentioned in the foregoing verses), having obtained a good report through faith, received not the promise.” (Hebrews 11:39)

Faith That Inherits The Promise

The ultimate and eternal fulfillment was of a spiritual nature, that is, by faith: Romans 4:13-16; 9:8. It is those who keep the faith that are truly the heirs. The entire remnant of the fleshly lineage who kept the faith of Abraham accepted Christ: Romans 2:28-29; Galatians 3:16-29. This remnant was elected by grace: Romans 11:5, 7.

All who did not accept Christ were blinded and cut off: Romans 11:17-19. Those broken-off branches still had hope, but only in Christ, that they might be grafted back into the vine of God’s people: Romans 11:23. Only if they were grafted back in were they eligible for the inheritance of the promises, and that only in the Spirit. They had no right to call themselves “Israel” unless they were in Christ: Romans 9:6-8, 27.

Even though God promised David that his seed would succeed him on the throne “for ever,” the Lord told Solomon that his reign depended upon his obedience, 1 Chronicles 28:9, and that if he forsook the Lord, he would be cast off “for ever.” Indeed, Psalm 37:28-9 promises that the seed of the wicked shall be cut off. It is the righteous only who will inherit the land. Indeed, the nation was taken captive to Babylon for their sins and disobedience, Nehemiah 1:5-11. Only a small remnant of faithful ones returned. The unrepentant were cast off forever.

Isaiah prophesies of a time when God’s people will be all righteous, chapter 60:21. Daniel prophesied that “the saints of the most High shall take the kingdom for ever, even for ever and ever,” (7:18). These are only fulfilled in the ultimate, eternal kingdom of Christ.

Luke 1:33, 54-55:
33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end…. 54. He hath holpen his servant Israel, in remembrance of [his] mercy… 55 As he spake to our fathers, to Abraham, and to his seed for ever.”

Revelation sums it up thus:
“And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever.” (Revelation 11:15)

“And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.” (Revelation 22:5)

The same things that are true of the promises of the land and the kingdom are also true of the promises concerning the Temple, or “House,” and the city, Jerusalem. Joel prophesied: “Judah shall dwell for ever, and Jerusalem from generation to generation,” (3:20).

Jeremiah also said that the Temple and the city would “remain for ever,” (7:1-7). But this was conditional, see also Jeremiah 17:21-27. In this context it is clear that the temporal city would be destroyed if it fell into sin, idolatry and disobedience. The subsequent history confirms that God did indeed fulfill His promise both of good and of bad.

In the time of Christ’s ministry in His fleshly body, the Pharisees were teaching that the material city, and land were an irrevocable promise to the fleshly descendants of Abraham. Christ refuted this teaching: John 8:33-59. Paul refuted the teaching that the earthly, material city was eternal: Galatians 4:22-31.

The writer to the Hebrews says also:
“But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect. (Hebrews 12)

We are admonished to leave the earthly city of destruction:
“Let us go forth therefore unto him without the camp, bearing his reproach. 14 For here have we no continuing city, but we seek one to come.” (Hebrews 13:13)

The eternal City that can never be destroyed was revealed to John the Revelator:
“And 1 John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” (Revelation 21:2)

Those who refused to accept Christ but rather trusted in fleshly lineage, legal practices, the material land and city, were destroyed in the wars and captivity of the AD 70 era. Let us be warned by their example that the geographical land called “Israel” and those pretending a fleshly lineage are doomed to a similar destruction. Only Christ and those in Him are “alive forevermore”.

This lesson is an edited excerpt from my book, Revelation in Context, available locally at the Living Word Bookstore in Shawnee, Oklahoma or www.Amazon.com, or www.XulonPress.com.
Free downloads are also available at www.revelationincontext.sermon.net.

Alive For Evermore – Part 1

Revelation Commentary

Revelation 1:8: “I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.”

Jesus Christ is the Ever-Living One. He was in the beginning with God and He has everlasting life. Christ, therefore, qualifies for the inheritance of everlasting promises. He can reign for ever and ever, Luke 1:33; 54-55; Revelation 11:15; 22:5. No man, nor nation, in the flesh, can qualify for the everlasting promises, for death of the flesh is appointed to all men, Hebrews 9:27, 1 Corinthians 15:22.

FOR EVERMORE

A study of the words “for ever” and “evermore,” etc., will reveal that they do not always indicate endless, or eternal time. For example, Mark 13:31; Revelation 20:11, 2 Peter 3:7, 10-12 indicate that the earth will pass away and be burned up. Yet, Psalm 104:5 says: “[Who] laid the foundations of the earth, [that] it should not be removed for ever.”
This apparent contradiction can be resolved when we understand that in regard to the flesh and to the material creation, “for ever” means “throughout life” or “as long as this situation exists.” For example, when Judah promised his father to bear the blame “for ever” if anything happened to Benjamin, (Gen. 43:9), he meant “as long as I live.” The servant who remained in his master’s house for the sake of his wife promised to serve “for ever” which meant “for the remainder of my life,” (Exodus 21:5-6).[1]

Eternal Promises

There is some misunderstanding amongst those who think that there are eternal, everlasting promises made to transient conditions of this material world and to perishable flesh. That is not so and cannot be, since all material things change and the fleshly life perishes, (Isaiah 40:6; 1 Peter 1:24; 1 Corinthians 7:31; Romans 8:1, 6, 10).
The most misunderstood of these promises are those which God made with Abraham.

In Genesis 13:15-17 God promised Abraham:
“15 For all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, [then] shall thy seed also be numbered. 17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.” (Genesis 13 See also Genesis 12:7; 17:8.)

The promise to Abraham’s fleshly seed of the material land was fulfilled. Joshua declared that all of God’s promises were fulfilled: Joshua 21:45; 23:14. Solomon also declared that they were fulfilled: 1 Kings 8:56. These were referring to the promises of a material nature upon the fleshly descendants of Abraham.

Conditional Temporal Promises

The promises of temporal and material blessings upon the fleshly heirs of Abraham were conditional. They depended upon the heirs keeping the faith of Abraham. For those who departed from the faith, broke the covenant and walked in disobedience, there were concomitant promises of cursings and of being cut off from the lineage of promise. These conditional promises are clearly delineated in Deuteronomy 27:9-28:68.

The same is true of the promises to David concerning his kingship over Israel. In 2 Samuel 7:8-16 God promises that David’s house and his throne will be established “for ever.” This was literally fulfilled in the dynasty of Solomon. In 1 Kings 5:4 Solomon states that he has rest on every side, without an adversary. The fleshly lineage of David is fulfilled in the genealogy of Christ. In Christ, the fleshly lineage ended in the beginning of the Spiritual lineage in which it was possible for the promise to become truly eternal.

[1] This truth was also clearly given in a reprint of an article by Ostis B. Wilson, in Faith and Victory, (Guthrie, Oklahoma, June, 1996), 12-13.

This lesson is an edited excerpt from my book, Revelation in Context, available locally at the Living Word Bookstore in Shawnee, Oklahoma or www.Amazon.com, or www.XulonPress.com.
Free downloads are also available at www.revelationincontext.sermon.net.