“All these visions were designed the better to fit and qualify them to speak for Christ to his people, and they teach us that those who are successfully to speak for Christ must have exalted ideas concerning him. In some form or other they must see his glory, or they will have but little to say, and that little they will not say as they should.”[1]
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VISION ONE, 1:9–3:22 |
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II. The Messages of the Glorified Christ to
the Seven Churches, 1:9–3:22 |
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A. The Son of Man, the Glorified Christ, 1:9–20 |
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1.
The
setting—PatmosDS1 a.
John was a brother & companion to the believers 1)
In trials 2)
In the kingdom 3)
In perseverance b.
John received the Word on the island of Patmos |
9 I John, who also am your brother, and companion in
tribulation, and in the kingdom and patience of Jesus Christ, was in the isle
that is called Patmos, for the word of God, and for the testimony of Jesus
Christ.
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c.
John was in a spiritual trance on the Lord’s
DayDS2 |
10 I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, |
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2.
The Lord’s loud, trumpeting
voice: He gave instructions b.
John
was to write what he saw in a book c.
John
was to send the book to the seven churches in Asia |
11 Saying,
I am Alpha and Omega, the first and the last: and, What thou seest, write in
a book, and send it unto the seven
churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos,
and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. |
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3.
The Lord’s presence in the midst
of the seven golden lampstands or the churches, v. 20 |
12 And I
turned to see the voice that spake with me. And being turned, I saw seven
golden candlesticks;
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4.
The Lord’s awesome &
frightening appearance a.
With
a long robe b.
With
a gold breastplate wrapped around His chest |
13 And in
the midst of the seven candlesticks one
like unto the Son of man, clothed with a garment down to the foot, and girt
about the paps with a golden girdle.
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c.
With hair like white wool, as white as snow d.
With eyes like a blazing fire |
14 His head and his
hairs were white like wool, as
white as snow; and his eyes were as
a flame of fire; |
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e.
With feet like glowing bronze f.
With a voice like the sound of rushing waters |
15 And his feet like unto fine brass, as if they burned in a
furnace; and his voice as the sound of many waters. |
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g.
With seven stars in His right-hand h.
With a sword in His mouth i.
With His face shining like the sun |
16 And he had in his right hand seven stars: and out of his
mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. |
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5.
The
Lord’s reassuring presence a.
John’s terrified reaction b.
Jesus’ calm assurance c.
Jesus’ identification 1)
He is God—the First & the Last |
17 And when I saw him, I fell at his feet as dead. And he laid
his right hand upon me, saying unto me, Fear not; I am the first and the
last: |
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2)
He is
the resurrected, living Lord 3)
He is the Judge of the universe |
18 I am he that
liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the
keys of hell and of death. |
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6.
The
Lord’s clear instructions |
19 Write the things which thou hast seen, and the things which
are, and the things which shall be hereafter; |
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7.
The
Lord’s interpretation of the vision a.
The seven stars: Are seven pastors b.
The seven lampstands: Are seven churches |
20 The mystery of the seven stars which thou sawest in my right
hand, and the seven golden candlesticks. The seven stars are the angels of
the seven churches: and the seven candlesticks which thou sawest are the
seven churches. |
2. The
Commission in the Prompting (Rev. 1:11, 12, 19, 20)
John was given
a stated commission to write this book. We note from our texts the two major
aspects of the commission.
•
What to write in the book. “What
thou seest, write in a book … Write the things which thou hast seen, and the
things which are, and the things which shall be hereafter” (Revelation 1:11, 19). John is enabled to write these
things because they are to be revealed to him. There is a threefold division of
the message of what John is to write. This threefold division is how the book
is divided. First, the past. “What thou seest, write … write the things
which thou hast seen” (Revelation 1:11, 19).
This includes the sights of Revelation 1. Second,
the present. “Write … the things
which are” (Revelation 1:19). This
includes the messages to the seven churches (Revelation
2, 3). Third, the prospects.
“Write … the things which shall be
hereafter” (Revelation 1:19). This
includes the rest of the book of Revelation. It takes in Revelation 4 to 22. It
is the prophetic part of the book.
• Where to send the book. “Send it unto the seven churches which are in Asia” (Revelation 1:11). These were not the only churches of that day but were representative churches. First, their sites. “Ephesus … Smyrna … Pergamos … Thyatira … Sardis … Philadelphia … Laodicea” (Revelation 1:11). Second, their sanctity. “Seven golden candlesticks” (Revelation 1:12). “Golden” symbolizes quality. The churches needed to have quality and high character. Third, their service. “Candlesticks” (Revelation 1:12). The candlesticks symbolize the work of the church which is to bring light. Many churches only darken the situation. Fourth, their servants. “Angels” (Revelation 1:20). The word translated “angels” means messenger and some believe they represent the pastor of the church.
3. The Commissioner in the Prompting (Revelation 1:11–20)
The Person
giving the commission was Jesus Christ. John states some information about Him
here which again shows that the book of Revelation emphasizes Jesus Christ.
• His
communication. “I turned to see
the voice that spake with me” (Revelation 1:12).
The “voice” speaks of the Word of
God. Christ is the Incarnate Word of God. “Hath
in these last days spoken unto us by his Son” (Hebrews
1:2). “He [Christ] hath declared him [God]” (John 1:18). The word translated “declared” here gives us the English
word “exegesis.” Christ is the Word Who communicates and expounds to us about
God.
• His
circumstances. “In the midst of
the seven candlesticks” (Revelation 1:13).
Christ abides with the church.
• His
creature. “One like unto the Son
of man” (Revelation 1:13). “Son of man” speaks of Christ’s
incarnation. It is a term of lowliness. Christ lowered Himself to be our Savior
and hence to create the church.
• His
character. “Alpha and Omega … I
am the first and the last” (Revelation 1:11, 17).
We saw these terms before in Revelation 1:8. They indicate the sufficiency of
Christ. He is the beginning and the ending and everything in between.
• His clothing. “Clothed with a garment down to the foot and girt about the paps with a golden girdle” (Revelation 1:13). This is the clothing and garment of a judge. The book of Revelation is a book of judgment. Judgment even is found in the message to the churches.[2]
2 (1:10–11) Jesus Christ, Exaltation—Glory: there was the great, trumpeting
voice of the Lord. The vision begins. John hears a great voice behind him, a voice that sounded like the call of a
trumpet. The idea of the trumpet is that of authority, of an overpowering and
commanding voice.
Ø
The Lord proclaims that He is the Alpha and
Omega.
Jesus Christ is the
Alpha and Omega. Alpha is the first letter of the Greek alphabet and Omega the
last letter. That is, Jesus Christ is the beginning and the ending of all there
is. He began all things, and He shall end all things. All things find their
purpose, meaning, and significance in Him. Man, the world, history—no matter
how chaotic and disjointed life may seem—all things are under the control of
Jesus Christ.[4]
Ø
The Lord instructs John to write what he sees in
a book and to send it to the seven churches of Asia.
Thought 1. Note that Christ was not giving John a message for himself, but for the church. He was to use what Christ was giving him for the edification of believers, to build them up in the faith. This is the great purpose for Revelation, the reason why it must be taught in the church: to edify and build us up in the faith.
The Lord’s Presence
in The Midst of The Seven Golden Lampstands or
3 (1:12–13)
Jesus Christ—Church: there was
Christ standing in the midst of seven golden candlesticks, that is, in the
midst of the churches. The candlesticks represent the churches (v.20). Why this symbol? Jesus Christ is the
Light of the world, and it is the task of the church to hold Him forth before
the world. The church is to proclaim the light of Christ to the world, and it
is to do so with the brilliance and speed of light. Note that Christ stands in
the midst of the candlesticks. The churches receive their light from Christ.
Unless He stands in the midst of the church, the church has no light. The
church must see to it that Christ is in its midst, and the church must proclaim
the light of Christ to the world.
Thought 1. For Christ to be in the
midst of the church means that the message of Christ is the very focus of the
church. The message of Christ is, of course, the Word of God, the Holy
Scriptures. He is the very theme of the Scriptures, and it was the Scriptures
that He Himself proclaimed. The church must make absolutely sure that the Holy
Scriptures are read, studied, taught, and preached among its people and to the
community at large.
V
“The
people that walked in darkness have seen a great light: they that dwell in the
land of the shadow of death, upon them hath the light shined” (Is. 9:2).
V
“In him
was life; and the life was the light of men” (Jn.
1:4).
V
“Then
spake Jesus again unto them, saying, I am the light of the world: he that
followeth me shall not walk in darkness, but shall have the light of life” (Jn. 8:12).
V
“Then
Jesus said unto them, Yet a little while is the light with you. Walk while ye
have the light, lest darkness come upon you: for he that walketh in darkness
knoweth not whither he goeth” (Jn. 12:35).
V
“For God,
who commanded the light to shine out of darkness, hath shined in our hearts, to
give the light of the knowledge of the glory of God in the face of Jesus
Christ” (2 Co. 4:6).
V
“Wherefore
he saith, Awake thou that sleepest, and arise from the dead, and Christ shall
give thee light” (Ep. 5:14).
V
“And the
city had no need of the sun, neither of the moon, to shine in it: for the glory
of God did lighten it, and the Lamb is the light thereof” (Re. 21:23).
V
“Ye are
the light of the world. A city that is set on an hill cannot be hid” (Mt. 5:14).
V
“For so
hath the Lord commanded us, saying, I have set thee to be a light of the
Gentiles, that thou shouldest be for salvation unto the ends of the earth” (Ac. 13:47).
V
“For ye
were sometimes darkness, but now are ye light in the Lord: walk as children of
light” (Ep. 5:8).
V “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Ph. 2:15).[6]
On the Lord’s Day I was in the Spirit, and
I heard behind me a loud voice like a trumpet, which said: “Write on a scroll what you see and send it to the seven
churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and
Laodicea.” 1:10–11NIV On the Lord’s Day (Sunday), John was in the Spirit, which refers to a
visionary experience given to John by the Holy Spirit. There are four
“in-the-Spirit” passages in Revelation, which probably refer to the actual
visions John received (see 4:2; 17:3; 21:10;
see also Ezekiel 3:12, 14; 37:1; Acts 10:10; 11:5; 22:17). This is the first.
In this vision John heard … a loud voice like a trumpet. The trumpet heralds the return of Christ (1 Corinthians 15; 1 Thessalonians 4). The voice commands John to write on a scroll everything he would see in the visions. John’s record then became this book, which he would send to the seven churches. The names of these churches are presented, as noted earlier, in a circular fashion, following the Roman road from one church to the next starting at the church in the port city of Ephesus. Presumably, this letter was taken from John on Patmos by a messenger who crossed the water and landed at Ephesus, where he began his route. The contents of specific messages to these churches are in chapters 2 and 3.
When I turned to see who was speaking to
me, I saw seven gold lampstands. And standing in the middle of the lampstands
was the Son of Man. He was wearing a long robe with a gold sash across his
chest. His head and his hair were white like wool, as white as snow. And his
eyes were bright like flames of fire. 1:12–14NLT The seven gold lampstands are the seven
churches in Asia to whom this letter is addressed (Revelation
1:11, 20). (See also Zechariah 4:1–10
for his vision of seven lamps.) Jesus, the
Son of Man, stands among them. No matter what the churches face, Jesus is
in control and protects them with his all-encompassing love and reassuring
power. Through his Spirit, Jesus is still among the churches today. When a
church faces persecution, it should remember Christ’s deep love and compassion.
When a church is wracked by internal strife and conflict, it should remember
Christ’s concern for purity and his intolerance of sin. Jesus is sovereign over
the church.
The title “Son
of Man” occurs many times in the New Testament in reference to Jesus as the
Messiah. John recognized Jesus because he had lived with him for three years
and had seen him both as the Galilean preacher and as the glorified Son of God
at the Transfiguration (Matthew 17:1–8).
Here Jesus appears as the mighty Son of Man.
The long robe pictures Jesus as a leader.
The gold sash across his chest
reveals him as the high priest who goes into God’s presence to obtain
forgiveness of sin for those who have believed in him. In the first century,
wearing a sash, especially across the chest, indicated leadership and
authority. Hebrews 2:17 identifies Jesus as
the final high priest. His glowing white hair indicates his wisdom and divine
nature (see also Daniel 7:9). His blazing
eyes symbolize judgment of all evil (see Daniel
10:6) and deep insight, not only over the churches and the believers but
over the entire course of history (see also 2:18;
19:12).[7]
Father God, “(We) beg you to show (us) your glory,” so that we may speak boldly on your behalf. In the following thoughts describing your glory and majesty, that is what we desire, to see you. We know Lord that being in your presence, time spent with you in your Word lifts our spirits, strengthening, encouraging, and comforting us inspiring us to a life of faithfulness. We desire to be consumed by your heart of love, grace, and mercy receiving all your gifts of compassion you so long to give us. May we walk in obedience to your Word so that we can receive your desires of heart and mind fulfilling your will. We bless you Father God, and we look forward to seeing your glory manifested in the life of your Son, our Lord, and Savior Christ Jesus at His soon return.
Revelation 1:11-13 What Thou Seest, Write in A Book,
And Send It unto The Seven Churches
THE VISION OF THE LORD.
That St. John should have been favored with this glorious
vision is but in keeping with what was often granted to the prophets of the
Lord—to Moses, at the burning bush; to Isaiah, in the temple; to Jeremiah, at
his consecration to his prophetic office, and likewise to Ezekiel; and to the
three chief apostles, SS. Peter, James, and John, at the Transfiguration; St.
John, at Patmos; and St. Paul, at Damascus and when caught up to heaven.
All these visions were designed the better to fit and qualify them to speak for Christ to his people, and they teach us that those who are successfully to speak for Christ must have exalted ideas concerning him. In some form or other they must see his glory, or they will have but little to say, and that little they will not say as they should. “I beseech thee show me thy glory” may well be the prayer of all those who are to speak in the Lord’s name. Such was—
I. The purpose of this vision as regarded St. John himself. But it had a far more general one—to bless the Church of God. They were dark days for the Church, days of fierce persecution whether by command of Nero, or Domitian, who followed him twenty-five years after, we cannot say. But in those days, whichever they were, Christianity had not become a religio licita, and, therefore, was not as other religions, under the protection of the laws. It was looked upon as a branch of Judaism, which of all religions was the most hateful to the paganism of the day. And Christianity, in the popular estimation, was the most hateful form of Judaism. It would be certain, therefore, that if the chief authorities at Rome set the example of persecuting; the Christians, the pagans of the provinces would not be long in copying it. Hence, we can well understand what a fiery trial was now afflicting the Church of Christ. They were suffering, and needed consolation; fearful and fainting, and needed courage; in some cases, sad and shameful heresies had sprung up, and they needed to be rooted out; and in others, so-called Christians were leading careless, impure, and ungodly lives, and they needed solemn warning of Christ’s displeasure. Now, this vision, the letters that follow, and this entire book, were all designed to meet their great necessities. What need have the people of God ever known but what he has made provision to meet it, and has met it abundantly? And this, let us be well assured, he ever will do.
II. The circumstances of the vision. We are told: 1. Of the beholder. John. There may be doubt as to what John, and it does not much matter, for we know that we have here the Word of God, and that it was written by one of the most honored servants of God. See how humble his tone. He does not “lord it over God’s heritage,” but speaks of himself as “your brother and companion in tribulation.” He was so at that very hour. And “in the kingdom of Jesus Christ.” For that he and they were to look forward with eager hope and confident expectation. And “in patience.” This was the posture of the believer at such a time, the mind he needed to possess. We can bear tribulation if, as St. John was, we are cheered by the hope of the kingdom of our Lord and are enabled to be patient unto the coming of the Lord. 2. Where he was. In Patmos, a dismal rock, lonely, barren, almost uninhabited save by the miserable exiles that were doomed to wear out their lives there. But there, John had this glorious vision, and it teaches us that dreary places may become as heaven to us if we are given to see the glory of Christ. 3. When he saw this. “On the Lord’s Day.” There can be little doubt but that “the first day of the week,” the Christian Sunday, is meant, and what we are told of here as having taken place on this Sunday is but an early instance of what in substance and reality has taken place for many faithful worshippers in all parts of Christ’s Church on every Sunday since. What wonder that the Sunday is precious to Christian hearts, and that all attempts to secularize it or in any ways lessen its sanctity are both resented and resisted by those who know what a priceless boon for heart, for home, for health, for heaven, the Lord’s Day is? 4. He tells us the frame of mind in which he was. “I was in the Spirit.” His heart was much uplifted towards God; there had been a rush of holy feeling amounting to religious rapture and ecstasy, and then it was that this glorious vision burst upon him. Neither holy days nor holy places will avail us unless our hearts be in harmony with both day and place. But if they be, then the Lord often “brings all heaven before our eyes.” What might not our Sundays be to us if our hearts, instead of being so earthbound, as they too often are, were in the mood for drawing near unto God? 5. Next he tells how his attention was called to the vision. “I heard a great voice as of a trumpet” (ver. 10). The trumpet was an especially sacred instrument. It was associated with the giving of the Law (Exod. 19:6), with the inauguration of festivals (Numb. 10:10), with the ascension of the Lord: “God is gone up with a noise, the Lord with the sound of a trumpet” (Ps. 47:5). And so shall it be at the coming of the Lord and the resurrection of the dead (1 Thess. 4:16; 1 Cor. 15:52). The voice he heard was, therefore, not alone loud, clear, startling, like a trumpet, but also admonitory of the sacredness and importance of what he was about to hear and see. 6. What the voice said. “I am Alpha,” etc. (ver. 11). Many manuscripts omit this sublime statement, but it seems in keeping with the trumpet-voice, and with what comes both before and after. The “great voice,” simply commanding the apostle to write in a book what he saw, appears incongruous, but not with the august announcement, “I am Alpha,” etc. The Church had believed this of “the Almighty” (ver. 8), but now it was to be thrilled with the assurance that this was true of their Lord. He, too, was Alpha, etc. Then, as Moses (Exod. 3:3), turning to see whence the voice came, he beheld—
III. The vision itself. He
saw: 1. The whole Church of Christ
represented by the seven lamps of gold. Seven, the especially sacred number,
the number of completeness. These seven are mentioned because their names were
familiar to those to whom he was writing. 2. He beheld the Lord Jesus Christ. These verses tell: (1)
The form of his appearance. “I saw One like unto the Son of man.” He of whom
Ezekiel and Daniel had told in those prophecies of theirs, which this so often
and so much resembles. But it was a vision of awe and terror to any mortal eye.
Like so many Hebrew symbols, it is unrepresentable in art. The form is one
which is almost inconceivable, and were any to seek, as some have done, to make
a pictorial representation of it, the result would be grotesque, monstrous, and
impossible. But the Hebrew mind cared nothing for art, only for spiritual
truth; the external form was nothing, the inward truth everything. Art is
careful to portray only the external, and it has attained to wondrous
perfection in this respect; but the Hebrew desired to represent the inner nature—the
mind, the heart, the soul. Hence it fastened upon whatsoever would best serve
this purpose, and joined them together, utterly regardless of congruity,
symmetry, or any other mere artistic law.
Therefore,
we must look beneath the often-strange symbols which we have in this vision
would we know what it meant and said to the beholder. The golden-girdled
garment told of royal majesty and authority; the hoary hair, of venerable age
and profound wisdom; the eyes like fire-flame, of searching intelligence and of
fierce wrath; the feet like molten brass, of resistless strength, which should
trample down and crush all that stood in its way; the voice like the sound of
the sonorous sea-waves, which are heard over all other tumults and noises
whatsoever, subduing and stilling them, tell of that word of “all-commanding
might” which once was heard hushing into silence the noise of many waters on
the tempest-tossed lake of Galilee, and which, wherever heard, every tumult
subsides and all at once obey. The seven stars grasped in the right hand told
of power and purpose to defend them or dispose of them as he willed; the
two-edged sword proceeding out of his mouth, of that awful soul-penetrating
Word by which the secrets of all hearts should be made known, and by which all
adversaries of the Lord should be slain; the countenance radiant like the sun,
of the Divine majesty, so dazzling, so confounding, so intolerable, to all
unhallowed and unpermitted gaze of man. (2) And this awful form was seen
surrounded by the seven lamps of gold, as the dwellings of the vassals of a
chieftain are clustered round his castle and stronghold, which rises proudly in
their midst as if proclaiming its lordship and its protection over them. (3)
And that this vision was designed to meet the manifold needs of those varied
characters and conditions in the several Churches is evident from the fact that
allusion to one or other part of it is made at the beginning of each of the
letters which St. John was commanded to write and send; and that part is chosen
which would most minister to the need of the Church to whom the letter was
written. But it was as the invincible Champion of his Church that Christ came
forth, and to persuade their fainting hearts of this he appeared in this
wondrous form. And the vision is for all time, and every anxious heart should
steadily look upon it, and strive to learn the comforting truths which it was
designed to teach. (4) But the effect of the vision was at first
overpowering. “I fell at his feet as dead.” Well might it have been so.
“O God
of mercy, God of might,
How
should weak sinners bear the sight,
If, as
thy power is surely here,
Thine
open glory should appear?”
St. Peter cried out, “Depart
from me, for I am a sinful man, O Lord!” though there was nothing in the
appearance of Jesus to alarm and terrify. How much more when such a vision as
this was seen, and such a voice was heard! “Fear was far more in the ascendant
than holy joy. I will not say that John was unhappy, but certainly it was not
delight which prostrated him at the Saviour’s feet. And I gather from this that
if we, in our present embodied state, were favored with an unveiled vision of
Christ, it would not make a heaven for us; we may think it would, but we know
not what spirit we are of. Such new wine, if put into these old bottles, would
cause them to burst.” But (5) we are told how the Lord restored his
prostrate disciple. By his touch of sympathy: he laid his hand upon him. He was
wont to do this for the many that he healed when here on earth. And there was
the touch of power. It was his right
hand. Then came the Lord’s “Fear not;” and when we hear him say that to us, our fears, as—
“The
cares that infest the day,
Shall
fold their tents like the Arabs,
And
silently steal away.”
And this was not all. He gave him most comforting instruction. He told him who he was—the incarnate Jehovah; the Saviour “who became dead,” not who merely died, but, as the word denotes, “voluntarily underwent death.” Surely John knew him and would not be afraid of him. But now he was alive for evermore—he, the same in heart and will, though not in form. And possessed of universal authority, He had the keys, the insignia of authority, over the unseen world. Therefore, should any of them be hurried thither by their persecutors’ rage, he would be there, and Lord there, so they need not fear. But he had the keys of death also. Hence none could open its gates unless he pleased; and none could be put to death whom he chose to keep alive. He “openeth, and no man shutteth, and shutteth, and no man openeth.” Entrance there was governed, not by the will of man, but by his will. And finally, he explains part of the vision, and directs it to be written and sent to the seven Churches. The stars, they are, such as St. John himself was, the angels, the chief pastors of the Churches; and see, Christ has hold of them, grasped in his right hand, and who shall be able to pluck them thence, or separate them from his love? What comfort this for the fearful but faithful heart of the minister of Christ! And see again, he is in the midst of the seven lamps which represent the seven Churches. He is there as their sure Defence. Christ is in the midst of his Churches chiefly to protect, but also to rule and to inspect, and if needs be to judge and to punish. Even now he is walking amid his Churches. Let us remember this and consider “what manner of persons we ought to be in all holy conversation and godliness.” The voice of this vision says to us all, “Be of good comfort, but watch and pray.”—S. C.[8]
Revelation 1:11-13 What Thou Seest, Write in A Book, And Send It unto The Seven Churches
[1] Spence-Jones, H. D. M., ed. 1909. Revelation. The Pulpit Commentary. London; New York: Funk &
Wagnalls Company.
DS Deeper Study
DS
Deeper Study
[2] Butler, John G. 2010. Analytical Bible Expositor: Revelation. Clinton, IA: LBC Publications.
[3] Leadership Ministries Worldwide. 1996. Revelation. The Preacher’s Outline & Sermon Bible. Chattanooga, TN: Leadership Ministries Worldwide.
[4] Leadership Ministries Worldwide. 1996. Revelation. The Preacher’s Outline & Sermon Bible.
Chattanooga, TN: Leadership Ministries Worldwide.
[5] Leadership Ministries Worldwide. 1996. Revelation. The Preacher’s Outline & Sermon Bible. Chattanooga, TN: Leadership Ministries Worldwide.
[6] Leadership Ministries Worldwide. 1996. Revelation. The Preacher’s Outline & Sermon Bible. Chattanooga, TN: Leadership Ministries Worldwide.
NIV
Scripture quotations marked NIV are taken from the Holy Bible, New International Version®. NIV®.
Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission
of Zondervan Publishing House. All rights reserved.
NLT Scripture
quotations marked NLT are taken from the Holy
Bible, New Living Translation, copyright © 1996. Used by permission of
Tyndale House Publishers, Inc., Wheaton, Illinois 60189. All rights reserved.
[7] Barton, Bruce B. 2000. Revelation. Edited by Grant R. Osborne. Life Application Bible
Commentary. Wheaton, IL: Tyndale House Publishers.
[8] Spence-Jones, H. D. M., ed. 1909. Revelation. The Pulpit Commentary. London; New York: Funk &
Wagnalls Company.
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