Plain revelation ranko stefanovic pdf

1 The Gospel From Patmos—December 29–January 4 5 2 Among the Lampstands—January 5–11 18 3 Jesus’ Messages to the Seven Churches—January 12–18 31 4 Worthy Is the Lamb—January 19–25 44 5 The Seven Seals—January 26–February 1 57 6 The Sealed People of God—February 2–8 72 7 The Seven Trumpets—February 9–15 85 8 Satan, a Defeated Enemy—February 16–22 98 9 Satan and His Allies—February 23–March 1 111 10 God’s Everlasting Gospel—March 2–8 124 11 The Seven Last Plagues—March 9–15 137 12 Judgment on Babylon—March 16–22 150 13 “I Make All Things New”—March 23–29 163

Editorial Office 12501 Old Columbia Pike, Silver Spring, MD 20904 Come visit us at our Web site at http://www.absg.adventist.org

The teachers edition components were written by the following:

The Overview, Commentary, and Life Application, Lessons 1–13: Jon Paulien, PhD, dean,

School of Religion, Loma Linda University, California, United States of America.

Pacific Press® Coordinator Wendy Marcum

Art and Design Lars Justinen

Associate Editor Soraya Homayouni

Publication Manager Lea Alexander Greve

Editorial Assistant Sharon Thomas-Crews

Principal Contributor Ranko Stefanovic

Editor Clifford R. Goldstein

© 2019 General Conference of Seventh-day Adventists®. All rights reserved. No part of the Adult Sabbath School Bible Study Guide (Teachers Edition) may be edited, altered, modified, adapted, translated, reproduced, or published by any person or entity without prior written authorization from the General Conference of Seventh-day Adventists®. The division offices of the General Conference of Seventh-day Adventists® are authorized to arrange for translation of the Adult Sabbath School Bible Study Guide (Teachers Edition), under specific guidelines. Copyright of such translations and their publication shall remain with the General Conference. “Seventh-day Adventist,” “Adventist,” and the flame logo are reg- istered trademarks of the General Conference of Seventh-day Adventists® and may not be used without prior authorization from the General Conference.

Contents

1

2

A lmost two millennia ago, the apostle John was exiled on a small rocky island in the Aegean Sea because of his faithful witness to the gospel. The aged apostle endured all the hardships of Roman

imprisonment. On one particular Sabbath, he had a special visit from Jesus Christ, who came to encourage His servant in his suffering. In a series of visions, Jesus showed him the panoramic history of the church and what God’s people would experience as they waited for their Lord’s return.

What John had seen in vision he faithfully recorded in a scroll that he titled “The Revelation of Jesus Christ” (Rev. 1:1). The book that he wrote reveals Jesus’ work in heaven and on earth since His ascension and what He will do when He returns. It was intended to assure Christians through the ages of Christ’s presence and to sustain them as they experi- ence the trials of daily life amid a fallen world immersed in the great controversy.

This quarter, we will delve into this book. In broad brushstrokes we will focus on the book’s major parts and themes. The idea is to become familiar with the book’s key themes, and to see that it, indeed, reveals Jesus Christ, His life, His death, His resurrection, and His high priestly ministry in behalf of His people.

As we do so, we will proceed in the following ways: 1. Our study of Revelation is based on the biblical concept of the inspiration of the Bible.

While the messages of the book came from God, the language in which those messages were communicated is human. Noting language and images derived from the history of God’s

The Good News From

Patmos

people in the Old Testament, we will discover how John communicated those messages. 2. A careful reading of Revelation’s prophecies (like those of Daniel) show that the

historicist method of prophetic interpretation is the correct way to understand the prophe- cies’ intended fulfillment, because they follow the flow of history, from the prophet’s time to the end of the world. This method illustrates how we should make every effort to derive meaning from the text itself, rather than imposing a predetermined interpretation upon it.

3. The organizational structure of Revelation is in many ways crucial for responsible application of the book’s prophecies. Our analysis of Revelation will be based on the fourfold structure of the book:

a. Revelation 1:1–3:22 employs the situa tion of the churches of John’s day to prophetically address the situation of the church in different periods of his- tory.

b. Revelation 4:1–11:19 repeats (or recapitulates) and builds on this history of the church, using apocalyp- tic symbols that add progressively more detail.

c. Revelation 12:1–14:20 is the thematic center of the book and spans the history of the great controversy from before the time of Jesus to the Second Advent.

d. Revelation 15:1–22:21 focuses exclusively on the end time. 4. A meaningful interpretation of Revelation’s prophecies must be Christ-centered. The

entire book was written from the perspective of Christ. It is only through Christ that the symbols and images of Revelation receive their ultimate meaning and significance.

Revelation promises blessings to those who read or listen to its words and who heed and keep the admonitions found therein. “The book of Revelation opens with an injuntion to us to understand the instruction it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, not withstanding the injunction given us to search and study it.”—Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 113. As we analyze this book, we invite you to discover for yourselves the things that you need to hear, and heed, as we await the coming of our Lord Jesus Christ.

Ranko Stefanovic, PhD, is professor of New Testament in the SDA Theological Seminary, Andrews University. His specialty is the book of Revelation.

“Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand” (Rev. 1:3, NKJV).

3

4

Adult Sabbath School Bible Study Guide How to Use the Teachers Edition

“The true teacher is not content with dull thoughts, an indolent mind, or a loose memory. He constantly seeks higher attainments and better methods.

His life is one of continual growth. In the work of such a teacher there is a freshness, a quickening power, that awakens and inspires his [class].”

—Ellen G. White, Counsels on Sabbath School Work, p. 103.

To be a Sabbath School teacher is both a privilege and a responsibility. A privilege because it offers the teacher the unique opportunity to lead and guide in the study and discussion of the week’s lesson so as to enable the class to have both a personal appreciation for God’s Word and a collective experience of spiritual fellowship with class members. When the class concludes, members should leave with a sense of hav- ing tasted the goodness of God’s Word and having been strengthened by its enduring power. The responsibility of teaching demands that the teacher is fully aware of the Scripture to be studied, the flow of the lesson through the week, the interlinking of the lessons to the theme of the quarter, and the lesson’s application to life and witness.

This guide is to help the teachers to fulfill their responsibility adequately. It has three segments:

1. Overview introduces the lesson topic, key texts, links with the previous les- son, and the lesson’s theme. This segment deals with such questions as Why is this lesson important? What does the Bible say about this subject? What are some major themes covered in the lesson? How does this subject affect my personal life?

2. Commentary is the chief segment in the Teachers Edition. It may have two or more sections, each one dealing with the theme introduced in the Overview segment. The Commentary may include several in-depth discussions that enlarge the themes outlined in the Overview. The Commentary provides an in-depth study of the themes and offers scriptural, exegetic, illustrative discussion material that leads to a better understanding of the themes. The Commentary also may have scriptural word study or exegesis appropriate to the lesson. On a partici- patory mode, the commentary segment may have discussion leads, illustrations appropriate to the study, and thought questions.

3. Life Application is the final segment of the Teachers Edition for each les- son. This section leads the class to discuss what was presented in the Commentary segment as it impacts on Christian life. The application may involve discussion, further probing of what the lesson under study is all about, or perhaps personal testimony on how one may feel the impact of the lesson on one’s life.

Final thought: What is mentioned above is only suggestive of the many possibilities available for presenting the lesson and is not intended to be exhaustive or prescriptive in its scope. Teaching should not become monotonous, repetitious, or speculative. Good Sabbath School teaching should be Bible-based, Christ-centered, faith-strength- ening, and fellowship building.

Ric Hardt Peniel
(page 4 of Standard Edition)

5

1 *December 29–January 4

The Gospel From Patmos

Sabbath afternoon

Read for This Week’s Study: Rev. 1:1–8; John 14:1–3; Deut. 29:29; John 14:29; Rom. 1:7; Phil. 3:20; Dan. 7:13, 14.

Memory Text: “Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near” (Revelation 1:3, NKJV).

The prophecies of Revelation were revealed in vision to the apostle John more than nineteen centuries ago during his exile on a small rocky island known as Patmos in the Aegean Sea (Rev. 1:9). Revelation 1:3 pronounces a blessing on those who read the book and hear and obey the teachings (compare Luke 6:47, 48). This verse refers to the congregation assembled in the church to hear the messages. However, they are blessed not only because they read or listen, but also because they obey the words of the book (see Rev. 22:7).

The prophecies of Revelation are an expression of God’s care for His people. They point us to the shortness and fragility of this life, to salvation in Jesus and His work as our heavenly High Priest and King, and to our calling to spread the gospel.

Biblical prophecies are like a lamp shining in a dark place (2 Pet. 1:19). They are intended to provide guidance for our life today and hope for our future. We will need this prophetic guide until the coming of Christ and the establishment of God’s everlasting kingdom.

* Study this week’s lesson to prepare for Sabbath, January 5.

Lesson

Ric Hardt Peniel
6

(page 5 of Standard Edition)

December 30

The Title of the Book Read Revelation 1:1, 2. What is the significance of the full title of the

book? What does the title teach us in terms of whom the book is really about?

____________________________________________________

____________________________________________________

____________________________________________________

____________________________________________________

Revelation 1:1 states the title of the book as “The Revelation of Jesus Christ.” The word “revelation” comes from the Greek word apo- kalupsis (apocalypse), which means “uncovering” or “unveiling.” The Apocalypse is an unveiling of Jesus Christ; it is both from Jesus and about Him. While it came from God through Jesus Christ (see Rev. 22:16), the book testifies that Jesus also is the focus of its contents. The Apocalypse is His self-revelation to His people and an expression of His care for them.

Jesus is the central figure of Revelation. The book begins with Him (Rev. 1:5–8) and concludes with Him (Rev. 22:12–16). “Let Daniel speak, let the Revelation speak, and tell what is truth. But whatever phase of the subject is presented, uplift Jesus as the center of all hope, ‘the Root and the Offspring of David, and the bright and morning Star.’ ”—Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 118.

Also, the Jesus of the Apocalypse is the Jesus of the four Gospels. Revelation continues the description of Jesus and His work of salvation on behalf of His people as first depicted in the Gospels. The book of Revelation focuses on different aspects of His existence and ministry. Essentially, it begins where the Gospels end, with Jesus’ resurrection and ascension into heaven.

Together with the Epistle to the Hebrews, Revelation emphasizes Jesus’ heavenly ministry. It shows that, after His ascension, Jesus was inaugurated into His royal and priestly ministry in the heavenly sanctuar y. Without Revelation or Hebrews, our knowledge of Christ’s high-priestly ministry in heaven in behalf of His people would be very limited. And yet, besides Hebrews, the book of Revelation provides us with a unique look into the ministry of Jesus Christ in our behalf.

Read John 14:1–3. How does the very broad promise here help us better understand what Jesus is doing for us in heaven right now? What hope can we draw from this wonderful promise?

sunday

(page 6 of Standard Edition)

7

December 31

The Purpose of the Book Revelation 1:1 also tells us that the purpose of the book is to show

future events, starting from the time when the book itself was written. Anyone familiar with Revelation will notice that the prediction of events—whether those already fulfilled (at least from our perspective today) or those events still future (again, from our perspective today)— occupies most of the book’s content.

The primary purpose of biblical prophecies is to assure us that no matter what the future brings, God is in control. Revelation does just that: it assures us that Jesus Christ is with His people throughout this world’s history and its alarming final events.

Consequently, Revelation’s prophecies have two practical purposes: to teach us how to live today and to prepare us for the future.

Read Deuteronomy 29:29. How does this text help us understand why some things are not revealed to us? According to this text, what is the purpose of the things that are revealed to us? That is, why are we told them? See also Rev. 22:7.

____________________________________________________

____________________________________________________

____________________________________________________

Revelation’s end-time prophecies are not revealed to satisfy our obsessive curiosity about the future. The book reveals only those aspects of the future important for us to know. They are disclosed to impress upon us the seriousness of what will happen so that we will realize our dependence on God and, in that dependence, obey Him.

For centuries, speculation—and even more sensationalism—has accompanied so much of the teaching regarding end-time events. Fortunes have been made by those who, predicting the immediate end, have scared people into giving money to their ministry because, well, the end was near. Each time, though, the end didn’t come, and people were left disillusioned and discouraged. As with all of the good things God has given us, prophecy can be misused, and misinterpreted, as well.

Read John 14:29. What crucially important principle for the purpose of prophecy can we find here in this verse?

____________________________________________________

____________________________________________________

Monday

8

(page 7 of Standard Edition)

January 1

The Symbolic Language of Revelation Read Revelation 13:1, Daniel 7:1–3, and Ezekiel 1:1–14. What is the

one thing that all these visions have in common?

____________________________________________________

____________________________________________________

____________________________________________________

Revelation 1:1 further states: “And He sent and signified it by His angel to His servant John” (NKJV, emphasis added). Here we find a very important word in the book. The word “signified” is a translation of the Greek word semain -o, meaning “to show by symbolic signs.” This word is used in the Greek translation of the Old Testament (the Septuagint) in which Daniel explains to King Nebuchadnezzar that, by the statue made of gold, silver, bronze, and iron, God signifies to the king “ ‘what will take place in the future’ ” (Dan. 2:45, NASB). By employing the same word, John tells us that the scenes and events of Revelation were shown to him in vision in symbolic presentations. Guided by the Holy Spirit, John faithfully recorded these symbolic presentations as he had seen them in the visions (Rev. 1:2).

Thus, for the most part, the language used to describe Revelation’s prophecies must not be interpreted literally. As a rule, the reading of the Bible, in general, presupposes a literal understanding of the text (unless the text points to intended symbolism). But when we read Revelation— unless the text points to a literal meaning—we need to interpret it sym- bolically. While the scenes and events predicted are real, they usually were expressed in symbolic language.

Keeping in mind the largely symbolic character of Revelation will safeguard us against distorting the prophetic message. In trying to determine the meaning of the symbols used in the book, we must be careful not to impose on the text a meaning that comes out of human imagination or the current meanings of those symbols in our culture. Instead, we must go to the Bible and to the symbols found in its pages in order to understand the symbols in the book of Revelation.

In fact, in trying to unlock the meaning of the symbols in Revelation, we must remember that most of them were drawn from the Old Testament. By portraying the future in the language of the past, God wanted to impress upon our minds that His acts of salvation in the future will be very much like His acts of salvation in the past. What He did for His people in the past, He will do for them again in the future. In endeavoring to decode the symbols and images of Revelation, we must start by paying attention to the Old Testament.

Tuesday

(page 8 of Standard Edition)

Wednesday

9

January 2

The Godhead Revelation begins with a greeting similar to the ones found in Paul’s

letters. The book was sent ostensibly as a letter to the seven churches in Asia Minor in John’s day (see Rev. 1:11). However, Revelation was not written for them only, but for all generations of Christians throughout history.

Read Revelation 1:4, 5 and Romans 1:7. What common greeting is found in both texts, and from whom is the greeting given?

____________________________________________________

____________________________________________________

Both texts offer an epistolary greeting: “Grace and peace to you.” This phrase consists of the Greek greeting charis (“grace”) and the Hebrew greeting shalom (“peace,” “well-being”). As we can see from these texts, the Givers of grace and peace are the three Persons of the Godhead.

God the Father is identified as the One “who is and who was and who is to come” (see Rev. 1:8, Rev. 4:8, NKJV). This designation refers to the divine name Yahweh, “I AM WHO I AM” (Exod. 3:14, NKJV), referring to God’s eternal existence.

The Holy Spirit is referred to as “the seven Spirits” (compare with Rev. 4:5 and Rev. 5:6). In Scripture, seven is a number of fullness. “The seven Spirits” means the Holy Spirit is active in all seven churches. This image refers to the omnipresence of the Holy Spirit and His constant work among God’s people through history, enabling them to fulfill their calling.

Jesus Christ is identified by three titles: “the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth” (Rev. 1:5, NKJV). They refer to His death on the cross, His resurrection, and His reign in heaven. Then John states what Jesus has done: He “loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father” (Rev. 1:5, 6, NKJV).

In the original Greek, He “loved us” refers to Christ’s ongoing love, which embraces the past, the present, and the future. The One who loves us has released us from our sins by His blood. In the Greek, the verb “released” refers to a completed act in the past: when Jesus died on the cross He provided a perfect atonement for our sins.

Ephesians 2:6 and Philippians 3:20 describe the redeemed as citizens of heaven who are raised up and made to sit with Jesus in heavenly places. What might these texts mean, and how do we presently enjoy this glorious status in Christ as “kings and priests” (Rev. 1:6, NKJV) while still in this sin-cursed world? How should this answer impact how we live?

10

(page 9 of Standard Edition)

January 3

The Keynote of Revelation The conclusion of the prologue of Revelation points to the true focus of

the whole book: the return of Jesus in power and glory. Christ’s promise to come again is reiterated three times in the conclusion of the book (Rev. 22:7, 12, 20).

Read Revelation 1:7, 8. The wording of this text is derived from several prophetic texts: Daniel 7:13, 14; Zechariah 12:10; and Matthew 24:30. What do these texts tell us about the certainty of the Second Coming?

In Revelation, the second coming of Christ is the end point toward which history moves. The Second Coming will mark the conclusion of this world’s history and the beginning of God’s eternal kingdom, as well as freedom from all evil, anguish, pain, and death.

Like the rest of the New Testament, Revelation 1:7 points to the literal, visible, and personal coming of Christ in majesty and glory. Every human being alive on the earth at the time, as well as “those who pierced Him” (NASB), will witness His coming. These words point to a special resurrec- tion of certain people right before the return of Christ, including those who crucified Him. While Jesus will, with His coming, bring deliverance to those people waiting for Him, He will bring judgment to those inhabitants living on the earth who have spurned His mercy and love.

The certainty of Christ’s coming is affirmed with the words “Even so, Amen” (Rev. 1:7). The words “even so” are a translation of the Greek word nai; and amen is a Hebrew affirmative. Together, these two words express certainty. They also conclude the book in two similar affirmations (see Rev. 22:20).

“More than eighteen hundred years have passed since the Saviour gave the promise of his coming. Throughout the centuries his words have filled with courage the hearts of his faithful ones. The promise has not yet been fulfilled; the Life-giver’s voice has not yet called the sleeping saints from their graves; but none the less sure is the word that has been spoken. In his own time God will fulfill his word. Shall any become weary now? Shall we lose our hold on faith when we are so near the eternal world? Shall any say, The city is a great way off?—No, no. A little longer, and we shall see the King in his beauty. A little longer, and he will wipe all tears from our eyes. A little longer, and he will present us ‘faultless before the presence of his glory with exceeding joy.’ ” —Ellen G. White, The Advent Review and Sabbath Herald, Nov. 13, 1913.

A promise is only as strong as the integrity of the person giving it and his or her ability to fulfill it. How does the fact that the promise of the Second Coming has been given by God, who has kept all His promises in the past, provide you with assurance that Christ will return as He has promised?

Thursday

(page 10 of Standard Edition)

11

Further Thought: Read Ellen G. White, “The Study of the Books of Daniel and the Revelation,” pp. 112–119, in Testimonies to Ministers and Gospel Workers.

“This revelation was given for the guidance and comfort of the church throughout the Christian dispensation. . . . A revelation is some- thing revealed. The Lord Himself revealed to His servant the mysteries contained in this book, and He designs that they shall be open to the study of all. Its truths are addressed to those living in the last days of this earth’s history, as well as to those living in the days of John. Some of the scenes depicted in this prophecy are in the past, some are now taking place; some bring to view the close of the great conflict between the powers of darkness and the Prince of heaven, and some reveal the triumphs and joys of the redeemed in the earth made new.

“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’ ”—Ellen G. White, The Acts of the Apostles, pp. 583–585.

Discussion Questions:  If Revelation is the unveiling of Jesus Christ, why does the word apocalypse have a negative meaning today? What does this negativity tell us about the popular perception of Revelation among Christians? Why is the word fear often associated with Revelation’s prophecies?

 Think about some of the failed predictions that certain people have made just in the past 20 years regarding end-time events and the second coming of Jesus. Regardless of the hearts or motives (which we can’t know anyway) of those individuals who make them, what are the negative results of these failed predictions? How do they make the ones who believed in those predictions feel? How do these failed predictions make Christians in general appear to those on the outside who see these failed predictions? As a people who believe in prophecy and who look for end-time events as waymarks, how do we strike the right balance in how we understand prophecy and how we teach it to others?

Friday January 4

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e

12

Power of a Testimony By Miguel Manuel Mafugula

I was born into a Sunday-keeping family in Milange, a town located just two miles (three kilometers) from Mozambique’s border with Malawi.

My introduction to the Seventh-day Adventist Church came through a girl named Adelina. She was 16 and in the seventh grade, and she asked me for help with her homework. I was 21 and in the 10th grade.

After I helped her, she started talking about the Seventh-day Adventist Church. She told me about the Sabbath and explained that God set aside Saturday, not Sunday, as the day of worship.

Later, Adelina presented me with a Bible. She had underlined the fourth commandment in Exodus 20:8–11 and Ezekiel 20:20, which says, “Hallow my Sabbaths, and they will be a sign between Me and you” (NKJV). On one page of the Bible, she wrote, “Go read Mark 2:27, 28.”

I turned to Mark and read Jesus’ words, “The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath.”

When I read this, I realized that I had been observing the wrong day of the week.

I decided to go to church with Adelina to learn more, and soon I was worshiping on Saturday.

This caused problems at my Sunday church, where I had been serving as youth director. The church’s pastor went to my father, and my father ordered me to return. When I refused, my father declared, “If you can’t obey your parents, then you can’t live with them.” He kicked me out of the house.

I told Adelina’s parents what had happened, and they gave me a place to live until I finished high school. I was baptized two years later.

God helped me to graduate from high school and college and to get hired as a chemistry teacher at the public high school in Milange. Later I married Adelina, the girl who introduced me to the Sabbath.

God has been able to use my personal testimony in amazing ways. I’ve shared it with the young people from my former Sunday church, and two

have become Adventists. I also told my parents, and they were baptized.

I tell everyone: trust in the Lord daily. Nothing is impossible for Him.

Part of this quarter’s Thirteenth Sabbath Offering will help open the first Seventh-day Adventist elementary school in Miguel’s hometown of Milange. Thank you for your mission offering.

Part I: Overview

Key Text: Revelation 1:1

Study Focus: In this lesson, our focus will be the prologue (Rev. 1:1–8) and the book of Revelation, as a whole.

Introduction: The prologue to Revelation (Rev. 1:1–8) introduces the main themes of the book in relatively plain language. These verses contain no terrifying beasts, no heavenly journeys, and no sevenfold sequences. Instead, they describe how the book got here (Rev. 1:1–3), who sent it to the churches (Rev. 1:4–6), and how the events described by the book will turn out in the end (Rev. 1:7, 8). The prologue expresses the centrality of Jesus Christ to the whole book and prepares the reader for what is to come in straightforward language.

Lesson Themes: The prologue to the book of Revelation introduces the following themes:

I. Jesus Is the Central Figure of Revelation. His centrality is made clear by the title of the book (Rev. 1:1), His qualities and actions (Rev. 1:5, 6), and His central role at the Second Coming (Rev. 1:7).

II. The Book Concerns Future Events. These events are not just end-time events. In fact, most of the events described herein, relative to John’s day, were events through future history (Rev. 1:1).

III. The Visions of the Book Are Given in Symbolic Language. This fact is clear from one of the key words in Revelation 1:1 and its allu- sion to Daniel 2.

IV. The Threeness of God There is a threefold description of the Trinity of God’s persons, qualities, and actions in Revelation 1:4–6.

V. The Return of Jesus Revelation 1:7, 8 addresses this ultimate culmination of all the events in the book.

Life Application: The concluding questions that follow the commentary sec- tion invite students to balance the powerful insights of the Seventh-day Adventist understanding of Revelation with the centrality of Jesus Christ throughout the book.

t e a c h e r s c o m m e n t s

13

14

Part II: Commentary

The “Overview” to the standard edition Bible study guide tells us that the entire set of lessons is based on the Seventh-day Adventist concept of Inspiration, the historicist method of prophetic interpretation, the unique organizational structure of Revelation, and a Christ-centered approach to interpretation.

The historicist method is supported by the broad structure of Revelation itself. The book begins with the seven churches (Rev. 1:9–3:22), which concern the situation of John’s day and which pro- phetically portray the situation of the church through history to the end times. The seals and the trumpets also cover the period from the time of John to the end of time (Rev. 4:1–11:19). Finally, the last half of the book (Rev. 12:1–22:21) focuses mostly on the last days of earth’s history and beyond. This method also is supported by the allusion to Daniel 2 in the first verse of the book (see the elaboration on this point in theme III below).

Main Themes of Lesson 1 Elaborated:

I. Jesus Is the Central Figure of Revelation (Rev. 1:1, 5–7).

The book opens with a chain of revelation that centers in Jesus. He is the first Person mentioned in the book and the One who passes the revelation on to John (Rev. 1:1). What God gave to Jesus is called “the Revelation of Jesus Christ” (Rev. 1:1). What Jesus passed on to John is called “the testimony of Jesus” (Rev. 1:2). What John passed on to his readers was “the words of this prophecy” (Rev. 1:3).

This chain of revelation is important for Seventh-day Adventists. It indicates clearly that the testimony of Jesus here includes the book of Revelation itself, as well as the visionary gift that John received (Rev. 1:2). The remnant of Revelation 12:17 also will later have the testimony of Jesus, a visionary gift similar to the one John had, which also pro- duced inspired writings.

So the prologue points to Jesus as the central figure of Revelation. The book is a revelation from Jesus and about Jesus (Rev. 1:1). Jesus is quali- fied for His special role by His death, resurrection, and heavenly reign (Rev. 1:5). In the end, He also will come with the clouds (Rev. 1:7).

II. The Book Concerns Future Events.

Revelation 1:1 tells us that a major purpose of the book is to “show to his

t e a c h e r s c o m m e n t s

servants what must soon take place” (RSV). These events are in the future, from John’s perspective. But what does the text mean by “soon”? The 2,000 years that have passed since Revelation was written do not seem like soon! So the word “soon” must clearly be from God’s perspective, in which 1,000 years is like a day (2 Pet. 3:8).

But from our perspective the return of Jesus has always been soon, as well. We don’t know when Jesus will actually come, but we do know that, in terms of our own personal conscious experience (Eccles. 9:5), He will seem to come an instant after we die. For each of us, individually, the Second Coming is no more than a few moments after death. So the oppor- tunity for us to get ready for His coming is now rather than sometime in the future. If Jesus’ coming were not portrayed as soon, many people would delay getting ready for His return.

III. The Vision Is Given in Symbolic Language.

Generally, the best way to approach Scripture is to take everything literally, unless it is clear that a symbol is intended. In Revelation, the opposite approach is indicated by the first verse. There, it tells us that the entire vision given to John was “signified” (Rev. 1:1 [Greek: esêmanen] ) by either God or Jesus. The primary definition of the word “signified” means to make something known by signs, speech, or actions. So in Revelation the best way to approach the text is to treat everything as a symbol, unless it is clear that a literal meaning is intended (for example, “Jesus Christ” in Revelation 1:1 should be taken literally).

This insight takes even clearer shape when the reader discovers an allusion to Daniel 2 in the first verse of the book. The only other place in the Bible that combines the word “signified” with the unusual expres- sion “what must soon take place” (Rev. 1:1, RSV, NIV [from the Greek: a dei genesthai] ) is Daniel 2:45. Nebuchadnezzar’s dream of a great image embodies the incident in which God “signified” (Dan. 2:45, Rev. 1:1) to him what must take place in the last days. What was to be “in the last days” in Daniel is now “soon” in Revelation.

At the very opening of the book of Revelation, therefore, one finds a powerful allusion to Daniel 2. This allusion ties the two books together as companion volumes. While Revelation alludes to many of the prophets, there is a special bond between Revelation and the book of Daniel. So we should expect some of the symbolism of Revelation to point to sequences of history that run from the prophet’s time until the end of time.

t e a c h e r s c o m m e n t s

15

16

IV. The Threeness of God

Revelation 1:4–6 opens the book with a threefold description of the Trinity. First of all, there is a description of Persons: the Father (the One who is, was, and is to come), the Holy Spirit (represented by the seven spirits), and Jesus Christ. Jesus Christ is mentioned last because He is the subject of the next two descriptions.

Next comes a description of qualities that ground the role Jesus plays in Revelation. He is the one who died (He is the faithful witness/martyr— from the Greek: martys), rose (the “first-born of the dead,” [RSV]), and joined the Father on His throne (“ruler of the kings of the earth,” [NIV]). The death and resurrection of Jesus provide the foundation of His heavenl y reign.

The final description is of actions. Jesus loves us (Greek, present tense), has freed, or “washed” (two different Greek words that sound the same, but are one letter different), us from our sins by His blood, and made us kings and priests to God. The ultimate outcome of Jesus’ love, as expressed in His death and resurrection, is to raise His people to the highest possible status: kings and priests.

V. The Return of Jesus

The picture of Jesus’ return in Revelation 1:7 is based on allusions to Daniel 7 and Zechariah 12. The “He” of Revelation 1:7 (NKJV) clearly refers to Jesus, as He has been the subject of the previous two verses. “Coming with the clouds” (NIV) recalls the Son of Man who comes with clouds to the Ancient of Days and receives dominion over the kingdoms of the earth (Dan. 7:13, 14). In Revelation, Jesus’ right to rule over the earth is rec- ognized in heaven at His ascension (Revelation 5) and on the earth at the Second Coming (Rev. 1:7).

The allusion to Zechariah is particularly interesting. Notice the parallels between Zechariah 12 and the book of Revelation. In Zechariah 12:7, 8, it is Yahweh who comes. In Revelation, it is Jesus who comes. In Zechariah 12:10, it is Yahweh who is pierced; in Revelation, it is Jesus who is pierced. In Zechariah, it is the inhabitants of Jerusalem who see God come (Zech. 12:8– 10); in Revelation, it is the whole earth that sees Jesus come. In Zechariah 12:11, 12, it is the clans of Jerusalem that mourn; in Revelation, it is the tribes of the whole earth that mourn.

In Revelation’s use of the Old Testament, therefore, there is a shift in emphasis from Yahweh to Jesus. There is a similar shift from the literal and local things of Israel to the spiritual, worldwide impact of the gospel and the church.

t e a c h e r s c o m m e n t s

Part III: Life Application

1. The lesson focuses on the opening to the book of Revelation, or the prologue (Rev. 1:1–8). One way to begin the lesson would be to ask, “What is your favorite Bible story opening?” Students might give such answers as “baby Moses in the bulrushes,” “the diet test for Daniel and his three friends in Daniel 1,” “the anointing of David, the shepherd boy,” or “angels visiting the shepherds at Jesus’ birth,” as examples. How does the opening of a Bible story or book affect the way you understand the rest of the story?

2. The lesson brings out two things that are very important through- out the book of Revelation: (a) the centrality of Jesus Christ and (b) the historicist reading of Revelation. The teacher can invite his or her students to discuss such questions as What value does the historicist approach offer in today’s world? How do the histori- cal details of the historicist interpretation of Revelation uplift Jesus Christ as the center of all hope? Some answers to the first of these questions: The historicist approach (a) answers the three great philosophical questions: Who am I? Where did I come from? Where am I going? (b) helps us see the hand of God in history; (c) gives us confidence in the midst of chaos that God is still in control of history; and (d) gives us confidence that, because God has been active throughout history, the hope that we have for the end also is sure.

t e a c h e r s c o m m e n t s

17

(page 12 of Standard Edition)

18

2

Among the Lampstands

Sabbath afternoon

Read for This Week’s Study: Rev. 1:9–18; Acts 7:54–60; Matt. 12:8; Exod. 20:11; Dan. 10:5, 6; Rev. 1:20; Rev. 2:1–7.

Memory Text: “ ‘He who has an ear, let him hear what the Spirit says to the churches’ ” (Revelation 2:7, NKJV).

Psalm 73 describes the psalmist’s bewilderment as he observed the boastful pride of the ungodly. They lived in abundance and ease, in contrast to the suffering of the righteous. This injustice greatly troubled the psalmist (Ps. 73:2–16), who, in his perplexity, went to the sanctuary (Ps. 73:16, 17). There, in the presence of God, he was given a deeper understanding of the matter.

Centuries later, an aged apostle found himself on a rocky prison island because of his faithful witness. In his distress, he got the news that the churches under his care were suffering. Yet, at that critical moment, he was given a vision of the resurrected Christ in the heavenly sanctuary. Here, as with the psalmist, the Lord revealed to John some mysteries of this life and the struggles it brings. This sanctuary scene provided him with the assurance of Christ’s presence and care—an assurance that John was to pass on to these churches and to the suc- ceeding generations of Christians throughout the centuries until the end of this world’s history.

This week, in addition to introducing Christ’s ministry in the heav- enly sanctuary, we will begin looking at the first of His seven special messages to His church, addressed collectively to the seven churches in Asia, but which also have meaning for us today. Next week, we will look at His messages to the other six churches.

* Study this week’s lesson to prepare for Sabbath, January 12.

*January 5–11Lesson

(page 13 of Standard Edition)

19

January 6

On Patmos Read Revelation 1:9. What does John tell us of the circumstances in

which he received the visions of Revelation?

____________________________________________________

____________________________________________________

Patmos is a barren, rocky island in the Aegean Sea; it is ten miles long and six miles across its widest part. The Romans used it, together with other surrounding islands, as a penal colony for banished political offenders. Early Christian authors living relatively close to the time of the writing of the book of Revelation state unanimously that Roman authorities had banished John to Patmos because of his faithfulness to the gospel. On Patmos, the aged apostle surely endured all the hard- ships of Roman imprisonment. He probably was treated as a criminal, chained in fetters, given insufficient food, and forced to perform hard labor under the lash of the whip of merciless Roman guards.

“Patmos, a barren, rocky island in the Aegean Sea, had been chosen by the Roman government as a place of banishment for criminals; but to the servant of God this gloomy abode became the gate of heaven. Here, shut away from the busy scenes of life, and from the active labors of former years, he had the companionship of God and Christ and the heavenly angels, and from them he received instruction for the church for all future time.”—Ellen G. White, The Acts of the Apostles, pp. 570, 571.

What other Bible characters have endured hardship, even despite (or maybe even because of) their faithfulness to God? See Dan. 3:16–23, Acts 7:54–60.

____________________________________________________

____________________________________________________

The followers of Christ should never forget that whenever they find themselves in circumstances similar to those of John, they are not left alone. The same Jesus who came to John with the words of hope and encouragement in the midst of his hardship on Patmos still is present with His people to sustain and support them in their difficult situations.

How can we understand the difference between suffering for Christ’s sake and suffering for other reasons, including our own wrong choices? Or what about suffering for reasons we cannot fathom? How can we learn to trust the Lord in every situation?

sunday

(page 14 of Standard Edition)

20

January 7

On the Lord’s Day Read Revelation 1:10 along with Exodus 31:13, Isaiah 58:13, and

Matthew 12:8. According to these texts, what day is clearly speci- fied in the Bible as the Lord’s? How meaningful must this day have been for John in the midst of his hardships?

____________________________________________________

____________________________________________________

____________________________________________________

“It was on the Sabbath that the Lord of glory appeared to the exiled apostle. The Sabbath was as sacredly observed by John on Patmos as when he was preaching to the people in the towns and cities of Judea. He claimed as his own the precious promises that had been given regarding that day.”—Ellen G. White, The Acts of the Apostles, p. 581.

Revelation 1:10 clearly suggests that the apostle John received the vision on the seventh-day Sabbath. Although looking with anticipation toward future events, even to the second coming of Christ (compare with Rev. 1:7), which is called “the day of the Lord” (Isa. 13:6–13; 2 Pet. 3:10), John was talking about the time at which he, himself, had the vision of these future events, and that was on the Sabbath—the “Lord’s day.”

No question that amid his sufferings this vision-filled Sabbath must have become to him a foretaste of a life free from suffering, which he and the faithful of all ages will experience after the Second Coming. Indeed, in Jewish thinking the Sabbath is deemed as a foretaste of the olam haba, “the world to come.”

“The Sabbath, which God had instituted in Eden, was . . . precious to John on the lonely isle. . . .

“What a Sabbath was that to the lonely exile, always precious in the sight of Christ, but now more than ever exalted! Never had he learned so much of Jesus. Never had he heard such exalted truth.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 955.

Compare the two versions of the fourth commandment of the Decalogue in Exodus 20:11 and Deuteronomy 5:15. These texts point to the seventh-day Sabbath as a memorial of both Creation and deliverance, reminding us that God both made us and redeemed us. How can we, each Sabbath, resolve to keep before ourselves the reality of God, both as our Creator and as our Redeemer? Think about this, too: What good would it be for Him to be our Creator without His being our Redeemer, as well?

Monday

(page 15 of Standard Edition)

21

January 8

John’s Vision of Christ on Patmos Read Revelation 1:12–18. Compare John’s portrayal of Christ with

the divine being described in Daniel 10:5, 6. How does Jesus appear in John’s vision? What is He doing?

____________________________________________________

John sees Jesus dressed as High Priest, walking among the lamp- stands. The picture of Jesus walking among the lampstands points to God’s promise to ancient Israel that He would walk among them as their God (Lev. 26:12). In Revelation, the lampstands represent the seven churches in Asia to which Revelation was originally sent (Rev. 1:20), and (as we will see on Wednesday) the lampstands also symbol- ize God’s church throughout history. Through the Holy Spirit, Jesus’ watchcare continues to be over His church on earth. He will be continu- ally with His people until He brings them to their eternal home.

Moreover, the picture of Jesus as High Priest among the lampstands is drawn from the ritual practice in the Jerusalem temple. The daily task of an appointed priest was to keep the lamps in the Holy Place burning brightly. He would trim and refill the lamps that were waning, replace the wicks on the lamps that had gone out, refill them with fresh oil, and then relight them. In such a way, the priest became acquainted personally with the situation of each individual lamp. In the same way, Jesus is acquainted with the needs and circumstances of His people and intercedes for them personally.

Read Revelation 2:2, 9, 13, 19; Revelation 3:1, 8, 15. What does the statement “I know” say about Jesus’ acquaintance with the situa- tions and needs of God’s people?

____________________________________________________

Jesus identified Himself with the titles of God as “the first and . . . the last” (see Isa. 44:6, Isa. 48:12). The Greek word for “last” is escha- tos, from which the word eschatology (the study of end-time events) comes. The meaning of this word shows that the focus of eschatology is on Jesus Christ, who has the last word on final events. He is the One “ ‘who lives’ ” and possesses “ ‘the keys of Hades and of Death’ ” (Rev. 1:18, NKJV). By His death and resurrection, Jesus has been given the authority to open the gates of death (Job 17:16, Ps. 9:13). All who trust in Him will rise from the grave to everlasting life (1 Cor. 15:21–23). Jesus’ faithful followers don’t need to fear, because even the dead are under His watchcare. And if that is so with the dead, how much more is it so with the living? (See 1 Thess. 4:16, 17.)

Tuesday

(page 16 of Standard Edition)

22

January 9

Christ’s Messages for Then and Now Read Revelation 1:11, 19, 20. Jesus also spoke seven distinctive mes-

sages for the churches in Asia. What does the fact that there were more than seven churches in the province suggest, in general, about the symbolic significance of these messages for Christians?

____________________________________________________

____________________________________________________

The messages that Jesus directed John to send to the seven churches are recorded in Revelation 2 and 3. Their meanings apply on three levels:

Historical application. Those messages originally were sent to seven churches located in prosperous cities of first-century Asia. The Christians there faced serious challenges. Several cities set up emperor worship in their temples as a token of their loyalty to Rome. Emperor worship became compulsory. Citizens also were expected to partici- pate in public events and pagan religious ceremonies. Because many Christians refused to participate in these practices, they faced trials and, at times, even martyrdom. Commissioned by Christ, John wrote the seven messages to help believers deal with these challenges.

Prophetic application. Revelation is a prophetic book, but only seven churches were chosen to receive its messages. This fact points to the prophetic character of the messages, as well. The spiritual con- ditions in the seven churches coincide with the spiritual conditions of God’s church in different historical periods. The seven messages are intended to provide, from Heaven’s perspective, a panoramic survey of the spiritual state of Christianity from the first century to the end of the world.

Universal application. Just as the entire book of Revelation was sent as one letter that was to be read in every church (Rev. 1:11, Rev. 22:16), so the seven messages also contain lessons that can apply to Christians in every age. In such a way, the messages represent different types of Christians in different places and times. For instance, while the general characteristic of Christianity today is Laodicean, some Christians may identify with the characteristics of some of the other churches. The good news is that whatever our spiritual condition, God “meets fallen human beings where they are.”—Ellen G. White, Selected Messages, book 1, p. 22.

Suppose the Lord were to write a letter today to your local church, a letter written in the form of the messages to the seven churches. What might such a letter say about the challenges your church is facing, as well as its spiritual condition?

Wednesday

(page 17 of Standard Edition)

23

Message to the Church in Ephesus Ephesus was the capital and the largest city in the Roman province

of Asia, located on the major trade routes. As the chief seaport of Asia, it was a very important commercial and religious center. The city was filled with such public buildings as temples, theaters, gymnasiums, bathhouses, and brothels. It also was known for the practice of magic and was notorious for immorality and superstition. Yet, the most influ- ential Christian church in the province was in Ephesus.

Read Revelation 2:1–4. How does Jesus present Himself to the church in Ephesus? For what great qualities does Jesus commend this church? What concern does Jesus express?

____________________________________________________

____________________________________________________

In their early days, the Ephesian believers were known for their faith- fulness and love (Eph. 1:15). Although they experienced pressure both from outside and inside the church, the Christians in Ephesus remained firm and faithful. They were hardworking and obedient to the truth; indeed, they could not tolerate false apostles in their midst. However, their love for Christ and their fellow members began to wane. Although the church stood firm and faithful, without Christ’s love even their own lamp was in danger of going out.

Read Revelation 2:5–7. What three things does Jesus urge church members to do in order to revive their first love and devotion to Christ and to their fellow believers? How are these three things sequentially related?

____________________________________________________

____________________________________________________

Prophetically, the situation in the church in Ephesus corresponds to the general situation and spiritual condition of the church from a.d. 31–100. The apostolic church was characterized by love and faithfulness to the gospel. But by the end of the first century, the church began losing the fire of its first love, thus departing from the simplicity and purity of the gospel.

Imagine yourself as part of a congregation whose love is waning. The members may not be practicing any known or open sin. On one level, they are even doing what’s right; yet, they suffer from formalism and coldness. How can Jesus’ counsel here free such a church from this situation?

Thursday January 10

(page 18 of Standard Edition)

24

January 11

Further Thought: Read Ellen G. White, “Patmos,” pp. 568–577, in The Acts of the Apostles.

“The persecution of John became a means of grace. Patmos was made resplendent with the glory of a risen Saviour. John had seen Christ in human form, with the marks of the nails, which will ever be his glory, in his hands and his feet. Now he was permitted again to behold his risen Lord, clothed with as much glory as a human being could behold, and live.

“The appearance of Christ to John should be to all, believers and unbelievers, an evidence that we have a risen Christ. It should give liv- ing power to the church. At times dark clouds surround God’s people. It seems as if oppression and persecution would extinguish them. But at such times the most instructive lessons are given. Christ often enters prisons, and reveals himself to his chosen ones. He is in the fire with them at the stake. As in the darkest night the stars shine the brightest, so the most brilliant beams of God’s glory are revealed in the deepest gloom. The darker the sky, the more clear and impressive are the beams of the Sun of Righteousness, the risen Saviour.”—Ellen G. White, The Youth’s Instructor, April 5, 1900.

Discussion Questions:  John shares with the readers what he saw and heard on Patmos. As you read Revelation 1:12–20, what do you see and hear? What words of comfort can you take from the truths revealed in this vision?

 In Revelation 14:7, the first angel urges the inhabitants of the earth at the time of the end to “ ‘worship Him who made heaven and earth, the sea and springs of water’ ” (NKJV). This language is taken from Exodus 20:11. What does the first angel’s message tell us about the end-time significance of the Sabbath, as revealed in Revelation?

 There’s a strange irony that many Christians face. The longer they are in the church, the easier it is for their faith to grow dim or even to die out. The opposite, though, should happen. After all, the longer we walk with Jesus, the more we should learn about Him and His love for us. How, then, can we keep the fire of faith not only burning, but burning brighter and brighter, as it should?

Friday

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e Gift of a Child By andrew Mcchesney, Adventist Mission

Janice Clark never planned to adopt a former student’s baby, but then the telephone rang on a cold March day.

“I’m having a baby that I can’t keep, and I’m wondering if you will have him,” Annette said.

“What do you mean by ‘have him’?” asked Janice, a 47-year-old physi- cal education teacher at Mamawi Atosketan Native School, a Seventh-day Adventist mission school for First Nations children in the Canadian province of Alberta.

“I want you to adopt him,” said Annette, 18, already the mother of two. Janice didn’t think the girl was serious, but she tried to organize a meeting

with Annette and her parents. Every effort fell through. Two months later, Janice’s phone rang. It was Annette. “Could you come to the hospital to support me tomorrow when I give

birth?” she asked. She was going to have the baby by Caesarean section. Janice and her husband, who have five biological children and four foster

children, arrived at the hospital in the early morning. The nurse greeted them with the words, “Oh, you’re the adoptive parents.”

Janice was shocked. She had thought that Annette had other plans for the baby because adoption had only been mentioned once in that single phone call.

In the hospital room, Janice asked the expectant mother about her plans. “What’s the baby’s name?” she asked. “It’s your baby,” Annette said. “You should name him.” Only then did it sink in that this would be her adopted baby. A healthy boy was born a few hours later, on May 12, 2016. Janice stayed

at the hospital that night and brought the baby home a day later. She named him Huxley.

Janice believes that Annette gave her the baby because of the teachers’ love at the school.

“It’s not about me personally,” she said. “I worked with her family at this school for many years. She and all her siblings know that the teachers love them. That’s why she asked us to be the boy’s parents.”

Tears formed in Janice’s eyes as she spoke. “It’s so humbling to think that I am part of this pic-

ture,” she said. “I’m expected to teach Huxley about his Creator.”

Part of the second quarter 2018 Thirteenth Sabbath Offering helped Mamawi Atosketan Native School expand its education program. The former student’s name has been changed. “God knows what is happening, and He has perfect timing,” Janice said. “All we can say is ‘Praise the Lord!’ ”

25

26

Part I: Overview

Key Text: Revelation 2:7

Study Focus: Our focus this lesson will be on the introduction to the messages to the seven churches (Rev. 1:9–2:7).

Introduction: Revelation 1:9–20 provides the backdrop for the messages to the seven churches in chapters 2 and 3. Aspects of the glorious vision of Christ provide the unique setting for each of the seven messages. Jesus knows each of the seven churches and meets them where they are. The lesson closes with a more detailed look at the message to the church in Ephesus (Rev. 2:1–7).

Lesson Themes: The focus passage (Rev. 1:9–2:7) introduces the follow- ing themes:

I. The Identity of the Lord’s Day in Revelation 1:10 The Sabbath is the best explanation for John’s understanding of the Lord’s Day.

II. Jesus Meets the Churches Where They Are. Jesus approaches each of the seven churches with different characteristics drawn from the introductory vision (Rev. 1:9–20).

III. John’s Basic Outline of Revelation (Based on Revelation 1:19) In Revelation 1:19 John summarizes the whole vision as concerning the things that are and the things that will happen in the future. Revelation 4:1 shows that much of Revelation focuses on the future. This future begins in John’s time and extends until the end of time.

IV. Interpreting the Seven Messages to the Seven Churches The messages to the seven churches contain information for the actual churches in Asia Minor, but they also parallel the spiritual conditions of Christianity in different historical periods.

Life Application: Students are invited to consider the implications of the startling picture of Jesus in Revelation 1:12–16, John’s reaction to this picture (Rev. 1:17), and Jesus’ gracious and comforting response to John (Rev. 1:17, 18).

t e a c h e r s c o m m e n t s

t e a c h e r s c o m m e n t s

Part II: Commentary

Revelation’s introductory vision (Rev. 1:12–18) centers on a glorious picture of Jesus. He is “like the Son of Man” (Rev. 1:13), the One who died and is alive forevermore (Rev. 1:18). Based on Daniel 10:5, 6 and a number of other Old Testament texts, this vision portrays the glory of Jesus otherwise seen only at the Transfiguration during His earthly minis try. The characteristics of Jesus in the vision are repeated throughout the seven messages of chapters 2 and 3. The vision is like the stage backdrop to the first act of a play.

In addition to the vision of Jesus (Rev. 1:12–18), the lesson addresses the location and time when John received the vision (Rev. 1:9–11), a basic interpretation of the vision (Rev. 1:19, 20), and an analysis of the message to the church at Ephesus (Rev. 2:1–7).

Main Themes of Lesson 2 Elaborated:

I. The Identity of the Lord’s Day in Revelation 1:10

The most popular view among commentators is that the “Lord’s Day” of Revelation 1:10 is Sunday, the first day of the week. The strength of this view is that later church fathers used the phrase with reference to Sunday, and the Latin equivalent, dominus dies, became one of the names for Sunday in the Latin Church. But all clear references to Sunday as “the Lord’s Day” are much later than Revelation and, thus, cannot serve as evidence for the meaning referenced when John wrote.

The best explanation for the Lord’s Day in Revelation 1:10 is that John was referring to the seventh-day Sabbath. While the exact phrase “the Lord’s Day” (kuriakê hemêra) is never used elsewhere in the New Testament or in the Greek translation of the Old Testament, many strong equivalents refer to the seventh-day Sabbath. The seventh day is “the Sabbath of the Lord [kuriô] thy God” (Exod. 20:10, Deut. 5:14). “The Lord” (kurios) often refers to the seventh day as “my Sabbath” (ta sab- bata mou—Exod. 31:12, 13; Lev. 19:3, 30; Lev. 26:2; Isa. 56:4–6; Ezek. 20:12, 13, 16, 20, 21, 24; Ezek. 22:3–8; Ezek. 23:36–38; Ezek. 44:12– 24). In the Hebrew of Isaiah 58:13, Yahweh calls the Sabbath “My holy day” (NKJV). And finally, all three Synoptic Gospels (Matt. 12:8; Mark 2:27, 28; Luke 6:5) quote Jesus as saying that “the Son of Man is Lord . . . of the Sabbath [kurios tou sabbatou].” It would be strange, therefore, if John used the phrase “the Lord’s Day” for any other day of the week than the one we call Saturday.

27

28

t e a c h e r s c o m m e n t s

II. Jesus Meets the Churches Where They Are.

Jesus appears on the scene of Revelation in spectacular fashion (Rev. 1:12–20). The same Jesus is in close relationship with the seven churches (Rev. 1:20). He knows each of them intimately (Rev. 2:2, 9, 13, 19; Rev. 3:1, 8, 15). And He introduces Himself to each church with one, two, or three characteristics from the earlier vision.

The message to Ephesus (Rev. 2:1–7), for example, describes Jesus as the One who holds the seven stars in His hand (Rev. 1:20) and walks among the seven golden lampstands (Rev. 1:12, 13). In the message to Smyrna (Rev. 2:8), Jesus is the First and the Last, the One who died and came back to life (Rev. 1:17, 18). In the letter to Pergamum, He approaches with a sharp, two-edged sword (Rev. 2:12, Rev. 1:16). So it goes throughout the seven church letters.

Here’s the interesting thing. Jesus presents Himself in a different way to each of the seven churches. He is able to adapt to each church’s particular needs and circumstances. In other words, He meets each church as it is. And if no church and no Christian has the full picture of Jesus, then we all have reason to be humble. We are all learners, even with all that we have been given.

III. John’s Basic Outline of Revelation (Based on Revelation 1:19)

The author of Revelation often embeds clues about the organization and key ideas of the book in the transition texts. One of those transi- tion texts is Revelation 1:19. In this text, John lays out the plan of the whole book. The text begins, “ ‘Write, therefore, what you have seen’ ” (author’s translation). This sentence parallels Revelation 1:11: “ ‘Write what you see’ ” (author’s translation). Revelation 1:11 is present tense and Revelation 1:19 is past tense (Greek aorist indicative). This means the entire vision of Revelation was given between the command in Revelation 1:11 and the command in Revelation 1:19. Now he is told to write it out.

What has John seen? Two things: “The things which are” and “the things which shall be hereafter” (Rev. 1:19). So the book of Revelation includes both things current at the time of the seven churches and things that were yet to come, from their perspective.

In Revelation 4:1 Jesus says to John, “Come up here, and I will show you what must take place after these things” (NASB; emphasis supplied). This statement is similar to Revelation 1:19. Beginning with Revelation 4:1, the rest of Revelation focuses primarily on the future after John’s time. While there are flashbacks to the cross (Rev. 5:6, Rev. 12:11), and

t e a c h e r s c o m m e n t s

even events before Creation (Rev. 12:4, 7, 9), the primary focus, for most of the book, is events future to John’s day.

What, then, are “the things which are and the things which will take place after this” in Revelation 1:19? The answer: everything between Revelation 1:19 and 4:1, namely, the messages to the seven churches. As the lesson brings out, the seven messages also have prophetic signifi- cance for the whole Christian era, in addition to addressing the situation of those seven churches and the messages that Jesus brings to them. Careful attention to Revelation 1:19 shows how key texts of Revelation can help readers see the structure in John’s mind and in the mind of the One who gave him the vision.

IV. Interpreting the Seven Messages to the Seven Churches

The messages to the seven churches are “prophetic letters.” They are more like Matthew 24 than they are like Daniel 7 or Revelation 13. So their message concerns seven actual churches in Asia Minor, the ones that originally received them (Rev. 1:4, 11), and, by extension, for all those who read these messages (Rev. 1:3; Rev. 2:7, 11, 17, 29; and so on).

There were, however, more than seven churches in Asia Minor, but the spiritual conditions in those churches parallel the spiritual conditions of Christianity in different historical periods from the time of John until today. So embedded in these messages to seven historical churches was a grand survey of the major developments of Christian history. These periods are briefly discussed in the specific comments on each church in lessons 2 and 3.

V. The Messages to the Church in Ephesus

The church in Ephesus is the first congregation addressed by Jesus, describing Himself as the One who walks in the midst of the seven golden lampstands and holds the seven stars in His right hand (Rev. 2:1). The verbs “walks” and “holds” portray Jesus’ personal care and close attention. Despite Jesus’ care for them, the church loses its original love for Him becoming distracted with other things and needs to repent. This first message applies not only to the first-century church of Ephesus but reflects Jesus’ assessment more generally of the Christian church in the first century. Little by little the early Christians’ first love experience subsided and the need for a turning back to their earlier fervency became evident (see 1 John 4:7–11).