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Jesus Christ
New American Standard Bible
Revelation 1:1
The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John,
Revelation 1:2
who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw.
Revelation 1:3
Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.
Revelation 1:4
John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,
Revelation 1:5
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood
Revelation 1:6
and He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.
Revelation 1:7
BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.
Revelation 1:8
“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”
Revelation 1:9
I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.
Revelation 1:10
I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like the sound of a trumpet,
Revelation 1:11
saying, “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.”
Revelation 1:12
Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands;
Revelation 1:13
and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash.
Revelation 1:14
His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire.
Revelation 1:15
His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters.
Revelation 1:16
In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.
Revelation 1:17
When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last,
Revelation 1:18
and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.
Revelation 1:19
Therefore write the things which you have seen, and the things which are, and the things which will take place after these things.
Revelation 1:20
As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.
Cross References
Revelation 1:1: John 17:8; Revelation 5:7; Revelation 22:6; Daniel 2:28; Revelation 1:19; Revelation 17:1; 19:9; 21:9; 22:16; Revelation 1:4, 9; 22:8; Revelation 1:2: Revelation 1:9; 6:9; 12:17; 20:4; 1 Corinthians 1:6; Revelation 12:17; Revelation 1:3: Luke 11:28; Revelation 22:7; Romans 13:11; Revelation 3:11; 22:7, 10, 12; Revelation 1:4: Revelation 1:1, 9; 22:8; Revelation 1:11, 20; Acts 2:9; Romans 1:7; Revelation 1:8, 17; 4:8; 16:5; Isaiah 11:2; Revelation 3:1; 4:5; 5:6; 8:2; Revelation 1:5: Revelation 3:14; 19:11; 1 Corinthians 15:20; Colossians 1:18; Revelation 17:14; 19:16; Romans 8:37; Revelation 1:6: Revelation 5:10; 20:6; Revelation 5:10; 20:6; Romans 15:6; Romans 11:36; Revelation 1:7: Daniel 7:13; 1 Thessalonians 4:17; Zechariah 12:10-14; John 19:37; Luke 23:28; Revelation 1:8: Isaiah 41:4; Revelation 21:6; 22:13; Revelation 4:8; 11:17; Revelation 1:4 Revelation 1:9: Revelation 1:1; Acts 1:15; Matthew 20:23; Acts 14:22; 2 Corinthians 1:7; Philippians 4:14; 2 Timothy 2:12; Revelation 1:6; 2 Thessalonians 3:5; Revelation 3:10; Revelation 1:2; Revelation 1:10: Matthew 22:43; Revelation 4:2; 17:3; 21:10; Acts 20:7; Revelation 4:1; Revelation 1:11: Revelation 1:2, 19; Revelation 1:4, 20; Revelation 2:1; Revelation 2:8; Revelation 2:12; Acts 16:14; Revelation 2:18, 24; Revelation 3:1, 4; Revelation 3:7; Colossians 2:1; Revelation 3:14; Revelation 1:12: Exodus 25:37; 37:23; Zechariah 4:2; Revelation 1:20; 2:1; Revelation 1:13: Revelation 2:1; Ezekiel 1:26; Daniel 7:13; 10:16; Revelation 14:14; Daniel 10:5; Revelation 15:6; Revelation 1:14: Daniel 7:9; Daniel 7:9; 10:6; Revelation 2:18; 19:12; Revelation 1:15: Ezekiel 1:7; Daniel 10:6; Revelation 2:18; Ezekiel 1:24; 43:2; Revelation 14:2; 19:6; Revelation 1:16: Revelation 1:20; 2:1; 3:1; Isaiah 49:2; Hebrews 4:12; Revelation 2:12, 16; 19:15; Matthew 17:2; Revelation 10:1; Judges 5:31; Revelation 1:17: Daniel 8:17; 10:9, 10, 15; Daniel 8:18; 10:10, 12; Matthew 14:27; 17:7; Isaiah 41:4; 44:6; 48:12; Revelation 2:8; 22:13; Revelation 1:18: Luke 24:5; Revelation 4:9; Romans 6:9; Revelation 2:8; 10:6; 15:7; Job 38:17; Matthew 11:23; 16:19; Revelation 9:1; 20:1; Revelation 1:19: Revelation 1:11; Revelation 1:12-16; Revelation 4:1; Revelation 1:20: Romans 11:25; Revelation 1:16; 2:1; 3:1; Exodus 25:37; 37:23; Zechariah 4:2; Revelation 1:12; 2:1; Revelation 1:16; 2:1; 3:1; Revelation 1:4, 11; Matthew 5:14
Easton’s Bible Dictionary
Angel
A word signifying, both in the Hebrew and Greek, a messenger, employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger, of prophets, of priests, and ministers of the New Testament. It is also applied to such impersonal agents as the pestilence, the wind.
But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers.
The appearances to Abraham at Mamre, to Jacob at Peniel, to Joshua at Gilgal, of the Angel of the Lord, were doubtless manifestations of the Divine presence, foreshadowing of the incarnation, revelations before the fullness of the time of the Son of God.
The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information.
Their personal existence is plainly implied in Genesis, Judges, Matthew, and Hebrews. These superior beings are very numerous. Thousand thousands. They are also spoken of as of different ranks in dignity and power.
As to their nature, they are spirits, like the soul of man but not incorporeal. Such expressions as like the angels, and the fact that whenever angels appeared to man it was always in a human form, and the titles that are applied to them and to men, seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures.
As finite creatures they may fall under temptation; and accordingly we read of fallen angels. Of the cause and manner of their fall we are wholly ignorant. We know only that they left their first estate, and that they are reserved unto judgment.
Their functions are manifold. In the widest sense they are agents of God's providence. They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham.
From that time onward there are frequent references to their ministry on earth. They appear to rebuke idolatry, to call Gideon, and to consecrate Samson. In the days of the prophets, from Samuel downward, the angels appear only in their behalf.
Eternal Death
The miserable fate of the wicked in hell. The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the everlasting life, the eternal life of the righteous. The same Greek words in the New Testament are used to express the eternal existence of God; of Christ; of the Holy Ghost; and the eternal duration of the sufferings of the lost.
Their condition after casting off the mortal body is spoken of in these expressive words: Fire that shall not be quenched, fire unquenchable, the worm that never dies, the bottomless pit, the smoke of their torment ascending up for ever and ever.
The idea that the second death is in the case of the wicked their absolute destruction, their annihilation, has not the slightest support from Scripture, which always represents their future as one of conscious suffering enduring for ever.
The supposition that God will ultimately secure the repentance and restoration of all sinners is equally unscriptural. There is not the slightest trace in all the Scriptures of any such restoration. Sufferings of themselves have no tendency to purify the soul from sin or impart spiritual life.
The atoning death of Christ and the sanctifying power of the Holy Spirit are the only means of divine appointment for bringing men to repentance. Now in the case of them that perish these means have been rejected, and there remains no more sacrifice for sins.
Fire
For sacred purposes. The sacrifices were consumed by fire. The ever burning fire on the altar was first kindled from heaven, and afterwards rekindled at the dedication of Solomon's temple. The expressions fire from heaven and fire of the Lord generally denote lightning, but sometimes also the fire of the altar was so called. Fire for a sacred purpose obtained otherwise than from the altar was called strange fire.
The victims slain for sin offerings were afterwards consumed by fire outside the camp. For domestic purposes, such as baking, cooking, warmth.
But on Sabbath no fire for any domestic purpose was to be kindled. Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest.
The burning of captives in war was not unknown among the Jews. The bodies of infamous persons who were executed were also sometimes burned.
In war, fire was used in the destruction of cities, as Jericho, Ai, Hazor, Laish. The war chariots of the Canaanites were burnt. The Israelites burned the images of the house of Baal. These objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood. Torches were sometimes carried by the soldiers in battle.
Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power. God's word is also likened unto fire. It is referred to as an emblem of severe trials or misfortunes, and of eternal punishment. The influence of the Holy Ghost is likened unto fire. His descent was denoted by the appearance of tongues as of fire.
Hell
Sheol, occurring in the Old Testament 65 times. This word sheol is derived from a root-word meaning to ask, demand; hence insatiableness. It is rendered grave 31 times.
The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In 31 cases this word is rendered hell, the place of disembodied spirits. The inhabitants of sheol are the congregation of the dead. It is the abode of the wicked; of the good.
Sheol is described as deep, dark, with bars. The dead go down to it. The Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison, with gates and bars and locks, and it is downward. The righteous and the wicked are separated.
The blessed dead are in that part of hades called paradise. They are also said to be in Abraham's bosom. Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost. The fearful nature of their condition there is described in various figurative expressions.
Jehovah
The special and significant name not merely an appellative title such as Lord by which God revealed himself to the ancient Hebrews. This name, the Tetragrammaton of the Greeks, was held by the later Jews to be so sacred that it was never pronounced except by the high priest on the great Day of Atonement, when he entered into the most holy place.
Whenever this name occurred in the sacred books they pronounced it, as they still do, Adonai, thus using another word in its stead. The Massorets gave to it the vowel points appropriate to this word. This Jewish practice was founded on a false interpretation. The meaning of the word appears to be the unchanging, eternal, self existent God, the I am that I am, a covenant keeping God.
The Hebrew name Jehovah is the word LORD printed in small capitals, which are also rendered Lord, but printed in the usual type. The Hebrew word is translated Jehovah only in, and in the compound names mentioned below. It is worthy of notice that this name is never used, the Samaritan Pentateuch, the Apocrypha, or in the New Testament.
It is found, however, on the Moabite stone and consequently it must have been in the days of Mesba so commonly pronounced by the Hebrews as to be familiar to their heathen neighbors.
John
THE APOSTLE, brother of James the Greater. He was one, probably the younger, of the sons of Zebedee and Salome, and was born at Bethsaida. His father was apparently a man of some wealth. He was doubtless trained in all that constituted the ordinary education of Jewish youth.
When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching.
There he heard the announcement, Behold the Lamb of God, on the invitation of Jesus, became a disciple and ranked among his followers for a time. He and his brother then returned to their former avocation, for how long is uncertain.
Jesus again called them, and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle. He was the disciple whom Jesus loved. In zeal and intensity of character he was a Boanerges. This spirit once and again broke out. At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight.
At the trial he follows Christ into the council chamber, and thence to the praetorium and to the place of crucifixion. To him and Peter, Mary first conveys tidings of the resurrection, and they are the first to go and see what her strange words mean.
After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them. We find Peter and John frequently after this together. John remained apparently in Jerusalem as the leader of the church there. His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit. He appears to have retired to Ephesus, but at what time is unknown.
The seven churches of Asia were the objects of his special care. He suffered under persecution, and was banished to Patmos; whence he again returned to Ephesus, where he died, probably about 98 AD having outlived all or nearly all the friends and companions even of his mature years.
There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.
Key
Frequently mentioned in Scripture. It is called in Hebrew the opener, from its use in shutting. Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size.
The word is used figuratively of power or authority or office. The key of knowledge is the means of attaining the knowledge regarding the kingdom of God. The power of the keys is a phrase in general use to denote the extent of ecclesiastical authority.
Laodicea
The city of this name mentioned in Scripture lay on the confines of Phrygia and Lydia, about 40 miles east of Ephesus, on the banks of the Lycus. It was originally called Diospolis and then Rhoas, but afterwards Laodicea, from Laodicea, the wife of Antiochus II., king of Syria, who rebuilt it. It was one of the most important and flourishing cities of Asia Minor. At a very early period it became one of the chief seats of Christianity. It is now a deserted place, called by the Turks Eski-hissar or old castle.
Lord's Day
Only once was in the early Christian ages used to denote the first day of the week, which commemorated the Lord's resurrection. There is every reason to conclude that John thus used the name.
Mystery
The calling of the Gentiles into the Christian Church, so designated; a truth undiscoverable except by revelation, long hid, now made manifest. The resurrection of the dead, and other doctrines which need to be explained but which cannot be fully understood by finite intelligence; the union between Christ and his people symbolized by the marriage union; the seven stars and the seven candlesticks; and the woman clothed in scarlet, are also in this sense mysteries. The anti-Christian power working in his day is called by the apostle the mystery of iniquity.
Patmos
A small rocky and barren island, one of the group called the Sporades in the Aegean Sea. It is mentioned in Scripture. It was on this island, to which John was banished by the emperor Domitian in 95 AD, that he received from God the wondrous revelation recorded in his book. This has naturally invested it with the deepest interest for all time. It is now called Patmo.
Pergamos
The chief city of Mysia, in Asia Minor. One of the seven churches was planted here. It was noted for its wickedness, insomuch that our Lord says Satan's seat was there.
The church of Pergamos was rebuked for swerving from the truth and embracing the doctrines of Balaam and the Nicolaitanes. Antipas, Christ's faithful martyr, here sealed his testimony with his blood.
This city stood on the banks of the river Caicus, about 20 miles from the sea. It is now called Bergama, and has a population of some twenty thousand, of whom about two thousand profess to be Christians. Parchment was first made here, from the name of the city.
Priest
It always denote one who offers sacrifices. At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah, Abraham, Isaac, Jacob, and Job.
The name first occurs as applied to Melchizedek. Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given.
There are ordinances also regarding the priests' dress and the manner of their consecration to the office. Their duties were manifold. They represented the people before God, and offered the various sacrifices prescribed in the law. In the time of David the priests were divided into twenty four courses or classes.
This number was retained after the Captivity. The priests were not distributed over the country, but lived together in certain cities, which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem.
Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin.
The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered one sacrifice for sins once for all.
There is now no human priesthood. The term priest is indeed applied to believers, but in these cases it implies no sacerdotal functions. All true believers are now kings and priests unto God.
As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day.
Stars
The eleven stars; the seven; wandering; seen in the east at the birth of Christ, probably some luminous meteors miraculously formed for this specific purpose; stars worshipped; spoken of symbolically.
Sword
The Hebrew was pointed, sometimes two edged, was worn in a sheath, and suspended from the girdle. It is a symbol of divine chastisement, and of a slanderous tongue. The word of God is likened also to a sword. Gideon's watchword was, The sword of the Lord.
Thyatira
A city of Asia Minor, on the borders of Lydia and Mysia. Its modern name is Ak-hissar, white castle. Here was one of the seven churches. Lydia, the seller of purple, or rather of cloth dyed with this color, was from this city. It was and still is famous for its dyeing. Among the ruins, inscriptions have been found relating to the guild of dyers in that city in ancient times.
Trumpets
Were of a great variety of forms, and were made of divers materials. Some were made of silver, and were used only by the priests in announcing the approach of festivals and in giving signals of war. Some were also made of rams' horns. They were blown at special festivals, and to herald the arrival of special seasons. Trumpets are among the symbols used in the Book of Revelation.
Matthew Henry's Concise Commentary
And Laodicea. This book is the Revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all relates to him. Its principal subject is to discover the purposes of God concerning the affairs of the church, and of the nations as connected therewith, to the end of the world. These events would surely come to pass; and they would begin to come to pass very shortly.
Though Christ is himself God, and has light and life in himself, yet, as Mediator between God and man, he receives instructions from the Father. To him we owe the knowledge of what we are to expect from God, and what he expects from us.
The subject of this revelation was, the things that must shortly come to pass. On all who read or hear the words of the prophecy, a blessing is pronounced. Those are well employed who search the Bible.
It is not enough that we read and hear, but we must keep the things that are written, in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed.
Even the mysteries and difficulties of this book are united with discoveries of God, suited to impress the mind with awe, and to purify the soul of the reader, though he may not discern the prophetic meaning. No part of Scripture more fully states the gospel, and warns against the evil of sin.
A vision of God, as on his glorious throne, around which were twenty four elders and four living creatures. There can be no true peace, where there is not true grace; and where grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration.
The Father is first named; he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversity of gifts and operations. The Lord Jesus Christ was from eternity, a Witness to all the counsels of God. He is the First born from the dead, who will by his own power raise up his people.
He is the Prince of the kings of the earth; by him their counsels are overruled, and to him they are accountable. Sin leaves a stain of guilt and pollution upon the soul.
Nothing can fetch out this stain but the blood of Christ; and Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings and priests to God and his Father.
As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given them access to God, enabled them to offer spiritual and acceptable sacrifices, and for these favors they are bound to ascribe to him dominion and glory for ever.
He will judge the world. Attention is called to that great day when all will see the wisdom and happiness of the friends of Christ, and the madness and misery of his enemies.
Let us think frequently upon the second coming of Christ. He shall come, to the terror of those who wound and crucify him by apostasy: he shall come, to the astonishment of the whole world of the ungodly. He is the Beginning and the End; all things are from him and for him; he is the Almighty; the same eternal and unchanged One.
And if we would be numbered with his saints in glory everlasting, we must now willing submit to him receive him, and honor him as a savior, who we believe will come to be our Judge. Alas, that there should be many, who would wish never to die, and that there should not be a day of judgment!
Whose songs, and those of the holy angels, the apostle heard. It was the apostle's comfort that he did not suffer as an evil doer, but for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Savior; and the Spirit of glory and of God rested upon this persecuted apostle. The day and time when he had this vision was the Lord's day, the Christian sabbath, the first day of the week, observed in remembrance of the resurrection of Christ.
Let us who call him to Our Lord, to honor him on his own day. The name shows how this sacred day should be observed; the Lord's day should be wholly devoted to the Lord, and none of its hours employed in a sensual, worldly manner, or in amusements. He was in a serious, heavenly, spiritual frame, under the gracious influences of the Spirit of God.
Those who would enjoy communion with God on the Lord's day, must seek to draw their thoughts and affections from earthly things. And if believers are kept on the Lord's holy day, from public ordinances and the communion of saints, by necessity and not by choice, they may look for comfort in meditation and secret duties, from the influences of the Spirit; and by hearing the voice and contemplating the glory of their beloved Savior, from whose gracious words and power no confinement or outward circumstances can separate them.
An alarm was given as with the sound of the trumpet, and then the apostle heard the voice of Christ. A book sealed with seven seals, which could be opened by none but Christ, who took the book to open it. The churches receive their light from Christ and the gospel, and hold it forth to others.
They are golden candlesticks; they should be precious and pure; not only the ministers, but the members of the churches; their light should so shine before men, as to engage others to give glory to God. And the apostle saw as though of the Lord Jesus Christ appeared in the midst of the golden candlesticks. He is with his churches always, to the end of the world, filling them with light, and life, and love. He was clothed with a robe down to the feet, perhaps representing his righteousness and priesthood, as Mediator. This vest was girt with a golden girdle, which may denote how precious are his love and affection for his people.
His head and hairs white like wool and as snow, may signify his majesty, purity, and eternity. His eyes as a flame of fire, may represent his knowledge of the secrets of all hearts, and of the most distant events. His feet like fine brass burning in a furnace, may denote the firmness of his appointments, and the excellence of his proceedings.
His voice as the sound of many waters, may represent the power of his word, to remove or to destroy. The seven stars were emblems of the ministers of the seven churches to which the apostle was ordered to write, and whom Christ upheld and directed.
The sword represented his justice, and his word, piercing to the dividing asunder of soul and spirit. His countenance was like the sun, when it shines clearly and powerfully; its strength too bright and dazzling for mortal eyes to behold.
The apostle was overpowered with the greatness of the luster and glory in which Christ appeared. We may well be contented to walk by faith, while here upon earth.
The Lord Jesus spoke words of comfort; Fear not. Words of instruction; telling who thus appeared. And his Divine nature; the First and the Last. His former sufferings; I was dead: the very same whom his disciples saw upon the cross.
His resurrection and life; I have conquered death, and am partaker of endless life. His office and authority; sovereign dominion in and over the invisible world, as the Judge of all, from whose sentence there is no appeal.
Let us listen to the voice of Christ, and receive the tokens of his love, for what can he withhold from those for whose sins he has died? May we then obey his word, and give up ourselves wholly to him who directs all things right.
Revelation 1:1
The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John,
Revelation 1:2
who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw.
Revelation 1:3
Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.
Revelation 1:4
John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,
Revelation 1:5
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood
Revelation 1:6
and He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.
Revelation 1:7
BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.
Revelation 1:8
“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”
Revelation 1:9
I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.
Revelation 1:10
I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like the sound of a trumpet,
Revelation 1:11
saying, “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.”
Revelation 1:12
Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands;
Revelation 1:13
and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash.
Revelation 1:14
His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire.
Revelation 1:15
His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters.
Revelation 1:16
In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.
Revelation 1:17
When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last,
Revelation 1:18
and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.
Revelation 1:19
Therefore write the things which you have seen, and the things which are, and the things which will take place after these things.
Revelation 1:20
As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.
Cross References
Revelation 1:1: John 17:8; Revelation 5:7; Revelation 22:6; Daniel 2:28; Revelation 1:19; Revelation 17:1; 19:9; 21:9; 22:16; Revelation 1:4, 9; 22:8; Revelation 1:2: Revelation 1:9; 6:9; 12:17; 20:4; 1 Corinthians 1:6; Revelation 12:17; Revelation 1:3: Luke 11:28; Revelation 22:7; Romans 13:11; Revelation 3:11; 22:7, 10, 12; Revelation 1:4: Revelation 1:1, 9; 22:8; Revelation 1:11, 20; Acts 2:9; Romans 1:7; Revelation 1:8, 17; 4:8; 16:5; Isaiah 11:2; Revelation 3:1; 4:5; 5:6; 8:2; Revelation 1:5: Revelation 3:14; 19:11; 1 Corinthians 15:20; Colossians 1:18; Revelation 17:14; 19:16; Romans 8:37; Revelation 1:6: Revelation 5:10; 20:6; Revelation 5:10; 20:6; Romans 15:6; Romans 11:36; Revelation 1:7: Daniel 7:13; 1 Thessalonians 4:17; Zechariah 12:10-14; John 19:37; Luke 23:28; Revelation 1:8: Isaiah 41:4; Revelation 21:6; 22:13; Revelation 4:8; 11:17; Revelation 1:4 Revelation 1:9: Revelation 1:1; Acts 1:15; Matthew 20:23; Acts 14:22; 2 Corinthians 1:7; Philippians 4:14; 2 Timothy 2:12; Revelation 1:6; 2 Thessalonians 3:5; Revelation 3:10; Revelation 1:2; Revelation 1:10: Matthew 22:43; Revelation 4:2; 17:3; 21:10; Acts 20:7; Revelation 4:1; Revelation 1:11: Revelation 1:2, 19; Revelation 1:4, 20; Revelation 2:1; Revelation 2:8; Revelation 2:12; Acts 16:14; Revelation 2:18, 24; Revelation 3:1, 4; Revelation 3:7; Colossians 2:1; Revelation 3:14; Revelation 1:12: Exodus 25:37; 37:23; Zechariah 4:2; Revelation 1:20; 2:1; Revelation 1:13: Revelation 2:1; Ezekiel 1:26; Daniel 7:13; 10:16; Revelation 14:14; Daniel 10:5; Revelation 15:6; Revelation 1:14: Daniel 7:9; Daniel 7:9; 10:6; Revelation 2:18; 19:12; Revelation 1:15: Ezekiel 1:7; Daniel 10:6; Revelation 2:18; Ezekiel 1:24; 43:2; Revelation 14:2; 19:6; Revelation 1:16: Revelation 1:20; 2:1; 3:1; Isaiah 49:2; Hebrews 4:12; Revelation 2:12, 16; 19:15; Matthew 17:2; Revelation 10:1; Judges 5:31; Revelation 1:17: Daniel 8:17; 10:9, 10, 15; Daniel 8:18; 10:10, 12; Matthew 14:27; 17:7; Isaiah 41:4; 44:6; 48:12; Revelation 2:8; 22:13; Revelation 1:18: Luke 24:5; Revelation 4:9; Romans 6:9; Revelation 2:8; 10:6; 15:7; Job 38:17; Matthew 11:23; 16:19; Revelation 9:1; 20:1; Revelation 1:19: Revelation 1:11; Revelation 1:12-16; Revelation 4:1; Revelation 1:20: Romans 11:25; Revelation 1:16; 2:1; 3:1; Exodus 25:37; 37:23; Zechariah 4:2; Revelation 1:12; 2:1; Revelation 1:16; 2:1; 3:1; Revelation 1:4, 11; Matthew 5:14
Easton’s Bible Dictionary
Angel
A word signifying, both in the Hebrew and Greek, a messenger, employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger, of prophets, of priests, and ministers of the New Testament. It is also applied to such impersonal agents as the pestilence, the wind.
But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers.
The appearances to Abraham at Mamre, to Jacob at Peniel, to Joshua at Gilgal, of the Angel of the Lord, were doubtless manifestations of the Divine presence, foreshadowing of the incarnation, revelations before the fullness of the time of the Son of God.
The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information.
Their personal existence is plainly implied in Genesis, Judges, Matthew, and Hebrews. These superior beings are very numerous. Thousand thousands. They are also spoken of as of different ranks in dignity and power.
As to their nature, they are spirits, like the soul of man but not incorporeal. Such expressions as like the angels, and the fact that whenever angels appeared to man it was always in a human form, and the titles that are applied to them and to men, seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures.
As finite creatures they may fall under temptation; and accordingly we read of fallen angels. Of the cause and manner of their fall we are wholly ignorant. We know only that they left their first estate, and that they are reserved unto judgment.
Their functions are manifold. In the widest sense they are agents of God's providence. They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham.
From that time onward there are frequent references to their ministry on earth. They appear to rebuke idolatry, to call Gideon, and to consecrate Samson. In the days of the prophets, from Samuel downward, the angels appear only in their behalf.
Eternal Death
The miserable fate of the wicked in hell. The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the everlasting life, the eternal life of the righteous. The same Greek words in the New Testament are used to express the eternal existence of God; of Christ; of the Holy Ghost; and the eternal duration of the sufferings of the lost.
Their condition after casting off the mortal body is spoken of in these expressive words: Fire that shall not be quenched, fire unquenchable, the worm that never dies, the bottomless pit, the smoke of their torment ascending up for ever and ever.
The idea that the second death is in the case of the wicked their absolute destruction, their annihilation, has not the slightest support from Scripture, which always represents their future as one of conscious suffering enduring for ever.
The supposition that God will ultimately secure the repentance and restoration of all sinners is equally unscriptural. There is not the slightest trace in all the Scriptures of any such restoration. Sufferings of themselves have no tendency to purify the soul from sin or impart spiritual life.
The atoning death of Christ and the sanctifying power of the Holy Spirit are the only means of divine appointment for bringing men to repentance. Now in the case of them that perish these means have been rejected, and there remains no more sacrifice for sins.
Fire
For sacred purposes. The sacrifices were consumed by fire. The ever burning fire on the altar was first kindled from heaven, and afterwards rekindled at the dedication of Solomon's temple. The expressions fire from heaven and fire of the Lord generally denote lightning, but sometimes also the fire of the altar was so called. Fire for a sacred purpose obtained otherwise than from the altar was called strange fire.
The victims slain for sin offerings were afterwards consumed by fire outside the camp. For domestic purposes, such as baking, cooking, warmth.
But on Sabbath no fire for any domestic purpose was to be kindled. Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest.
The burning of captives in war was not unknown among the Jews. The bodies of infamous persons who were executed were also sometimes burned.
In war, fire was used in the destruction of cities, as Jericho, Ai, Hazor, Laish. The war chariots of the Canaanites were burnt. The Israelites burned the images of the house of Baal. These objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood. Torches were sometimes carried by the soldiers in battle.
Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power. God's word is also likened unto fire. It is referred to as an emblem of severe trials or misfortunes, and of eternal punishment. The influence of the Holy Ghost is likened unto fire. His descent was denoted by the appearance of tongues as of fire.
Hell
Sheol, occurring in the Old Testament 65 times. This word sheol is derived from a root-word meaning to ask, demand; hence insatiableness. It is rendered grave 31 times.
The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In 31 cases this word is rendered hell, the place of disembodied spirits. The inhabitants of sheol are the congregation of the dead. It is the abode of the wicked; of the good.
Sheol is described as deep, dark, with bars. The dead go down to it. The Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison, with gates and bars and locks, and it is downward. The righteous and the wicked are separated.
The blessed dead are in that part of hades called paradise. They are also said to be in Abraham's bosom. Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost. The fearful nature of their condition there is described in various figurative expressions.
Jehovah
The special and significant name not merely an appellative title such as Lord by which God revealed himself to the ancient Hebrews. This name, the Tetragrammaton of the Greeks, was held by the later Jews to be so sacred that it was never pronounced except by the high priest on the great Day of Atonement, when he entered into the most holy place.
Whenever this name occurred in the sacred books they pronounced it, as they still do, Adonai, thus using another word in its stead. The Massorets gave to it the vowel points appropriate to this word. This Jewish practice was founded on a false interpretation. The meaning of the word appears to be the unchanging, eternal, self existent God, the I am that I am, a covenant keeping God.
The Hebrew name Jehovah is the word LORD printed in small capitals, which are also rendered Lord, but printed in the usual type. The Hebrew word is translated Jehovah only in, and in the compound names mentioned below. It is worthy of notice that this name is never used, the Samaritan Pentateuch, the Apocrypha, or in the New Testament.
It is found, however, on the Moabite stone and consequently it must have been in the days of Mesba so commonly pronounced by the Hebrews as to be familiar to their heathen neighbors.
John
THE APOSTLE, brother of James the Greater. He was one, probably the younger, of the sons of Zebedee and Salome, and was born at Bethsaida. His father was apparently a man of some wealth. He was doubtless trained in all that constituted the ordinary education of Jewish youth.
When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching.
There he heard the announcement, Behold the Lamb of God, on the invitation of Jesus, became a disciple and ranked among his followers for a time. He and his brother then returned to their former avocation, for how long is uncertain.
Jesus again called them, and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle. He was the disciple whom Jesus loved. In zeal and intensity of character he was a Boanerges. This spirit once and again broke out. At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight.
At the trial he follows Christ into the council chamber, and thence to the praetorium and to the place of crucifixion. To him and Peter, Mary first conveys tidings of the resurrection, and they are the first to go and see what her strange words mean.
After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them. We find Peter and John frequently after this together. John remained apparently in Jerusalem as the leader of the church there. His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit. He appears to have retired to Ephesus, but at what time is unknown.
The seven churches of Asia were the objects of his special care. He suffered under persecution, and was banished to Patmos; whence he again returned to Ephesus, where he died, probably about 98 AD having outlived all or nearly all the friends and companions even of his mature years.
There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.
Key
Frequently mentioned in Scripture. It is called in Hebrew the opener, from its use in shutting. Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size.
The word is used figuratively of power or authority or office. The key of knowledge is the means of attaining the knowledge regarding the kingdom of God. The power of the keys is a phrase in general use to denote the extent of ecclesiastical authority.
Laodicea
The city of this name mentioned in Scripture lay on the confines of Phrygia and Lydia, about 40 miles east of Ephesus, on the banks of the Lycus. It was originally called Diospolis and then Rhoas, but afterwards Laodicea, from Laodicea, the wife of Antiochus II., king of Syria, who rebuilt it. It was one of the most important and flourishing cities of Asia Minor. At a very early period it became one of the chief seats of Christianity. It is now a deserted place, called by the Turks Eski-hissar or old castle.
Lord's Day
Only once was in the early Christian ages used to denote the first day of the week, which commemorated the Lord's resurrection. There is every reason to conclude that John thus used the name.
Mystery
The calling of the Gentiles into the Christian Church, so designated; a truth undiscoverable except by revelation, long hid, now made manifest. The resurrection of the dead, and other doctrines which need to be explained but which cannot be fully understood by finite intelligence; the union between Christ and his people symbolized by the marriage union; the seven stars and the seven candlesticks; and the woman clothed in scarlet, are also in this sense mysteries. The anti-Christian power working in his day is called by the apostle the mystery of iniquity.
Patmos
A small rocky and barren island, one of the group called the Sporades in the Aegean Sea. It is mentioned in Scripture. It was on this island, to which John was banished by the emperor Domitian in 95 AD, that he received from God the wondrous revelation recorded in his book. This has naturally invested it with the deepest interest for all time. It is now called Patmo.
Pergamos
The chief city of Mysia, in Asia Minor. One of the seven churches was planted here. It was noted for its wickedness, insomuch that our Lord says Satan's seat was there.
The church of Pergamos was rebuked for swerving from the truth and embracing the doctrines of Balaam and the Nicolaitanes. Antipas, Christ's faithful martyr, here sealed his testimony with his blood.
This city stood on the banks of the river Caicus, about 20 miles from the sea. It is now called Bergama, and has a population of some twenty thousand, of whom about two thousand profess to be Christians. Parchment was first made here, from the name of the city.
Priest
It always denote one who offers sacrifices. At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah, Abraham, Isaac, Jacob, and Job.
The name first occurs as applied to Melchizedek. Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given.
There are ordinances also regarding the priests' dress and the manner of their consecration to the office. Their duties were manifold. They represented the people before God, and offered the various sacrifices prescribed in the law. In the time of David the priests were divided into twenty four courses or classes.
This number was retained after the Captivity. The priests were not distributed over the country, but lived together in certain cities, which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem.
Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin.
The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered one sacrifice for sins once for all.
There is now no human priesthood. The term priest is indeed applied to believers, but in these cases it implies no sacerdotal functions. All true believers are now kings and priests unto God.
As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day.
Stars
The eleven stars; the seven; wandering; seen in the east at the birth of Christ, probably some luminous meteors miraculously formed for this specific purpose; stars worshipped; spoken of symbolically.
Sword
The Hebrew was pointed, sometimes two edged, was worn in a sheath, and suspended from the girdle. It is a symbol of divine chastisement, and of a slanderous tongue. The word of God is likened also to a sword. Gideon's watchword was, The sword of the Lord.
Thyatira
A city of Asia Minor, on the borders of Lydia and Mysia. Its modern name is Ak-hissar, white castle. Here was one of the seven churches. Lydia, the seller of purple, or rather of cloth dyed with this color, was from this city. It was and still is famous for its dyeing. Among the ruins, inscriptions have been found relating to the guild of dyers in that city in ancient times.
Trumpets
Were of a great variety of forms, and were made of divers materials. Some were made of silver, and were used only by the priests in announcing the approach of festivals and in giving signals of war. Some were also made of rams' horns. They were blown at special festivals, and to herald the arrival of special seasons. Trumpets are among the symbols used in the Book of Revelation.
Matthew Henry's Concise Commentary
And Laodicea. This book is the Revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all relates to him. Its principal subject is to discover the purposes of God concerning the affairs of the church, and of the nations as connected therewith, to the end of the world. These events would surely come to pass; and they would begin to come to pass very shortly.
Though Christ is himself God, and has light and life in himself, yet, as Mediator between God and man, he receives instructions from the Father. To him we owe the knowledge of what we are to expect from God, and what he expects from us.
The subject of this revelation was, the things that must shortly come to pass. On all who read or hear the words of the prophecy, a blessing is pronounced. Those are well employed who search the Bible.
It is not enough that we read and hear, but we must keep the things that are written, in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed.
Even the mysteries and difficulties of this book are united with discoveries of God, suited to impress the mind with awe, and to purify the soul of the reader, though he may not discern the prophetic meaning. No part of Scripture more fully states the gospel, and warns against the evil of sin.
A vision of God, as on his glorious throne, around which were twenty four elders and four living creatures. There can be no true peace, where there is not true grace; and where grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration.
The Father is first named; he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversity of gifts and operations. The Lord Jesus Christ was from eternity, a Witness to all the counsels of God. He is the First born from the dead, who will by his own power raise up his people.
He is the Prince of the kings of the earth; by him their counsels are overruled, and to him they are accountable. Sin leaves a stain of guilt and pollution upon the soul.
Nothing can fetch out this stain but the blood of Christ; and Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings and priests to God and his Father.
As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given them access to God, enabled them to offer spiritual and acceptable sacrifices, and for these favors they are bound to ascribe to him dominion and glory for ever.
He will judge the world. Attention is called to that great day when all will see the wisdom and happiness of the friends of Christ, and the madness and misery of his enemies.
Let us think frequently upon the second coming of Christ. He shall come, to the terror of those who wound and crucify him by apostasy: he shall come, to the astonishment of the whole world of the ungodly. He is the Beginning and the End; all things are from him and for him; he is the Almighty; the same eternal and unchanged One.
And if we would be numbered with his saints in glory everlasting, we must now willing submit to him receive him, and honor him as a savior, who we believe will come to be our Judge. Alas, that there should be many, who would wish never to die, and that there should not be a day of judgment!
Whose songs, and those of the holy angels, the apostle heard. It was the apostle's comfort that he did not suffer as an evil doer, but for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Savior; and the Spirit of glory and of God rested upon this persecuted apostle. The day and time when he had this vision was the Lord's day, the Christian sabbath, the first day of the week, observed in remembrance of the resurrection of Christ.
Let us who call him to Our Lord, to honor him on his own day. The name shows how this sacred day should be observed; the Lord's day should be wholly devoted to the Lord, and none of its hours employed in a sensual, worldly manner, or in amusements. He was in a serious, heavenly, spiritual frame, under the gracious influences of the Spirit of God.
Those who would enjoy communion with God on the Lord's day, must seek to draw their thoughts and affections from earthly things. And if believers are kept on the Lord's holy day, from public ordinances and the communion of saints, by necessity and not by choice, they may look for comfort in meditation and secret duties, from the influences of the Spirit; and by hearing the voice and contemplating the glory of their beloved Savior, from whose gracious words and power no confinement or outward circumstances can separate them.
An alarm was given as with the sound of the trumpet, and then the apostle heard the voice of Christ. A book sealed with seven seals, which could be opened by none but Christ, who took the book to open it. The churches receive their light from Christ and the gospel, and hold it forth to others.
They are golden candlesticks; they should be precious and pure; not only the ministers, but the members of the churches; their light should so shine before men, as to engage others to give glory to God. And the apostle saw as though of the Lord Jesus Christ appeared in the midst of the golden candlesticks. He is with his churches always, to the end of the world, filling them with light, and life, and love. He was clothed with a robe down to the feet, perhaps representing his righteousness and priesthood, as Mediator. This vest was girt with a golden girdle, which may denote how precious are his love and affection for his people.
His head and hairs white like wool and as snow, may signify his majesty, purity, and eternity. His eyes as a flame of fire, may represent his knowledge of the secrets of all hearts, and of the most distant events. His feet like fine brass burning in a furnace, may denote the firmness of his appointments, and the excellence of his proceedings.
His voice as the sound of many waters, may represent the power of his word, to remove or to destroy. The seven stars were emblems of the ministers of the seven churches to which the apostle was ordered to write, and whom Christ upheld and directed.
The sword represented his justice, and his word, piercing to the dividing asunder of soul and spirit. His countenance was like the sun, when it shines clearly and powerfully; its strength too bright and dazzling for mortal eyes to behold.
The apostle was overpowered with the greatness of the luster and glory in which Christ appeared. We may well be contented to walk by faith, while here upon earth.
The Lord Jesus spoke words of comfort; Fear not. Words of instruction; telling who thus appeared. And his Divine nature; the First and the Last. His former sufferings; I was dead: the very same whom his disciples saw upon the cross.
His resurrection and life; I have conquered death, and am partaker of endless life. His office and authority; sovereign dominion in and over the invisible world, as the Judge of all, from whose sentence there is no appeal.
Let us listen to the voice of Christ, and receive the tokens of his love, for what can he withhold from those for whose sins he has died? May we then obey his word, and give up ourselves wholly to him who directs all things right.
Genesis to Revelation Verse by Verse
Brands For Jesus Christ
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