This study is intended to set the scene for study of the Seven Assemblies of the Book of Revelation.
The following are to be considered:
The Authorship p.1
The Purpose p.2
The Recipients p.5
The ‘Lord’s Day’ p.6
The Scene p.10
References and Credits p.12
Introduction To The Seven Assemblies
Rev. 1:1-20
The Authorship
Rev. 1:1, 4, 5 –“This is the Revelation of Yahshua the Messiah which `Elohiym gave Him to show to His servants…and made known by His messenger to His servant, Yochanan…from Yahuah…the seven Spirits…and from Yahshua the Messiah…”
ἀποκάλυψις apokalypsis #G602 revelation, uncovering. This is a type of literature that makes known something previously stated. It is an illumination or unwinding of past prophecy. Prophecy is stating something new whereas apokalypsis is the outworking of the prophecy.
Contrary to popular understanding, the Author of this Book was not the Messiah Yahshua. From the opening verse above, it can clearly be seen that Yahuah `Elohiym (Father, Son and Ruach) is the Author. The Father gave the full revelation found within the Book which confirms the Master’s own words about only the Father knows the timing of events, “But no one knows of that day and hour, not even the angels of heaven, but my Father only.” (Matt. 24:36).
“I know that His command is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak.” (John 12:50). Now, as always, the Messiah Yahshua only speaks the words His Father tells Him to speak.
The full title is ‘The Revelation of Our Master Y’shua the Mashiyach by Yochanan bar Zawdi, Shlicha’. (Roth p. 666 #1). Father gave His Son, Yahshua, this Book who then dictated it to the Apostle, Yochanan.
Yochanan, nor any of the other Apostles were ever designated by any title other than servant. To be called ‘Saint’ or ‘Devine’ would have been an anathema to Yochanan. These titles were appended to him by what Thomas calls the Apostasy (the Roman Catholic church and its later derivatives of organised religion and part of the Strong Delusion (Thomas Vol.1 pp.9, 25).
Rev. 1:4b – “Grace to you and shalom, from Yahuah, who is and who was and who is to come;” In addressing from whom the blessings come, Yochanan is reinforcing the fact that it is the Covenant-keeping `Elohiym who has given this message.
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“`Elohiym said to Moshe, “I AM WHO I AM,” and He said, “You shall tell the children of Yisra’el this: ‘I AM has sent me to you.’ `Elohiym said moreover to Moshe, ‘You shall tell the children of Yisra’el… This is my name forever, and this is my memorial to all generations… and I have said, I will bring you up out of the affliction of Mitzrayim to the land of the Kana`ani…” (Exod. 3:14-17). Merely by quoting the name of Yahuah, the mostly Jewish audience would instantly recall Moshe and the burning bush incident and how this was the first step in the deliverance of Yahuah’s people out of slavery. This is a call to a righteous way of life as the Yisra`elites were brought out of a bondage of misery unto a bondage of worship (cf Exod. 7:26).
Rev. 1:4c – “…and from the seven Spirits who are before his throne;” This is a symbol of HaRuach.
“It said to me, ‘What do you see?’ I said, ‘I have seen, and, behold, a menorah all of gold, with its bowl on the top of it, and its seven lamps thereon; there are seven pipes to each of the lamps, which are on the top of it’; I answered and spoke to the angel who talked with me, saying, ‘What are these, my lord?’ Then it answered and spoke to me, saying, ‘This is the word of Yahuah to Zerubbavel, saying, ‘Not by might, nor by power, but by my Ruach,’ says Yahuah of Hosts.” (Zech. 4:2, 4, 6). In his vision, theprophet saw the seven lamps and, when questioning the angel, he was told that this was HaRuach.
This is confirmed by Yochanan’s vision of the heavenly throne room, “Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of Yahuah.” (Rev. 4:6).
Rev. 1:5 – “and from Yahshua the Messiah, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us, and washed us from our sins by His blood;” In this final revealing, Yochanan draws upon his own experience when he walked with the Master in His revealing the Person, character and works of the Father. “Yahshua said to him, ‘Have I been with you such a long time, and do you not know me. Pilipos? He who has seen me has seen the Father?” (John 14:9).
In all that the Master spoke, taught and did even to His ultimate surrender to the Father’s will on the Cross, was a faithful witness of the Father.
“He will call to me, ‘You are my Father, My `Elohiym, and the rock of my yeshu`ah! I will also appoint Him my firstborn, The highest of the kings of the earth I will keep my lovingkindness for Him forevermore. My covenant will stand firm with Him.” (Psa. 89:26-28 cf Rom. 8:29; Col. 1:18). Rev. 1:5 alludes to this Messianic psalm of the Davidic Covenant and the trials of the people.
Therefore, this passage (Rev. 1:4, 5), contains the Triune `Elohiym.
Rev. 1:7a – “Behold, He is coming with the clouds…” In the Tanakh, the Messiah is depicted as coming in the clouds. “Sing to `Elohiym! Sing praises to His name! Extol Him who rides on the clouds: To Yahuah, His name! Rejoice before Him!” (Psa. 68:4); “Behold, He shall come up as clouds, and His chariots shall be as the whirlwind: His horses are swifter than eagles. Woe to us! for we are ruined.” (Jer. 4:13). In particular is the allusion, “I saw in the
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night-visions, and, behold, there came with the clouds of the sky one like a Son of Man, and He came even to the Ancient of Days, and they brought Him near before Him. There was given Him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” (Dan. 7:13, 14).
Likewise, Renewed Covenant Believers held onto this as their hope for vindication. “and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power andgreat glory.” (Matt. 24:30); “Yahshua said, ‘I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.’” (Mark 14:62); “then wewho are alive, who are left, will be caught up together with them in the clouds, to meet the Messiah in the air. So we will be with the Messiah forever.” (1 Thess. 4:17)and in particular, “who also said, ‘You men of the Galil, why do you stand looking into the sky? This Yahshua, who was received up from you into the sky will come back in the same way as you saw Him going into the sky.’” (Acts 1:11).
Along with the idea of His return in the clouds, is the associated knowledge that the return will be in power and glory as opposed to His incarnation as the Suffering Servant. In the Master’s declaration of His divinity to the Sanhedrin (Matt. 26:64; Mark 14:62), He emphasises the point in His quote of Daniel. What He is telling the Sanhedrin is that, even after all that He taught and did, yet they were not to believe Him, there will be no doubt about His divinity when He fulfils this prophecy.
Rev. 1:7b – “and every eye will see Him, including those who pierced Him. All the tribes of the earth will mourn over Him.” drawing upon Zech. 12:10, 12, 14, “Even so, Amein”.
Rev. 1:8 – “‘I am the Alef and Tav,’ says Yahuah `Elohiym, ‘who is and who was and who is to come, Almighty. This section starts and ends with the covenantal Name, Yahuah, reiterating the covenant promises of Yahuah towards His people.
παντοκράτωρ #G3841 pantokrator שַׁדַּי #H7706 shaddai almighty, omnipotent. “and being fully assured that what He had promised, He was able also to perform.” (Rom. 4:21). After the allusion to the Davidic Covenant, the audience was finally reminded of the Abrahamic Covenant.
The Purpose
Rev. 1:1 – “…to show to His servants the things which must happen soon…”
δοῦλος doulos #G1401 slave or bondservant; ¬ dependence upon a lord. This infers that a person has a reliance upon a master and willingly.
There are two sets of servants in this world. “No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You cannot serve both Yahuah and Mammon.” (Matt. 6:24; Luke 16:13).
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“But thanks be to Yahuah, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. Being made free from sin, you became bondservants of righteousness.” (Rom. 6:17, 18). Sha`ul makes this clear division. He states that all have sinned (Rom. 3:23). A bondservant is indebted to the master that holds the debt. All people (except the Messiah Yahshua) have sinned and owe the soul-debt to haSatan. Nevertheless, this debt can be, and has been, redeemed. All those who have accepted Yahuah’s salvation through His Son, the Messiah
Yahshua, believe and acknowledge that only the shed blood of the Messiah Yahshua, poured out for the forgiveness of sins (Matt. 26:28; Eph. 1:7), can, and has, paid off this debt in full. All Believers are then indebted to the Messiah of Yahuah and call upon Him to be their new Master.
Therefore, it is to this group of people that this Book has been written and to be delivered via the assemblies’ leaders.
τάχος tachos #G5034 soon, quickness. What is about to be shown is not to happen within a short period of time, but rather indicative of the imminence of the events (cf Rev. 2:5). It is a warning, encouragement and a blessing to all Believers who heed the prophecy that these events will come about without any other warning.
For obedience: the blessing and encouragement that the current persecutions are only temporary and that He, the Messiah, is in control and not the world or haSatan, “Behold, I set before you this day a blessing and a curse: the blessing, if you shall listen to the command of Yahuah your `Elohiym, which I command you this day;” (Deut. 11:26, 27; cf 28:1-14; 30:19).
“I have told you these things, that in me you may have shalom. In the world you have oppression; but cheer up! I have overcome the world.” (John 16:33); “These will war against the Lamb, and the Lamb will overcome them, for He is Master of masters, and King of kings. They also will overcome who are with Him, called and chosen and faithful.” (Rev. 17:14). In spite of all that is going on in the world, Believers are encouraged by the Messiah’s ultimate victory and is the answer to that age old question penned by the Psalmist, “Yahuah, how long will the wicked, How long will the wicked triumph?” (Psa. 94:3).
Although the Bok was not meant for the unrighteous, in it comes a warning of impending judgement and punishment.
For disobedience: the curse and warning of what will come about and that the current persecutions are little compared with the time of Ya`akov’s Trouble, “and the curse, if you shall not listen to the commands of Yahuah your `Elohiym, but turn aside out of the way which I command you this day, to go after other gods, which you have not known.” (Deut. 11:28; cf 28:15-68).
Why these particular assemblies are highlighted as opposed to others in Asia or Europe is not known. That there were growing problems within some of these assemblies is beyond doubt. It may be that these were well established assemblies with third generation Believers, that were more susceptible to novel doctrines, “Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you
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learned, and turn away from them.” (Rom. 16:17); “that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;” (Eph. 4:14 cf 1 Tim. 4:1; 2 Tim. 4:3; Titus 1:9; Heb. 13:9).
What can be certain of is that, in spite of opposition, the whole Book was entered into the
Canon of Scripture for all Believers in all times to be warned of the danger of the growing influence of Bil`am/Nicolaitans/Roman Catholicism and the consequential Great Apostasy. Nevertheless, Believers are to be encouraged by the Book, as it clearly gives the final outcome and the ultimate victory of the Messiah and vanquishing of all evil, “Therefore the wicked shall not stand in the judgment, Nor sinners in the congregation of the righteous. For Yahuah knows the way of the righteous, But the way of the wicked shall perish.” (Psa. 1:5, 6).
It is generally considered that each message to each assembly has a typical prophetic word for the time of writing and a future fulfilment. In these messages to the assemblies, Yochanan addresses the immediate situation but also the assemblies are characteristic of each type of assembly throughout the Church Age.
Each future assembly would have a particular problem highlighted in the messages, but there are all aspects of the correspondence apparent in varying degrees at all Church Periods.
The dating of the Book cannot be definitively verified. Although there is some evidence of an earlier writing, it is commonly taken to be around 96 C.E. (Thomas p.26).
The Recipients
Rev. 1:4a, 11 –“Yochanan, to the seven assemblies that are in Asia… What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea”
This complete study of Rev. 1:1-3:22 purposely uses the word ‘assembly’ rather than ‘church’.
ἐκκλησίαις ekklesias #G1577 assembly of the people from ἐκ out of and κλησίαις to be called. This is equivalent to קָהֵל qahel #H6951 assembly, congregation (cf Deut. 31:30). The use of assembly is much closer to the idea of ἐκκλησίαις than any other single word. Further, the use of the word ‘church’ gives rise to the picture of a building rather than a group of people. It also portrays the view of ‘Christian’ congregations and the propagation of the Good News as a new ‘Christian’ religion.
Therefore, Yochanan writes the Book of Revelation to the seven assemblies. Neither the Aramaic nor Greek texts distinguish whether it is a single copy to be sent to all seven assemblies. It may then be copied and sent onto the next assembly with copies distributed around other minor assemblies centred upon the major city. Yochanan may have written a single book, to be copied and then distributed to the major cities to be further copied and circulated.
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The use of the number seven may be symbolic of completion to signify that the message thus contained is for all Believers (Thomas Vol.1 p.124).
However, it is distinctly a single scroll contrary to the common belief that the following two chapters constitute a collection of seven messages sent to the individual assemblies separate from the rest of the Book of Revelation. It is the belief of FGA that the book known as Revelations was sent in its entirety to all the named assemblies to be copied and distributed locally. For this reason, this study will not use the term ‘letters’ as this has the connotation of separately and individually dispatched epistles. Compare this revelation to Dan. 12:4 “But you, Daniyel, shut up the words and seal the book, even to the time of the end: many shall run back and forth, and knowledge increase.”
However, an allegation rightly raised against Sha`ul was, “You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Sha’ul has persuaded and turned away many people, saying that they are no gods, that are made with hands.” (Acts 19:26). This accusation brought by the silversmith, Demetrius, shows how HaRuach, using Sha`ul and others, caused the Good News to rapidly propagate. It is highly unlikely that Sha`ul managed to get around every assembly in Asia, but would have attended the major centres, and from there, others took out his teachings. This may be the pattern later followed by Yochanan in the distribution of this Book. Although Yochanan would have known these assemblies personally, he was writing under the inspiration of Ruach HaKodesh.
This Book draws heavily upon the prophecies of many Tanakh prophets, showing how their messages are to become a reality in the End Times. The widespread use of these prophecies would suggest that the audience had knowledge of, if not familiarity with, the Tanakh indicating that the majority of the recipients were from a Jewish background.
The Lord’s Day
Rev. 1:10a – “I was in the spirit on the Lord’s day,”
The purpose of this study within a study is to discuss the meaning of ‘Lord’s’ in the above verse. In this section, all verses are HVN unless stated.
κυριακός kyriakos #G2960 – Belonging to the lord. Strong references this as to be equally valid for Yahuah or Yahshua.
The Lord’s Day
i) The Messiah arose from the dead on the 1st. day of the week. The previous day (7th. or Shabbat), the Messiah was still ’resting’ in the tomb. This would not be considered an appropriate day to celebrate (Fairbain p.113). The day of His resurrection is one of great joy.
“The stone which the builders rejected has become the head of the corner. This is the LORD’s doing. It is marvellous in our eyes. This is the day that the LORD has made. We will rejoice and be glad in it! (Psa. 118:22-24). In this psalm, the LORD is Yahuah but the reference is to the ‘stone’ (the Messiah) that was rejected. The rejected ‘stone’ became the ‘head stone’ when the Messiah’s sacrifice was accepted upon His resurrection.
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ii) The risen Messiah creates new creatures. “Therefore, if anyone is in the Messiah, he is a new creation. The old things have passed away. Behold, all things have become new.” (2 Cor. 5:17). This is an allusion to, “For, behold, I create new heavens and a new eretz; and the former things shall not be remembered, nor come into mind. But be you glad and rejoice forever in that which I create; for, behold, I create Yerushalayim a rejoicing, and her people a joy.” (Isa. 65:17, 18).
All this was accomplished by the 7Th. day and the Messiah rested from the Second Creation on 1st. day. If the 7th. day was a commemoration of the First Creation how much more should the 1st. day be a commemoration for the Second Creation (Fairbairn p113).
iii) The Yisra`elites celebrated the deliverance from the bondage of the Egyptians at the Sea of Suf. “You shall remember that you were a servant in the land of Mitzrayim, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm: therefore the LORD your God commanded you to keep the day of Shabbat.” (Deut. 5:15). A better emancipation should be commemorated by a better day of rest.
iv) The early Church Fathers Justin Martyr (c.100-165), Irenaeus of Lyions (c.130-200), Clemens Alexandrinus (c. 150-215) and Origen (c. 185-254) all stated that the day of rest should be changed from 7th. day to the 1st. day. (Fairbairn p.114). These clearly differentiate the 7th. day from the 1st. days. By the end of the Second Century, the 1st. day had replaced the 7th. (Barclay p.54).
v) In 321 C.E. Emperor Constantine declared that there would be an Empire- wide observance of the 1st. day as the day of rest and called it the ‘day of the sun’ (Fairbairn p.119). Tertullian (c. 160-225 C.E.) states that Believers were celebrating the ‘day of the sun’ (Hastings et. al. p. 252).
Only in ii) above is there any scriptural evidence that may suggest the Sabbath Day to be changed from the 7th. day to the 1st. However, 2 Cor. 5:17 and Isa. 65:17, 18 refer to a new creature and heavens and earth respectively. They do not say that the days should be changed. All the above shows that early on in Church history, there was a growing trend to change the days, but this is from the works of Man.
“Behold, because the LORD has given you the Shabbat, therefore he gives you on the sixth day the bread of two days. Everyone stay in his place. Let no one go out of his place on the seventh day.” (Exod. 16:29). “Six days shall work be done: but on the seventh day is a Shabbat of solemn rest, a holy convocation; you shall do no manner of work. It is a Shabbat to the LORD in all your dwellings.” (Lev. 23:3). The shabbat was instigated by Yahuah and it is not for Man to change.
There is no doubt that the early Believers gathered together on the 1st. day and that the Messiah arose and is a glorious day to be remembered, but it can never be the Shabbat. Although they met and celebrated the 1st. day, early Believers never sanctified the 1st. day. The Shabbat rules were kept separate from the 1st. day requirements
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(www.internationalstandardbible.com). These were the gathering together, breaking bread, giving thanks and confessing of sins. It was not until Alcuin in c.800 C.E. that the 7th. day Shabbat regulations were transferred to the 1st. day http://www.tracts.ukgo.com/didache.pdf).
The Lord’s Day (2)
If it is accepted that Yochanan was referring to a day commemorating the Messiah’s resurrection, there is no internal exegetical, hermeneutical or grammatical evidence to differentiate between the 1st. day weekly commemoration from the annual commemoration, three days after Pesach.
The Eighth Day
“Seven days you shall offer an offering made by fire to the LORD. On the eighth day shall be a holy convocation to you; and you shall offer an offering made by fire to the LORD. It is a solemn assembly; you shall do no regular work.” (Lev. 23:36). The day was given over to celebrate the re-entering of the Covenant after Yom HaKippurim and Sukkot. Yahuah calls all His people in Yisra`el to a special and intimate festival.
“You shall be circumcised in the flesh of your foreskin. It will be a token of a covenant between me and you.” (Gen. 17:11).
“In the eighth day the flesh of his foreskin shall be circumcised.” (Lev. 12:3).
“He came in the Spirit into the temple. When the parents brought in the child, Yeshua, that they might do concerning him according to the custom of the law,,” (Luke 2:27). Barnabas (c.1-80 C.E.) claimed that the early Believers celebrated the Eighth Day of Celebration (after Sukkot – שמיני עצרת Sh’mini Atzeret) (Hastings et. al. p. 272) as day the Covenant was manifested by the Messiah’s resurrection, being the anti-type of male child circumcision.
This Barnabas must not be considered as the writer of the Epistle of Barnabas (www.churchhistory101.com). This epistle, although considered to be canonical by Clemens Alexandrinus declares that ‘The fasts of the Jews are not true fasts, nor acceptable of God’. (www.newadvent.org). This is obviously contradicting the Scriptures themselves (Exod. 12:17, 42; 25:21; 30:10; 31:16) and especially “Every Shabbat day he shall set it in order before the LORD continually. It is on the behalf of the children of Yisra’el an everlasting covenant.” (Lev. 24:8). The Shabbatot in this passage not only includes the weekly Shabbat but all the Shabbatot associated with the Feasts.
Emperor’s Day
There was one day of the week that was allocated to the Roman Empire on which the people would go up to the local temple and burn a pinch of incense to Dea Roma (goddess of Rome) or the current Caesar and declare ‘Caesar is lord’. This was known as Sebaste or the Emperor’s Day (Barclay p. 54).
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κυριακός kyriakos – imperial, belonging to the lord (Marshall). This implies that it was Caesar under consideration when Yochanan wrote The Revelation. This adjective is only used in one other place (1Cor. 11:20) and that it does not have an accurate or direct English equivalent.
“I Yochanan, your brother and partner with you in oppression, kingdom, and perseverance in Messiah Yeshua, was on the isle that is called Patmos because of God’s Word and the testimony of Yeshua the Messiah.” (Rev. 1:9). Yochanan was exiled to Patmos. This was the usual punishment for disloyalty to Rome (and therefore Caesar). All persons had to swear an allegiance to Caesar by publicly declaring ‘Caesar is lord’. This was not something that Believers could do, thus bringing persecution down upon themselves. In “…testimony of Yahshua the Messiah” Yochananwas declaring, “but emptied himself, taking the form of a servant, being made in the likeness of men.” (Phil. 2:7). AlthoughCaesarworship did not exclude the people from worshipping other deities, it was seen as a requirement to live under Pax Romana, the peace that was enjoyed throughout the Empire. To abstain from this oath would be seen as subversion and anti-Rome.This would have been sufficient to be exiled, and imprisonment would have been looked upon as a death sentence, such was the harsh conditions of prisons.
The LORD’s Day
As mentioned at the beginning of this discussion κυριακός kyriakos #G2960 could mean either belonging to Yahshua or to Yahuah. This adjective comes from the root κύριος kyrios #G2962 meaning lord (master), Lord (Yahshua) or LORD (Yahuah).
This is the earliest mention of the Lord’s Day and it is assumed that Yochanan coined the phrase. However, in doing so, he uses language used by the Tanakh prophets (Hodge).
There would be no distinction in the written Greek manuscript that used capital letters throughout. The reference in Rev. 1:10 could equally relate to the Day of Yahshua or to the Day of Yahuah. Lord is translated as κύριος kyrios in the Renewed Covenant (748 times) whereas Yahuah is similarly translated κύριος kyrios in the Septuagint (LXX) translation of the Tanakh (6510 times).
“Alas for the day! For the day of the LORD is at hand, And it will come as destruction from Shaddai.” (Joel 1:15). The Day of Yahuah is cited 19 times in the Tanakh and is always translated by κύριος kyrios. The Day is always a description of a day of great calamity whereby Yahuah manifested His power to the earth (Hodge p. 793).
“For you yourselves know well that the day of the Lord comes like a thief in the night.” (1 Thess. 5:2, 3). Likewise, the 5 references to the Day of the Lord in the Renewed Covenant, refers to a day of great calamity (for the world, but of great joy to Believers), that is the Second Advent of the Messiah.
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The Scene
Rev.1 :10b) – “and heard behind me a great voice, as of a shofar.” The shofar blast is steeped in the Jewish mind-set. For a culture that grew up on word association, the mention of the shofar would have brought all these ideas to mind.
a) Associated with the giving of the Law on Mt. Sinai and of Yahuah’s voice. “All the people perceived the thunderings, the lightnings, the sound of the shofar, and the mountain smoking. When the people saw it, they trembled, and stayed at a distance.” (Exod. 20:18); the sound of a shofar, and the voice of words; which those who heard it begged that not one more word should be spoken to them,” (Heb. 12:19).
b) A call for assembly of the people. “Blow the shofar in Tziyon! Sanctify a fast. Call a solemn assembly.” (Joel 2:15).
c) Announcement of the king’s arrival. “and let Tzadok the Kohen and Natan the prophet anoint him there king over Yisra’el; and blow you the shofar, and say, long live king Shlomo.” (1 Kg. 1:34).
d) A warning of attack. “if, when he sees the sword come on the land, he blows the shofar, and warns the people;” (Eze. 33:3) and call to arms, “As often as the shofar sounds he snorts, ‘Aha!’ He smells the battle afar off,” (Job 39:25).
e) The return of the Messiah. “in a moment, in the twinkling of an eye, at the last shofar. For the shofar will sound, and the dead will be raised incorruptible, and we will be changed.” (1 Cor. 15: 52); “The great day of Yahuah is near. It is near, and hurries greatly, the voice of the day of Yahuah. The mighty man cries there bitterly. That day is a day of wrath, a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness, a day of the shofar and alarm, against the fortified cities, and against the high battlements. I will bring distress on men, that they will walk like blind men, because they have sinned against Yahuah, and their blood will be poured out like dust, and their flesh like dung.” (Zeph. 1:14-17).
Rev. 1:12, 20 – “I turned to see the voice that spoke with me. Having turned, I saw seven golden menorot.” “the mystery of the seven stars which you saw in my right hand, and the seven golden menorot. The seven stars are the angels of the seven assemblies. The seven menorot are seven assemblies.” The menorot could not be the Messiah as He is seen standing amongst them. The menorot, of themselves, do not have any light, but are the means by which the Light may be seen. When the Oil, symbolic of HaRuach, is used by the menorot, Light issues forth (Larkin p. 9).
Rev. 1:13a – “And among the menorot was one like a son of man,” The title Son of Man was known in the Tanakh as referring to the Messiah. Judgement was given to the Messiah because He humbled Himself in order to become Man (Phil. 2:5-11).
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Rev. 1.13b – “clothed with a robe reaching down to His feet, and with a golden sash around His chest.” The robe symbolised an office and the authority to carry out its provisions (Slemming p.36). The gold sash was the insignia associated with the Eternal `Elohiym (Slemming p.48). The returning Messiah had been given the right to judgement by Yahuah. The High Priest wore a robe of one piece (Exod. 39:23) along with a sash (Lev. 8:7). All this imagery would have been known to Yochanan, remembering the Master’s robe for which the Roman soldiers cast lots (Psa. 22:18; John 19:24).
Rev. 1:14, 15a – “His head and His hair were as white as snow. His eyes were like a flame of fire. His feet were like burnished brass, as if it had been refined in a furnace…” This further reinforces the image that the Messiah is Yahuah `Elohiym. “I saw until thrones were placed, and One who was Ancient of Days sat: His clothing was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels of it burning fire.” (Dan 7:9). Although the colour of the robe was not mentioned, the allusion is to Daniel’s vision. The white robe symbolises righteousness. The likeness of the Son of Man in Yochanan’s vision would indicate that He had just come directly from the presence of Yahuah (cf Dan. 10:5-20).
Rev. 1:16 – “He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.” The weapon of choice of the Messiah is His word. “For the word of Yahuah is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.” (Heb. 4:12).
Rev. 1:17a – “When I saw Him, I fell at His feet like a dead man…” Terror took hold of Yochanan as it did Dani`el and he fell into a deep swoon, “Yet I heard the voice of his words; and when I heard the voice of his words, then was I fallen into a deep sleep on my face, with my face toward the ground.” (Dan. 10:9).
Rev. 1:17b – “…He laid his right hand on me, saying, ‘Do not be afraid…’” “Behold, a hand touched me, which set me on my knees and on the palms of my hands.” (Dan. 10:10). In both accounts, Yochanan and Dani`el were raised up in order to receive a message from Yahuah.
Rev. 1:17c, 18 – “…I am the First and the Last (אֵ֥ת) and the Living one. I was dead, and behold, I am alive forevermore. Amein. I have the keys of Death and of She’ol. Yochanan was a witness of the Risen Messiah (John 20:8; 21:24) and this may be a partial fulfilment of, “Yahshua said to him, ‘If I desire that he stay until I come, what is it to you?’” (John 21:22).
The results of the Risen Messiah returning were:
a) “But now the Messiah has been raised from the dead. He became the first fruits of those who are asleep. (1 Cor. 15:20);
b) “But each in his own order: the Messiah the first fruits, then those who are Messiah’s, at His coming.” (1 Cor. 15:23);
c) “Then the end comes, when He will deliver up the Kingdom to Yahuah, even the Father; when He will have abolished all rule and all authority and power.” (1 Cor. 15:24);
d) “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption.” (1 Cor. 15:42);
e) “But when this corruptible will have put on incorruption, and this mortal will have put on immortality, then what is written will happen: ‘Death is swallowed up in victory.’ ‘Death, where is your sting? She’ol, where is your victory?’ But thanks be to Yahuah, who gives us the victory through our Master Yahshua the Messiah. (1 Cor. 15:54-57).
References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors. However, the historical, cultural, linguistic and academic scholarship of the authors is universally considered to be of the highest order.
Barclay W. (1960) The Revelation of John, Vol I, Saint Andrew Press, Edinburgh,
Bromiley G.W. Theological Dictionary of the New Testament, ed. Kittel &
(1988) Friedrich, Pasternoster Press, Exeter, Devon, UK (Denoted by ¬).
Dennet E. (1893) Daniel The Prophet And The Times Of The Gentiles, Rouse, London.
Fairbairn P. The Imperial Bible-Dictionary, Blackie & Son, London.
Harris R.L., Archer Theological Wordbook of the Old Testament, Moody, Chicago,
G.J. Jr., Waltke B.K. Il. (Denoted by *).
(1980)
Hastings. J., The Dictionary of Christ and the Gospels, Vol. I, T&T Clark,
Selbie J., & Edinburgh
Lambert J.
Hodge C. (1873) Systematic Theology, Vol.III, Thomas Nelson & Sons, London.
Larkin C. (1919) The Book of Revelation, Moyer & Lotter, Philadelphia, PA.
Marshall A. The NIV Interlinear Greek-English New Testament, Zondervan, Grand Rapids, MI.
Slemming C.W. These Are The Garments, Christian Literature Crusade, Fort
(1974) Washington, Pennsylvania.
Strong J.(1994) Strong’s New Exhaustive Concordance of the Bible, World Bible
Publishers Inc., Madison. (Denoted by #H or #G).
Strong J.(1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson,
Nashville. (Denoted by #H or #G).
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http://www.churchhistory101.com/early-church-fathers.php
www.internationalstandardbible.com/L/lords-day.html
http://www.newadvent.org/fathers/0124.html
http://www.tracts.ukgo.com/didache.pdf
AENT “Scripture taken from the Aramaic English New Testament Copyright 2008. Used by permission of Netzari Press.”
HNV The Hebrew Names Version is based off the World English Bible, an update of the
American Standard Version of 1901. This version of the Bible is in the public domain.
King James Version (KJV) Outside of the United Kingdom, the KJV is in the public domain. Within the United Kingdom, the rights to the KJV are vested in the Crown. This Bible is printed and published by Cambridge University Press, the Queen’s royal printer, under royal letters patent. The text commonly available now is actually that of the 1769 revision, not that of 1611. The text used by BLB is the current 1769 edition.
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First Generation Assembly 