NOTES ON THE BOOK OF REVELATION

Submitted by Phil Edmonds - November 2000

Chapters 2 & 3
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These chapters contain letters to 7 ekklesias:

2 v 1 - 7   To Ephesus
2 v 8 - 11  To Smyrna
2 v 12 - 17 To Pergamos
2 v 18 - 29 To Thyatira
3 v 1 - 6   To Sardis
3 v 7 - 13  To Philadelphia
3 v 14 - 21 To Laodicea

As was mentioned in the Notes on Revelation chapter 1,  the "voice, as of a trumpet" which John hears (Revelation 1 v 10) indicates that chapters 2 and 3 of the Book are to show the seven ekklesias their transgression.

At the start of each letter, there are references to the qualities of the "one like the son of man" that are given in chapter 1.
 
 

 
(* 1 v 5 speaks of Jesus being the "first begotten of the dead", which can be regarded as a related idea to 3 v 14 - see notes on chapter 1).
 
Each letter makes reference to later chapters in the book:
 
 

 
In chapter 2 v 20 - 22 there are a number of references to Jezebel. Other parts of the Book make reference to events relating to Jezebel as well:
 
 

   
In Revelation  2 v 20 Jezebel "calleth herself a prophetess" and teaches God's servants "to commit fornication, and to eat things sacrificed unto idols". The reference to commiting fornication and eating things sacrificed to idols calls to mind the warning to Israel in Exodus 34 v 15, "Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice". Israel's history is one of idolatry, so that  "the inhabitants of the land" continued to be idolators, but eventually included both non-Jews (Exodus 34 v 15) and Jews (Joel 2 v 1).

As Babylon in the Book of Revelation is described using language which originally was applied to Jezebel ("mother of harlots" - Revelation 17 v 5), Babylon and Jezebel  can be considered to be the same thing in the book. These notes on the Book of Revelation will conclude that Babylon is Jerusalem (e.g. see Ezekiel chapters 22 and 23 for a description of her adulterous behaviour) and that the city's punishments are being referred to in Revelation chapter 6 and 19 v 2, when the avenging of God's servants is described. Jesus' words in Matthew 23 v 37 - 38 are relevant in this context. He says "O Jerusalem, Jerusalem, thou that killest the prophets sent unto thee (just like Jezebel did - 1 Kings 18 v 4, 13). How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate".  The whore of Revelation is described as being made desolate in Revelation 17 v 16 and 18 v 19.

The idea of avenging the blood of God's servants can also be traced to Psalm 79 v 10, which is significant because Psalm 79 is referred to in Revelation chapters 11 and 16  (see notes on these chapters) when speaking of the role of God's witnesses and the punishment of those who persecute them.

Other Points on Chapters 2 and 3

a) To Ephesus (2 v 1 - 7)

The section relating to the ekklesia at Ephesus makes reference to those who "say they are apostles and are not" (Revelation 2 v 2). This brings to mind Paul's meeting with the elders of the Ephesian ekklesia in Acts 20 and his words to them in verses 28 - 30:

"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Spirit hath made you overseers, to feed the ekklesia of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also, of your own selves shall men arise, speaking perverse things, to draw away disciples after them."

Revelation 2 v 2 says of these false apostles, that the Ephesian ekklesia had "found them liars". This quotes from Deuteronomy 33 v 29 where the enemies of Israel are "found liars", and which also makes reference to Yahweh being "the shield of thy help" and "the sword of thy excellency". This echoes the theme of Ephesians 6 v 16 - 17 which exhorts the Ephesians to take "the whole armour of God" (v 13).

The Ephesians had left their "first love" (2 v 4). The relationship between first and love is demonstrated in Matthew 22 v 37, 38 where Jesus says, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment ...". The first love is the love of God, which is the basis for obeying all the other commandments. The Ephesian ekklesia was able to identify false disciples but had lost its will to obey God's commandments. This shows that knowledge does not necessarily bring obedience.
 
The Ephesians are told to "remember ... from whence thou  art fallen" (v 5). In 2 Peter 3 v 17 it warns disciples  against being led away with the error of the wicked and falling from their own stedfastness. The greek word translated "stedfastness" (sterigmos) is related to the word translated "to strengthen" (sterizo) in Revelation 3 v 2 where the ekklesia at Sardis are told to "strengthen the things which remain". The ekklesia at Ephesus had fallen from the state that they had achieved when they had their first love and had lost "strength" as a result.

b) To Smyrna (2 v 8 - 11)

In chapter 2 v 10 reference is made to those at the ekklesia at Smyrna having tribulation for 10 days, a reference to Daniel 1 v 12, 14. This happened in Babylon, whereas the persecution of the ekklesia at Smyrna came from false Jews, the synagogue of Satan. This link between false jews and Babylon is important, as will be seen later on in these notes, when it is concluded that ungodly Israel is related to the Babylon of the Book of Revelation.

The ekklesia are told to "Fear none of those things which thou shalt suffer" (v 10). This brings to mind the words of 1 Peter 3 v 14, "But and if ye suffer for righteousness sake, happy are ye, and be not afraid of their terror, neither be troubled". The epistle goes on to explain that this suffering is similar to that endured by Christ and that those who suffer like him will share in his glory  (1 Peter 4 v 13).

Chapter 2 v 10 makes reference to a "crown of life", which is spoken of in James 1 v 12. The context of this passage is of being tried (gk peirasmos), which is related to the word translated "tried" in chapter 2 v 10 (gk peirazo).

c)  To Pergamos ( 2 v 12 - 17)

Chapter 2 v 14 makes reference to Balaam, and v 15 makes reference to Nicolatians. It is possible that a Nicolatian is the greek equivalent of the Hebrew Balaamite. (Nicolatian is made up of Nikao = "to overcome" and laos = "people"; Balaam could be comprised of BaLa` = "to swallow up" and `aM = "people").

It could be that Jewish and Greek converts were both being tempted to forsake Christ, one by corrupt Jews and the others by gentile idolators.

The references between Revelation 2 and Old Testament passages relating to Balaam are as follows:
 
 

Nicolatians and Balaamites, who swallow/overcome people, can be contrasted with those who overcome (gk nikao) evil (Revelation 2 v 7, 11, 17, 26, 3 v 5, 12, 21).

The practices of Balaamites in the days of the apostles are described in 2 Peter 2 v 13 - 15.

Revelation 2 v 17 speaks of giving those who overcome a white stone, and that in the stone a new name is written. This verse contains a reference to Exodus 28 v 9, 21 which describes the names of the 12 tribes being engraved on stones. However, the stones which are engraved in Exodus 28 v 21 (listed in verses 17 - 20) are the ones which make up the foundations of New Jerusalem (Revelation 21 v 19 - 20). It can be concluded that those who receive the graven stone are those who are associated with New Jerusalem.

 In addition, the reference in Revelation 2 v 17 to "a new name" is a quotation from Isaiah 62 v 2, which deals with the renaming of Zion. At this time for Zion, "the righteousness thereof (will) go forth as brightness, and the salvation thereof as a lamp that burneth" (Isaiah 62 v 1). These notes make reference to Isaiah 62 v 1 again when Revelation 22 v 5 and New Jerusalem is considered.

In Revelation 2 v 17 it says that "to him that overcometh will I (Christ) give to eat of the hidden manna". Colossians 3 v 3 helps identify this hidden manna by saying  that "your life is hid with Christ in God", showing that this manna is the source of life. In John 6 v 48 - 50 Jesus says, "I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die". These words show that this manna which brings life is Christ and that those who overcome evil through their faith in him will partake of the eternal life that Christ has.

d)  To Thyatira (2 v 18 - 29)

Revelation 2 v 26,27 alludes to Psalm 2 v 8, 9, which was written concerning God's son and the kingdom he will rule over. These words in Revelation 2 describe those who overcome evil, as well as applying  to Christ. This follows the same pattern as Revelation 5 v 10, where the lamb enables those who are redeemed to reign on earth, just like Christ himself (Revelation 12 v 5 and 19 v 15 also make reference to Psalm 2 v 9).

e)  To Sardis (3 v 1 - 6)

The ekklesia in Sardis is addressed with the words "I know thy works ... strengthen the things ... that are ready to die: for I have not found thy works perfect before God" (Revelation 3 v 1, 2). Proverbs 24 v 11 speaks of the fool who forbears "to deliver them ... that are ready to be slain". This shows that the exhortation to the ekklesia at Sardis was borne out of wisdom and sets an example which should be followed when we notice wrongdoing in our brethren.
 
Revelation 3 v 3 draws on the language of Matthew 24 v 42, 43 (thief, watch, come), another of the many references to Jesus' words on the Mount of Olives (see notes on chapter 6).

The ekklesia was told that it had "a name that thou livest and art dead" (v 1). They were told to "be watchful" (v 2), or else Christ would come on them "as a thief" (v 3). These ideas are contained in 1 Thessalonians 5 v 4 - 6 as well, which contrasts watching with sleeping (v 6). Ephesians 5 v 14 says "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light". The ekklesia at Sardis needed to awake from their death state of the night and re-commence their walk in the light.

The language of Revelation 3 v 4 shows similarities to Zechariah chapter 3 ("defiled their garments" - compare to "filthy garments" (Zechariah 3 v 3) ; "walk with me" - compare to "if thou wilt walk in my ways" (Zechariah 3 v 7)). Zechariah chapter 3 deals with Joshua, the high priest at the time of Zechariah, having his filthy garments removed, symbolising his iniquity passing from him (v 4). Joshua prefigured Jesus, another person having the same name (meaning "Yah is salvation"), who through his obedience will put away iniquity from the land (Zechariah 3 v 9). The ekklesia at Sardis are reminded that they can be part of that new land through obedience to the one who will bring it about.

f)  To Philadelphia (3 v 7 - 13)

Revelation 2 v 9 and 3 v 9 make reference to the synagogue of Satan, which say they are Jews but are not. Revelation 3 v 9 says that they will "worship before the feet" of the faithful, an idea which is drawn from Isaiah 60 v 14. Isaiah 60 is quoted additionally in Revelation 21 v 23 (Isaiah 60 v 19), 21 v 24 (60 v 3), 21 v 25 (60 v 11) and 21 v 26 (60 v 5) when describing the New Jerusalem. Those who overcome the synagogue of Satan will be part of the New Jerusalem.

g)  To Laodicea (3 v 14 - 22)

The Laodiceans thought that they were "rich" and having "need of nothing" (v 17), whereas they were "wretched and miserable and poor and blind and naked". It is only through recognising our low standing before God that we can appreciate the value of the gospel and bring forth fruit. In Romans 7 v 24 Paul illustrates the need to understand our state when he says "O wretched man that I am", and follows this statement by thanks to God  that there is deliverance from this state through Christ.  In 1 Corinthians 15 v 19 Paul says "If in this life only we have hope in Christ, we are of all men most miserable". Disciples of Christ who are unacceptable to him are in this category, possibly deceiving themselves that they have a hope, but in reality having none. They have to repent in order to have a living hope again. The Laodicean blindness was due to a lack of fruit springing from their faith,  as 2 Peter 1 v 5 - 9 says,

"Add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things, is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins".

The quotation of Isaiah 22 v 22 in Revelation 3 v 7 ("he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth"), leads to a comparison between Jesus and the beast of Revelation chapter 13. The words of Isaiah 22 v 22 were originally spoken about Eliakim, whereas it will be seen that the number of the beast (Revelation 13 v 18) can be associated with Adonikam (see notes on Revelation chapter 13). The name Eliakim conveys the meaning "my God is rising", whereas Adonikam means "my Lord is rising". Christ and Eliakim represent the arising of the God of Israel, whereas Adonikam and the beast represent the arising of the dragon. This opposition between God and the beast is a major theme in the book, and shows that God will eventually be triumphant over his enemies.

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