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The Book of Revelations is "the revealing".
What is it that shall be revealed, and to whom?
Rev 1:1-2
1 The Revelation of Jesus Christ, which God gave unto him, to shew unto
his servants things which must shortly come to pass; and he sent and
signified it by his angel unto his servant John:
2 Who bare record of the word of God, and of the testimony of Jesus
Christ, and of all things that he saw. KJV
This is the "Revelation of Jesus Christ".
It is the Holy Disclosure, for the benefit of HIS servant, which speaks
of those "things which must shortly
come to pass".
YAHSHUA, JESUS CHRIST, chose John to bring forth these words, things and
events.
And, YAHSHUA "sent and signified it by
his angel unto his servant John".
Did you see the chain of command in this?
YHVH, the 1st Office of the Triune GODHEAD ... to YAHSHUA, the 2nd
Office of the Triune GODHEAD ... unto YAHSHUA'S angel ... to John ...
And, then John's disclosure unto YHVH'S/YAHSHUA'S servants.
Why was John chosen to bring forth the Revelations?
John was the only disciple which stayed by YAHSHUA'S side when HE was
crucified.
John 19:25-27
25 Now there stood by the cross of Jesus his mother, and his mother's
sister, Mary the wife of Cleophas, and Mary Magdalene.
26 When Jesus therefore saw his mother, and the disciple standing by,
whom he loved, he saith unto his mother, Woman, behold thy son!
27 Then saith he to the disciple, Behold thy mother! And from that hour
that disciple took her unto his own home. KJV
The reason that John was able to
write the account of these things, is because he was that "disciple",
CHRIST "loved".
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JOHN THE APOSTLE
One of Jesus' twelve disciples, the son of Zebedee, and the brother of
James. Before his call by Jesus, John was a fisherman on the Sea of
Galilee, along with his father and brother (Matt 4:18-22; Mark 1:16-20).
His mother was probably Salome (Matt 27:56; Mark 15:40), who may have
been a sister of Mary (John 19:25), the mother of Jesus.
Although it is not certain that Salome and Mary were sisters, if it were
so it would make James and John cousins of Jesus. This would help
explain Salome's forward request of Jesus on behalf of her sons (Matt
20:20-28). The Zebedee family apparently lived in Capernaum on the north
shore of the Sea of Galilee (Mark 1:21). The family must have been
prosperous, because the father owned a boat and hired servants (Mark
1:19-20). Salome the mother provided for Jesus out of her substance
(Mark 15:40-41; Luke 8:3). John must have been the younger of the two
brothers, for he is always mentioned second to James in the Gospels of
Matthew, Mark, and Luke.
The brothers Zebedee were the first disciples called by Jesus after His
baptism (Mark 1:19-20). This happened immediately after the call of two
other brothers, Simon Peter and Andrew (Mark 1:16-18), with whom they
may have been in partnership (Luke 5:10). Three of the four-Peter,
James, and John-eventually became Jesus' most intimate disciples. They
were present when Jesus healed the daughter of Jairus (Mark 5:37; Luke
8:51). They witnessed His TRANSFIGURATION (Matt 17:1-2; Mark 9:2; Luke
9:28-29), as well as His agony in Gethsemane (Matt 26:37; Mark 14:33).
Along with Peter, John was entrusted by Jesus with preparations for the
Passover supper (Luke 22:8).
James and John must have contributed a headstrong element to Jesus' band
of followers, because Jesus nicknamed them "Sons of Thunder"
(Mark 3:17). On one occasion (Luke 9:51-56), when a Samaritan village
refused to accept Jesus, the two offered to call down fire in revenge,
as the prophet Elijah had once done (2 Kings 1:10,12). On another
occasion, they earned the anger of their fellow disciples by asking if
they could sit on Jesus' right and left hands in glory (Mark 10:35-45).
Following the ascension of Jesus, John continued in a prominent position
of leadership among the disciples (Acts 1:13). He was present when Peter
healed the lame man in the Temple. Together with Peter he bore witness
before the Sanhedrin to his faith in Jesus Christ. The boldness of their
testimony brought the hostility of the Sanhedrin (Acts 3-4). When the
apostles in Jerusalem received word of the evangelization of Samaria,
they sent Peter and John to investigate whether the conversions were
genuine (Acts 8:14-25). This was a curious thing to do. The Samaritans
had long been suspect in the eyes of the Jews (John 4:9). John himself
had once favored the destruction of a Samaritan village (Luke 9:51-56).
That he was present on this mission suggests he had experienced a
remarkable change.
In these episodes Peter appears as the leader and spokesman for the
pair, but John's presence on such errands indicates his esteem by the
growing circle of disciples. After the execution of his brother James by
Herod Agrippa I, between A.D. 42 AD - 44 AD (Acts 12:1-2), John is not
heard of again in Acts. Paul's testimony to John as one of the
"pillars," along with Peter and James (the Lord's brother, Gal
2:9), however, reveals that John continued to hold a position of respect
and leadership in the early church.
As might be expected of one of Jesus' three closest disciples, John
became the subject of an active and varied church tradition. Tertullian
(about A.D. 160 AD - 220 AD) said that John ended up in Rome, where he
was "plunged, unhurt, into boiling oil." A much later
tradition believed that both James and John were martyred. The dominant
tradition, however, was that the apostle John moved to Ephesus in Asia
Minor, and that from there he was banished to the Island of Patmos
(during Domitian's reign, A.D. 81-96). Tradition also held that he
returned later to Ephesus, where he died some time after Trajan became
emperor in A.D. 98 AD.
Stories that John reclaimed a juvenile delinquent, raised a dead man,
and opposed the GNOSTIC heretic Cerinthus survive from this era in his
life. It was also the general opinion of the time that from Ephesus John
composed the five writings which bear his name in the New Testament
(Gospel of John; 1, 2, and 3 John; and Revelation).
Only the Revelation identifies its author as John (1:1,9). The second
and third epistles of John identify the author as "the elder"
(2 John; 3 John 1). Although 1 John and the Gospel of John do not name
their author, he can be none other than "the elder," because
style and content in these writings are unmistakably related. It may be,
as tradition asserts, that the apostle John wrote all five documents. It
appears more likely, however, that four of the five writings were
actually penned not by John the apostle but by John the elder, a
disciple and friend of John's who relied directly on the apostle's
testimony as he wrote the documents. This would explain those passages
in the gospel which speak about the beloved disciple (who
presumably is John the apostle; John 19:35; 21:24), as well as the
reference to "the elder" in 2 and 3 John. The Revelation,
however, was probably written directly by the apostle John himself.
(from Nelson's Illustrated Bible Dictionary, Copyright (c)1986,
Thomas Nelson Publishers)
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Rev 1:3-20
3 Blessed is he that readeth, and they that hear the words of this
prophecy, and keep those things which are written therein: for the time
is at hand.
Do not overlook these words: "for the
time is at hand".
Rev 1:
4
John to the seven churches which are in Asia: Grace be unto you, and
peace, from him which is, and which was, and which is to come; and from
the seven Spirits which are before his throne;
5 And from Jesus Christ, who is the faithful witness, and the first
begotten of the dead, and the prince of the kings of the earth. Unto him
that loved us, and washed us from our sins in his own blood,
6 And hath made us kings and priests unto God and his Father; to him be
glory and dominion for ever and ever. Amen.
7 Behold, he cometh with clouds; and every eye shall see him, and they
also which pierced him: and all kindreds of the earth shall wail because
of him. Even so, Amen.
8 I am Alpha and Omega, the beginning and the ending, saith the Lord,
which is, and which was, and which is to come, the Almighty.
Rev 1:
9 I John,
who also am your brother, and companion in tribulation, and in the
kingdom and patience of Jesus Christ, was in the isle that is called
Patmos, for the word of God, and for the testimony of Jesus Christ.
Rev 1:
10 I was in
the Spirit on the Lord's day, and heard behind me a great
voice, as of a trumpet,
"in
the Spirit"
The "Spirit", referenced here, speaks of The HOLY SPIRIT.
This is the 3rd Office of the Triune GODHEAD.
In other words, The HOLY SPIRIT was the power which brought John's
spirit (his mind, but not his earthly flesh body) to witness the events
of these last days which must occur, unto the final generation who would
have need to come through this earth age.
That which John was shown was for the benefit of YAHSHUA'S/YHVH'S
servants, who would be a part of the events of the last days of this
earthly dispensation.
"behind"
NT:3694
opiso (op-is'-o); from the same as NT:3693 with enclitic of direction;
to the back, i.e. aback (as adverb or preposition of time or place; or
as noun):
KJV - after, back (-ward), (+get) behind, follow.
NT:3693
opisthen (op'-is-then); from opis (regard; from NT:3700) with enclitic
of source; from the rear (as a secure aspect), i.e. at the back (adverb
and preposition of place or time):
KJV - after, backside, behind.
NT:3700
optanomai (op-tan'-om-ahee); a (middle voice) prolonged form of the
primary (middle voice) optomai (op'-tom-ahee); which is used for it in
certain tenses; and both as alternate of NT:3708; to gaze (i.e. with
wide-open eyes, as at something remarkable; and thus differing from
NT:991, which denotes simply voluntary observation; and from NT:1492,
which expresses merely mechanical, passive or casual vision; while
NT:2300, and still more emphatically its intensive NT:2334, signifies an
earnest but more continued inspection; and NT:4648 a watching from a
distance):
KJV - appear, look, see, shewself.
(Biblesoft's
New Exhaustive Strong's Numbers and Concordance with Expanded
Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International
Bible Translators, Inc.)
This is to say, John, whose spirit was taken to the time of "the
Lord's day",
was shown that which occurred before the LORD'S Day had begun.
He was shown that (which from his point of reference in The LORD'S Day)
which was prior to the beginning of the LORD'S Day, therefore, was
"in the past".
FATHER
is allowing John to witness and write of those things which must occur
in these end times, for HIS servants benefit.
Now, what was this "great voice, as of a trumpet"
revealing unto John?
It announced those things which occurred before The LORD'S Day began.
And, this "great voice, as of a trumpet"
revealed information and warnings which has been given unto the "seven
churches".
So, what is it that FATHER would have us understand about these "seven
churches"?
Rev 1:
11
Saying, I am Alpha and Omega, the first and the last: and, What thou
seest, write in a book, and send it unto the seven churches which are in
Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto
Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
12 And I turned to see the voice that spake with me. And being
turned, I saw seven golden candlesticks;
13 And in the midst of the seven candlesticks one like unto the Son of
man, clothed with a garment down to the foot, and girt about the paps
with a golden girdle.
14 His head and his hairs were white like wool, as white as snow; and
his eyes were as a flame of fire;
15 And his feet like unto fine brass, as if they burned in a furnace;
and his voice as the sound of many waters.
16 And he had in his right hand seven stars: and out of his mouth went a
sharp twoedged sword: and his countenance was as the sun shineth in his
strength.
17 And when I saw him, I fell at his feet as dead. And he laid his right
hand upon me, saying unto me, Fear not; I am the first and the last:
18 I am he that liveth, and was dead; and, behold, I am alive for
evermore, Amen; and have the keys of hell and of death.
Rev 1:
19 Write
the things which thou hast seen, and the things which are, and the
things which shall be hereafter;
20 The mystery of the seven stars which thou sawest in my right hand,
and the seven golden candlesticks. The seven stars are the angels of the
seven churches: and the seven candlesticks which thou sawest are the
seven churches. KJV
"The mystery of the seven stars which
thou sawest in my right hand, and the seven golden candlesticks"
The mystery revealed:
"The seven stars are the angels of the
seven churches"; "the seven
candlesticks which thou sawest are the seven churches".
"angels"
NT:32
aggelos (ang'-el-os); from aggello [probably derived from NT:71; compare
NT:34] (to bring tidings); a messenger; especially an "angel";
by implication, a pastor:
KJV - angel, messenger.
NT:71
ago (ag'-o); a primary verb; properly, to lead; by implication, to
bring, drive, (reflexively) go, (specially) pass (time), or
(figuratively) induce:
KJV - be, bring (forth), carry, (let) go, keep, lead away, be open.
NT:34
agele (ag-el'-ay); from NT:71 [compare NT:32]; a drove:
KJV - herd.
(Biblesoft's
New Exhaustive Strong's Numbers and Concordance with Expanded
Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International
Bible Translators, Inc.)
"stars"
NT:792
aster (as-tare'); probably from the base of NT:4766; a star (as strown
over the sky), literally or figuratively:
KJV - star.
NT:4766
stronnumi (strone'-noo-mee); or simpler stronnuo (strone-noo'-o);
prolongation from a still simpler stroo (stro'-o) (used only as an
alternate in certain tenses; probably akin to NT:4731 through the idea
of positing); to "strew", i.e. spread (as a carpet or couch):
KJV - make bed, furnish, spread, strew.
NT:4731
stereos (ster-eh-os'); from NT:2476; stiff, i.e. solid, stable
(literally or figuratively):
KJV - stedfast, strong, sure.
NT:2476
histemi (his'-tay-mee); a prolonged form of a primary stao (stah'-o) (of
the same meaning, and used for it in certain tenses); to stand
(transitively or intransitively), used in various applications
(literally or figuratively):
KJV - abide, appoint, bring, continue, covenant, establish, hold up,
lay, present, set (up), stanch, stand (by, forth, still, up). Compare
NT:5087.
NT:5087
tithemi (tith'-ay-mee); a prolonged form of a primary theo (theh'-o)
(which is used only as alternate in certain tenses); to place (in the
widest application, literally and figuratively; properly, in a passive
or horizontal posture, and thus different from NT:2476, which properly
denotes an upright and active position, while NT:2749 is properly
reflexive and utterly prostrate):
KJV - advise, appoint, bow, commit, conceive, give, kneel down,
lay (aside, down, up), make, ordain, purpose, put, set (forth), settle,
sink down.
(Biblesoft's
New Exhaustive Strong's Numbers and Concordance with Expanded
Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International
Bible Translators, Inc.)
"churches"
NT:1577
ekklesia (ek-klay-see'-ah); from a compound of NT:1537 and a derivative
of NT:2564; a calling out, i.e. (concretely) a popular meeting,
especially a religious congregation (Jewish synagogue, or Christian
community of members on earth or saints in heaven or both):
KJV - assembly, church.
NT:1537
ek (ek) or ex (ex); a primary preposition denoting origin (the point
whence action or motion proceeds), from, out (of place, time, or cause;
literal or figurative; direct or remote):
KJV - after, among, are, at, betwixt (-yond), by (the means of),
exceedingly, (+abundantly above), for (-th), from (among, forth, up),
grudgingly, heartily, heavenly, hereby, very highly, in, ...ly,
(because, by reason) of, off (from), on, out among (from, of), over,
since, thenceforth, through, unto, vehemently, with (-out). Often used
in composition, with the same general import; often of completion.
NT:2564
kaleo (kal-eh'-o); akin to the base of NT:2753; to "call"
(properly, aloud, but used in a variety of applications, dir. or
otherwise):
KJV - bid, call (forth), (whose, whose sur-) name (was [called]).
NT:2753
keleuo (kel-yoo'-o); from a primary kello (to urge on);
"hail"; to incite by word, i.e. order:
KJV - bid, (at, give) command (-ment).
(Biblesoft's
New Exhaustive Strong's Numbers and Concordance with Expanded
Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International
Bible Translators, Inc.)
These
"churches"
are assemblies of peoples, along with their 'ways of thinking', their
doctrines, and their traditions.
And,
the "angels" ("stars")
are their teachers, pastors, or leaders which represents those things
which each assembly individually 'thinks', 'believes', and 'worships'.
If a church has a good pastor who works according to YHVH'S Will and
Word, then the teachings from this pastor should be helpful to those
within that assembly.
If the teacher/pastor is not doing according to YHVH'S Word, Way, and
Will, then the people within this assembly will be led astray.
Yet, YHVH'S servants all have the obligation to look to YHVH'S HOLY Word
and Way for themselves.
And, although the teacher/pastor has not done that which is YHVH'S Way
and Word, the servants of the assembly will still yet be held
responsible for doing wrongly, if they do not repent when they learn
YHVH'S Truth.
One can not blame the "church" for all their
shortcomings.
It all comes down to "responsibility". Each person or church
is held responsible for that which they do against YHVH; and, are
rewarded for that which they do right.
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