REVELATION CHAPTER FOUR

I) EXCERPT FROM REVELATION CHAPTER THREE

or go to Rev Chapter Four

C) [(Rev 3:14-22) Biblestudymanuals Commentary On Rev 3:14-22]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. 

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth. 

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked, 

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see.
(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

(Rev 3:21 NASB) 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne.

(Rev 3:22 NASB) 'He who has an ear, let him hear what the Spirit says to the churches.' "

[Biblestudymanuals: Re: Rev 3:14 NASB: "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this:"

The Risen Christ indicated to John to write to the angel / pastor of the church in Laodicea to write: "The Amen, the faithful and true Witness, the Beginning of the creation of God, says this:" The words rendered "The Amen" refers to the Hebrew adverb that is rendered by the Greek rendered "amen" in English which means the acknowledgment of that which is sure and valid. It is a word of human response to what God has said or done. So Jesus is "the Amen" with the definite article which gives the sense that He is the epitime of "Amen;" He is THE Perfect Human representing His Perfectly Obedient response to the commands of God His Father relative to the Father's divine promises to mankind relative to Christ's Perfect obedience in that respect: 

The next phrase which connects / resonates with the first phrase rendered, "the faithful and true Witness" is in the sense that He, the Christ, is to the world "The Amen" of God in absolute faithfulness and in true witness of God to the world. So Jesus' response to God's will was the perfect response of obedience and suffering: His payment for the sins of the whole world (cf. Isa 53:5-6; Isa 65:16 ; 1 Jn 2:2 ).

Whereupon the third phrase which follows, "The Amen, the faithful and true Witness," especially from the beginning of creation because He is Creator - both God and Man Who created all things which testifies that He is absolutely "the Amen" of God especially relative to His absolute faithfulness and His absolutely true witness to God because He is God and Man, the only One Who has absolute power over the world because He is the source and origin of all creation being Creator of all things, (1:17; 2:8; 22:13; Jn 1:1-3; Col 1:15-17).

1) [Compare Col 1:15-17]:

(Col 1:15 NASB) "He is the image of the invisible God, the firstborn of all creation [in the sense of having absolute preminence, not in the sense of being physically born created first]

(Col 1:16 NASB) For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones, or dominions, or rulers , or authorities - all things have been created through Him, and for Him.

(Col 1:17 NASB) He is before all things, and in Him all things hold together."

2) [Compare Jn 1:1-3]:

(Jn 1:1 NASB) "In the beginning was the Word, and the Word was with God and [Greek order: God in the sense of everything that is God] was the Word.

(Jn 1:2 NASB) He was in the beginning with God.

(Jn 1:3 NASB) All things came into being through Him, and apart from Him not even one thing came into being that has come into being."

3) [(Rev 3:14) Expositor's Bible Commentary: Introduction On Laodicea]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this:"

"Laodicea was about forty-five miles southeast of Philadelphia and about one hundred miles due east of Ephesus. Along with Colosse and Hierapolis, it was one of the cities in the fertile Lyous valley. The great Roman road stretching to the inland of Asia from the coast at Ephesus ran straight through its center, making Laodicea an important center of trade and communication. In addition, its wealth came from the production of a fine quality of famous glossy black wool—whether dyed or natural in color is not known. That the city's banking assets were noteworthy is evidenced by the fact that Cicero cashed huge bank drafts in Laodicea. So wealthy was Laodicea that after the great earthquake of A.D. 17, which destroyed it, the people refused imperial help in rebuilding the city, choosing rather to do it entirely by themselves.

Laodicea had a famous school of medicine; and a special ointment known as "Phrygian powder," famous for its cure of eye defects, was either manufactured or distributed there, as were ear ointments also. Near the temple of the special god associated with healing, Men Karou (who later became identified with Asclepius), there was a market for trading all sorts of goods (Ramsay, Seven Churches, p. 417). Zeus, the supreme god, was also worshiped in the city.

Ramsay notes that Laodicea is difficult to describe because no one thing stands out. There were no excesses or notable achievements to distinguish it. It was a city with a people who had learned to compromise and accommodate themselves to the needs and wishes of others (ibid., p. 423). They did not zealously stand for anything. A six-mile-long aqueduct brought Laodicea its supply of water from the south. The water came either from hot springs and was cooled to lukewarm or came from a cooler source and warmed up in the aqueduct on the way. For all its wealth, the city had poor water. A large and influential Jewish population resided there. As for the church in Laodicea, it may have been founded by Epaphras (Col 4:12-13).

4) [(Rev 3:14) Expositor's Bible Commentary On Rev 3:14]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this:"

"14 The speaker identifies himself by a threefold affirmation: "The Amen, the faithful and true witness, the ruler of God's creation." The normal Hebrew adverb that is rendered by the Greek amen means the acknowledgment of that which is sure and valid. It is a word of human response to the divine verity or action. Jesus is the "Amen" in the sense that he is the perfect human, obedient response to the divine promises (cf. Isa 65:16; TDNT, 1:337). Jesus' response to God's will was the perfect response of obedience and suffering: he is the "faithful and true witness" (cf. comments  on 1:5, on 9; and on 2:13). The same thought is expressed by Paul in 2 Corinthians 1:20: "For no matter how many promises God has made, they are 'Yes' in Christ. And so through Him the 'Amen' is spoken by us to the glory of God."...

The "ruler" (arche, "source," "origin") further amplifies the Amen statement. Paul used arche in Colossians 1:18 to describe Christ as the source or origin of all creation (not the first created; cf. Prov 8:22; John 1:3), no doubt to correct a heresy. Since Colosse was a neighboring city of Laodicea, it is not improbable that the same heresy was also affecting the sister church at Laodicea. But this is not explicit. What is plain is this: When Christ addresses a church that is failing in loyalty and obedience, he is to them the "Amen" of God in faithfulness and in true witness, the only one who has absolute power over the world because he is the source and origin of all creation (1:15, 17, 18; 2:8; 22:13)."

5) [(Rev 3:14) Bible Knowledge Commentary On Rev 3:14]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this:"

"3:14. The wealthy city of Laodicea was located on the road to Colosse about 40 miles southeast of Philadelphia. About 35 years before this letter was written, Laodicea was destroyed by an earthquake, but it had the wealth and ability to rebuild. Its main industry was wool cloth. There is no record that Paul ever visited this city, but he was concerned about it (Col. 2:1-2; 4:16).

In addressing the church, Christ introduced Himself as the Amen, the faithful and true Witness, the Ruler of God's creation. The word "Amen," meaning "so be it," refers to the sovereignty of God which is behind human events (cf. 2 Cor. 1:20; Rev. 1:6). In speaking of Himself as "the faithful and true Witness" Christ was repeating what He had said earlier (1:5; 3:7). As "the Ruler of God's creation" Christ existed before God's Creation and is sovereign over it (cf. Col 1:15-18; Rev. 21:6); for there was nothing created that was created by the Word having created it, (cf. Jn 1:1-3). This description was in preparation for the stern word of rebuke which Christ would give the church in Laodicea."

 C cont.) [(Rev 3:14-22) Biblestudymanuals Commentary On Rev 3:14-22 cont.]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth."

So the Risen Christ commanded John to write to the angel / pastor i.e., messenger of the church in Laodicea and write referring to Himself, "The Amen, the faithful and true Witness, the Beginning of the creation of God, 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth."

Since the city of Hierapolis, seven miles north of Laodicea, had famous "hot springs," it may also be that similar springs were located south of Laodicea and affected the temperature of the water supply as well - going from hot to lukewarm. For by the time the water reached Laodicea, it was lukewarm! Furthermore, the word rendered "Cold" could refer to the cool water located at Colosse, less than ten miles away which resulted in an insipid / lukewarm water supply in Laodicea that the city was known to have, despite its wealth. So "hot" would remind the Laodiceans of the beneficial "hot springs" to the north of Hierapolis which would cool off to lukewarm as it arrived in Laodicea; and "cold" could refer to the water supply in Colosse 10 miles away which deteriorated into luke warm by the time it flowed into Laodicea, which city for all its wealth, had an insipid, luke warm water supply - one that induced vomiting! In their feasts as well as in their religious sacrifices people in the ancient world customarily drank what was either hot or cold - never lukewarm. Hence the Risen Lord was most likely referring to the insipid lukewarm water of Laodicea as opposed to the more useful hot or cold to make His point about the believers being neither cold nor hot which indicates being of value as opposed to lukewarm which indicates not being useful just as lukewarm water was not useful to the people in Laodicea to drink. For many became nauseous and vomited. So because some of the believers in Laodicea were lukewarm, and neither hot nor cold, the Risen Lord declared, "I will spit you out of My mouth" in the sense of discipliningthen. They would not lose their salvation though because that waS


5) [(Rev 3:15-16) Expositor's Bible Commentary On Rev 3:15-16]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit [vomit, spew] you out of My mouth."

"15-16 Sadly, the speaker's knowledge reveals an unqualified condemnation of the Laodicean church. The verdict is the exact opposite of the church's own evaluation and expectations. Their deeds were "neither cold nor hot." The expression "cold nor hot" may refer to their lack of zeal (v. 19) or their uselessness, for Christ says, "I wish you were either one or the other" (lit., "either cold or hot"). There is good reason why we should not try to take both of these words as if Christ meant I wish you were either spiritually cold (i.e., unsaved or hostile) or spiritually hot (i.e., alive and fervent). In the first place, it is inconceivable that Christ would wish that people were spiritually cold, or unsaved and hostile. Furthermore, the application of "hot" and "cold" to spiritual temperature, though familiar to us, would have been completely foreign to first-century Christians. The two adjectives in "neither hot nor cold" should be understood together as equivalent to "lukewarmness" (v. 16). That is to say, they were useless to Christ because they were complacent, self satisfied, and indifferent to the real issues of faith in him and of discipleship.

Since the city of Hierapolis, seven miles north of Laodicea, had famous "hot springs," it may be that similar springs were located south of Laodicea and affected the temperature of the water supply. "I am about to spit [emesai, 'vomit'] you out of my mouth" seems to allude to the lukewarm water. "Cold" could refer to the useful cool water located at Colosse, less than ten miles away. "Hot" would remind the Laodiceans of the beneficial "hot springs" to the north of Hierapolis. Yet Laodicea, for all its wealth, had an insipid water supply—one that induced vomiting! Christ detests a Laodicean attitude of compromise, one that seeks easy accommodation and peace at any cost. With such a condition, He must deal harshly. To be a Christian means to be useful to Christ."

[Biblestudymanuals: The sentence above which reads as follows, "To be a Christian means to be useful to Christ" is not always true. As a matter of fact most Christians are hardly useful at all. Many Christians throughout the age have not been useful, albeit they will be subject to discipline; nevertheless all are Christians. Those that are faithful to those who are hardly faithful are all saved by grace through faith and that salvation is not of themselves, it [their salvation] is the gift of God and not of works, that no one may boast. [Thereafter] For we [all Christians] are [His] workmanship, [having been] created in Christ Jesus for good works, which God prepared beforehand so that we should walk in them; [we should but most will not] (cf. Eph 2:8-9). So the phrase "spew" [or spit] does not literally m ean that unfaithful / lukewarm Christians are going to be spit out of the Risen Christ's mouth literally????? And it does not mean that any Christian will lose his salvation. But discipline / often severe discipline, even premature physical death is in view. So we should not judge others to that end but think of others even act as if others are better than ourselves]

6) [(Rev 3:15-16) Bible Knowledge Commentary On Rev 3:15-16]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth."

"3:15-16. No word of commendation was extended to the Laodicean church. They were pictured as utterly abhorrent to Christ because they were lukewarm. This was addressed to the church and also to the messenger or the pastor whom some believe was Archippus (Col. 4:17). It is improbable, however, that Archippus, if he had been the pastor of the church, was still living. In referring to the church as "lukewarm" Christ had in mind that this was its permanent situation. In their feasts as well as in their religious sacrifices people in the ancient world customarily drank what was either hot or cold - never lukewarm. This rebuke would have been especially meaningful to this church, for water was piped to the city from Hierapolis, a few miles north. By the time the water reached Laodicea, it was lukewarm!" - a description was in preparation for the stern word of rebuke which Christ would give the church in Laodicea." And this description the Lord gave to all believers as applicable to their lack of perseverance in the faith especially to those who are not enthusiastically engaged in spreading the gospel and other doctrines of the faith: "So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth!"

 C cont.) [(Rev 3:14-22) Biblestudymanuals Commentary On Rev 3:14-22 cont.]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,"

[After the risen Lord told John to write, "I will spit you out of My mouth,' and then to write, "Because you say, 'I am rich, and have become wealthy, and have need of nothing,' and you do not know that you are wretched and miserable and poor and blind and naked,' " It is evident that they viewed themselves as being rich - having need of nothing - material or otherwise and could actually boast about their condition as having need of nothing. But the risen Lord stated, "you do not know that you are wretched and miserable and poor and blind and naked." For material possessions count little in this life and zero in eternity according to the Lord. The deeper problem in the Laodicean church was not simply their indifference. It was their ignorance of their real condition. The general condition of the populace at large - rich in material possessions and self-sufficient. The spirit of the surrounding culture had crept into the congregation and had paralyzed their spiritual life.

[Biblestudymanuals: the lack of a spiritual connection with God ...] had crept into the congregation and had paralyzed their spiritual life. But did they actually claim to be materially rich or spiritually rich? Since it is difficult to see how a Christian community would boast of material wealth, many prefer the latter interpretation. Yet the Laodiceans may have interpreted their material wealth as a blessing from God and thus have been self-deceived as to their true spiritual state. In any case, they had misread their true condition.

7) [(Rev 3:17) Expositor's Bible Commentary On Rev 3:17]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,"

"17 The deeper problem in the Laodicean church was not simply their indifference. It was their ignorance of their real condition: "You say, 'I am rich; I have acquired wealth and do not need a thing.'" Observe the way this indictment is related to the general condition of the populace at large - rich in material possessions and self-sufficient. The spirit of the surrounding culture had crept into the congregation and had paralyzed their spiritual life. But did they actually claim to be materially rich or spiritually rich? Since it is difficult to see how a Christian community would boast of material wealth, many prefer the latter interpretation. Yet the Laodiceans may have interpreted their material wealth as a blessing from God and thus have been self-deceived as to their true spiritual state. In any case, they had misread their true condition.

Christ's revelation of the Laodiceans' actual situation shatters their illusions and calls them to repentance: "But you do not realize that you are wretched, pitiful, poor, blind and naked." Probably the first two characteristics - "wretched" and "pitiful"- are to be linked together, while the latter three explain this twofold condition in more detail (cf. v. 18). They are not, as they thought, rich and without need; they are pitifully wretched and in great need, being "poor, blind and naked." Conversely, Jesus said to the church at Smyrna, "I know... your poverty - yet you are rich!" (2:9).

To be "wretched" physically describes life when everything one owns has been destroyed or plundered by war (Ps 137:8 LXX). Here it refers to the Laodiceans' spiritual destitution and pitiableness before God. "Poor, blind and naked" refer to the three sources of their miserable condition. "Lukewarmness," then, does not refer to the laxity of Christians but the condition of not really knowing Christ as Savior and Lord and thus being useless to him. Origen likewise understood the passage to refer not to lapsed Christians but to the unregenerate (Principiis 3.4.3)."

[Biblestudymanuals: On the contrary, believers are in view. For the Risen Lord Jesus Christ to tell John to write to the church in Laodicea, not to non-Christians, not to all those who may have attended a church service but to members of the church, i.e., to those who trusted in Christ supports the idea that Revelation was written to believers not to unbelievers.]

8) [(Rev 3:17) Bible Knowledge Commentary On Rev 3:17]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,"

"3:17. Their being lukewarm spiritually was evidenced by their being content with their material wealth and their being unaware of their spiritual poverty. Christ used strong words to describe them: wretched, pitiful, poor, blind, and naked."


C cont.) [(Rev 3:14-22) Biblestudymanuals Commentary On Rev 3:14-22 cont.]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see."

[In Rev 3:18 the Risen Lord advises believers to buy from Him in the sense of being faithful to Him: picture eternal Gold refined by Him as temporal gold is refined in the material world by fire so that the believer as he chooses to be faithful he may become eternally rich in the sense that just as material / temporal gold may be a source of the wealth such as in the city of Laodicea, the heavenly refined Gold of the Risen Lord, one may 'buy' from Him perfectly refined heavenly Gold which will become in the spiritually poverty-stricken Christian's life: eternal wealth. Their shameful nakedness was thereby to be clothed, not by purchasing the sleek, black wool of Laodicea, but by buying by faith from Christ the eternal white clothing that alone can cover their shameful nakedness (16:15). And further to "buy" eye salve in the figurative sense through the proper study of the Word of God in order to anoint / equip the believer's eyes so that they may better see spiritual things and enjoy greater blessings and rewards now and in eternity. Note that Laodicea had a famous school of medicine; and a special ointment known as "Phrygian powder," famous for its cure of eye defects, was either manufactured or distributed there, as were ear ointments also. But the Risen Christ had John write the Risen Christ's eye salve for believers through the Word of God to be rewarded with special spiritual things.

9) [(Rev 3:18) Expositor's Bible Commentary On Rev 3:18]:


(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me Gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see."

"18 The commands of Christ correspond exactly to the self-deceptions of the Laodiceans. Gold, a source of the wealth of the city, was to be bought from Christ and to become the spiritually poverty-stricken's true wealth. Their shameful nakedness was to be clothed, not by purchasing the sleek, black wool of Laodicea, but by buying from Christ the white clothing that alone can cover shameful nakedness (16:15). For those who were blind to their true condition, the "Phrygian powder" was useless (cf. comments on v. 14). They needed to buy salve from Christ so that they could truly see. The reference to buying would recall the famous market near the temple of Men Karou, where the commodities manufactured at Laodicea could be bought, along with imports from other areas. But to what do gold, white clothes, and salve symbolically refer? Minear suggests the following:

The only cure for poverty-stricken disciples was to purchase from Christ gold which is refined in the agonies of the shared passion. For their nakedness (did Hans Christian Andersen find here the theme of "The Emperor's New Clothes"?) the only recourse was to buy such clothes as the naked Christ had worn on the cross. The blindness of self-deception could be cured only by understanding the correlation between Christ's love and his discipline. These three purchases constitute a substantial definition of the kind of zeal and repentance which was the burden of all John's prophecies. The thrust of these commands moves in the direction of rigorous warning They are tantamount to saying "Open your eyes" and "Carry your cross." This letter argues against the widespread assertion of many interpreters to the effect that John's chief concern was to provide consolation to a persecuted church. Nearer the mark would be the opposite assertion; that John, like Jesus, was concerned to bring not peace but a sword (I Saw a New Earth, p. 57).

The three figures all point to the Laodiceans' need of authentic salvation through Christ."

10) [(Rev 3:18) Bible Knowledge Commentary On Rev 3:18]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see."

"3. Exhortation (3:18-19)

3:18-19. They were urged to buy not ordinary gold, but refined gold, referring to that which would glorify God and make them truly rich. Through its banking industry the city had material wealth. But the church lacked spiritual richness. Though they had beautiful clothes, they were urged to wear white clothes (cf. v. 4), symbolic of righteousness which would cover their spiritual nakedness. As wool was a major product of the area, Laodicea was especially famous for a black garment made out of black wool. What they needed instead was pure white clothing.

Then Christ exhorted them to put salve... on their eyes. A medical school was located in Laodicea at the temple of Asclepius, which offered a special salve to heal common eye troubles of the Middle East. What they needed was not this medicine but spiritual sight. The church at Laodicea is typical of a modern church quite unconscious of its spiritual needs and content with beautiful buildings and all the material things money can buy. This is a searching and penetrating message. To all such the exhortation is be earnest, and repent. Christ rebuked them because He loved them, which love would also bring chastisement on this church."

C cont.) [(Rev 3:14-22) Biblestudymanuals Commentary On Rev 3:14-22 cont.]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.


[In Rev 3:19, the Risen Christ says to John, "Those whom I love, I reprove and discipline; therefore be zealous and repent," speaking to believers first and foremost in Laodicea, thereafter to all believers, exhorting them to be zealous and repent."

11) [(Rev 3:19) Expositor's Bible Commentary On Rev 3:19]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.

"19 Even though the state of a church, such as that in Laodicea verges on disaster, all is not lost if there are those in it who will receive Christ's loving rebuke and come back to him. "I love" is the Greek phileo ("to have affection for"). This verb does not necessarily connote a lower level of love than agapao. Sometimes it has the force of agapao (e.g., John 5:20; 16:27; 20:22; cf. BAG, s.v.). Christ's statement "I rebuke and discipline" speaks of his love (Prov 3:12; 1Cor 11:32; Heb 12:6). He spits out those he does not love and "rebukes" (elencho, "reproves," "convicts") and disciplines those who hear his voice. The difference between the expelled and the disciplined lies in their response: "So be earnest ['zeleuo, 'zealous,'' 'enthusiastic'] and repent." The Laodiceans' repentance would come from a rekindling of their loyalty to Christ."

[Biblestudymanuals: Note that the phrase rendered "I will spit [expell] you out of My mouth" in Rev 3:16 which reads as follows, "So because you are lukewarm, and neither hot nor cold, I will spit [expell] you out of My mouth" does not mean being expelled from heaven, i.e., loss of salvation as that cannot be lost for many reasons . Nevertheless believers who are lukewarm are disciplined for not being actively faithful]

12) [(Rev 3:19) Bible Knowledge Commentary On Rev 3:19]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.' "  

"3. Exhortation (3:18-19)

3:18-19. They were urged to buy not ordinary gold, but refined gold, referring to that which would glorify God and make them truly rich. Through its banking industry the city had material wealth. But the church lacked spiritual richness. Though they had beautiful clothes, they were urged to wear white clothes (cf. v. 4), symbolic of righteousness which would cover their spiritual nakedness. As wool was a major product of the area, Laodicea was especially famous for a black garment made out of black wool. What they needed instead was pure white clothing.

Then Christ exhorted them to put salve... on their eyes. A medical school was located in Laodicea at the temple of Asclepius, which offered a special salve to heal common eye troubles of the Middle East. What they needed was not this medicine but spiritual sight. The church at Laodicea is typical of a modern church quite unconscious of its spiritual needs and content with beautiful buildings and all the material things money can buy. This is a searching and penetrating message. To all such the exhortation is be earnest, and repent. Christ rebuked them because He loved them, which love would also bring chastisement on this church."

C cont.) [(Rev 3:14-22) Biblestudymanuals Commentary On Rev 3:14-22 cont.]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent..

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

[So the Risen Lord speaks to John to write to the seven churches and to all believers, 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door [in the sense of believers hearing and obeying His commands to be faithful] I will come in to him [in the sense of coming into a believers presence], and will dine with him, and he with Me [in the sense of having fellowhip with him; such as eating a meal with the believer but NOT in the sense of Jesus providing salvation unto eternal life for him, as so many contend. So the message has in view rewards for the believer for being faithful which is symbolize as a believer sharing a meal with the Risen Christ]

13) [(Rev 3:20) Expositor's Bible Commentary On Rev 3:20]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent..

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me."

"20 To those who hear the words of rebuke, Christ extends an invitation to dine with him. Some older commentators find the reference to the "door" as parallel to the new age that will dawn at the advent of Christ (Swete, Beckwith; cf. Matt 24:33; James 5:9). So the challenge is to be ready to enter the banquet of Christ at His return. This view, however, does not seem to fit the immediate context, nor does it agree with other NT teaching on the Lord's return.

Others hold that the figure represents Christ standing at the door to the hearts of the members of the congregation at Laodicea. Christ will come and have fellowship with anyone who hears his voice of rebuke and thus proves himself Christ's friend by zeal and repentance. The "eating" (deipneo) refers to the main meal of the day, which in Oriental fashion was a significant occasion for having intimate fellowship with the closest of friends. It is through the Holy Spirit that Christ and the Father come to have fellowship with us (John 14:23).

While most commentators have taken this invitation as addressed to lapsed, halfhearted Christians, the terminology and context (v. 18) suggest that these Laodiceans were for the most part mere professing Christians who lacked authentic conversion to Christ, which is the essential prerequisite for true discipleship. Verse 20 is, therefore, more evangelistic than admonitory. Those who find in it an allusion to the Lord's Supper may be right. Cullman sees v. 20 as a response to the old eucharistic prayer: Maranatha (marana tha, "Our Lord, come!") (Oscar Cullmann, Early Christian Worship [London: SCM, 1953], in loc.)."

[Biblestudymanuals: the words rendered "mere professing Christians who lacked authentic conversion to Christ" completely misses the point of what it takes to have eternal life:

(Eph 2:8 YLT: "For by grace you [are] having been saved, through faith, and this [salvation is] not of yourselves - [it is] the gift of God,

(Eph 2:9 YLT not of works, that no one may boast."]

14) [(Rev 3:13) Bible Knowledge Commentary On Rev 3:20]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.


(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me."

"20 To those who hear the words of rebuke, Christ extends an invitation to dine with him. Some older commentators find the reference to the "door" as parallel to the new age that will dawn at the advent of Christ (Swete, Beckwith; cf. Matt 24:33; James 5:9). So the challenge is to be ready to enter the banquet of Christ at His return. This view, however, does not seem to fit the immediate context, nor does it agree with other NT teaching on the Lord's return.

Others hold that the figure represents Christ standing at the door to the hearts of the members of the congregation at Laodicea. Christ will come and have fellowship with anyone who hears his voice of rebuke and thus proves himself Christ's friend by zeal and repentance. The "eating" (deipneo) refers to the main meal of the day, which in Oriental fashion was a significant occasion for having intimate fellowship with the closest of friends. It is through the Holy Spirit that Christ and the Father come to have fellowship with us (John 14:23).

While most commentators have taken this invitation as addressed to lapsed, halfhearted Christians, the terminology and context (v. 18) suggest that these Laodiceans were for the most part mere professing Christians who lacked authentic conversion to Christ, which is the essential prerequisite for true discipleship. Verse 20 is, therefore, more evangelistic than admonitory. Those who find in it an allusion to the Lord's Supper may be right. Cullman sees v. 20 as a response to the old eucharistic prayer: Maranatha (marana tha, "Our Lord, come!") (Oscar Cullmann, Early Christian Worship [London: SCM, 1953], in loc.).

C cont.) [(Rev 3:14-22) Biblestudymanuals Commentary On Rev 3:14-22 cont.]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

(Rev 3:21 NASB) 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne."

[Now in Rev 3:21 it addresses the believer who overcomes in the sense of being diligent and extra faithful to Christ by which he will be granted to sit down with Christ on His throne and corule with Him. So just as Christ also overcame and sat down with His Father on His throne, so the diligent believer will be richly rewarded as he is permitted to corule with Christ in eternity from the throne of the Son of God.]

15) [(Rev 3:21) Expositor's Bible Commentary On Rev 3:21]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

(Rev 3:21 NASB) 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne."

"21 The promise to the overcomers concerns the sharing in Christ's future reign in the eschatological kingdom: "I will give the right to sit with me on my throne." Such a joint reign with Christ has already been referred to earlier in the book (1:6, 9; 2:26-27) and appears later on (5:10; 20:4-6). The kingdom reign is also a theme in other NT writings (Luke 22:28-30; Rom 8:17; 2Tim 2:12). As Christ overcame through his suffering and death (John 16:33) and entered into the highest honor God could bestow, that of being seated at his "right hand" of sovereignty (Mark 16:19; Acts 2:22ff.; Rev 22:1), so believers who suffer with Christ even to the point of death will share in the honor of Christ's exalted position. The distinction between the Father's throne and Christ's throne is no mere rhetoric. On the contrary, it differentiates aspects of God's program in history (1Cor 15:24-28). Christ is reigning now, for there is a sense in which the eschatological or messianic kingdom of God was inaugurated in Christ's earthly ministry, death, and resurrection. But the promise here, as elsewhere in the NT, foresees a final earthly consummation of the kingdom that awaits the return of Christ."

16) [(Rev 3:21 ) Bible Knowedge Commentary On Rev 3:21]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

(Rev 3:21 NASB) 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne."

"21 The promise to the overcomers concerns the sharing in Christ's future reign in the eschatological kingdom: "I will give the right to sit with me on my throne." Such a joint reign with Christ has already been referred to earlier in the book (1:6, 9; 2:26-27) and appears later on (5:10; 20:4-6). The kingdom reign is also a theme in other NT writings (Luke 22:28-30; Rom 8:17; 2Tim 2:12). As Christ overcame through his suffering and death (John 16:33) and entered into the highest honor God could bestow, that of being seated at his "right hand" of sovereignty (Mark 16:19; Acts 2:22ff.; Rev 22:1), so believers who suffer with Christ even to the point of death will share in the honor of Christ's exalted position. The distinction between the Father's throne and Christ's throne is no mere rhetoric. On the contrary, it differentiates aspects of God's program in history (1Cor 15:24-28). Christ is reigning now, for there is a sense in which the eschatological or messianic kingdom of God was inaugurated in Christ's earthly ministry, death, and resurrection. But the promise here, as elsewhere in the NT, foresees a final earthly consummation of the kingdom that awaits the return of Christ."

C cont.) [(Rev 3:14-22) Biblestudymanuals Commentary On Rev 3:14-22 cont.]:
(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.


(Rev 3:21 NASB) 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne.]

(Rev 3:22 NASB) 'He who has an ear, let him hear what the Spirit says to the churches.' "

[The Risen Christ gave John the last verse His last instruction to the churches which included words to the effect when carefully considered that they should study and to study to show themselves approved for rewards in heaven]

17) [(Rev 3:22) Expositor's Bible Commentary On Rev 3:22]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and hafve need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

(Rev 3:21 NASB) 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne

(Rev 3:22 NASB) 'He who has an ear, let him hear what the Spirit says to the churches.' "

18) [(Rev 3:22) Bible Knowledge Commentary On Rev 3:22]:

(Rev 3:14 NASB) "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 

(Rev 3:15 NASB) 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

(Rev 3:16 NASB) 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

(Rev 3:17 NASB) 'Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

(Rev 3:18 NASB) I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see,

(Rev 3:19 NASB) 'Those whom I love, I reprove and discipline; therefore be zealous and repent.

(Rev 3:20 NASB) 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

(Rev 3:21 NASB) 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne.

(Rev 3:22 NASB) 'He who has an ear, let him hear what the Spirit says to the churches.' "

[This closing out of Rev 3 wisely states for readers to pay close attention to what author John wrote so that they may learn invaluable truths to live by and be rewarded]

The Letters to the Seven Churches

Christ

Commendation

Rebuke

Exhortation

Promise

Ephesus

(2:1-7)

Holds the seven stars in His right hand and walks among the seven golden lampstands.

Deeds, hard work, perseverance. Does not tolerate wicked men. Endures hardships. Hates the practices of the Nicolaitans.

Has forsaken her first love.

Remember; repent; do the things you did at first.

Will eat from the tree of life.

Smyrna

(2:8-11)

The First and the Last, who died and came to life again.

Suffers persecution and poverty.

—

Do not be afraid. Be faithful, even to the point of death.

Will receive a crown of life; will not be hurt by the second death.

Pergamum

(2:12-17)

Has the sharp, double-edged sword.

Remains true to Christ; does not renounce her faith.

People there hold the teachings of Balaam and of the Nicolaitans.

Repent.

Will receive hidden manna and a white stone with a new name on it.

Thyatira

(2:18-29)

The Son of God, whose eyes are like blazing fire and whose feet are like burnished brass.

Deeds, love, faith, service, perseverance, doing more than at first.

Tolerates Jezebel with her immorality and idolatry.

Repent; hold on to what you have.

Will have authority over the nations; the morning star.

Sardis

(3:1-6)

Holds the seven spirits of God and the seven stars.

Deeds; reputation of being alive.

Dead.

Wake up! Strengthen what remains. Remember what you received, obey it, repent.

Will be dressed in white; will be acknowledged before My Father and His angels.

Philadelphia

(3:7-13)

Holy and true, holds the key of David.

Deeds, keeps Christ's word and does not deny His name, endures patiently.

—

Hold on to what you have.

Those who overcome will be pillars in the temple; the name of God, of the New Jerusalem, and of Christ's new name, will be written on them.

Laodicea

(3:14-22)

The Amen, the faithful and true Witness, the Ruler of God's creation.

—

Lukewarm, neither cold nor hot. Wretched, pitiful, poor, blind, and naked.

Buy from Christ refined gold, white clothes, and eye salve. Be earnest, and repent.

Overcomers will eat with Christ; will rule with Christ

[This closing out of Rev 3 wisely states for readers to pay close attention to what author John wrote so that they may learn invaluable truths to live by and be rewarded]

I) [(Rev 4:1) Biblestudymanuals Commentary On Rev 4:1]:
(Rev 4:1 NASB) "After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things"

[The phrase rendered, "After these things," refers to the previous context which began at the beginning of the Book of the Revelation which is from the time when the Risen Christ appeared to John and began to provide a vision for John to write about and relay - first and foremost to the seven churches. Thereafter, the letters to the seven churches are applicable to all believers each in his own way as this book was made available to believers of the church age and thereafter. After the vision of these letters was received by John, John looked and beheld a door standing open in heaven - evidently a further vision from the Risen Christ, the Lord now giving John a supernatural look into heaven after Christ conveyed to John the message of admonition / praise / instructions, etc. to the seven churches and to all believers throughout the future ages. Whereupon John goes on to write "and the first voice which I had heard, [from the Risen Christ which sounded] like the sound of a trumpet speaking with me, said, '''Come up here," evidently a vision through the door into heaven, "and I will show you what must take place after these things," i.e., after the church age had passed in time as represented by the letters to the seven churches  - leaving no believer of the church age behind , commencing the 7 year tribulation period  in which period the church will be absent - a period leading to Christ's Second Coming at the end of that 7 year period.
So the revelation of the future relative to the phrase rendered, "What will take place later re: chapters 4-22: is in keeping with the divine outline given in 1:19 when God unfolded to John the details of the future beginning with the phrase rendered: "what will take place later." This includes the stirring events leading up to the second coming of Christ (chaps. 4-18); then the Second Coming itself (chap. 19); then the aftermath, the millennial kingdom (chap. 20); and finally the New Jerusalem and the new heaven and new earth (chaps. 21-22). It is obvious that the central truth is the Second Coming of Christ in chapter 19, just as the central feature of the four Gospels was the first coming of Christ.

1) [Compare Rev 1:19]:

(Rev 1:19 NASB) "Therefore write the things which you have seen, and the things which are, and the things which will take place after these things."

So following John's revelation of Jesus Christ in His eternal glory, Jesus spoke to John saying, "Therefore write the things which you have seen - in the sense of in the past and the things which are - in the sense of in John's present, i.e., his message to the seven churches; and the things which will take place in the future the main purpose of the book which is prophetic.

This is just what the timing of the Book of the Revelation follows: past, present and then future. The prophetic part of the Book is the main purpose of the Book and has the greatest volume. It introduces the events preceding, culminating in, and following the Second Coming of Christ comprising chapters 4-22. By carefully and properly reading the Book of the Revelation in accordance with the normative rules of language, context and logic as we all were taught in school, we can come to the conclusion that this book follows a chronological order. Some have attempted to seize upon certain phrases here and there from different books and other contexts to fit their particular scheme of interpretation and ignore anything that might contradict their conclusions within Revelation. Notice that Rev 1:19 has already established that there is a chronological order to this Book which cannot be contradicted by someone who has his own agenda such as amillennialism. They do not follow the chronological wording which when taken in accordance with those rules of reading, makes the most sense, follows the authors' writing of those words and cannot be contradicted or ignored because that would be violating the normative rules of reading that we learned in school. For it is evident that it is the human author's - and God's intent - that when reading God's Word and even other written materials that we use to guide us through all kinds of things in life we are to follow the author's words they way they are written. If we do not follow the rules of reading, but follow our own rules, we are taking the Bible out of the hands of millions and millions of people that don't follow these special rules, but simply take God's Word the way they learned to read in school.

A) [(Rev 4:1) Expositor's Bible Commentary On Rev 4:1]:
(Rev 4:1 NASB) "After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things"

 "1. Seeing a "door standing open in heaven," John is told to "come up here" (cf. Ezek 1:1, where the prophet says he saw the heavens opened). A new view of God's majesty and power (throne) is disclosed to John so that he can understand the events on earth that relate to the seven-seal vision (cf. 1 Kings 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.
Chapter 4 focuses on the throne vision that provides the setting for the dramatic action of the slain Lamb in chapter 5. There is a connection between this throne vision and the vision of the glorified Christ in 1:10-16. Here we are told that John heard the same voice speaking to him that he "had first heard speaking... like a trumpet" (cf. 1:10). The words of the messenger relate to what has just transpired: "I will show you what must take place after this" (meta tauta, "after this," "next", i.e., after the time of the historical churches in Asia [cf. 1:19]).

"There is no good reason for seeing the invitation for John to come up into the opened heaven as a symbol of the rapture of the church. Some have so interpreted it and have inferred that the absence of the word "church" (ekklesia) from Revelation till 22:16 and the continued references to the "saints" indicate that at this point the church departs from the earth. But the word "church" or "churches" always stands in Revelation for the historic seven churches in Asia and not just for the universal body of Christ. Since 4:1-22:15 concerns the believing community as a whole, it would be inappropriate at least for John's usage to find the narrower term "church" in this section (cf. 3 John 6, 9-10).

[Biblestudymanuals: On the contrary, the historical context of the time of the opened heaven vision given to John in Rev 4 is declared to occur as the verse says: "After these things" meaning after the seven letters were conveyed to the seven churches of the first century with the understanding that these letters were obviously applicable to those specific seven churches and all the churches of that time and all the churches throughout the age of the church as applicable. It would not make sense for the message to be solely applicable to only those specific seven churches and not be applicable to believers of other congregations later througout the church age in so many ways - which would negate the phrase rendered "After these things." Hence the view of heaven there must be when the next period begins after the church age ends the applicability of the phrase rendered "After these things. And that period is described as the seven year tribulation period which is actually the final seven years of the Age of God's chosen people, Israel which culminates with the Second Coming of Jesus Christ. ]

 A cont.) [(Rev 4:1) Expositor's Bible Commentary On Rev 4:1, cont.]:

(Rev 4:1 NASB) "After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things"

Finally, it is significant that in the visions that continue to the end of the book, there are references to the throne, the book, the crowns, the four living creatures, the twenty-four elders, and the victory of the Lamb. In all this, the center of focus appears to be the five hymns of praise that begin in 4:8 and continue through chapter 5."

B) [(Rev 4:1) Bible Knowledge Commentary On Rev 4:1]:

(Rev 4:1 NASB) "After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things"

"III. THE REVELATION OF THE FUTURE: "WHAT WILL TAKE PLACE LATER" (CHAPS. 4-22)
In keeping with the divine outline given in 1:19, God unfolded to John the details of the future, "what will take place later." This includes the stirring events leading up to the second coming of Christ (chaps. 4-18); then the Second Coming itself (chap. 19); then the aftermath, the millennial kingdom (chap. 20); and finally the New Jerusalem and the new heaven and new earth (chaps. 21-22). It is obvious that the central truth is the second coming of Christ in chapter 19, just as the central feature of the four Gospels was the first coming of Christ.
While many interpretations of the Book of Revelation have been suggested, the only views which provide a cogent understanding are those which consider the book, beginning with chapter 4, as referring to future events. Any other system of interpretation gets lost in a maze of conflicting opinions.
While the events portrayed in this futuristic section are not necessarily all in strict chronological order, they are all yet future. As such, they present a more graphic picture of the future, given in more detail, than is found in any other part of the Bible. Such a revelation is a fitting climax to all the biblical prophecies relating to human history, which are properly centered in the person and work of Jesus Christ.
The revelation of the future opens with a vision of heaven (chaps. 4-5). Beginning in chapter 6 the seven seals, as they are broken, constitute the main chronological movement of the Great Tribulation, leading up to the second coming of Christ. The seven trumpets give the details of events which will follow the breaking of the seventh seal. Likewise in chapter 16 the seven bowls of the wrath of God unfold the content of the seventh trumpet.

The order is climactic, and as the period approaches the second coming of Christ, events occur with increasing rapidity and greater devastation. Once Christ's second coming is revealed, the concluding chapters briefly summarize the wide expanse of future events—chapter 20 relating to the millennial kingdom, and chapters 21-22 describing the new heaven and the new earth.
It is obvious that the main purpose of the Book of Revelation is to present the Second Coming of Christ and accompanying events and to alert the people of God as well as the world as a whole to the importance of being prepared for God's coming judgment.
A. The vision of the heavenly throne (chap. 4)
1. THE INVITATION (4:1)
4:1. John saw the vision of the heavenly throne after he heard the revelation of the messages to the churches. The time sequence is indicated by the expression after this (meta tauta, in the NASB, "after these things").
John saw a door... open in heaven and heard a voice inviting him, 'Come up here, and I will show you what must take place after this. The words "what must take place after this" are similar to those in 1:19, "what
John saw a door... open in heaven and heard a voice inviting him, Come up here, and I will show you what will take place later which read, "Therefore write the things which you have seen, and the things which are, and the things which will take place after these things" indicates that the events will take place later, in 4:1b the Greek word "dei" is used, which means that the events must occur. This points not only to the future but also to the sovereign purpose of God. The similarity of the two expressions confirms the threefold chronological outline given in 1:19 previously quoted. Both the revelation and its fulfillment are chronologically subsequent to chapters 1-3.

1) [Compare Rev 1:19]:

(Rev 1:19 NASB) "Therefore write the things which you have seen, and the things which are, and the things which will take place after these things."

So following John's revelation of Jesus Christ in His eternal glory, Jesus spoke to John saying, "Therefore write the things which you have seen - in the sense of in the past and the things which are - in the sense of in John's present, i.e., his message to the seven churches; and the things which will take place in the future the main purpose of the book which is prophetic.

This is just what the timing of the Book of the Revelation follows: past, present and then future. The prophetic part of the Book is the main purpose of the Book and has the greatest volume. It introduces the events preceding, culminating in, and following the Second Coming of Christ comprising chapters 4-22. By carefully and properly reading the Book of the Revelation in accordance with the normative rules of language, context and logic as we all were taught in school , we can come to the conclusion that this book follows a chronological order. Some have attempted to seize upon certain phrases here and there from different books and other contexts to fit their particular scheme of interpretation and ignore anything that might contradict their conclusions within Revelation. Notice that Rev 1:19 has already established that there is a chronological order to this Book which cannot be contradicted by someone who has his own agenda such as amillennialism. They do not follow the chronological wording which when taken in accordance with those rules of reading, makes the most sense, follows the authors' writing of those words and cannot be contradicted or ignored because that would be violating the normative rules of reading that we learned in school. For it is evident that it is the human author's - and God's intent - that when reading God's Word and even other written materials that we use to guide us through all kinds of things in life we are to follow the author's words they way they are written. If we do not follow the rules of reading, but follow our own rules, we are taking the Bible out of the hands of millions and millions of people that don't follow these special rules, but simply take God's Word the way they learned to read in school.

II) [(Rev 4:2-3) Biblestudymanuals Commentary On Rev 4:2-3]:
(Rev 4:1 NASB) "After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things.

(Rev 4:2 NASB) Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne.

(Rev 4:3 NASB) And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance."

[So the Risen Christ speaks to the apostle John - His voice like the sound of a trumpt saying - "Come up here, and I will show you what must take place after these things" - referring to the dissemination of the seven letters to the churches in the first century through the efforts of the Apostle John as he wrote what is called the Book of the Revelation. Thereafter that Book would edify the believers throughout the age of the church. So thereafter the part of that Book that contained those seven letters, Christ began telling John "what must take place after these things;" i.e., things which will begin to occur after the end of the church age - the present age that John was living in. So in Rev 4:2, John writes that immediately he was in the Spirit - "in [my] spirit"; cf. 1:10; 17:3) meaning that experientially he was taken up to heaven though his body was actually still on the island of Patmos; albeit he remained physically present on the Island of Patmos - and did not change into some other age or time zone or physical presence. Hence John beheld a throne which was standing in heaven, and beheld One sitting on the throne without ever being in heaven in his physical body. The vision in heaven that John experienced portrayed One sitting on the throne in heaven, namely God - the throne portraying His Omnipotent Power and Inestimable, Indescribable Grandeur which Throne was not accompanied with descriptions that would not ever be adequate not even some terms that referred to time because God is beyond time: "And behold, a throne was standing in heaven, and One sitting on the throne." For anything to do with time - past, present or future would be inadequate to describe the eternal existence and actions of God. For God is Eternal, i.e., beyond time.] 

Furthermore, John describes the vision that he received from the Risen Lord as follows: (Rev 4:3 NASB) "And He Who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance."

The minerals "jasper" [quartz stone red, brown, green, blue, black etc] and "sardius" a translucent reddish-brown variety of the mineral chalcedony that was used as a gemstone] are referred to to portray the supernatural splendor of God, while the "rainbow, resembling an emerald" conveys the impression of God's encircling brilliance (cf. Ezek 1:27-28). But we need not find symbolism in each element of the vision; it is enough to allow the archetypical imagery to create the impression of the transcendant glory of God. Whether John intends God's judgment to be part of the symbolism of the throne vision (cf. Ps 9:4, 7) is not clear. What is unmistakably clear is that all—whether elders, angels, lamps, sea of glass, or living creatures—centers on the throne and the One who sits on it, "who lives for ever and ever" (v. 9).

A) [(Rev 4:2-3) Expositor's Bible Commentary On Rev 4:2-3]:

(Rev 4:1 NASB) "After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things.

(Rev 4:2 NASB) Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne.

(Rev 4:3 NASB) And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance."

"2-3 Chapter 4 is above all a vision of the royal throne of God. The prophet ascends "in the Spirit" to see the source of all that will happen on earth (cf. 1:10). It will all be an expression of the throne's purpose; nothing happens, nothing exists in the past, present, or future apart from God's intention. Whatever authority is given to an angel or to a horseman is given by God. The throne symbolizes God's majesty and power. Yet his majestic transcendence is fully safeguarded—John does not attempt to describe the "someone sitting on" the throne (cf. 1 Kings 22:19; 2 Chronicles 18:18; Ps 47:8; Isa 6:1ff.; Ezek 1:26-28; Ecclesiasticus 1:8).
The minerals "jasper" and "carnelian" portray the supernatural splendor of God, while the "rainbow, resembling an emerald" conveys the impression of God's encircling brilliance (cf. Ezek 1:27-28). But we need not find symbolism in each element of the vision; it is enough to allow the archetypical imagery to create the impression of transcendant glory. Whether John intends God's judgment to be part of the symbolism of the throne vision (cf. Ps 9:4, 7) is not clear. What is unmistakably clear is that all—whether elders, angels, lamps, sea of glass, or living creatures—centers on the throne and the one who sits on it, "who lives for ever and ever" (v. 9).
It is significant that the earliest Jewish mysticism is throne mysticism (Merkabah Mysticism). Its essence is not absorbed contemplation of God's true nature but perception of His appearance on the throne, as described by Ezekiel, and cognition of the mysteries of the celestial throne world (Gershorn G. Scholem, Major Trends in Jewish Mysticism [New York: Schocken Books, 1961], esp. ch. 2)."

B) [(Rev 4:2-3) Bible Knowledge Commentary On Rev 4:2-3]:

(Rev 4:1 NASB) "After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things.

(Rev 4:2 NASB) Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne.

(Rev 4:3 NASB) And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance."

"2. THE HEAVENLY THRONE (4:2-3)
4:2-3. John stated that immediately he was in the Spirit (or "in [my] spirit"; cf. 1:10; 17:3) meaning that experientially he was taken up to heaven though his body was actually still on the island of Patmos. In heaven he saw a great throne with One sitting on it who had the appearance of jasper and carnelian. This jasper (cf. 21:18) is a clear stone in contrast to the opaque jasper stones known today; it may have resembled a diamond. The carnelian, also known as ruby (the NIV trans. it "ruby" in the OT), and sardius, were a ruby-red color. The jasper and the carnelian were the first and last of the 12 gemstones worn on the high priest's breast (cf. Ex. 28:17-21). Jasper and sardius were used in relation to the king of Tyre (Ezek. 28:13) and will be in the foundation of the New Jerusalem (Rev. 21:19-20). The throne's overall appearan4e was one of great beauty and color, enhanced by a rainbow, resembling an "emerald, which encircled the throne. The green color of the emerald added further beauty to the scene."

III) [(Rev 4:4) Biblestudymanuals Commentary On Rev 4:4]:

(Rev 4:4 NASB) "Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads."

A) [(Rev 4:4) Expositor's Bible Commentary On Rev 4:5]:

(Rev 4:4 NASB) "Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads."

"4 John also sees "twenty-four elders." It would be helpful if we could ask an interpreting angel, "Who are the elders?" There are at least thirteen different views of their identity, ranging from the twenty-four ruling stars (or judges) in the heavens to the simple figure of wholeness and fullness (cf. I Saw a New Earth, p. 83). Part of the discussion hinges on the correct text in 5:10 (cf. Notes). The following passages are pertinent to the elders' identification: 4:9-11; 5:5-14; 7:11-17; 11:16-18; 12:10-12; 14:3; 19:4.

[Rev 4:9-11]:
(Rev 4:9 NASB) "And when the living creatures give glory, honor and thanks to Him Who sits on the throne, to Him Who lives forever and ever.
(Rev 4:10 NASB) the twenty-four elders will fall down before Him Who sits on the throne, and they will worship Him Who lives forever and ever, and will cast their crowns before the thrones and saying,
(Rev 4:11 NASB) Worthy are You our Lord and our God to receive glory, honor and power, for You created all things, and because of Your will they existed and were created."

[Rev 5:5-14 NASB]
(Ruv 5:5 NASB) "and one of the elders 'said to me' 'Stop weeping; behold, the Lion that is from the tribe of Judah, the Rood of David, has overcome so as to open the book, and its seven seas.' And I saw between the throne [with the four living creatures) and the elders a Lamb standing, as if slain, having seven horn66667777selder tells John to stop weeping and that the Lion of Judah, the Root of David has overcome and can open the scroll.
(Rev 5:6 NASB) A Lamb

(Rev 7:11-17 NASB)

(Rev 7:11 NASB) "And all the angels were standing around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshipped God,

(Rev 7:12 NASB) saying, Amen, blessing, glory, wisdom, thanksgiving, honor, power and might belong to our God forever and ever. Amen.

(Rev 7:13 NASB) Then one of the elders responded, saying to me, 'These who are clothed in the white robes who are they, and where have they come from?'
 
(Rev 7:14 NASB) I said to Him, 'My Lord, You know,' And He said to me, 'These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.
(Rev 7:15 NASB) For this reason they are before the throne of God, ad they serve Him day and night in His temple; and He Who sits on the throne will spread His tabernacle over them.

(Rev 7:16 NASB) They will no longer hunger nor thirst, nor will the sun beat down on them, nor any scorching heat;

(Rev 7:17 NASB) for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes.' "

The elders are always associated with the "four living creatures" (4:6ff.) and engage in acts of worship of God and the Lamb. While not entirely ruling out the elders' possible representative or symbolic significance (a view held by many good expositors), the arguments of Stonehouse, Mounce (Revelation, p. 135), and others who have argued that the elders are a class of heavenly spirit-beings belonging to the general class of angels and living creatures seem more compelling (Ned B. Stonehouse, Paul Before the Areopagus [Grand Rapids: Eerdmans, 1957], pp. 88-108). From this viewpoint, the "angels," the "twenty-four e"lders," and "the four living creatures" all designate actual supernatural beings involved with the purpose of God on earth and his worship in heaven. They are always distinguished from the "saints" (5:8; 11:17-18; 19:1-4), and the text of 5:10 is uncertain.

In the Bible twelve appears to be the number of divine government—twelve months in a lunar year, twelve tribes of Israel, twelve apostles, twelve gates in the New Jerusalem, twelve angels at each gate, twelve foundations, twelve thousand sealed from each tribe, twelve thousand stadia (the length of the New Jerusalem), etc. Multiples of twelve—such as twenty-four, etc.-probably have a similar significance. Thrones are related to the heavenly powers in Colossians 1:16. In Revelation "white" clothing generally belongs to the saints but relates to angelic beings elsewhere in the NT (e.g., John 20:12). While the "crowns of gold" are likewise usually related to the redeemed, here they refer to the royal dignity of those so closely associated with the throne of God (cf. 1 Kings 22:19; Ps 89:7). Golden crowns are referred to in 4:4, 10; 9:7; 14:14

B) [(Rev 4:4) Bible Knowledge Commentary On Rev 4:4]:

 (Rev 4:4 NASB) "Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads."

"3. THE 24 ELDERS (4:4)
4:4. Around the principal throne were 24 lesser thrones on which were seated... 24 elders. They were dressed in white and were wearing crowns of gold on their heads. The crowns were similar to those given victors in Greek games (stephanos), in contrast with the crown of a sovereign ruler (diadēma, "diadem"). The crowns seem to indicate that the elders had been judged and rewarded.
There has been much speculation on the identity of the elders. The two major views are (1) that they represent the church raptured prior to this time and rewarded in heaven, or (2) that they are angels who have been given large responsibilities. The number 24 is the number of representation, illustrated in the fact that in the Law of Moses there were 24 orders of the priesthood. (For further discussion of the identity of the 24 elders see the comments on 5:8-10.)"
66667777


999999999999999999999 NASB 999999999999999999999999999
Revelation 4:1-11 (NASB)
1 After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things."
2  Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne.
3  And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance.
4 Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads.
5  Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God;
6  and before the throne there was something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind.
7  The first creature was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle.
8  And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, "HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME."
9  And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever,
10  the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying,
11  "Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created."

99999999999999999999999 EXPOSITOR’S 999999999999999999999999
1 Seeing a "door standing open in heaven," John is told to "come up here" (cf. Ezek 1:1, where the prophet says he saw the heavens opened). A new view of God's majesty and power (throne) is disclosed to John so that he can understand the events on earth that relate to the seven-seal vision (cf. 1 Kings 22:19). For the first time in Revelation, the reader is introduced to the frequent interchange between heaven and earth found in the remainder of the book. What happens on earth has its inseparable heavenly counterpart.
Chapter 4 focuses on the throne vision that provides the setting for the dramatic action of the slain Lamb in chapter 5. There is a connection between this throne vision and the vision of the glorified Christ in 1:10-16. Here we are told that John heard the same voice speaking to him that he "had first heard speaking... like a trumpet" (cf. 1:10). The words of the messenger relate to what has just transpired: "I will show you what must take place after this" (meta tauta, "after this," "next", i.e., after the time of the historical churches in Asia [cf. 1:19]).
There is no good reason for seeing the invitation for John to come up into the opened heaven as a symbol of the rapture of the church. Some have so interpreted it and have inferred that the absence of the word "church" (ekklesia) from Revelation till 22:16 and the continued references to the "saints" indicate that at this point the church departs from the earth. But the word "church" or "churches" always stands in Revelation for the historic seven churches in Asia and not just for the universal body of Christ. Since 4:1-22:15 concerns the believing community as a whole, it would be inappropriate at least for John's usage to find the narrower term "church" in this section (cf. 3 John 6, 9-10).
Finally, it is significant that in the visions that continue to the end of the book, there are references to the throne, the book, the crowns, the four living creatures, the twenty-four elders, and the victory of the Lamb. In all this, the center of focus appears to be the five hymns of praise that begin in 4:8 and continue through chapter 5.
2-3 Chapter 4 is above all a vision of the royal throne of God. The prophet ascends "in the Spirit" to see the source of all that will happen on earth (cf. 1:10). It will all be an expression of the throne's purpose; nothing happens, nothing exists in the past, present, or future apart from God's intention. Whatever authority is given to an angel or to a horseman is given by God. The throne symbolizes God's majesty and power. Yet his majestic transcendence is fully safeguarded—John does not attempt to describe the "someone sitting on" the throne (cf. 1 Kings 22:19; 2 Chronicles 18:18; Ps 47:8; Isa 6:1ff.; Ezek 1:26-28; Ecclesiasticus 1:8).
The minerals "jasper" and "carnelian" portray the supernatural splendor of God, while the "rainbow, resembling an emerald" conveys the impression of God's encircling brilliance (cf. Ezek 1:27-28). But we need not find symbolism in each element of the vision; it is enough to allow the archetypical imagery to create the impression of transcendant glory. Whether John intends God's judgment to be part of the symbolism of the throne vision (cf. Ps 9:4, 7) is not clear. What is unmistakably clear is that all—whether elders, angels, lamps, sea of glass, or living creatures—centers on the throne and the one who sits on it, "who lives for ever and ever" (v. 9).
It is significant that the earliest Jewish mysticism is throne mysticism (Merkabah Mysticism). Its essence is not absorbed contemplation of God's true nature but perception of his appearance on the throne, as described by Ezekiel, and cognition of the mysteries of the celestial throne world (Gershorn G. Scholem, Major Trends in Jewish Mysticism [New York: Schocken Books, 1961], esp. ch. 2).
4 John also sees "twenty-four elders." It would be helpful if we could ask an interpreting angel, "Who are the elders?" There are at least thirteen different views of their identity, ranging from the twenty-four ruling stars (or judges) in the heavens to the simple figure of wholeness and fullness (cf. I Saw a New Earth, p. 83). Part of the discussion hinges on the correct text in 5:10 (cf. Notes). The following passages are pertinent to the elders' identification: 4:9-11; 5:5-14; 7:11-17; 11:16-18; 12:10-12; 14:3; 19:4.
The elders are always associated with the "four living creatures" (4:6ff.) and engage in acts of worship of God and the Lamb. While not entirely ruling out the elders' possible representative or symbolic significance (a view held by many good expositors), the arguments of Stonehouse, Mounce (Revelation, p. 135), and others who have argued that the elders are a class of heavenly spirit-beings belonging to the general class of angels and living creatures seem more compelling (Ned B. Stonehouse, Paul Before the Areopagus [Grand Rapids: Eerdmans, 1957], pp. 88-108). From this viewpoint, the "angels," the "twenty-four elders," and "the four living creatures" all designate actual supernatural beings involved with the purpose of God on earth and his worship in heaven. They are always distinguished from the "saints" (5:8; 11:17-18; 19:1-4), and the text of 5:10 is uncertain.
In the Bible twelve appears to be the number of divine government—twelve months in a lunar year, twelve tribes of Israel, twelve apostles, twelve gates in the New Jerusalem, twelve angels at each gate, twelve foundations, twelve thousand sealed from each tribe, twelve thousand stadia (the length of the New Jerusalem), etc. Multiples of twelve—such as twenty-four, etc.-probably have a similar significance. Thrones are related to the heavenly powers in Colossians 1:16. In Revelation "white" clothing generally belongs to the saints but relates to angelic beings elsewhere in the NT (e.g., John 20:12). While the "crowns of gold" are likewise usually related to the redeemed, here they refer to the royal dignity of those so closely associated with the throne of God (cf. 1 Kings 22:19; Ps 89:7). Golden crowns are referred to in 4:4, 10; 9:7; 14:14.
5 "Flashes of lightning, rumblings and peals of thunder" coming from the throne are symbolic of God's awesome presence and the vindication of the saints and occur with slight variation four times in Revelation (4:5; 8:5; 11:19; 16:18, cf. Exod 19:16, Ezek 1:13; Ps 18:13-15). On the expression "seven blazing lamps," see comments on 1:4 (cf. Ezek 1:13).
6-8 "A sea of glass, clear as crystal" simply adds to the magnificence of the scene (15:2). Caird considers the "sea of glass" identical to the "sea" in Revelation 13:1 and 21:1 and identifies it as "a reservoir of evil" (p. 65). But a sea of "glass" may be an intentional reversal of this sea imagery (cf. Exod 24:10; Ezek 1:22, 26). The mirrorlike reflecting quality could symbolize the fact that before the sight of God all is revealed; i.e., "Everything is uncovered and laid bare before the eves of him to whom we must give account" (Heb 4:13).
The "four living creatures" should be linked with Isaiah's seraphim and Ezekiel's cherubim (cf. Isa 6:3; Ezek 1:5-25; 10:1-22). They, like the elders and angels, are heavenly creatures of the highest order involved with the worship and government of God. "Covered with eyes" may give the impression of their exceeding knowledge of God, while the faces of a "lion," "ox," "man," and a "flying eagle" suggest qualities that belong to God, such as royal power, strength, spirituality, and swiftness of action. Each of the creatures mentioned is the chief of its species. Together they embody the reflection of God's nature as the fullness of life and power. Their six wings (cf. Isa 6:2) give the impression of unlimited mobility in fulfilling God's commands. Their position "in the center, around the throne" suggests that one might be before and one behind the throne with one on either side (Beckwith). The four living creatures appear throughout Revelation (cf. 5:6, 8, 14; 6:1ff.; 7:11; 14:3; 15:7; 19:4).
The four living creatures ceaselessly proclaim the holiness of God: "Holy, holy, holy" (v. 8; Isa 6:3). In Hebrew, the double repetition of a word adds emphasis, while the rare threefold repetition designates the superlative and calls attention to the infinite holiness of God—the quality of God felt by creatures in his presence as awesomeness or fearfulness (Ps 111:9: "Holy and awesome is his name"). The living creatures celebrate God's holiness and power as manifested in his past, present, and future activity. Such holiness cannot tolerate the presence of evil (21:27). (On these titles of God, see comments on 1:4, and on 8.) The trisagion ("Holy, holy, holy") is a liturgical expression used in both ancient Jewish and Christian worship. Its use does not, however, reach back to the first century.
This hymn is the first not only of the five sung by the heavenly choirs in chapters 4-5 but also of a number of others in Revelation (4:8, 11; 5:9-10, 12, 13; 7:12, 15-17; 11:15, 17-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:2-6). These hymns relate to the interpretation of the visions and provide a clue to the literary structure of Revelation. In these two chapters, the sequence of hymns shows that the first two are addressed to God, the next two to the Lamb, and the last one to both. There is also a gradual enlargement in the size of the choirs. The internal movement also builds as the last hymn is sung by "every creature in heaven and on earth and under the earth" to "him who sits on the throne and to the Lamb" (5:13).
9-11 The second hymn is sung by the twenty-four elders. When the living creatures confess the truth of God's holy deeds, the response of the highest order of God's heavenly creatures is to relinquish their crowns of honor before the feet of him who alone is "worthy" of "glory and honor and power" because he alone (no man, not even the emperor) is the source and stay of every created thing (Ps 33:6-9; 102:25; 136:5ff.). The expression "by your will they were created and have their being" (v. 11) presents a translation difficulty because the Greek text has two different tenses (esan,"they were" [NIV, "have their being"], imperfect; ektisthesan, "they were created," aorist). Although a number of possible explanations have been advanced, Alford's remains the best: the imperfect tense describes the fact of their existence while the aorist captures the sense of the beginning of their existence (Alf, 4:602-3). Consequently, the phrase might be translated thus: "Because of [not 'by'] your will they continually exist and have come into being."
Notes
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1 The expression a ἃ δεῖ γενέσθαι μετἀ ταῦτα (ha dei genesthai meta tauta "what must take place after this") is found in the LXX of Dan 2:29, 45, where it has the sense of "next" in historical sequence from the time of the writer. "After this" does not mean "at some future time" but refers to what is after that which is at present (KD, Daniel, p. 111).
8 John's Gr. text of this verse agrees with 1QIsa at Isa 6:2 against both the SIT and the LXX (L. Paul Trudinger, "Some Observations Concerning the Text of the Old Testament in the Book of Revelation," JTS, 17 [1966], 88).

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III. THE REVELATION OF THE FUTURE: "WHAT WILL TAKE PLACE LATER" (CHAPS. 4-22)
In keeping with the divine outline given in 1:19, God unfolded to John the details of the future, "what will take place later." This includes the stirring events leading up to the second coming of Christ (chaps. 4-18); then the Second Coming itself (chap. 19); then the aftermath, the millennial kingdom (chap. 20); and finally the New Jerusalem and the new heaven and new earth (chaps. 21-22). It is obvious that the central truth is the second coming of Christ in chapter 19, just as the central feature of the four Gospels was the first coming of Christ.
While many interpretations of the Book of Revelation have been suggested, the only views which provide a cogent understanding are those which consider the book, beginning with chapter 4, as referring to future events. Any other system of interpretation gets lost in a maze of conflicting opinions.
While the events portrayed in this futuristic section are not necessarily all in strict chronological order, they are all yet future. As such, they present a more graphic picture of the future, given in more detail, than is found in any other part of the Bible. Such a revelation is a fitting climax to all the biblical prophecies relating to human history, which are properly centered in the person and work of Jesus Christ.
The revelation of the future opens with a vision of heaven (chaps. 4-5). Beginning in chapter 6 the seven seals, as they are broken, constitute the main chronological movement of the Great Tribulation, leading up to the second coming of Christ. The seven trumpets give the details of events which will follow the breaking of the seventh seal. Likewise in chapter 16 the seven bowls of the wrath of God unfold the content of the seventh trumpet.
The order is climactic, and as the period approaches the second coming of Christ, events occur with increasing rapidity and greater devastation. Once Christ's second coming is revealed, the concluding chapters briefly summarize the wide expanse of future events—chapter 20 relating to the millennial kingdom, and chapters 21-22 describing the new heaven and the new earth.
It is obvious that the main purpose of the Book of Revelation is to present the second coming of Christ and accompanying events and to alert the people of God as well as the world as a whole to the importance of being prepared for God's coming judgment.
A. The vision of the heavenly throne (chap. 4)
1. THE INVITATION (4:1)
4:1. John saw the vision of the heavenly throne after he heard the revelation of the messages to the churches. The time sequence is indicated by the expression after this (meta tauta, in the NASB, "after these things").
John saw a door... open in heaven and heard a voice inviting him, Come up here, and I will show you what must take place after this. The words "what must take place after this" are similar to those in 1:19, "what will take place later." Whereas 1:19 indicates that the events will take place later, in 4:1b the Greek word dei is used, which means that the events must occur. This points not only to the future but also to the sovereign purpose of God. The similarity of the two expressions confirms the threefold chronological outline given in 1:19. Both the revelation and its fulfillment are chronologically subsequent to chapters 1-3.

2. THE HEAVENLY THRONE (4:2-3)
4:2-3. John stated that immediately he was in the Spirit (or "in [my] spirit"; cf. 1:10; 17:3) meaning that experientially he was taken up to heaven though his body was actually still on the island of Patmos. In heaven he saw a great throne with One sitting on it who had the appearance of jasper and carnelian. This jasper (cf. 21:18) is a clear stone in contrast to the opaque jasper stones known today; it may have resembled a diamond. The carnelian, also known as ruby (the NIV trans. it "ruby" in the OT), and sardius, were a ruby-red color. The jasper and the carnelian were the first and last of the 12 gemstones worn on the high priest's breast (cf. Ex. 28:17-21). Jasper and sardius were used in relation to the king of Tyre (Ezek. 28:13) and will be in the foundation of the New Jerusalem (Rev. 21:19-20). The throne's overall appearance was one of great beauty and color, enhanced by a rainbow, resembling an emerald, which encircled the throne. The green color of the emerald added further beauty to the scene.

3. THE 24 ELDERS (4:4)
4:4. Around the principal throne were 24 lesser thrones on which were seated... 24 elders. They were dressed in white and were wearing crowns of gold on their heads. The crowns were similar to those given victors in Greek games (stephanos), in contrast with the crown of a sovereign ruler (diadēma, "diadem"). The crowns seem to indicate that the elders had been judged and rewarded.
There has been much speculation on the identity of the elders. The two major views are (1) that they represent the church raptured prior to this time and rewarded in heaven, or (2) that they are angels who have been given large responsibilities. The number 24 is the number of representation, illustrated in the fact that in the Law of Moses there were 24 orders of the priesthood. (For further discussion of the identity of the 24 elders see the comments on 5:8-10.)

4. THE SEVEN SPIRITS OF GOD (4:5)
4:5. The impressive scene of heaven was enhanced by flashes of lightning, rumblings, and peals of thunder. Thunder is mentioned eight times in Revelation (4:5; 6:1; 8:5; 11:19; 14:2; 16:18; 19:6). John also saw seven lamps which were blazing. These seven lamps were said to be the seven spirits of God. These should be understood to represent the Holy Spirit rather than seven individual spirits or angels, with the concept of the sevenfold character of the Spirit (Isa. 11:2-3; cf. Rev. 1:4; 5:6). With God the Father seated on the throne and the Holy Spirit represented by the seven lamps, the stage was then set for the revelation (chap. 5) of Christ Himself as the slain Lamb.
 

The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.
5. THE FOUR LIVING CREATURES (4:6-8)
4:6-8. A sea of glass, clear as crystal, was before the throne and reflected all the brilliant colors of the entire heavenly scene (cf. 15:2). In the center of the picture four living creatures were compared to a lion... an ox... a man and a flying eagle. Each of the... creatures had six wings and was covered with eyes all around. They were said to be continually praising God as the holy... Almighty (pantokratōr; cf. 1:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22), and eternal One (who was, and is, and is to come; cf. 1:8; 11:17). This is the first of 14 doxologies in the Book of Revelation (see the chart).
Many interpretations have been given of the four living creatures. As the Holy Spirit was seen symbolically in the seven lamps, probably the four living creatures symbolically represent the attributes of God including His omniscience and omnipresence (indicated by the creatures being full of eyes)—with the four animals bringing out other attributes of God: the lion indicating majesty and omnipotence; the ox, typical of faithful labor and patience; man, indicating intelligence; and the eagle, the greatest bird, representing supreme sovereignty. Another possible view is that they represent Christ as revealed in the four Gospels: in Matthew, the lion of the tribe of Judah; in Mark, the ox as the servant of Yahweh; in Luke, the incarnate human Jesus; and in John, the eagle as the divine Son of God. Another alternative is that the four living creatures are angels (cf. Isa. 6:2-3), who extol the attributes of God.

The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.
6. WORSHIP IN HEAVEN (4:9-11)
4:9-11. The worship by the four living creatures is attended by the 24 elders also worshiping the One on the throne and attributing to God glory and honor and power (cf. 5:12-13) and acknowledging that He is the Creator and Sustainer of the universe (cf. John 1:3; Eph. 3:9; Col. 1:16-17; Heb. 1:2-3; Rev. 10:6; 14:7). They lay their crowns before the throne in ascribing all glory to Him as the Sovereign.

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Revelation 4 & 5 is a vision showing that God does have a plan that was not to be revealed until Jesus faithfully finished his ransom sacrifice. Hence the book was sealed. (Revelation 5:1-5)  Chapter 4 opens with a vision which is a symbolic representation of God on his throne. John could not have literally seen God because Exodus 33:20 teaches, “…there shall no man see me, and live.”

 

The Jasper and Sardis stones represent God because they were the first and last stones in Aaron’s breastplate (Genesis 28:17-20), and God says of himself the he is the first and last many times.(Isaiah 48:12) There are also 24 elders sitting on thrones which represent those that God has authorized to represent him. These are Moses, Joshua, Job, Samuel, David, Solomon, Isaiah, Jeremiah, Ezra, Nehemiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi, which are those who wrote the Old Testament. These faithful elders of old give us a firm foundation on which to build our faith. As is stated in 2 Peter 1:19 & 21, “We have also a more sure word of prophecy… (Old Testament) For the prophecy came as holy men of God spoke being moved by the Holy Spirit.”

 

Lightnings, voices, and thunders (chapter 4, verse 5) remind us of Psalm 77:18, “The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.” When is the whole world enlightened?  In our very day as foretold in Daniel 12:4, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.”

 

The Creatures represent the four attributes of God i.e. face of a: Man=Love, Eagle=Wisdom, Lion=Power, and Ox=Justice.  ‘Full of eyes’ means God is all seeing and all knowing.  Having wings may be interpreted  as the ability to go anywhere quickly. When the 24 elders fall down, casting their crowns, worshiping God, it signals that God has brought to pass one of the events God told them to write about in the Old Testament.

 

The book written within and on the back, closed sealed with seven seals, represents Gods plans for mankind. These sealed truths are the deep things of God. But currently, only God’s spirit-begotten children can understand these truths. As is explained in 1 Corinthians 2:9-10, “But as it is written, Eye has not seen, nor ear heard, neither has it entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searches all things, yea, the deep things of God.”

 

Until Jesus faithfully finished his work by dying on the cross, the deep things of God were kept hidden. They continued to be hidden until the seventh seal was broken by the sounding of the seventh messenger. Revelation 10:7, “…in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.”

 

Jesus is likened to a Lamb having 7 horns and 7 eyes representing the power (horns) and wisdom (eyes) with which Jesus has directed and will direct events from his resurrection through the full establishment of God’s kingdom on earth.

 

When Jesus takes the book, he is able to harmonize (harp) all of the Old Testament books i.e. the 24 bowls (vials) written by the 24 elders as directed by God. And as a result the Old Testament is now seen to sing the praises of Jesus, who came to redeem his Church. These saints are a kingdom of priests who will eventually reign (Revelation 20:4) upon the earth.  When we pray in harmony with Old Testament, it is like a sweet incense unto God.

 

Finally, when the kingdom of priests finishes their reign with Christ, then “every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things are in them, (will be) heard saying, Unto him that sits on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever.” (Revelation 5:13)