Explore The Bible - Commentary 1,2,3 John Revelation (Pdfdrive)

Commentary
SUMMER 2015 > Jim Shaddix, General Editor
1,2,3 John;
Revelation
© 2015 LifeWay
LIFE BY DESIGN
We live in a broken world. This brokenness is seen in suffering, violence,
poverty, pain, and death around us. Brokenness leads
us to search for a way to make LIFE work.
The Bible tells us that God originally planned Sin

a world that worked perfectly—where God’s
everything and everyone fit together in Design
harmony. God made each of us with a
purpose—to worship Him and walk with Him. Brokenness
(See Genesis 1:31 and Psalm 19:1.) Reco
e
Life doesn’t work when we ignore God and His
liev
v
Be
original design for our lives. We selfishly insist
er&
nt
&
on doing things our own way. The Bible calls rs pe
Pu
this sin. Sin leads to a place of brokenness. ue Gospel Re

The consequence of our sin is separation from
God—in this life and for all of eternity. (See
Romans 3:23 and Romans 6:23.) When God restores our relationship to Him,
we begin to discover meaning and purpose
At this point we need a remedy—some good in a broken world. Now we can pursue God’s
news. Because of His love, God did not leave Design in all areas of our lives. God’s Spirit
us in our brokenness. Jesus, God in human empowers us to recover His Design and
flesh, came to us and lived perfectly according assures us of His presence in this life and
to God’s Design. Jesus came to rescue us—to for all of eternity. (See Philippians 2:13 and
do for us what we could not do for ourselves. Ephesians 2:10.)
He took our sin and shame to the cross, paying
the penalty of our sin by His death. Jesus was Now that you have heard this Good News,
then raised from the dead—to provide the God wants you to respond to Him. You can
only way for us to be rescued and restored talk to Him using words like these: My life is
to a relationship with God. (See John 3:16, broken—I recognize it’s because of my sin. I
Colossians 2:14, and 1 Corinthians 15:3-4.) believe Christ came to live, die, and was raised
from the dead—to rescue me from my sin.
We don’t have the power to escape this Forgive me. I turn from my selfish ways and
brokenness on our own. We need to be put my trust in You. I know that Jesus is Lord
rescued. We must ask God to forgive us— of all, and I will follow Him.
turning from sin to trust in Jesus. This is what
it means to repent and believe. Believing, Excerpted from Life on Mission: A Simple Way to Share
we receive new life through Jesus. God turns the Gospel.
our lives in a new direction. (See Mark 1:15,
Ephesians 2:8-9, and Romans 10:9.)
© 2015 LifeWay
CONTENTS
SESSIONS
SUGGESTED FOR Title Page

THE WEEK OF
June 7 Session 1: The Truth Presented (1 John 1:1-4) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
June 14 Session 2: Walking in the Light (1 John 1:5–2:6). . . . . . . . . . . . . . . . . . . . . . . . . . 20
June 21 Session 3: Dangers to Avoid (1 John 2:15-27). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
June 28 Session 4: Is This of God? (1 John 4:1-6). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40
July 5 Session 5: Real Love (1 John 4:7-21). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
July 12 Session 6: Jesus Alone (1 John 5:1-12) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60
July 19 Session 7: Jesus’ Revelation* (Rev. 1:1-8). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
July 26 Session 8: Let Them Hear (Rev. 2:7,11,17,26-29; 3:5,12,21) . . . . . . . . . . . . . . 80
Aug. 2 Session 9: Glimpse of the Throne (Rev. 4:1-11). . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
Aug. 9 Session 10: The Worthy Lamb (Rev. 5:1-14). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100
Aug. 16 Session 11: Redeeming Judgment (Rev. 9:1-12). . . . . . . . . . . . . . . . . . . . . . . . . . . 110
Aug. 23 Session 12: Jesus Defeats Satan (Rev. 12:1-17). . . . . . . . . . . . . . . . . . . . . . . . . . . . .120
Aug. 30 Session 13: The Final Act (Rev. 21:1-7). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130

*Evangelistic Emphasis
E x pl or e t h e B i bl e 3
© 2015 LifeWay
MEET THE WRITERS
Charles A. Ray, Jr., wrote the six sessions
on 1,2,3 John. Dr. Ray received the Master of ADULT COMMENTARY
Divinity and Doctor of Philosophy degrees from
New Orleans Baptist Theological Seminary. He SUMMER 2015
now serves as a professor of New Testament VOLUME 8 • NUMBER 4
and Greek at the Seminary. Charlie made
the decision to follow Jesus when he was in ERIC GEIGER
VICE PRESIDENT,
first grade. He and his wife, Sheryl, have two
CHURCH RESOURCES
daughters, two sons, and six grandchildren.
JIM SHADDIX
Michael Kuykendall wrote the seven sessions GENERAL EDITOR
on Revelation. Dr. Kuykendall is professor of
New Testament Studies at Golden Gate Baptist TOBY JENNINGS
Theological Seminary and teaches on the Pacific MANAGING EDITOR
Northwest Campus in Vancouver, Washington.
JANICE MEIER
He received the Master of Divinity and Doctor of
CONTENT EDITOR
Philosophy degrees from Southwestern Baptist
Theological Seminary. Mike accepted Christ at PHILIP NATION
the age of eight. He and his wife, Terri, have DIRECTOR, ADULT MINISTRY
three daughters and four grandchildren. PUBLISHING
FAITH WHATLEY
Explore the Bible: Adult Commentary (ISSN 1092-7174; Item DIRECTOR, ADULT MINISTRY
005075123) is published quarterly by LifeWay Christian Resources,
One LifeWay Plaza, Nashville, TN 37234, Thom S. Rainer, President.
© 2015, LifeWay Christian Resources. SEND QUESTIONS/COMMENTS TO:
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4 E x pl or e t h e B i bl e
© 2015 LifeWay
A WORD FROM THE GENERAL EDITOR
Have you ever misplaced an important letter under
a stack of papers, or overlooked a time-sensitive
email in your crowded inbox? Some Bible books
are like that. They get overlooked as a result of the
popularity of other books.
The apostle John wrote five books in the New

Testament. His Gospel often overshadows his three
Letters and Revelation. Like the Gospel, however,
John’s Letters and Revelation have great significance. John wrote his
letters to combat false teaching that was bombarding his congregations.
With pastoral oversight of the “seven churches of Asia,” he wrote to protect
them as they faced a crisis of confidence in Christ’s salvation. He wrote
Revelation a short time later to encourage believers who were experiencing
intense persecution. John reminded them that the glory of God ultimately
would be revealed through the victorious reign of Christ over everybody
and everything for all time!
Today, ever expanding forms of media and the multiplication of world

religions have intensified the onslaught of erroneous teachings against
Christ’s church. Agendas that pervert the blessings of personal and equal
rights, as well as intolerance of the gospel’s exclusivity, increasingly
threaten Christians and their beliefs. Against these errors, John’s Letters
and Revelation give us great encouragement. I’m praying that Christ will
use our study to help us remain true to His glorious gospel and anticipate
with perseverance His glorious return!
Jim Shaddix
Jim Shaddix serves as a professor of preaching at Southeastern Baptist

Theological Seminary in Wake Forest, NC, and as pastor of Teaching
and Training at The Church at Brook Hills in Birmingham, AL. He is the
author of The Passion Driven Sermon and co-author with Jerry Vines
of Power in the Pulpit.
© 2015 LifeWay
INTRODUCTION TO 1,2,3 JOHN
WRITER
Five of the books in our New Testament have traditionally been attributed
to the apostle John, son of Zebedee: the Gospel of John; 1,2,3 John; and
Revelation. The early church fathers claimed these books were written by
John, and the earliest titles of the works list John as the inspired writer. The
works are connected by common themes and vocabulary. Common themes
include the emphasis on love, remaining, and light, to name a few. Some
Bible scholars have suggested that 80 percent of the verses in 1 John reflect
themes and ideas found in the Gospel of John. Connections can also be seen
between 1 and 2 John. For example, the Greek word translated antichrist
appears in the New Testament only in these two books. Second and 3 John
also have similarities in structure, content, and wording.
OCCASION
Explicit statements of John’s purpose are found in 1 John 1:4 (“so that our
joy may be complete”), 2:1 (“so that you may not sin”), and 5:13 (“so that
you may know that you have eternal life”). The letters also give evidence of
conflict within the congregation. John mentioned those who had already left
the congregation (1 John 2:19). He referred to them as deceivers (1 John
2:26; 2 John 1:7), antichrists (1 John 2:18,22; 2 John 1:7), liars (1 John
2:22; 4:20), and false prophets (1 John 4:1). In 2 John he explicitly forbade
fellowship with this group (2 John 1:10-11). In 3 John he made accusations
against one church leader by name (3 John 1:9-10).
The opponents John addressed appear guilty of bad theology (specifically
their distorted view of Jesus), an improper view of sin, and poor relationships
(not loving others). Apparently, these false teachers denied that Jesus was the
Son of God and Messiah, who had come in the flesh (1 John 2:22; 4:1-2; 2 John
1:7). They also boasted they were without sin (1 John 1:8,10) and they knew
God, even though they were disobedient to Him (2:4). Finally, they boasted
they loved God, but they hated their Christian brothers and sisters (4:20).
DATE AND ORIGINAL AUDIENCE

Several early church fathers suggested the apostle John lived to an old age,
dying sometime during the reign of the Emperor Trajan (A.D. 98-117). Early
church fathers also reported John was living in the city of Ephesus when he
died. Based on this information, many scholars place the writing of the Gospel
and the letters late in the first century. A date between A.D. 80-95 is reasonable.
© 2015 LifeWay
First John was written to a church or group of churches experiencing a
crisis. The letter may have been intended for the churches in Asia Minor,
possibly the seven churches mentioned in the Book of Revelation (Rev. 2–3).
Second John was addressed generically to a church (“to the elect lady and her
children”). Third John was written to an individual (Gaius) and dealt with a
specific problem in one of the churches.
MESSAGES
John’s letters demonstrate for us how concern for correct doctrine, ethical
behavior, and love for God and for each other create an atmosphere that
promotes genuine Christian fellowship. John also showed the importance
of discerning false teaching by testing it against the Scriptures. Third
John was written to exhort and encourage Gaius and to warn against
Diotrephes [digh AHT rih feez].
INTRODUCTION TO REVELATION
WRITER, DATE, AND SETTING
The apostle John, son of Zebedee, has traditionally been viewed as the inspired
writer of Revelation, as well as of the Gospel of John and 1, 2, and 3 John.
Two dates have been suggested for the writing of Revelation. Some scholars
date the book in the late 60s A.D., near the end of Nero’s reign. The more
commonly held view is that the book was written in the mid-90s, near the end
of Domitian’s [doh MISH uhns] reign. The setting is the island of Patmos (Rev.
1:9), a small Roman penal colony located in the Aegean Sea. Tradition holds
that John was eventually released and ministered in Ephesus until his death.
READERS AND PURPOSE

Specifically, John wrote to seven churches in Asia Minor (Rev. 2–3). Three
things figure prominently in the background:
Persecution—John wrote to encourage believers facing persecution.
Emperor worship—Christians were exhorted to stand tall and not give in
to pressure to worship anything other than the Lord.
Heresy—John combated heresy. The churches reflect elements of moral
and theological compromise.
Therefore, Revelation was written was to encourage Christians who faced
persecution from the outside and heresy from the inside. The book challenges
all believers to remain faithful, even to the point of martyrdom.
© 2015 LifeWay
NATURE OF THE LITERATURE
John used three different types of literature. (1) Epistle (1:4)—Observe the
writer, the recipients, and the greeting. (2) Prophecy (1:3)—Like Old Testament
prophets, John was predictive, but he was also concerned with calling his own
generation to repentance and obedience. (3) Apocalypse (1:1)—This term
comes from the Greek word translated “revelation.” Apocalyptic literature
unveils the future through the use of such means as symbols and visions. John
alluded to the Old Testament extensively in Revelation.
METHODS OF INTERPRETATION
The Book of Revelation probably has a greater variety of interpretations
than any other biblical book. Following are four of the usual categories of
interpretation:
(1) Preterist [PREH tuhr ist]—This view understands Revelation in
terms of its first-century setting, and understands that almost all, if not all,
of its prophecies have already occurred. It accents the original audience.
(2) Historicist—This view sees Revelation as predicting a long chain of
events spanning church history from the first century to the second coming.
(3) Futurist—This interpretation understands most of Revelation as
dealing with the very end of earth’s history.
(4) Idealist—This interpretation emphasizes Revelation as symbolic of
eternal timeless truths.
MILLENNIAL VIEWS
These views focus on the reference to one thousand years in Revelation 20:1-7.
(1) Amillennialism—This view understands the millennium to represent
the time period between the first and second comings of Christ.
(2) Postmillennialism—This view teaches that Christ will return visibly
after a one-thousand-year golden age of peace on earth. This interpretation
reflects the optimism of Christians prior to World War I. According to this
view most of human society will respond positively to the gospel, and the
sooner we evangelize the world, the sooner the Lord will return.
(3) Dispensational Premillennialism—Although variations of this
view exist, for many dispensationalists a rapture of the saints will occur
before a great tribulation. Then the second coming will usher in the earthly
millennial reign of Christ.
(4) Historic Premillennialism—This approach embodies the same basic
outlook and futurist chronology as dispensationalism. A key difference is
that the church will go through all or part of the tribulation.
© 2015 LifeWay
OUTLINES OF 1,2,3 JOHN;
REVELATION
1 JOHN
I. The Truth about Christ (1:1-4)
II. The Believer in the World (1:5–2:27)
III. Message for God’s Children (2:28–4:21)
IV. Final Exhortations (5:1-21)
2 JOHN
I. Love, Truth, and Deception (1:1-13)
3 JOHN
I. Truth and Christian Hospitality (1:1-14)
REVELATION
I. V
ision of the Victorious Christ (1:1-20)
II. M
essages to Christ’s Churches (2:1-3:22)
III. Visions of the End Time (4:1–22:5)
IV. Final Instructions (22:6-21)
© 2015 LifeWay
Session 1 > 1 John 1:1-4
The Truth
Presented
No one can have true fellowship with God the Father and His
church without also acknowledging His incarnate Son.
The church had been torn by a series of conflicts among several members
of the body. Relationships had been damaged by harsh words and hurt
feelings. A man I'll call Mr. Smith, though he was not attending regularly at
the time, seemed to be in the middle of most of the disputes. Even when he
wasn’t present, the disputes appeared to be about him. Several of his friends
informed the pastor that he needed to do whatever he could to convince Mr.
Smith to return to church. His feelings had been hurt, but, according to his
friends, his return was vital to the well-being and growth of the church.
Then one Sunday a faithful Sunday School teacher pulled the pastor aside
before the morning worship service. Her voice filled with emotion, she asked,
“You aren’t going to let Mr. Smith come back to church, are you?” When the
pastor asked why, she replied, “He taught in Sunday School that Jesus was a
sinner just like everyone else.”
As the pastor probed more deeply, he became aware of similar public
statements Mr. Smith had made, indicating his belief that Jesus was a good
man but not sinless, and definitely not the Son of God. When the pastor
confronted friends of Mr. Smith who wanted him to return to his former
positions, they responded, “Sure, he has some weird ideas, but basically he is a
good man; plus, he has been a member of the church for a long time. Surely the
unity and growth of the church are more important than what he believes!”
That church was struggling with the importance of doctrine. How
important is what we believe? Does “keeping the peace” among church
members ever become more important than correct belief? The apostle
John apparently was facing a similar situation in the first-century church to
whom he was writing. In the Scripture passage for this session the apostle
made clear that a correct understanding of Jesus’ nature is essential for both
fellowship with God and fellowship within the body of Christ.
© 2015 LifeWay
UNDERSTAND THE CONTEXT
1 John 1:1-4
The structure of 1 John is challenging to determine. Scholars have
attempted to divide the letter into two parts, three parts, and seven parts
with various scholars offering multiple versions of each proposed method.
Perhaps one reason for the difficulty in outlining this letter is that themes
often are treated in the letter only to resurface later and be dealt with again.
The arguments in the letter do not always develop in a linear fashion, which
makes outlining the letter difficult.
Several things that impact this week’s study can be drawn from the letter
as a whole. First, the church to which the letter was addressed was in conflict.
Some members had already withdrawn from the fellowship (1 John 2:19).
However, the members who remained appear to have been susceptible to
the false teaching being spread by John’s opponents. John addressed these
opponents as liars (1 John 2:4,22; 4:20) who make God a liar (1:10; 5:10). They
were deceivers (1 John 2:26; 2 John 1:7), and loyal members were exhorted
not to be deceived by these false teachers (1 John 3:7). These opponents were
so dangerous that John labeled them antichrists (1 John 2:18,22; 4:3; 2 John
1:7). John understood that the conflict in which the church was engaged was
serious. Significant corrections needed to be made.
Second, the primary doctrinal issue that John appears to have been
addressing is the identity and nature of Christ. One aspect of the false
teaching seems to deny Jesus’ unique relationship to the Father; John
countered that to deny that the Son was true Deity who came as the Messiah
was to deny the Father (1 John 2:22; 4:3; 5:10,20).
Another false teaching John addressed was a challenge to Jesus’ unique
nature as God in flesh; John was deeply concerned that his spiritual children
appreciate the significance of Jesus’ incarnation, His coming in the flesh (1
John 4:2; 2 John 1:7). The apostle taught that Jesus was fully human and fully
God. To minimize either aspect of Jesus’ nature is to distort who Jesus is and
to fail to recognize an essential part of God’s redemptive act on our behalf.
Third, the false teachers appear to have separated ethics from doctrine.
John countered that what we believe must affect how we act in the world.
This fact is highlighted in his letter in two ways: our relationship to sin and
our relationship to each other. John taught his spiritual children about the
seriousness of sin: they were not to claim that they were immune from sin (1
John 1:8), but also they were to remember that when they succumbed to sin,
they had access to forgiveness through the Son (1 John 1:9; 2:1-2). Forgiveness
must lead to love for fellow believers (1 John 3:14-17; see also 4:7-8,20).
Se s s ion 1: The Truth Presented 11

© 2015 LifeWay
In this week’s study we will see how John laid the foundation for dealing
with these three issues. The testimony of the apostles was that the One
with whom they had physical contact on a daily basis was the incarnate
Son of God who is the Source of eternal life. That life results in fellowship
with God and His Son as well as fellowship within the body of Christ. John
established these truths in 1 John 1:1-4, and he unpacked their meaning and
implications in the rest of the letter.
EXPLORE THE TEXT

The first four verses of 1 John function as an introduction or prologue to the
whole letter in much the same way that John 1:1-18 introduces the Gospel
of John. The HCSB translators indicate the unique function of both of these
passages by presenting them in a block format.
Both in 1 John and the Gospel of John, themes and key words are presented
in the introductions that are developed in detail later in the respective works.
In 1 John the themes of eyewitness testimony; Jesus’ incarnation or bodily
presence in the world; eternal life; and mutual fellowship with the Father,
the Son, and fellow believers are key.
Verse 1 begins with four “what” clauses followed by a phrase
(“concerning the Word of life”) that probably relates to all four “what”
clauses. Verse 2 is an aside interjected to flesh out the meaning of “the
Word of life.” The main verb finally shows up in verse 3 (“declare”),
which ends with the purpose for the declaration (“so that you may have
fellowship along with us”). In verse 4 John expands his purpose to include
the joy of the community.
WITNESSED BY MANY (1 John 1:1)

VERSE 1
What was from the beginning, what we have heard, what we have
seen with our eyes, what we have observed and have touched with
our hands, concerning the Word of life—
The four what clauses in this verse can be divided into two groups. In the
first clause the pronoun what is the subject of the verb was, and the clause
makes a statement about the Word of life (He was from the beginning).
In the next three clauses the pronouns are the objects of four verbs that
indicate what the community had done (have heard, have seen, have
observed, have touched).
© 2015 LifeWay
The phrase that ends this verse (concerning the Word of life)
combines two themes found in the introduction to the Gospel of John:
Jesus as the preexistent Word and Jesus as the Source of life (see John 1:1-
4). All four pronouns translated what in this verse are gender neutral. One
would expect them to be masculine since the Greek word translated Word
is masculine. The gender of the pronouns raises the question of whether
John was emphasizing the Person of Jesus (one would expect a masculine
pronoun in that case) or the message about Him. The gender neutral
pronouns would lead the reader to think that the emphasis was on the
message, but it is difficult to see how a message could be seen with one’s
eyes and touched with one’s hands. The use of the gender neutral pronouns
may be John’s way of emphasizing both the Word of life as the object of
proclamation and the Word of life as a Person. Ultimately the message and
the Person are so intimately related that they cannot be separated.
The phrase from the beginning can be understood as referring either to the
preincarnate Christ present with the Father at the creation of the universe or
to the beginning of Jesus’ earthly ministry. The second explanation fits well
with the emphasis on eyewitness testimony found in the next three phrases.
John was relating things he had seen and heard from the beginning of Jesus’
ministry. In 1 John 2:24, John told his readers, “What you have heard from
the beginning must remain in you.” The obvious reference in this verse is to
the earliest proclamation of the church about Jesus (see also 1 John 3:11;
2 John 1:5-6). In addition, when the body of believers replaced Judas with
Matthias, a major consideration was finding someone who had been with
them from the beginning of Jesus’ ministry (“beginning from the baptism
of John until the day He was taken up from us,” Acts 1:21-22).
However, the words from the beginning also echo John’s statement in the
Gospel that the Word existed “in the beginning” (John 1:1), which echoes
Genesis 1:1, “In the beginning.” John’s point seems to be that the One who
existed in the beginning with God is the same One the apostles heard and
saw and touched.
The next part of the verse places strong emphasis on the eyewitness testimony
provided to the early church by the apostles. Not only had Jesus’ first followers
heard a message, they had seen and touched the Messenger. The Greek words
translated seen and observed can both be used for either physical sight or mental
comprehension. However, John consistently used both to refer to physical
sight. The Greek word rendered seen is John’s more common word for sight. The
addition of the phrase with our eyes reinforces the emphasis on physical sight.
Both verbs appear in the introduction to John’s Gospel: the apostles observed
the glory of the Word who had become flesh (John 1:14), but no one had ever
seen God except the One and Only Son who was with the Father (John 1:18).

© 2015 LifeWay
The Greek word translated touched is used only three other times in the
Greek New Testament. Interestingly, one of those occurrences is found
in Luke 24:39; the resurrected Jesus challenged the disciples and others
gathered with them to look at His hands and feet and to touch Him so they
could be sure that Jesus was not a ghost but that He had flesh and bones.
John’s Gospel contains the same emphasis on the physical nature of Jesus’
resurrected body (see John 20:20,25,27). Here in 1 John, the apostle testified
that the eternal Word became a flesh-and-blood Man who lived among
humans (see also John 1:14).
This emphasis on Jesus’ physical body is picked up later in John’s letters:
“Every spirit who confesses that Jesus Christ has come in the flesh is from
God” (1 John 4:2). Anyone denying that Jesus came in the flesh is a deceiver
and an antichrist (2 John 1:7). Many Bible scholars see in these verses John’s
response to an early heresy or false teaching that claimed that Jesus did
not have a normal, physical body, suggesting that Jesus was a spirit whose
body was an illusion. Certain false teachers, which came to be identified
as Gnostics [NAHS tiks] by the second century, argued that Jesus did not
need nor did He have a physical body. These false teachers contended that all
things physical were evil, so God would have tainted Himself if He were to
become flesh. However, the reality of a physical incarnation, God with us in
the flesh, was essential for John.
E X PLO RE FU RTH E R
Read the article titled “Gnosticism” on pages 656-658 in the Holman
Illustrated Bible Dictionary. What is the basic meaning of the term, and
why did the false teaching come to be identified as Gnosticism?
The emphasis on eyewitness testimony is noticeable in this passage. In

verses 1-3 John used words for “see” four times and the word heard twice,
along with the word touched once. In addition, the pronoun we is the subject
of these verbs. John’s language in these verses reflects his testimony in
John 1:14: “We observed His glory.” After Jesus’ first miraculous sign, John
testified that Jesus “displayed His glory, and His disciples believed in Him”
(John 2:11). Throughout the Gospel, John recorded account after account of
witnesses who saw Jesus’ signs and believed. I am reminded of Paul’s list in 1
Corinthians 15 of eyewitnesses to the resurrection, including an appearance
to over five hundred people at once. This coming of God in flesh had been
experienced by a community of believers who not only were available to
testify but also had indeed borne witness to all they had seen and heard.
© 2015 LifeWay
All four of the what clauses in 1 John 1:1 are modified by the phrase
concerning the Word of life. Once again, the question arises as to whether John
was referring to the message about Jesus or to the Person of Jesus. The same
ambiguity seen with the pronouns rendered what in this verse is evident in
this phrase. The normal meaning of the Greek term translated Word pertains
to a communicated message, usually oral. The phrase Word of life appears only
one other time in the New Testament (Phil. 2:16), where it apparently refers
to the proclamation about Jesus (thus the translation “message of life”). It is
possible that by using the expression Word of life in this verse John means
the message concerning life that had been seen and heard and was at that
time being declared to the community.
This passage, however, also appears to echo language from the Prologue
to the Gospel of John, combining the same two elements of Jesus’ identity:
Word and life. The eternal Word, who in the beginning was with God and
was God and through whom all things were created, is the One in whom
life existed (John 1:1-4). John uniquely referred to this One as the Word.
Later in the Gospel of John, Jesus is referred to as “the bread of life” (John
6:35,48); the One having “the words of eternal life” (6:68); “the light of life”
(8:12); “the resurrection and the life” (11:25); and “the way, the truth, and
the life” (14:6). In 1 John 1:1 He is referred to as the Word of life, the eternal
Son of God who came in the flesh.
In summary, Jesus was truly human as well as being truly God. In
His incarnation, He became a Man who was seen, heard, and touched by
many people, including John, the writer of the three letters, Revelation,
and the Gospel.
REVEALED AS LIFE (1 John 1:2)

VERSE 2
that life was revealed, and we have seen it and we testify and
declare to you the eternal life that was with the Father and was
revealed to us—
Verse 2 interrupts the flow of verses 1 and 3. The verse contains four verbs
each preceded by the Greek word usually translated “and.” (The first instance
of the word that is usually translated from the Greek as “and.”) In addition,
the main verb for the sentence that began in verse 1 doesn’t show up until
verse 3, where it is rendered “declare” (although the NIV translators added
the word “proclaim” in verse 1 for clarity). Some English translations indicate
this break by bracketing the verse with dashes (see the HCSB and ESV).
The KJV uses parentheses to indicate the break. The short aside in verse 2
expands on the meaning of the Word of life and the significance of witness.

© 2015 LifeWay
Verse 2 begins and ends with the affirmation that this life was revealed.
What the community of believers was bearing witness to, what they had
seen and heard and touched, was what God had revealed to them. John was
describing an event that had been hidden for ages from generations but that
God had chosen to reveal to His saints (see Col. 1:26). This event had been
investigated by the prophets who inquired as to the time and circumstances
in which it would occur, an event the angels desired to see (see 1 Pet. 1:10-
12). God in His infinite wisdom had revealed this mystery to the apostles in
the incarnation.
The Greek word translated testify is a common word for John. The noun
and verb form of the Greek word occur more than a total of 75 times in the
Gospel; 1, 2, and 3 John; and Revelation. As in English, the Greek word
translated testify means “to bear witness to” or “to provide testimony about
something.” The Gospel of John begins with an emphasis on the testimony
given by John the Baptist about the identity of Jesus that culminates in the
Baptist’s proclamation: “I have seen and testified that He is the Son of God!”
(John 1:34. See also John 1:6-8,15,19-20,32). Later in this first letter John
testified (same Greek verb) that the Father had sent the Son as the Savior
of the world (1 John 4:14). It is not enough that in the past the disciples
had experienced the incarnate Christ; they must make public what they had
experienced: the life, death, and resurrection of the Lord.
John used three separate phrases containing the word life in verses 1
and 2: “the Word of life,” life, and eternal life. The word life was important
to John. He used the Greek noun more than a total of 60 times in the
Gospel, the letters, and Revelation. The related Greek verb “to live” appears
slightly over 30 times in John’s writings. Sometimes John used the word
to mean physical life as opposed to physical death (see John 4:50-51,53).
However, John’s most frequent use of the word was to identify spiritual life
that finds its source in God. Often, though certainly not always, the word
eternal was used to modify life.
The eternal Word is the Source of life (John 1:4; 1 John 5:11). (Another
view sees Jesus not just as the Source of life but equates Jesus and eternal
life. According to this alternate view, Jesus Himself is the eternal life that
was with the Father.) John made clear that this life was in the Son because
of the Son’s relation to the Father; eternal life was with the Father. Jesus told
the Jews in Jerusalem, “For just as the Father has life in Himself, so also
He has granted to the Son to have life in Himself” (John 5:26). On another
occasion Jesus told the Jews in Capernaum that He was able to give food
that would result in eternal life because God’s seal of approval was on Him
(John 6:27). Because of that approval Jesus could tell the Samaritan woman
that He could give to her living water that would bubble or spring up within
© 2015 LifeWay
the person for eternal life (John 4:14). In what is perhaps the best-known
verse in the Bible, John recounted God’s gift of eternal life through His Son
to everyone who believes in Him (John 3:16). Furthermore, in what amounts
to a definition of the phrase eternal life, Jesus tied together the two Persons
of Father and Son: “This is eternal life: that they may know You, the only true
God, and the One You have sent—Jesus Christ” (John 17:3).
John ended 1 John on this same note: “And we know that the Son of God
has come and has given us understanding so that we may know the true
One. We are in the true One—that is, in His Son Jesus Christ. He is the
true God and eternal life” (1 John 5:20). The life-giving Word took on human
form in order to give eternal life to those who believe. Along with being truly
human, Jesus was revealed as being truly God.
Read the article titled “Eternal Life” on pages 511-512 in the Holman
Illustrated Bible Dictionary. How does seeing eternal life as both present
and future enrich our understanding of eternal life?
PROVIDED TRUE FELLOWSHIP (1 John 1:3-4)

VERSE 3
what we have seen and heard we also declare to you, so that you
may have fellowship along with us; and indeed our fellowship is
with the Father and with His Son Jesus Christ.
John resumed the sentence that was begun in verse 1 by summarizing the
four previous what clauses with one single clause in verse 3: what we have
seen and heard. The two verbs are repeated from verse 1 but in reverse order.
The verb rendered have seen is also repeated in verse 2. The tense of these verbs
usually indicates an action begun in the past, the results of which continue into
the present. What John had seen and heard in the past was still significant for
the believers he addressed. The Greek tense of the two verbs translated “have
observed” and “have touched” (1 John 1:1) often views an action as a whole
rather than as a process, perhaps indicating that John meant for “what we have
observed and have touched with our hands” to be a reflection of the entire life
and ministry of Jesus as a whole, while “have heard” and “have seen” (1:1) were
meant to reflect the present significance of the events they had experienced.
The combination and repetition of these words related to the physical senses
drive home the importance for John of the physical incarnation.

© 2015 LifeWay
The Greek verb translated declare means “to give an account or report
of something” or “to make public or make openly known.” In the last half
of verse 3 John stated his purpose in bearing witness: fellowship. The
Greek word translated here as fellowship comes from a Greek word group
that suggests that which is shared in common as opposed to what is one’s
own. The noun usually carries the meaning of “communion,” “fellowship,” or
“participation.” According to Acts 2:42 this fellowship was an essential part
of the life of the early church, along with the apostles’ teaching, breaking
bread, and prayer. In two different letters Paul used the Greek word to
describe financial gifts given by believers to other believers in need (Rom.
15:26, rendered “contribution”; 2 Cor. 8:4; 9:13, rendered “sharing”).
Paul used this Greek word to refer to relationships among believers. He
reminded the Philippians of their fellowship (HCSB, “partnership”) in the
gospel (Phil. 1:5). He also prayed they would know both the power of Jesus’
resurrection and the fellowship (NIV, “participation”) of His suffering
(Phil. 3:10). Paul reminded the Corinthians that the cup and the bread of
the Lord’s Supper are fellowship (HCSB, “sharing”) in the blood and the
body of Christ (1 Cor. 10:16).
John’s reason for declaring and testifying about his experience with the
incarnate Son was so his readers could participate in the unique bond of
fellowship available to believers. John envisioned a community sharing a
common life and a common commitment to the gospel.
John’s desire for fellowship with believers was grounded in the apostle’s
own fellowship with both the Father and with His Son Jesus. Christian
fellowship with others is only possible when that fellowship is grounded in
a fellowship with God as revealed in His incarnate Son. John appears to be
aware of the pressure to maintain relationships at the expense of doctrine,
pressure that is just as real today as it was in the first century. Members of
John’s own community had gone out, apparently because they had problems
with John’s exclusive claim that God had revealed Himself uniquely in the
Person of the incarnate Word (1 John 2:19,22-23).
The community of believers is often faced with pressure to compromise
in order to maintain the unity of the group. Paul made clear that mature
Christians have a responsibility to make allowances for the weaknesses of
immature believers (Rom. 15:1-2). However, both Paul and John saw the danger
of maintaining fellowship at any cost. Genuine fellowship among believers
must be grounded in God’s unique work of redemption in His Son who lived
and walked on this earth. As believers we often struggle with where to draw
the line between bearing with those who are weak and refusing to compromise
on essential issues. John made clear in these verses that no compromise is
possible on Jesus, the incarnate Word, as the only Source of eternal life.
© 2015 LifeWay
Compare the article titled “Fellowship” in the Holman Illustrated Bible
Dictionary, pages 563-565, with the section “Life as Fellowship with God”
on page 1037 of the larger article titled “Life,” pages 1036-1038. How
does understanding the concepts of life and fellowship help us grasp the
reality John is describing in verses 2 and 3?
VERSE 4
We are writing these things so that our joy may be complete.

This first section of the letter ends with a second statement of John’s
purpose, here his purpose in writing rather than his purpose in declaring.
No doubt John’s purpose in writing was to produce complete . . . joy. The
Greek word translated joy can be used to describe the experience of gladness
or the person or thing that produces the joy. In Jesus’ prayer for the disciples,
His desire was that His own joy would be complete in His followers (John
17:13). He was the Source of joy that would fill the disciples.
Although many Greek manuscripts of 1 John 1:4 read “your joy,” many
English translations follow the oldest Greek manuscripts in reading our joy.
(The KJV reads “your joy,” while the HCSB, ESV, and NIV read our joy.) Both
“your” and “our” make sense in the context. Shortly before He was crucified,
Jesus told His disciples that He had spoken to them so that their joy might
be made complete (“your joy may be complete,” John 15:11 HCSB). On that
night Jesus was focused on helping the disciples navigate the hardships that
lay ahead in a way that ensured joy instead of sorrow. John could be saying
that as Jesus had desired joy for the first disciples, so John desired joy for the
community of faith as well.
The reading our joy makes sense as well. John made an identical statement
in 2 John 1:12. There he told the believers that though he still had many others
things to say, he would not put them in writing at that time: “Instead, I hope
to be with you and talk face to face so that our joy may be complete.” In his
third letter John explained the relationship between his own joy and that of
the community of believers: “I have no greater joy than this: to hear that my
children are walking in the truth” (3 John 1:4). John’s fellowship with and love
for the believers was so great that he could imagine no greater joy than learning
that his community of faith was grounded in right belief about Jesus. He had
written to them to provide guidance in right living that would produce joy in
his life and in theirs. In summary, fellowship with God our Father, Christ our
Savior, and our brothers and sisters in the Lord produces full and abiding joy.

© 2015 LifeWay
Session 2 > 1 John 1:5–2:6
Walking in the
Light
Fellowship with God is characterized by a life of holiness,
confession, trusting Jesus, and obedience.
I grew up as a preacher’s kid. Summer vacation trips were frequently planned

around the annual meeting of the Southern Baptist Convention. The trips
often involved my father’s former seminary classmates and their families.
One year the trip involved a convention meeting in San Francisco.
I am not sure who initially thought it was a good idea, but 3 families
with a total of 9 kids under the age of 12 spent three weeks caravanning
from Mississippi to San Francisco and back. Six of the nine children were
boys. On the return trip we toured Carlsbad Caverns. We boys particularly
enjoyed getting ahead of the group, and then jumping out from behind a rock
formation to scare our sisters. I don’t remember the guides, or our mothers,
enjoying our game as much as we did.
When we neared the deepest interior of the caverns, the guides got
everyone together and told us to stand very still; they were going to turn off
the lights. I clearly remember the moment the lights went out. I couldn’t see
the person standing less than a foot from me; I moved my hand to my face
but couldn’t see my hand. The darkness was oppressive; it seemed to grip us.
No one made a sound. Even if we boys had been so inclined, we couldn’t have
located our sisters in order to scare them. In the darkness a guide asked us
to imagine the first explorers, armed only with torches and with no path to
guide them, making their way back to the surface.
Suddenly the lights came on. We experienced an uneasy silence as
we readjusted to the light. One of the fathers traveling with us began to
sing “Rock of Ages, Cleft for Me.” Standing in the midst of those massive
underground rock formations and listening to the words of that old hymn,
I learned an important lesson: when it comes to walking, light is far better
than darkness. In the absence of light, walking is not only dangerous; in fact,
in my experience, it is practically impossible.
© 2015 LifeWay
1 John 1:5–2:14
Following the introduction to the letter (1 John 1:1-4), John stated the
content of the message he had received: God’s nature is totally, completely
light. John used two conditional sentences—sentences beginning with
“if”—to show both negatively (1:6) and positively (1:7) the relationship
between God’s nature as light and our fellowship with Him. Those who
walk in the light have fellowship with the Father and with each other as
well as experiencing cleansing from sin.
In the next section (1:8–2:2) John discussed the proper Christian
attitude toward sin. The Greek noun and verb for “sin” occur a total of
seven times in this section, and the Greek word for “unrighteousness”
occurs once. Confession of our sins leads to forgiveness (1:9) because
believers have a faithful and righteous Advocate with the Father who is
the propitiation for our sins (2:2).
In 1 John 2:3-6 the apostle shifted attention to obedience as a sign
or indication of salvation. The result of claiming to know God and not
keeping His commandments is the same as saying that one has fellowship
with Him while walking in the darkness: that person is a liar “and the
truth is not in” that individual (1:8).
God’s love is perfected or achieves its purpose in the one who obeys His
commands (2:5). John ended this section by reminding his readers that
remaining in Him requires walking “just as He walked” (2:6; see also 1:6).
Jesus’ actions and attitudes are the models for the believer to follow.
John introduced the next section (2:7-11) by addressing his readers as
beloved friends. The commandment they had was the message they had
heard from the beginning but which was new in Him and in them. In the
decisive event of Jesus’ death and resurrection, darkness was passing away
and the light was already shining. Since “God is light” (1:5) and His love is
perfected in the obedient believer (2:5), the one hating his brother is blinded
by the darkness (2:11).
In the final section of this passage (2:12-14) John directly addressed his
readers in a highly structured greeting. Three groups (children, fathers, and
young men) are each addressed twice, first with “I am writing to you” (2:12)
and then with “I have written to you” (2:14). The point of the repetition seems
to be to reinforce the benefits believers receive from their proper relationship
to the Father through the Son.
Se s s ion 2: Walking in the Light 21

© 2015 LifeWay
EXPLORE THE TEXT
DEMONSTRATE HOLINESS (1 John 1:5-7)
VERSE 5
Now this is the message we have heard from Him and declare to
you: God is light, and there is absolutely no darkness in Him.
In 1 John 1:1-4 the apostle emphasized his eyewitness testimony concerning
the incarnate Son of God. In verse 5 he introduced the content of that
message he had heard from Him and declared to his readers. The Greek word
translated message is used in the New Testament only here and in 1 John
3:11. The latter occurrence echoes the wording of 1:1 (“this is the message
you have heard from the beginning”). First John 1:5 and 3:11 viewed together
summarize two important elements found also in 1:1-4: the character of the
Son and the Father and the love and fellowship that result from knowing and
responding to the Son. Not only is the Son the content of the message, He is
the Source of the message that was revealed to John.
In verse 5 God’s character is expressed in both positive (presence of light)
and negative terms (absence of darkness). For at least five hundred years
before John wrote, light and darkness had been used to describe ethical realities
where light was the region of goodness and darkness was the region of evil. John
was probably aware of this use, but once again John most likely was drawing
primarily from the introduction to his Gospel. Six times in five verses (John
1:4,5,7,8,9) John identified Jesus as the Light. However, rather than general
categories of good and evil, light and darkness are defined in relationship to
the Son, who is “the true light” (1:9) who “shines in the darkness” and is not
overcome (1:5). People who practice evil refuse to come to the Light because of
their evil deeds. For them the darkness is more comfortable because the Light
exposes their evil deeds. Those who practice truth come to the Light so that
their deeds will be shown to have been accomplished in God (John 3:19-21).
In the true light of the Father there is absolutely no darkness (ESV,
NIV, KJV: “no darkness at all”). Our tendency to hold on to remnants of
our old, sinful lives is counter to John’s reminder that not even the smallest
particle of darkness exists in God. We cannot reflect His character as long as
we refuse to let go of our sins.
VERSE 6
If we say, “We have fellowship with Him,” yet we walk in

darkness, we are lying and are not practicing the truth.
© 2015 LifeWay
In verses 6-7 John used two conditional sentences each beginning with if (one
negative and one positive) to unpack the implications of God’s nature as light.
According to verse 6, we cannot say, “We have fellowship with Him,” and at
the same time walk in darkness. For us to attempt to do such a thing would
mean that we are lying and are not practicing the truth. Here John has
made clear that the fellowship that he hoped would come to his readers as a
result of his proclamation (1:3) is only possible for those who walk in the light.
The apostle’s call to walk in the light is a call to holy living. Paul used
the language of light and darkness to encourage believers to shun sexually
immoral behavior because saints should remember that they are to “walk as
children of light” bearing the fruit of light, which “results in all goodness,
righteousness, and truth” (Eph. 5:3,7-9). Peter, in accord with Leviticus
11:44-45 and 19:2, grounded holy living in the holy character of God: “But
as the One who called you is holy, you also are to be holy in all your conduct”
(1 Pet. 1:15). Holiness is impossible when we are not practicing the truth.
VERSE 7
But if we walk in the light as He Himself is in the light, we have

fellowship with one another, and the blood of Jesus His Son
cleanses us from all sin.
In verse 6 the claim to have fellowship with Him was demonstrated to
be a false claim because the persons in question were not walking in
the light. In verse 7 the condition of walking in the light is shown to
result in fellowship and forgiveness. However, walking in the light is
qualified by the phrase as He Himself is in the light, which points back
to verse 5. God is in the light because He is light. Because no darkness
exists in Him, walking in the light means avoiding the darkness rather
than seeking to hide in it (John 3:19-21).
Fellowship with Christ and with other believers, which is impossible
while walking in darkness, is enjoyed by one walking in the light. In verse
3 fellowship was “along with us” because “our fellowship is with the Father
and with His Son Jesus Christ.” In verses 6-7 we see the same tension
between fellowship among believers and fellowship with the Father and Son.
In verse 6 the person in question claimed to have fellowship with Him; in
verse 7 walking in the light resulted in fellowship with each another. Both
fellowship with Christ and fellowship with other believers require walking
in the light. Our modern concept of fellowship is too often shaped by the
room in our church buildings we call the fellowship hall. While shared meals
undoubtedly play a part in fellowship, what John called fellowship involves
something much deeper: a shared life in various aspects.

© 2015 LifeWay
Unlike God, who in His nature is light with no darkness at all, our walk
in the light requires that we must deal with the darkness inherent in each
of us. We need the blood of Jesus His Son that cleanses us from all sin.
John’s reference to Jesus’ death may have been directed at opponents who
claimed that Jesus never had a normal, physical body. Without a physical
body there could have been no atoning death. Our shared, common life as
the body of Christ is only possible through that atoning death followed by
the resurrection. No attempt to create fellowship solely through human
activity will ever be successful for the church.
In summary, we are able to walk in God’s light because He Himself is
Light and because the blood of His Son Jesus cleanses us from every sin.
Walking in the light allows us to experience fellowship with the Father and
the Son, as well as with other believers. John’s opponents claimed fellowship
with God, but they denied the unique nature of the Son, so they did not have
fellowship with the Father, the Son, or true believers.
CONFESS SIN (1 John 1:8–2:2)

VERSE 8
If we say, “We have no sin,” we are deceiving ourselves, and the

truth is not in us.
The last three verses of the first chapter contain three conditional
sentences, each beginning with if, that further develop the concepts of
sin and forgiveness. Like verse 6, verse 8 begins with a condition: if we
say. Here the false claim is that “We have no sin.” John’s opponents
apparently claimed that fellowship with the Father meant they had
reached a level of sinless perfection.
John made two counterclaims against the claim of sinless perfection—
such a person was engaged in self-deception and the truth was not in
him. John argued against both sides of heresies that were prevalent in
the first century and exist today as well. On the one hand, some say that
since they have received forgiveness, they can sin all they want (see Rom.
6:1-2). Basically such people are saying that since they can easily receive
forgiveness, they can do what they want to do. To people with such attitudes
John directed 1 John 3:8-9; sin is the work of the Devil and is counter to
the nature of God. On the other hand, some people claim to be above sin.
Early in my ministry I encountered an individual who claimed that because
he had been filled with the Spirit, he no longer sinned. He quoted 1 John
3:8-9 in his argument. However, his sins (judgmental attitude and quick
temper, to name just two) were obvious to most folks who knew him, and
he was only deceiving himself.
© 2015 LifeWay
As believers we must never presume on God’s gracious forgiveness as an
excuse to treat sin lightly; neither can we presume to have conquered sin to
the point that we no longer need forgiveness. Rather, knowing the costliness
of forgiveness through the substitutionary death of Christ on the cross, we
strive to live pleasing to Him out of gratitude for what He has done for us.
At the same time we humbly acknowledge our sins and seek His forgiveness.
VERSE 9
If we confess our sins, He is faithful and righteous to forgive us

our sins and to cleanse us from all unrighteousness.
In this verse John presented the proper response to sin in the life of
the believer—confession. The Greek word translated confess means “to
agree with someone” or “to say the same thing as someone.” To confess
sin is to agree with God that the action or attitude in question is, in fact,
sin and as such is contrary to God’s character and His will for us.
In verse 7, cleansing was based on the death of Jesus (His blood). In verse 9,
forgiveness is based on the character or God—He is faithful and righteous.
God can be counted on to do the right thing, so when we agree with Him that
our attitudes and actions are wrong, we can count on Him to forgive and cleanse.
Confession—that is, agreeing that the action or attitude is counter to God’s
character—eliminates the flippant attitude toward sin described in verse 8.
VERSE 10
If we say, “We don’t have any sin,” we make Him a liar, and His
word is not in us.
This verse parallels verse 8—a condition is stated (if we say), which is then
countered by two further claims. The first counterclaim is that we make
Him a liar. In verse 6 John stated that his opponent was lying, and in verse
8 his opponent was deceiving himself. However, here in verse 10 rather
than agreeing with God that sin is serious and needs to be dealt with, the
opponent is in effect making God a liar. For God, sin was so serious that He
sent His Son to deal with it through His death. For us to treat sin any less
seriously is to say that God didn’t know what He was doing. Most of us would
never be so bold in our speech as to voice such words; however, too often we
act like sin is no big deal, even though God says it is.
In addition to making God a liar by claiming to have no sin, His word is
not in us. The Greek word translated word can be understood in this context
either as a reference to the message about Jesus or more generally to Scripture
itself. Persons who lie and do not practice the truth (1:6) make God a liar and
His word is not in them (1:10). Such persons are deceiving themselves.

© 2015 LifeWay
CHAPTER 2, VERSE 1
My little children, I am writing you these things so that you may

not sin. But if anyone does sin, we have an advocate with the
Father—Jesus Christ the Righteous One.
Based on the pattern we have seen to this point, we would expect to see
another positive conditional or “if” sentence to balance the negative sentence
in 1:10 (see the pattern in 1:6-7 and 1:8-9). Rather, John made a direct,
personal appeal to his readers (my little children) followed by a second
reason for writing. In 1:4 John explained that he wrote so that both his and
his readers’ joy might be complete. In this verse his reason for writing was so
that his readers might not sin. This second purpose is followed by another
conditional or if sentence that further develops the reason for writing and
provides the positive balance to the negative conditional sentence in 1:10.
In verse 1 of chapter 2, John balanced the two attitudes toward sin
discussed above; he hoped that his writing would provide encouragement
and instruction that would lead his readers away from sin. After all, sin is of
the Devil (3:8-9). Even though no Christian can ever claim to have completely
conquered sin in his or her life (1:8,10), the goal of every Christian in every
situation should be to resist sin in that moment. John wanted his readers not
to sin, and he wrote to accomplish that goal.
The conditional or if sentence following John’s direct appeal addresses the
reality of the situation: if anyone does sin. John could be sure that, even
though his goal was a sinless life for his readers, they would, in fact, sin.
Earlier John had stated that forgiveness was based on the work of Jesus (1:7)
and the character of God (1:9). Here John further unpacked that truth: Jesus
is our advocate, who is also the propitiation [proh PISH ee AY shuhn] for our
sins (2:2). The work of the advocate who is the propitiation is effective only for
those who are believers.
The Greek noun translated advocate is used five times in the New
Testament (here, and in John 14:16,26; 15:26; 16:7). In John’s Gospel the
word always refers to the Holy Spirit. In John’s Gospel the term has been
variously translated “Counselor” (HCSB), “Helper” (ESV), “Advocate” (NIV),
and “Comforter” (KJV). Some Bible scholars substitute English letters for the
Greek letters and use the word Paraclete [PAR uh kleet (A as in cat)].
Occasionally, teachers will appeal to the etymology or history of the
Greek word translated advocate to explain its meaning: “one who is called
to someone’s aide.” John made it clear that either the Son requests and the
Father sends the Paraclete (John 14:16), the Father sends the Paraclete in
the Son’s name (14:26), or the Son sends Him from the Father (15:26). The
initiative in sending Him is always divine, never human.
© 2015 LifeWay
In 1 John 2:1 the Greek word written in English as Paraclete refers to Jesus
and is translated fairly consistently as advocate. This switch of referent from
the Holy Spirit in the Gospel to Jesus in the epistle has raised the question:
Was the Paraclete the Holy Spirit or Jesus? Sometimes we limit the work of
Jesus to His earthly incarnation and attribute anything after the ascension
to the Holy Spirit. In 1 John 2:1 John made clear that Jesus continues to be
an advocate for believers, especially when we sin.
Our advocate is Jesus Christ the Righteous One. The word Christ
should probably be seen as a title for Jesus rather than as part of His name.
In his Gospel, John recorded that Andrew found his brother Simon Peter
and proclaimed, “We have found the Messiah!” (John 1:41). In this letter
John stated that those who denied that Jesus was the Messiah were liars
and antichrists (1 John 2:22). Everyone who believed that Jesus was the
Messiah had been born of God (5:1).
The phrase Righteous One translates a single Greek word that can either be an
adjective describing Jesus (ESV, KJV) or a title for Him (HCSB, NIV). The word
brings to mind Isaiah’s description of the Suffering Servant: “My righteous
Servant will justify many, and He will carry their iniquities” (Isa. 53:11).
Through Jeremiah the Lord declared: “I will raise up a Righteous Branch of
David. He will reign wisely as king and administer justice and righteousness in
the land” (Jer. 23:5). He would be named “Yahweh Our Righteousness” (23:6).
VERSE 2
He Himself is the propitiation [proh PISH ee AY shuhn] for our sins,

and not only for ours, but also for those of the whole world.
The One who is Advocate, Christ/Messiah, and the Righteous One is also
the propitiation for our sins. Two issues are raised in this verse: first, the
meaning of propitiation and second, the scope of the propitiation.
Discussion over the meaning of the Greek word that is translated
propitiation, which occurs only here and in 1 John 4:10, has centered around
two proposals. The subjective view understands God to be the subject of
the action of removing or dismissing the defilement of sin; God removes
the defilement of sin from the sinner. The word “expiation” is often used to
describe this view. The objective view understands God to be the object of
the action of turning aside wrath by an acceptable sacrifice; the appropriate
sacrifice turns aside or diverts God’s wrath against the sinner. The designation
propitiation is often used to describe this view.
Often people who hold the first view argue that God’s love and mercy
are inconsistent with God’s wrath or God’s punishment. Proponents of
this view often minimize or deny the existence of personal wrath on the

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part of God toward sinners. Generally people who hold the second view
include both aspects: God removes the defilement of sin by turning aside
the punishment we deserved based on the sacrificial death of His Son.
The expiation-only view seems to falter at just this point: if sin does not
provoke punishment, why does it need to be dealt with so seriously?
Read the article titled “Expiation, Propitiation” on pages 533-534 in
the Holman Illustrated Bible Dictionary. How is the biblical doctrine of
propitiation in stark opposition to the pagan view?
The scope of the propitiation is the second issue to be addressed. John has
been addressing members of the body. The frequent repetition of the pronouns
“we” and “our” emphasize that what Christ did was for our sins. By the
expression not only . . . but also John made clear the universal scope of Jesus’
atoning work: He is propitiation for the sins of the whole world. However, the
universal sufficiency of Jesus’ death does not guarantee the individual salvation
of everyone in the world. John’s Gospel and his letter make it abundantly clear
that salvation requires a response of faith (John 3:16; 1 John 5:4-5).
In summary, fellowship with God is possible only through confession
and forgiveness of sin, which is possible only through the atoning sacrifice
of our advocate, Jesus Christ. We must not lose sight of the fact that John
is writing here to believers, who have already experienced justification “by
grace through faith,” the initial experience of salvation (Eph. 2:8). In this
passage John has been dealing with what we often call “sanctification,” or the
ongoing process of having our lives transformed into the likeness of Jesus.
SEEK TO OBEY (1 John 2:3-6)

VERSE 3
This is how we are sure that we have come to know Him: by

keeping His commands.
John’s point in this passage as well as in this verse is that the evidence of our
relationship with God is our desire to obey Him; we know that we know Him
because we obey Him. It is not our relationship with God (knowing Him)
that comes from our obedience; rather, it is our assurance (knowing that we
know Him) that comes by keeping His commands.
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VERSE 4
The one who says, “I have come to know Him,” yet doesn’t keep
His commands, is a liar, and the truth is not in him.
In this verse John contrasted those people whose claim to know God didn’t
match their lifestyles in the same way he contrasted those who claimed to
have fellowship with Him while walking in darkness (1 John 1:6). Knowing
God (2:4) is parallel to having fellowship with Him (1:6), and not keeping His
commands is parallel to walking in the darkness. Anyone who makes either
claim is a liar, and the truth is not in him.
VERSE 5
But whoever keeps His word, truly in him the love of God is
perfected. This is how we know we are in Him:
Up to this point John has dealt primarily with fellowship and forgiveness. Here
he introduced a new thought that will be important later in the letter—love.
In one who is truly obedient the love of God is perfected. The Greek word
rendered is perfected can mean “to bring to fulfillment” or “to bring to its goal/
accomplishment.” When we obey God’s Word, His love achieves its proper goal
in our lives. The word this in the final part of the verse can either point back
to the first part of the verse or it can point forward to what follows in verse 6.
VERSE 6
The one who says he remains in Him should walk just as He walked.
John has previously used the words “fellowship” and “know” to describe the
believer who is walking in the light and obeying God’s commands. Here he
used the Greek word translated remains or “abides." Anyone who claims
to remain in Christ has an obligation to live a lifestyle consistent with His.
Genuine salvation results in a Christlike desire to obey God’s commands.
Walking in the light (holiness) and keeping God’s commands (ethical
living) both demonstrate that the believer knows Him and remains in Him.
Confessing our sins is essential to enjoying Christ’s forgiveness and cleansing;
it is a vital component of the ongoing Christian life.
On a scale of 1 to 10, with 10 being the highest, how would you
evaluate your Christian maturity in terms of (1) demonstrating holiness,
(2) confessing your sins, and (3) seeking to obey?

© 2015 LifeWay
Dangers to Avoid
Believers will be tempted by the things of this world and by the
deceit of false teachers, but they can abide in the truth of the
gospel by the power of God’s Spirit.
Once a friend of mine eagerly announced to me, “I know who the Antichrist
is!” It appears he had read in a book that if you take the numerical value of
each letter of the name of a certain key political figure from the past (a=1
and so on) and multiply each number by 6, then add up all the numbers,
the total is 666, the number of the beast in Revelation. I thought about my
friend’s announcement for a second and then asked, “Why do you multiply
each number by 6?” His response: “It doesn’t work if you don’t.”
For centuries Bible students have worked to decipher John’s statement
about the number of the beast and its identity. Answers have ranged from
the emperor Nero to a particular pope to Hitler to a more recent politician
that someone didn’t like.
In his letter John raised the issue of the Antichrist, but the apostle
assumed his readers had heard of the Antichrist and expected his arrival to
coincide with the consummation of God’s kingdom. John saw opposition
to the gospel as evidence that the last hour had already started. However,
John’s concern was not “who” or “when” but how his readers would respond
in the face of serious opposition to the truth of the gospel. Would they
succumb to the desires of the world? Would they give in to the deception of
the enemies of the gospel? Would they remain faithful to the gospel they
had heard from the beginning?
Today believers are faced with counterfeits who profess a lifestyle that
is in love with the world and is in direct opposition to the doctrines of
our faith. This session reminds us that opposition to the true gospel will
continue until Jesus comes back again. As in John’s time, the question we
face is: How will we respond? As believers we will be tempted by the things
of this world and by the deceit of false teachers, but we can abide in the
truth of the gospel by the power of God’s Spirit.
© 2015 LifeWay
1 John 2:15-27
In the previous session John addressed the problem of sin and how believers
should deal with it, as well as the importance of obedience. The community’s
behavior should match its profession; claims to fellowship with the Father
should be demonstrated by obedience to His commands.
This session continues the focus on belief and behavior with a negative
command (“do not love the world,” 1 John 2:15) followed by an if/then
sentence, which draws out the implication of refusing to obey the negative
command. A person who loves worldly things will not have the love of the
Father in him. The section concludes with two reasons we should not love
worldly things—those desires do not come from the Father (2:16), and
worldly things are temporary, already starting to pass away (2:17).
John then shifted his attention to the false teachers who had been creating
dissension within the church. The activity of the false teachers was part of
the demonic opposition to God’s kingdom that believers could expect during
the time between Jesus’ ascension and His second coming. The departure of
the false teachers was evidence that they had never really belonged to the
community of faith (2:19).
Believers were not helpless, however, because God’s anointing, probably a
reference to the “Counselor” sent by the Father in the Son’s name (John 14:26),
assured their ability to distinguish false teaching from the truth of God’s Word.
Others connect the anointing with the gospel message or with the Scripture as
a whole. In any case, unlike the false teachers’ claim to exclusive knowledge
known only to the elite few, God’s anointing was available to all believers (1
John 2:20). False teaching was by its nature a lie and not truth (2:21).
John concluded this discussion on false teaching with an explicit statement
of one aspect of the false doctrine—the false teachers denied Jesus is the
Messiah (Christ) sent from God. Apparently the false teachers attributed to
God a nature different from that of the Son. John adamantly insisted that
one who denied Jesus is the Messiah also was denying the Father. To have
the Father one must confess the Son; the two cannot be separated (2:22-23).
This section concludes with an appeal to believers to stay faithful to the
truth that had been delivered to them—what they had heard from the
beginning. Those who abide in the Son and in the Father have the promise of
eternal life. John again reminded his readers that the “anointing” within them
would guide them in distinguishing between the truth of God’s Word and the
error of those who would deceive them. The members of the community of
faith must remain in Him, just as they had been taught (2:24-27).
Se s s ion 3: Dangers to Avoid 31

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EXPLORE THE TEXT
LOVERS OF THE WORLD (1 John 2:15-17)
VERSE 15
Do not love the world or the things that belong to the world. If
anyone loves the world, love for the Father is not in him.
In previous verses John addressed his readers using language related to
family (children, fathers, young men) and complimented them on their
knowledge of the One who was from the beginning, their victory over the
Evil One, their experience of the forgiveness of sins, and the fact that the
Word of God remained in them (2:12-14). His negative command in this
verse is obviously directed to the same people. They are commanded not to
love the world or the things that belong to the world.
To understand John’s concern we must also understand the meaning
of the word rendered love. The Greek word has sometimes been defined as
placing high regard on an object because of its value or importance. To value
material things with the highest regard is idolatry; it is to love the created
thing rather than the Creator (Rom. 1:25).
The Greek word translated world, which appears six times in verses 15-
17, has a wide range of uses. John usually used the Greek word in one of
three ways: the created universe, especially the earth (John 1:10; 17:5);
human beings who inhabit the earth (John 3:16; 12:19); or an organized
evil earthly system, especially as it is opposed to God (John 12:31; 15:19).
The focus in 1 John 2:15 is on the third use, the world as opposed and
hostile to God and His purpose for the world.
So John’s command not to love the world or the things that belong to the world
should not be seen as a deprecation of the physical world in which we live.
John did not endorse the false teaching later identified as Gnosticism [NAHS
tuh SIH zuhm] that viewed the physical world as evil. God’s creation was
good though marred by sin (see Gen. 1–3). Neither was John telling us not to
love the people in the world. We clearly know from John 3:16 that God loves
the people of the world, and we are to do so as well. Instead John was saying
that we are not to place high regard on that which runs counter to God and
His ways (see Mark 10:42-45).
The conditional sentence beginning with if and following the negative
command do not love the world explains the consequences of having high regard
for the evil worldly system and its ways: love for the Father is not in him.
The phrase for the Father (HCSB, NIV) or “of the Father” (ESV, KJV) can be
understood in one of two ways: either our love for God or God’s love for us.
© 2015 LifeWay
Although both translations make sense, the context in this passage seems to
favor our love for the Father. We cannot love both the Father and the world at the
same time, so placing the highest regard on worldly things means we are not
placing the highest regard on God. Jesus made the same point in connection
with money: “No one can be a slave of two masters, since either he will hate
one and love the other, or be devoted to one and despise the other. You cannot
be slaves of God and of money” (Matt. 6:24).
VERSE 16
For everything that belongs to the world—the lust of the flesh,

the lust of the eyes, and the pride in one’s lifestyle—is not from
the Father, but is from the world.
John here gave his first of two reasons his readers should not love the things
of this world—worldly things. The three phrases that explain everything
that belongs to the world give broad, general categories of sin. These sins
were evident in the garden with Adam and Eve, in the wilderness temptations
with Jesus, and in our own lives as we battle sin.
John used the Greek word translated lust (ESV, “desires”) here twice, in
verse 17 once, and once each in John 8:44 (rendered “desires”) and Revelation
18:14 (rendered “craved”). Although the word can be used in either a neutral
or a positive sense, John used the word negatively. The Greek word used in
the third phrase, translated here as pride, is also used in James 4:16, where
it is rendered “arrogance.”
The Greek word translated flesh can refer to the material that covers
the bones of humans and animals or to the physical body as a whole. The
combination of flesh with lust gives the phrase a decidedly negative sense
With this phrase John indicated any type of sinful interests or desires that
lead believers away from fellowship with God.
The second phrase relates lust to eyesight. While lust is obviously not
limited to what we physically see, what we physically see can often lead us
into sinful desire. Jesus connected looking at a woman and lusting for her
with the act of adultery (Matt. 5:28).
In the third phrase John combined the word for arrogance with a Greek
word that can refer to the means of living or sustenance—the things
needed to maintain physical life. The HCSB translation pride in one’s
lifestyle gets at the root issue of the phrase. Arrogance in our own position
and power can lead us to rely on ourselves rather than on God. These three
phrases combine to paint a picture of everything that belongs to the world as
those things that cause us to focus on physical desires rather than on God’s
will in our lives. Such values are foolish.

© 2015 LifeWay
John ended this verse with the reason we should not place priority on
worldly things—their origin is from the world and not from the Father.
Only One is worthy of our ultimate loyalty and love. Putting primary focus
on the things of this world interferes with our worship of the Father.
VERSE 17
And the world with its lust is passing away, but the one who does
God’s will remains forever.
John ended this discussion of worldly things by pointing to their ultimate
destiny—the world with its lust is passing away (see 1 John 2:8). In the
incarnation, which culminated in the cross and resurrection, God had already
orchestrated the ultimate defeat of “the ruler of this world” (John 16:11).
In contrast, the one who does God’s will remains forever. Doing God’s
will demonstrates that an individual is part of God’s family (see Mark 3:35).
Paul explained that only those people who had been transformed by the
renewing of their minds could discern God’s will (Rom. 12:2).
John referred to the ultimate fate of this world and the things of the world
to remind his readers that basing their lives on material things or on that
which runs counter to God’s will and purpose can only lead ultimately to
disappointment and destruction.
ENEMIES OF THE GOSPEL (1 John 2:18-23)

VERSE 18
Children, it is the last hour. And as you have heard, “Antichrist is

coming,” even now many antichrists have come. We know from
this that it is the last hour.
John introduced his discussion of the enemies of the gospel with an intimate
appeal to his readers; they are his children. The verse begins and ends with
the statement that it is the last hour. This particular Greek phrase occurs in
the New Testament only in this verse, though John also used the Greek phrase
rendered “last day” in the Gospel to indicate that day when the dead would be
raised (John 6:40) and Jesus’ word would judge those who rejected Him (12:48).
Most Bible scholars consider the last hour to be that span of time between Jesus’
first coming and His second coming. Here we see the same tension as in Jesus’
statements about the kingdom of God: Jesus’ first coming inaugurated God’s
kingdom; His second coming will consummate that kingdom. John dealt with
that tension a few verses later (1 John 3:2). Bible scholars often refer to this
tension as the already/not yet tension in Scripture: “we are God’s children now,
and what we will be has not yet been revealed” (3:2).
© 2015 LifeWay
John’s point in 1 John 2:18 was that the same already/not yet tension
evident in the coming of God’s kingdom is evident in believers’ current
battle with evil. John’s evidence that it is the last hour was the presence of
antichrist. The Greek word translated antichrist appears only five times in
the New Testament and only in John’s letters (twice in this verse, once each
in 2:22 and 4:3, and once in 2 John 1:7). Paul used a similar concept with the
words “man of lawlessness” and “son of destruction” (2 Thess. 2:3). John may
have coined the word antichrist to describe those people in his community
whose concept of the nature of Jesus and the nature of His work was so
defective that it could only be described as opposing Christ and attempting
to lead believers astray. Paul appeared to have in mind a single figure, who
would precede Jesus’ return and usher in the final Day of the Lord (2 Thess.
2:1-12). John pointed out that the last hour had already begun as evidenced
by the many antichrists who were actively opposing John’s teaching.
Read the article titled “Antichrist” on page 74 in the Holman Illustrated
Bible Dictionary. How does the Old Testament background of the term
shed light on John’s statement that antichrists have already come?
VERSE 19
They went out from us, but they did not belong to us; for if
they had belonged to us, they would have remained with us.
However, they went out so that it might be made clear that
none of them belongs to us.
The false teachers against whom John was writing had, at one point, been
professing members of his community. They appear to have made some type of
public profession of faith that allowed them to be considered part of the body,
although their profession of faith was later revealed to be an empty profession.
John’s statement they went out from us implies the people in question had
left the body voluntarily. Such departure was not a matter of losing one’s
salvation. All genuine believers are eternally secure in Christ (John 10:27-29).
Rather, the fact that the enemies of the gospel had left the church was proof
their connection with the body had never been anything other than superficial
(they did not belong to us). A false claim to faith does not make a person
a genuine Christian or a true member of the body of Christ. The decision of
these enemies of the gospel to leave the group was evidence they had never

© 2015 LifeWay
really belonged to the group. John’s purpose was not to frighten believers into
obedience but to explain how persons who have appeared to respond positively
to the gospel could turn their backs on the gospel: none of them belongs to
us. A genuine believer perseveres. All true believers endure to the end.
VERSE 20
But you have an anointing from the Holy One, and all of you
have knowledge.
The last four verses in this section contrast those who remained to those
who went out and clarify the nature of the false teaching that was deceiving
some individuals. First, John clarified the distinctive status of those who
had remained: they have an anointing from the Holy One. The verb form
of the Greek word translated anointing appears in Acts in reference to God’s
anointing of Jesus (Acts 4:27; 10:38). The verb also occurs in Luke 4:18
where Jesus announced that Isaiah 61:1 had been fulfilled that day in Him
in their hearing (see Luke 4:21). In two of these three occurrences the Spirit
is specifically connected with Jesus’ anointing (Luke 4:18; Acts 10:38). Both
the noun and the verb appear in the Greek translation of the Old Testament,
where they are used often in reference to anointing a king or a high priest.
The anointing often signified the coming of the Spirit upon the individual.
What is the content of the anointing that John described here? Given the
association of the Greek verb with the Holy Spirit, the first thought might be
that the anointing was the Holy Spirit. This interpretation is aided by John’s
use in his Gospel of the word “Counselor” to refer to the Holy Spirit as One
who would be sent by Jesus from the Father (John 15:26). The indwelling
Holy Spirit would teach the believers the truth.
Of course, the group that had withdrawn would likely make the claim that
the Holy Spirit also taught them truth. To avoid this subjectivity some Bible
scholars have argued that the anointing is the Word of God, either written or
handed down orally from the apostles. The emphasis on what John’s readers
had heard from the beginning appears to support this view (1 John 2:24).
Making a sharp distinction between the anointing as the Holy Spirit and
the anointing as Scripture is probably unnecessary. Several Bible scholars have
seen the term anointing as pointing to the Holy Spirit’s role in directing and
instructing believers through the teaching they had heard from the beginning.
Who is the Holy One? God is sometimes identified as “the Holy One of Israel”
(2 Kings 19:22; Isa. 1:4). A similar title is applied to Jesus (Mark 1:24; John
6:69). Given John’s emphasis on the intimate connection between the Father
and Son, trying to distinguish whether the anointing is from Jesus or God is
probably not helpful. In any case, it is a divine anointing given to all believers.
© 2015 LifeWay
A final concern in this verse is how to interpret the Greek word usually
translated all. In some ancient Greek manuscripts of 1 John the form of
the term all allows it to serve as the direct object of the verb know. The KJV
translators followed these manuscripts and translated the phrase “ye know
all things.” The translators of the HCSB, ESV, and NIV followed other ancient
manuscripts and translated the phrase all of you (ESV, “you all”).
The translation in the HCSB, ESV, and NIV fits better in this particular
context. John’s point was not that the anointing caused the disciples to
know everything, but that every single believer had the anointing. The
false teachers argued that knowledge was available only to a select few;
John countered that the anointing given by God was not for a select few
but for all believers.
VERSE 21
I have not written to you because you don’t know the truth, but
because you do know it, and because no lie comes from the truth.
In this verse John gave additional reasons for writing. John unpacked the
nature of the truth in the following verses, but his point here is that as
believers who have received God’s anointing, they already know the truth
that the false teachers are denying.
VERSE 22
Who is the liar, if not the one who denies that Jesus is the
Messiah? This one is the antichrist: the one who denies the
Father and the Son.
Most of the New Testament occurrences of the Greek word translated liar
appear in John’s writings. In the Gospel John recorded Jesus’ statement that
the Devil is a murderer, a liar, and the father of lies (John 8:44). The person
who says he has no sin makes God a liar (1 John 1:10), just as the one who
claims to know Him but who does not obey His commands is a liar (2:4).
Lying is counter both to God’s nature and to His intention for His children.
In 1 John 2:22 the liar is the one who denies that Jesus is the Messiah.
John’s stated purpose in writing the Gospel was to encourage belief in Jesus
as the Messiah, the Son of God (John 20:31). John knew that Jesus was the
divine, incarnate Son of God. To believe anything less was to oppose Jesus,
that is to be an antichrist. Apparently, those who had gone out from the
group taught that they still had a relationship with God, though they argued
that Jesus was not the Messiah. John responded that fellowship with the
Father demanded fellowship with the Son.

© 2015 LifeWay
VERSE 23
No one who denies the Son can have the Father; he who confesses
the Son has the Father as well.
John summarized the main point in this section with a pair of contrasting
statements. Denying the Son meant denying the Father; confessing the Son
meant having the Father. Today many people claim to believe in God but feel
uncomfortable with the exclusivity of Christians’ claims about Jesus. Some
of them want to leave open multiple paths to God. Jesus said, “I am the way,
the truth, and the life. No one comes to the Father except through Me” (John
14:6). John reaffirmed that truth in this passage—the only path to a sright
relationship with God is accepting His Son, Jesus, the Messiah.
In summary, John issued a warning against false teachers who were
trying to deceive believers about the Person and work of Jesus. False teachers
reveal their hypocrisy when they fall away from fellowship with the church.
FAITHFUL TO THE GOSPEL (1 John 2:24-27)

VERSE 24
What you have heard from the beginning must remain in you. If
what you have heard from the beginning remains in you, then you
will remain in the Son and in the Father.
John began this verse with an emphatic “you” that English translations don’t
often include (see NIV, “as for you”), contrasting the errant beliefs and behavior
of the false teachers described in the preceding verses with what he expected
from his readers. The phrase what you have heard from the beginning brings
to mind John’s emphasis on the message from the beginning (1 John 1:1), as
well as the “old command that you have had from the beginning” (2:7). Unlike
the false teachers who appealed to secret, privileged information available
only to the elite, John’s message was the message handed down through the
apostles and proclaimed from the beginning in the church.
If that message remains in the believer, the believer will remain in the
Father and in the Son. The act of withdrawing from the body and rejecting the
teaching of the apostles was evidence the false teachers had never been a part
of the body. God’s Spirit will not lead God’s people away from God’s Word.
VERSE 25
And this is the promise that He Himself made to us: eternal life.
John had heard and seen and was proclaiming the eternal life that was with
the Father and had been revealed to the first disciples (1:2-3). Near the end
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of this letter we find an emphasis similar to that which occurs near the end
of the Gospel—the proclamation that the one who believes in the Son has
eternal life (see John 20:31; 1 John 5:13).
VERSE 26
I have written these things to you about those who are trying
to deceive you.
Apparently those who had left the church were attempting to convince
others to join them. John had already called these false teachers antichrists
and liars; here they are identified as deceivers. Too often when false doctrine
arises in the church, those who advocate the false doctrine work diligently to
convert other members to their point of view. We must be on guard.
VERSE 27
The anointing you received from Him remains in you, and you
don’t need anyone to teach you. Instead, His anointing teaches
you about all things and is true and is not a lie; just as He has
taught you, remain in Him.
Unlike those working to deceive others, John’s readers have an anointing
remaining in them. That anointing is the antidote for the false teaching. John’s
contention that his readers don’t need anyone to teach them should not be
seen as a denial of the role of teacher in the church. The letter we are studying
was John’s attempt to instruct the community. Nor was John implying
that his readers knew everything about everything. Rather, the apostle was
echoing Jesus’ teaching about the role of the Holy Spirit, who would teach
believers and remind them (John 14:26) and guide them into all truth (16:13).
The false teachers were claiming to have a new anointing that provided new
information about Jesus’ nature and role. Such teaching was a lie, and John
urged his readers to rely on the anointing of the Holy Spirit to guide them in
truth. The ministry of the Holy Spirit also enabled them to remain faithful.
In summary, salvation is based on God’s faithfulness and not on human
achievement. However, believers’ faithfulness to the end, guaranteed by the
Holy Spirit, authenticates their salvation.
List characteristics of false teachings that would help a person identify a
teaching as false.

© 2015 LifeWay
Is This of God?
Believers must be ready to test and affirm what is truly from
God by looking at the doctrine and practice of those who claim
to know the truth.
Spending time in the woods as a young boy meant learning what would
and what would not hurt a person. At summer camp instructors drilled
into our heads which plants were OK to eat and touch and which plants
would make an individual sick or leave a rash. We had to prepare and eat
a meal from plants we found in the wild. We really wanted to make sure
we learned that lesson well because serious negative consequences could
result from unwise choices.
The same was true when learning what snakes to avoid. Some folks
just chose to avoid all snakes, but we learned that harmless snakes were
not to be feared. Even though we didn’t have any coral snakes in our area,
we nevertheless learned “red touches yellow will kill a fellow.” The red
and yellow stripes on the highly poisonous coral snake were located next
to each other. That was not the case on similarly striped, nonpoisonous
snakes. Learning to identify the distinctive triangular head of a pit viper
was even more important for us. Rattlesnakes, copperheads, and water
moccasins were common where I grew up. We learned to look immediately
at a snake’s head to know how to react.
Today’s session deals with the importance of having a discerning spirit.
In the physical realm we need to learn what will and what will not hurt
us. The passage this week reminds us that the same is true in the spiritual
realm with far more devastating consequences. We frequently hear claims
about Jesus that don’t square with biblical teaching, false claims such as
God wants you to be wealthy, Jesus was the first being God created, and
Jesus was just one more good Teacher in a long line of good teachers. Such
teachings are not harmless, alternative interpretations. They are wrong,
and being led astray by them has devastating consequences. John wanted
to make sure that members of his community of faith could distinguish
true teachings from false teachings—teachings that came from God in
contrast to teachings that did not come from Him.
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1 John 4:1-6; 2 John; 3 John
Session 3 ended with 1 John 2:27, and session 4 begins with 1 John 4:1. In the
intervening verses John discussed the believer’s status now (children of God)
and at Jesus’ return (we will be like Him, 3:1-2). Our confidence at His return
grows from His nature in us that keeps us from habitual sin (3:9) and helps
us practice righteousness (2:29; 3:6). In the following section John presented
“the message you have heard from the beginning: We should love one another”
(3:11). Cain took his brother’s life (3:12); Jesus laid His life down for us (3:16).
We are commanded to believe in the name of God's Son and to love one another
(3:23). We can be sure He lives in us by the Spirit He has given us (3:24).
The teaching that the Holy Spirit validates our life with Christ raised the
question of the false prophets mentioned in 2:15-23. Apparently these false
teachers also claimed the Holy Spirit was the Source of their false teaching.
John warned the believers not to trust any and every spirit but to discern
whether the spirits were from God and to expose the false prophets (4:1). The
test was doctrinal; did the spirit agree that Jesus was God’s Messiah and that
He had come in the flesh? Those spirits who did were from God; those who
didn’t were not from God (4:2-3). Affirmation of Jesus’ full humanity and
full deity is essential for genuine Christian faith.
The last three verses in this section (4:4-6) warn the believer to examine
the audience of the teacher. Those teachers who are of the world will reflect
the world’s self-centeredness and deception, and the world will listen to
their deceptive teachings.
John’s other two letters (2 John and 3 John) shed light on the practical
way that John’s teaching in 1 John 4:1-6 was applied to the life of the
church. In both of these letters the inspired writer called himself “the
Elder,” traditionally identified as the apostle John. John addressed 2
John to “the elect lady and her children,” probably a reference to a church
congregation. Similarities exist between the vocabulary and message of 2
John and those of 1 John. In 2 John the apostle gave concrete instructions
for how to deal with false teachers.
John addressed 3 John to Gaius. The name occurs elsewhere in the New
Testament in Acts 19:29; 20:4; Romans 16:23; and 1 Corinthians 1:14. However,
the name was so common in the first century that connecting the person
mentioned in 3 John to one of the other individuals named Gaius is probably
unwarranted. Two of the three men mentioned in 3 John had demonstrated
by their actions a genuine faith. The other man provided a concrete example of
the kind of false leaders that John condemned in 1 John 4:1-6.
Se s s ion 4 : Is This of God? 41

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EXPLORE THE TEXT
BE DISCERNING (1 John 4:1)
VERSE 1
Dear friends, do not believe every spirit, but test the spirits to
determine if they are from God, because many false prophets
have gone out into the world.
John ended chapter 3 with a reminder that God’s gift to believers of the
Holy Spirit confirmed that God remained in them (1 John 3:24). However, in
John’s own community believers had seen that not everyone who claimed to
speak for God actually spoke for Him. Believers need to be discerning when
listening for God’s Spirit.
John opened verse 1 by calling his readers dear friends (ESV, “beloved”).
Once again John used this intimate form of address to draw the readers’
attention to the point he was making. Here his point is a warning to be
discriminating when listening to those who claim to speak for God. John had
heard Jesus warn that not everyone who called Him “Lord, Lord” would enter
the kingdom of heaven, but only those who did the Father’s will (Matt. 7:21-23).
Similar warnings appear elsewhere in Scripture. The question was raised
and answered by God through Moses: “You may say to yourself, ‘How can
we recognize a message the LORD has not spoken?’” (Deut. 18:21). The
answer lay in the truthfulness of the message; if it did not come to pass,
God had not spoken through the prophet (18:22). However, God had also
warned His people against a prophet who gave a sign that came to pass and
then encouraged the people to worship other gods. Such a prophet was not
speaking for God (13:1-5).
Paul encouraged the Corinthian Christians to be discriminating.
They were to evaluate the messages of the prophets who spoke in their
assembly (1 Cor. 14:29). “Distinguishing between spirits” is listed as a
spiritual gift (12:10). The standard for judging was what the prophet or
spirit said about Jesus (12:3).
In 1 John 4:1, John gave a negative command (do not believe every
spirit), followed by a positive command (test the spirits). Bible scholars
do not all agree on the precise use of the word spirit in this verse. John
could have been referring to spiritual beings like angels or demons. The
writer of Hebrews called angels “ministering spirits” sent out by God to
serve His people (Heb. 1:13-14). The Gospels and the Book of Acts both
make clear that evil spirits were active in opposing Jesus and His work.
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Paul warned that even Satan could disguise himself as an angel of light
(2 Cor. 11:14). However, given the reference in the last half of 1 John 4:1
to the many false prophets, John may have been referring to the people
who were being motivated by those spirits, including but not limited to
the false teachers who had gone out from his own community.
Unlike modern English, Greek distinguishes between a singular “you”
and a plural “you.” Both of the Greek verbs used as commands in this verse
are plural, probably indicating that the work of testing the spirits was the
task of the entire community. As with Paul’s instruction to the Corinthian
Christians recorded in 1 Corinthians 14:29, John probably expected those
gathered in public worship to evaluate the truthfulness of the message being
delivered. John demanded active listeners rather than passive sponges.
The Greek word translated test can mean “to examine something critically
to determine its genuineness.” Testing implies a standard by which one
determines genuineness. John provided a partial answer to the question of
a standard in verses 2-3 of 1 John 4. In verse 1 the apostle indicated the goal
of the testing was to determine whether or not the spirit (or the message
proclaimed by the person motivated by the spirit) was from God. One may
call to mind the Christians at Berea who searched the Scriptures eagerly to
determine the validity of Paul’s message (Acts 17:11).
Such vigilance in testing is necessary because many false prophets have
gone out into the world. John could have had in mind Jesus’ warning from
the Sermon on the Mount of false prophets coming as wolves in sheep’s clothing
(Matt. 7:15) or His warning on the Mount of Olives about false prophets who
would attempt to deceive and lead astray God’s own people (24:11,24). More
specifically, John probably had in mind the members of his own congregation
who had left the church and gone out into the world (1 John 2:19). They were
not “from us” (2:19) because they were not from God (4:1).
John’ s warning to test the spirits is just as applicable today as it was when
John wrote these words. The members of our congregations are bombarded
with competing and conflicting messages claiming to be words from God.
Believers must diligently examine the teachings presented as truth. The
church must challenge false prophets by examining and proclaiming the lack
of genuineness of their messages.
TEST THE MESSAGE (1 John 4:2-3)

In these two verses John gave a simple, but profound, standard by which to
test the spirits: how do they view Jesus? Before looking at that standard, we
need to be reminded that it was part of the larger answer to the question of
how we know a message is from God. The doctrinal component given here
must be matched with the ethical component and relational component

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given in other places in this letter: we must keep His commands (1 John
2:3-6) and we must love each other (3:14,16-17). Believing correct doctrine
is essential, but it must be accompanied by right behavior. By the time John
wrote the Revelation, the church at Ephesus had gained a reputation for
doctrinal purity at the expense of love (Rev. 2:4-5). Doctrinal purity must
be matched with ethical living that is demonstrated by love for one another.
All three—ethical, relational, and doctrinal components—are supremely
important in the life of the believer.
VERSE 2
This is how you know the Spirit of God: Every spirit who confesses
that Jesus Christ has come in the flesh is from God.
On five earlier occasions in the letter (2:3,5; 3:16,19,24) John used the phrase
“by this we know” (ESV; the HCSB translates the phrase variously along the
lines of, “this is how we know”). Generally the phrase points to information
that follows the phrase. In verse 2 John used the second person plural verb
you, but again the phrase points to the rest of verse 2 and verse 3 for the
criteria to determine what is or is not the Spirit of God.
The test is doctrinal, or more specifically Christological ([KRIST uh LAHJ
ih kuhl], pertaining to the Person and work of Christ), and it is confessional.
Both in this verse and in verse 3 John stated the church is to pay attention
to the claims that people make about Jesus. The verb confesses was used in
1 John 1:9 in relationship to sin and again in 2:23 in relationship to the Son
and the Father. The Greek word translated “confess” means “to agree with
someone” or “to say the same thing as someone.” John was not advocating
mere lip service to a position but was insisting that this outward confession
represent the inner conviction of the believer.
John made two points about what must be confessed—that Jesus is the
Christ or the Messiah and that He has come in the flesh. Only a spirit (or
a person motivated by a spirit) that agrees to these two points is from God.
John’s typically used the title Christ in connection with the personal name
Jesus—Jesus Christ. Twice, however, in 1 John the title is used in connection
with an explicit confession; the HCSB translates each of these occurrences with
the English word “Messiah” (“the one who denies that Jesus is the Messiah,”
2:22 and “everyone who believes that Jesus is the Messiah,” 5:1).
The title Christ or “Messiah” is one of various ways John described Jesus’
unique relationship to the Father: He is God and was with God in the
beginning (John 1:1-2); He was at the Father’s side and revealed the Father to
humans (1:18); He is the Lamb of God who takes away the world’s sin (1:29);
He is the Son of God (1:34), the Messiah (1:41), and “the One Moses wrote
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about in the Law (and so did the prophets)” (1:45); He is the King of Israel
(1:49). For a spirit to be from God, that spirit must acknowledge Jesus’ unique
relationship with the Father.
Read the article titled “Messiah” on pages 1111-1116 in the Holman
Illustrated Bible Dictionary. Pay special attention to the Old Testament
and early Jewish background of the term. How do the Old Testament
messianic prophecies fulfilled in the New Testament strengthen our
understanding of Jesus’ relationship to the Father?
The second part of the criteria relates to the reality of Jesus’ incarnation
(has come in the flesh). This teaching has already played an important role in
the letter. In session 1 we saw John’s emphasis on his physical senses in his
perception of Jesus (hearing, seeing, touching, 1:1), stressing the physical
reality of Jesus’ physical body. John made the same point in the Prologue to his
Gospel: “The Word became flesh and took up residence among us” (John 1:14).
One heresy or false teaching in the early days of the church taught that
Jesus only seemed or appeared to have a physical body. John countered that
Jesus came in the flesh; His incarnation was an essential part of His mission.
VERSE 3
But every spirit who does not confess Jesus is not from God. This
is the spirit of the antichrist; you have heard that he is coming,
and he is already in the world now.
The negative corollary follows the positive statement recorded in verse 2. One
who does not agree with this doctrinal confession related to Jesus’ nature
and mission cannot be from God. Rather than being a spirit from God, such
a one is the spirit of the antichrist.
John saw in the false prophets’ hostility to correct doctrine an indication
that “the last hour” had come (1 John 2:18). Those who rejected Jesus’ identity
as God’s Messiah were liars and antichrists; they denied both the Father and
the Son (2:22). John allowed no intermediate position on this issue; either
a person recognized Jesus’ true nature and was from God or rejected Jesus’
true nature and was antichrist.
The situation John envisioned was not hypothetical. In 2 John 1:7 he used
words similar to those used here and in 1 John 2:18-23. The exact relationship
between the three letters that bear John’s name is difficult to determine.

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However, many Bible scholars believe that 2 John was written to a local church
dealing with the problems spelled out in detail in 1 John.
After discussing the need for ethical living (2 John 1:4-6) and for doctrinal
purity (1:7-9), John dealt with the specific problem of showing hospitality to
the false teachers (1:10-11). The situation in the first half of verse 10 deals
with people coming to the community (“to you”) with a teaching other than
the one taught by the apostles (“does not bring this teaching”). In such a
situation the church is to respond in two ways: refuse entry into their homes
(“do not receive him into your home”) and refuse a greeting to them (“don’t
say, ‘Welcome,’ to him”).
The Greek word translated as “home” (HCSB) or “house” (ESV) can refer
either to the physical structure used as a dwelling (the building) or to the
social unit that lives in the dwelling (the people). Early believers gathered in
various houses for teaching and worship (Acts 2:46; 5:42; 20:20). When Paul
wrote letters to various cities, he often greeted churches meeting in various
homes (Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Philem. 1:2).
Does John’s warning in 2 John 1:10 apply to private hospitality in the
home, or was he warning believers against allowing false teachers access to
the gathered church? Some Bible scholars point out that since the primary
gathering place for worship and teaching was the home, John was warning
against allowing false teachers opportunities to promote their cause in the
church. John could also have been forbidding support for traveling false
teachers who relied on local hospitality for bedding and meals. Feeding and
housing these false teachers was a way of helping to finance their work.
The same type of argument can be made with respect to the greeting
that is to be withheld. John probably was not forbidding a causal “hello”
on a public street. Neither was he likely forbidding engaging the individual
in conversation in order to confront the person with the claims of Christ.
Rather, the forbidden greeting probably was that of an official blessing or
recognition by the church (2 John 1:10).
John gave the reason for such caution in verse 11—official recognition
implicated the believer in the evil works of the false teachers. The Greek
word translated “shares” (HCSB) or “takes part” (ESV) is from the same
root word translated “fellowship” in 1 John 1:3,6, and 7. Providing
financial support, teaching opportunities, or status to those promoting
false doctrine was and is aiding and abetting the enemy.
Today’s situation differs in some ways from that of the first-century
church. However, the church is still responsible for the implicit ways we
as the body of Christ give either tacit or expressed approval to people
who are teaching doctrine that is at odds with God’s revealed Word. John
challenged believers to examine closely the teaching that is going on within
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the church and to take appropriate action when that teaching is found to
be inadequate or blatantly false.
Jesus laid out the process by which the church is to deal with conflict,
including conflict related to false teaching: When your brother sins, go to him
personally and discuss the problem. If that procedure fails, take two or three
witnesses. If he still refuses to repent, bring the matter before the church. If
he still refuses to change his ways, treat him as an outsider (Matt. 18:15-17).
Obviously John saw these false teachers as having reached the stage of
being treated as outsiders. Their teaching regarding Jesus’ full humanity and
full Deity was deficient and must be challenged. In summary, affirmation of
Jesus’ full deity and full humanity is essential for true Christian faith. False
teaching must not be allowed to go unchallenged.
OBSERVE THE AUDIENCE (1 John 4:4-6)

VERSE 4
You are from God, little children, and you have conquered
them, because the One who is in you is greater than the one
who is in the world.
In the final verses in this section John summarized the two groups—the
faithful believers who remained and the deceivers who went out from the
community of faith. In verse 4 the apostle made two statements about the
faithful community and then gave a reason the second statement was true.
The apostle began by addressing his readers as little children. Jesus used
this intimate, loving form of address in the upper room as He spoke to His
disciples shortly before His death (John 13:33). This occurrence is the sixth
of seven times John used this greeting in 1 John to address believers (1 John
2:1,12,28; 3:7,18; 4:4; 5:21). They were family.
This section (1 John 4:4-6) is bracketed by the claim that this community
of faith was from God. In verse 4 John claimed that the hearers (you) were
from God; in verse 6 John included himself (“we are from God”). Unlike
the false prophets who were controlled by the spirit of the antichrist (4:3),
the community of faith John addressed was from God. Having heard the
warnings to the false teachers, John wanted to assure this body of believers
that they had not been deceived by wrong doctrine.
The second claim for the community (you have conquered them) gives the
result of the first claim. Because believers were from God, they had conquered the
false teachers. John probably intended his readers to understand this victory,
at least in part, as occurring when they stood firm against the false prophets
and were not deceived by their alluring false teaching. The antichrists denied
the true teaching about Jesus and went out; the faithful persevered (2:19).

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Once again John’s language echoed Jesus’ upper room teachings. Jesus
informed His disciples that although they would have suffering in the world,
He had “conquered the world” (John 16:33). For Jesus the cross followed by
His resurrection and ascension was His victory.
The community’s victory had not come as a result of their own effort or
power but rather through the supremacy of the One who is in them. The
security of the sheep who know Jesus’ voice rests in the fact that the Father
“is greater than all” (John 10:29). The one who is in the world is “the ruler
of this world” who “will be cast out” (12:31) and who has no power over Jesus
(14:30). He is the Devil, whose works Jesus came to destroy (1 John 3:8). The
One who indwells the members of the faithful community is obviously the
“Spirit of God” mentioned in 1 John 4:2. Through the Holy Spirit in the lives
of believers, Jesus’ victory over Satan becomes the victory of His people.
VERSE 5
They are from the world. Therefore what they say is from the
world, and the world listens to them.
As the community of believers was “from God” (4:4), the deceivers were from
the world. Their message originated from the world, and as a result the world
listens to them. Here John used the Greek word rendered world to refer to the
world system hostile to God and opposed to His plans (see 1 John 2:15-17).
The false prophets shared the same values as the world. People of the
world recognized common values in the message of the false prophets that
reflected their own perspective, and they responded by rejecting the true
message of the apostles and accepting the message of the false teachers.
VERSE 6
We are from God. Anyone who knows God listens to us; anyone
who is not from God does not listen to us. From this we know the
Spirit of truth and the spirit of deception.
What is the antecedent of we in the statement we are from God? Some
see a reference to just the apostles or the apostles plus other teachers in
the church. In this case John would have contrasted the true teachers with
the false teachers. However, given the parallel with “you are from God” in
verse 4, it is probably better to see the we as including all true believers. This
interpretation fits better with the phrase we know near the end of the verse.
The one who knows God will recognize the apostles’ teaching as being
truth and will listen. Those who are not from God will be deceived by the false
teachers and will be led astray, just as had already happened (1 John 2:19).
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The Spirit of truth is a reference to the Holy Spirit (see John 14:17; 15:26;
16:13). The phrase spirit of deception (KJV, ESV, “spirit of error”; NIV,
“spirit of falsehood”) occurs only here in the New Testament. The verb form
of the word was used earlier in the letter to describe the activity of the false
teachers (“those who are trying to deceive you,” 2:26).
John’s third letter provides an illustration of how the teaching in 1 John
4:1-6 played out in the life of an individual church. The Letter of 3 John
is addressed to Gaius and also mentions Diotrephes [digh AHT rih feez]
and Demetrius. The exact relationship among the three men is uncertain,
but Diotrephes is the only one spoken about negatively. Gaius is possibly
the pastor of a church, and Demetrius appears to have been the person
delivering the letter from John. Diotrephes may have been a leader in the
same church as Gaius, or more likely he may have been a leader in another
church in the same area.
Diotrephes had rejected a letter John sent to the church (3 John 1:9). In
addition, he had slandered John and refused to receive in the church those
associated with John. John suggested Diotrephes’s ego was at least partly to
blame for his actions. When John was able to visit the church personally, he
intended to confront Diotrephes (3 John 1:10).
John did not explicitly attribute false teaching to Diotrephes; however, in his
writings John consistently related belief and behavior. Diotrephes’s behavior
did not reflect the apostles’ teaching; therefore, his theology was suspect.
Gaius and other believers must carefully examine Diotrephes’s confession and
practice. They needed to conclude with John that Diotrephes was from the
world and that his behavior was not to be imitated (3 John 1:11).
The doctrine we teach in our churches usually will be reflected in the
people who are drawn to our message. A building full of worldly-minded
people who love to be first and who are concerned primarily with their own
desires often will have been subject to a diet of teaching that falls short of the
gospel claims found in the apostles’ teaching.
In summary, believers must be discerning about the teachings and
teachers they follow. Teachers of the truth will affirm the full deity and full
humanity of Jesus. Teachers of the truth will attract believers while false
teachers will attract people who do not reflect godly lifestyles.
How do you test the various messages that bombard your daily life
through such means as television and the Internet? What does the kind of
people who are attracted to you reveal about you?

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Real Love
God is love, as seen in His character, His saving activity in the
world, and in His people.
I recently ran an Internet search for the word “love” that netted me well
over a million results in less than a minute. I found a “love calculator” that
took both partners’ names and calculated the odds of a happy relationship.
The names “Adam” and “Eve” yielded more than a 50 per cent chance of the
relationship working out. I found pithy advice on how to increase the odds of
the relationship being successful—advice such as spend more time talking
to one another.
The Web is teeming with quotes about and definitions of love. One
website boasted over 35 thousand quotations about love. Another website
specialized in definitions of love. Many times love is defined as a deep
feeling or emotion.
The English language doesn’t help much either. We can love apple pie, the
weather, a movie, our children, our spouses, and God. A professional athlete
may tell you he plays “for the love of the game,” but at other times people will
say that they won’t do something “for love or money.” Puppy love may fade
quickly, but try to convince a young person that what they feel isn’t real.
In this week’s session we study John’s description of love. Love originates
from God because love is His essential nature. His love for us is always
prior to our love for Him. We understand love through His redemptive act
of sending His Son into the world for us. His love for us should motivate us
to love one another.

1 John 2:28–3:24; 4:7-21
Two characteristics of the structure of 1 John are the repetition of themes
and the difficulty in determining where different sections of the letter begin
and end. We have witnessed the first characteristic already as ideas at the
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beginning of the letter are repeated in later sections. We will see that feature
again in this session. The second characteristic can be easily observed by
comparing the paragraph breaks in several English translations. Usually the
larger sections are similar, but the smaller sections often vary.
After warning believers about the dangers of the false teachers and
encouraging the community to stay true to the message they had received from
the beginning (2:18-27), John reminded believers of the astounding truth that
they were children of God, and as such they should live as children of God.
They were to remain faithful to the Lord so that when Jesus returns, they
would not be ashamed in His presence. The Lord's righteousness would produce
righteousness in them, and the hope of being like Jesus at His appearing would
motivate them to practice purity (2:28–3:3). Believers’ habitual practice must
be to pursue moral and ethical purity as they await Christ’s return.
John then cautioned his audience that sin is antithetical to the nature
of the believer (3:4-10). Jesus came to take away sins (3:5) and to destroy
the works of the Devil (3:8). Our spiritual paternity test is found in our
relationship to sin and lawlessness: God’s children have God’s nature (seed)
in them, which causes them not to sin. John’s earlier statements about the
believer’s need to confess sins (1:8-10) make clear that the apostle was not
teaching a state of sinless perfection for believers.
John next turned to a discussion of the importance of believers’ love
for one another (3:11-24). This section begins with a restatement of the
message they had heard from the beginning—love one another (3:11)—
and ends with a statement of God’s command—believe in the name of His
Son and love one another (3:23). John held up Cain as an example of one
whose hatred for his brother grew out of Cain’s evil deeds and led to the
murder of his brother. John then contrasted Cain with Jesus, who gave His
life for us. One example of how we can “lay down our lives for our brothers”
(3:16) on a practical level is by a willingness to share our material resources
with believers who don’t have enough (3:17).
The result of practical love for others (3:18) leads to confidence before
God (3:19-24), a theme John had discussed already in 2:28–3:3. Believers
will at times struggle with their consciences, but God is greater than their
consciences, a truth that leads to confidence (3:20-21). God’s Spirit given to
the believer confirms God’s presence in the believer’s life (3:24).
After a discussion of how believers are able to discern the Spirit of truth
from the spirit of error in 1 John 4:1-6, John again took up the subject
of a believer’s love for other believers (4:7-21). God’s love is evident most
clearly in His Son who came as “the propitiation for our sins” (4:10; see
also 2:2). God’s love for us expressed in His Son should lead us to love one
another (4:7-11). God’s love accomplishes its goal in the believer through
Se s s ion 5: Real Love 51

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the indwelling of His Spirit (4:12-15). Love that has been perfected by God
in the life of the believer drives out fear (4:16-18). John ended this section
by returning to the issue of the believer’s love for fellow believers. God’s
initiative in loving us demands our love for one another (4:19-21).
EXPLORE THE TEXT

After an interlude in which John taught his readers how to distinguish
between the Spirit of truth and the spirit of error (4:1-6), John returned to a
theme with which he had dealt at the end of chapter 3. God’s command is to
believe in the name of His Son and to love one another (3:23). John devoted
the rest of chapter 4 to unpacking the meaning of God’s kind of love.
SEEN IN THE SON (1 John 4:7-11)

John began this section with another occurrence of the intimate address
“dear friends” (KJV, ESV, ”beloved”), followed by an exhortation to love one
another. The apostle ended this section in 4:11 with the same intimate address
and a restatement of our obligation to love one another. The command to love
dominates not only this section but also the remainder of the chapter. John
used a form of the Greek word typically translated “love” 30 times in this
chapter. He also used it multiple times in the Gospels and in the rest of his
letters. Thus John rightly deserves to be characterized as “the apostle of love.”
Read the article titled “Love” on pages 1054-1055 in the Holman Illustrated
Bible Dictionary. How does John’s understanding of love fit with Paul’s
understanding? With the understanding of love in the Old Testament?
VERSE 7
Dear friends, let us love one another, because love is from God,
and everyone who loves has been born of God and knows God.
John’s exhortation to love one another echoes the words of Jesus
recorded in John 13:34 and 15:12 and 17. Earlier in this letter John called
this command “the message you have heard from the beginning” (1 John
3:11) and the command of God (3:23). Loving one another is a communal
responsibility that balances the communal responsibility to test the spirits
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(4:1). The process of maintaining the doctrinal purity demanded of believers
should never be a cold, loveless effort.
John followed his exhortation with two related reasons the believer ought
to love other believers. First, love originates from God. Second, one who loves
has been born from God and knows God. John has argued here that all love
finds its source in God. We have all known people who are not believers but
who express love for spouses, for children, or for others, even if imperfectly.
This ability to love comes by the grace of God as part of what it means to be
created in the image of God. However, human love always falls short if it fails
to include God as the supreme Object of love.
In addition, everyone who loves has been born of God and knows
God. John has already stated that while love is an essential part of what it
means to be born of God, it is not the only part; God’s command is that we
not only love but that we also “believe in the name of His Son” (3:23). The
love to which John referred is the kind of love the apostle delineated in the
remainder of 1 John 4. Those who have been born of God and who know God
are given the capacity to love as God loves. The new birth is not the result of
our love for God (Rom. 5:8), but God’s kind of love is a fruit of the new birth
He graciously gives believers (Gal 5:22).
VERSE 8
The one who does not love does not know God, because God is love.
In this verse John stated the negative corollary to verse 7: the one who does
not love does not know God. The evidence for this claim is the nature of
God. Not only does love find its origin in God, but also love is a primary
attribute of God. Obviously, love is not the only attribute of God; He is holy
and just and true, to name just a few. However, because God is love, those
who know God will evidence that kind of love in their own lives.
VERSE 9
God’s love was revealed among us in this way: God sent His One
and Only Son into the world so that we might live through Him.
In verse 9 John depicted the revelation of God’s love; in verse 10, the nature of
God’s love. John’s main point here, as it has been since chapter 1, is that God
has revealed His love through the physical incarnation of His Son whom the
apostles have heard and seen and touched: God sent His One and Only Son
into the world. In his Gospel John often referred to Jesus as the One sent
from or by God (see for example, John 3:17,34; 5:36,38; 6:29,57; 7:29; 8:42).
The Greek word translated One and Only (ESV, “only”; KJV, “only
begotten”) occurs five times in John’s writings to refer to Jesus (John 1:14,18;

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3:16,18; 1 John 4:9). The writer of Hebrews used the word to describe Isaac’s
relationship to Abraham (Heb. 11:17, rendered “unique”). Abraham had
fathered another son (Ishmael), but Isaac was the child of God’s promise
and therefore unique. As believers, we are children of God (1 John 3:1), but
Jesus is the unique, one-of-a-kind Son of God, whom the Father sent into
the world.
God’s purpose in sending His Son was so that we might live through
Him. As believers we are able to live through Him because He is the Word of
life who has revealed life and through whom we have eternal life (1 John 1:1-
2). God’s love was revealed through the incarnation of His unique Son who
“took up residence among us” (John 1:14) so that we might live through Him.
VERSE 10
Love consists in this: not that we loved God, but that He loved us
and sent His Son to be the propitiation for our sins.
In verse 10 John turned his attention to the nature of God’s love. First, God’s
love is not a response to human love but comes to us through God’s initiative
alone. God demonstrated His love for us while we were still sinners (Rom. 5:8).
Second, God’s love is atoning. We are able to “live through Him” (1 John
4:9) because He sent Jesus as the propitiation for our sins. John used the
word propitiation to describe Jesus earlier in his letter (2:2), and 1 John 4:10
is the only other occurrence of the Greek word in the New Testament (see
session 2 for a discussion of this word).
God’s initiative in sending Jesus as our propitiation set the standard for
the love expected from those who have been born of Him and who know
Him (4:7). Humans are not able to generate this kind of love on their own.
VERSE 11
Dear friends, if God loved us in this way, we also must love

one another.
John concluded this section by returning to his intimate address dear
friends and to his exhortation to love one another (4:7). In verse 11 John
explicitly linked love for God and love for others. Jesus made the same point
when describing the two great commands on which hang all the Law and the
Prophets: love God; love your neighbor (Matt. 22:37-40). John pointed out
that the latter grows out of the former. Because God loves us as He does, we
have an obligation to love one another (Rom. 13:8). In summary, Jesus’ life
and death demonstrated God’s love for rebellious humanity.
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PERFECTED BY THE SPIRIT (1 John 4:12-15)
VERSE 12
No one has ever seen God. If we love one another, God remains in
us and His love is perfected in us.
This verse begins with an affirmation of a truth revealed in the Old
Testament—God is not human, thus no one has ever seen God. When
Moses requested to see God’s glory (Ex. 33:18), God responded, “You cannot
see My face, for no one can see Me and live” (33:20). In John 1:18, the apostle
also stated that “no one has ever seen God.”
Of course, Moses was allowed a glimpse of God’s glory (Ex. 33:21-23), as
was Isaiah while worshiping in the temple (Isa. 6:1). However, it was in the
incarnation that the glory of God was most clearly expressed (John 1:14,18;
1 John 1:1-2). John’s point here is that the nature of the invisible God can
also be seen in the lives of those who obey Him and love one another.
John had previously stated that the one who loves has been born of God and
knows Him (1 John 4:7). In addition, if we love one another, God remains in
us. This self-giving love is evidence that God has come to dwell in us.
The final part of this verse (His love is perfected in us) parallels a
statement in 1 John 2:5 (“truly in him the love of God is perfected”). Both
statements are connected to the indwelling of God in the believer (God remains
in us, 4:12; “we know we are in Him,” 2:5). The Greek word translated perfected
means “to bring to a goal” in this context. John’s point here is that when we
love one another through the power of God’s Spirit indwelling us, the purpose
of God’s love is achieved in us. His glory is revealed to those He loves, that is,
the world (John 3:16), through our love as believers for one another.
VERSE 13
This is how we know that we remain in Him and He in us: He has

given assurance to us from His Spirit.
Verse 13 parallels the last half of 1 John 3:24. The primary evidence of
our relationship to the Father, described here as mutual indwelling, is the
presence of the Holy Spirit. The Holy Spirit, sent by the Father at the Son’s
request, will permanently remain with believers and teach them what the
Father wants them to know (John 14:16-17,26).
VERSE 14
And we have seen and we testify that the Father has sent His Son
as the world’s Savior.

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In verse 14 John again called on the personal experience of the apostolic
community and their testimony to that experience (And we have seen and we
testify; see 1 John 1:1-4). Bible teachers disagree about whether we included
the believers John addressed or referred just to the apostolic community. Since
most of John’s audience probably had never seen the incarnate Jesus, John
probably meant to refer to the testimony of those who had indeed seen Him.
In the prologue or introduction to the letter the testimony was about
things “concerning the Word of life” (1:1). In verse 14 the testimony is that
the Father has sent His Son as the world’s Savior. Here for the third time
in this section John has referred to the Father sending the Son, and in each
case the mission was emphasized: “so that we might live” (4:9), “to be the
propitiation” (4:10), and finally as the world’s Savior. The Greek expression
rendered the world’s Savior occurs elsewhere in the New Testament only in
John 4:42. After the Samaritan woman’s encounter with Jesus at the well,
she returned to her town and testified about her experience with Jesus.
Many people believed (John 4:39). After two days of hearing Jesus teach,
they responded, “We no longer believe because of what you said, for we have
heard for ourselves and know that this really is the Savior of the world” (4:42).
VERSE 15
Whoever confesses that Jesus is the Son of God—God remains in

him and he in God.
Here John stated another theological affirmation—the person who confesses
that Jesus is God’s Son experiences mutual indwelling with God (God remains
in him and he in God). The Greek word rendered confesses means “to agree
that something is true,” whether agreeing with God that sin is truly sin (1 John
1:9) or believing something specific about the Son (2:23; 4:2,3,15).
Here the confession is that Jesus is the Son of God. This confession is
not just a static statement about the relationship between the Father and
Jesus. It entails believing that Jesus is the Son whose blood cleanses us from
sin (1:7), the Son who is the propitiation for our sins (2:2; 4:10), the Son
who destroyed the works of the Devil (3:8), the Son through whom we live
(4:9), and the Son who is the Savior of the world (4:14). Such confession is a
conviction that reveals an inner commitment.
Previously in this letter John had tied confidence before God and
receiving our requests from Him to our obedience of His commands (3:21-
22). The apostle listed believing and loving as the commands to be obeyed
(3:23) and pointed out the relationship between obedience and remaining in
Him (3:24). John has made much the same point in this section, tying our
love for one another (4:12) and our acceptance of correct doctrine (4:15) to
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our mutual indwelling with God. In summary, the Holy Spirit indwells the
believer, making it possible for the believer to demonstrate God’s kind of love
while standing for the truth.
DEFINED BY THE FATHER (1 John 4:16-18)

VERSE 16
And we have come to know and to believe the love that God has
for us. God is love, and the one who remains in love remains in
God, and God remains in him.
John here combined the verbs know and believe. On one occasion Jesus
asked the Twelve if they were going to desert Him (John 6:67). Peter responded
for the group by saying, “We have come to believe and know that You are the
Holy One of God!” (6:69). Peter’s faith in Jesus had theological content that
he had come to realize, however imperfectly. Faith in God requires knowledge
of its Object, though that knowledge is necessarily limited.
In 1 John 4:16 the object of the two verbs is the love that God has for us.
The faith of John and his community grew out of their understanding and
experience of God’s love. Again John affirmed the essential nature of God is
characterized by love (see 1 John 4:8). The one remaining in the love that God has
for us will also be remaining in God because God is love. Here John reminded
his audience of the mutual indwelling of the believer with God (see 4:13,15).
The NIV translation (“we know and rely on the love God has for us”)
suggests that in addition to mental comprehension, John’s community of
faith had learned to trust that God’s love would be sufficient. The theme of
confidence versus fear is developed in the next two verses.
VERSE 17
In this, love is perfected with us so that we may have confidence

in the day of judgment, for we are as He is in this world.
Though it could point forward to the rest of this verse, the initial phrase in
this probably refers back to the mutual indwelling mentioned in 4:16. God’s
love is perfected with us through God’s Spirit living within us. The Greek
word translated is perfected is the same word used in 4:12. The love in question
is unmistakably God’s love that accomplishes His purpose with us. The result
of God’s love perfected with us is our confidence in the day of judgment.
Jesus explicitly taught about a future day of judgment. The believer will
not come under this judgment (John 5:24), but for wicked individuals there
will be a future resurrection of judgment (5:29). Jesus will raise up the
believer on the last day (6:39-40,44,54).

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The last phrase in 1 John 4:17 is difficult to interpret. The phrase begins
with the Greek word rendered for (ESV, KJV “because”), giving the reason we
have confidence in the day of judgment. One difficulty relates to the antecedent
of the pronoun He. The closest noun in the context is “God” (4:16); however,
many Bible scholars have concluded John intended to point to Jesus rather
than to God. The NIV translation adds the word “Jesus” to avoid confusion.
The HCSB translation positions the subject in such a way that the last phrase
could apply to Jesus as well as to the community: for we are as He is in this
world. The comparison then would be between Jesus’ experience in the world
and the community’s experience in it. However, the present tense of the verb is
presents difficulties for this view since Jesus has returned to the Father.
Some Bible students have seen a comparison between this verse and
Jesus’ prayer recorded in John 17. The disciples’ relationship with God should
reflect Jesus’ relationship with God, as it was while Jesus was on earth. In
either case the point seems clear: While on earth Jesus faced opposition with
boldness and confidence because of the relationship He experienced with the
Father. The believing community should follow His example of fearless love.
VERSE 18
There is no fear in love; instead, perfect love drives out fear,

because fear involves punishment. So the one who fears has not
reached perfection in love.
The word fear figures prominently in this verse. The Greek word can be used
in a positive sense (reverence, respect) or in a negative sense (fear, alarm,
fright). The negative sense seems to be intended in 1 John 4:18.
This verse begins with an assertion about fear (it is absent in love), followed
by a contrast between love and fear (perfect love drives out fear). The basis
for the claim is given, followed by a conclusion.
To the degree that the believer has been perfected in the love of the
mutually abiding Father (he “remains in God, and God remains in him,”
4:16), fear has been expelled from his life. In that regard the believer is like
Jesus, who faced the events related to the cross with a confidence that baffled
and frustrated His accusers (John 18:6-8,21-23; 19:10-12).
The reason perfect love drives out fear is related to the nature of fear: fear
involves punishment. The Greek word rendered punishment appears in the
New Testament only here and in Matthew 25:46, where the context indicates
eternal punishment. One who demonstrates mature love expects love in
return. Thus, one who fears has not allowed God’s love to reach its intended
goal in his or her life. In summary, the Father defines what genuine love is. That
love is realized as the believer faces judgment with confidence in God’s love.
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IMITATED BY HIS PEOPLE (1 John 4:19-21)
VERSE 19
We love because He first loved us.

God’s sending of His Son so that we might live (4:9) and as a propitiation for
our sins (4:10) makes clear that our ability to demonstrate God’s kind of love
is based on His redemptive action on our behalf. It is that redemptive action
that creates within us the perfect or mature love that drives out fear (4:18).
VERSE 20
If anyone says, “I love God,” yet hates his brother, he is a liar. For
the person who does not love his brother he has seen cannot love
the God he has not seen.
A person who claims two mutually exclusive positions at the same time must
be a liar. Here the two mutually exclusive positions are saying one loves God
while at the same time hating one’s brother. Such a person proves himself a
liar. The last half of 1 John 4:20 provides the reason these statements are true.
The answer is tied to God’s invisible nature. A person who does not love his
brother (one of God’s children, 3:1) is not able to love God. Just as love and fear
are mutually exclusive, so also are love for God and hate for a brother in Christ.
VERSE 21
And we have this command from Him: The one who loves God
must also love his brother.
John previously asserted that God’s command is that we believe in His Son
and love one another (3:23). In 1 John 4:21 John emphasized the second half
of the earlier command: The one who loves God must also love his brother.
This command is reminiscent of Jesus’ command to the disciples to love one
another (John 13:34-35). Jesus told His disciples that if they loved Him, they
would keep His commands (14:15). Since love for a fellow believer is one of
those commands, loving God and loving other believers must go hand in hand.
In summary, as believers we are to demonstrate the same kind of love as
seen in the Son. As we yield to the Spirit, we demonstrate God’s love in deed
and witness. Through faith in Jesus, we can live in the assurance of God’s love.
How would you explain Christlike love to an unbeliever?

© 2015 LifeWay
Jesus Alone
Only by trusting the Savior Jesus Christ can one be freed
from the bondage of sin and death, and be brought into
eternal life with God.
On his second missionary journey the apostle Paul came to Athens, Greece,
an ancient center for learning and philosophy. The apostle observed that
the city was full of idols. The Athenians worshiped multiple gods. Paul
commented on the fact that they even had an altar to an unknown god.
Apparently the city’s inhabitants wanted to be sure they had not overlooked
any god to whom they might owe allegiance (Acts 17:16-34). Paul capitalized
on this altar in order to teach the people about the One True God, who alone
is to be worshiped.
The type of religious belief that Paul observed in Athens is called
syncretism [SIN kruh TIHZ uhm]. Rather than commit to one religion,
the syncretist mixes and matches various religious traditions in an
attempt to come up with something that he thinks works for him. Many
people in the first-century Roman Empire had no problem adding the
latest religious movement to the various gods they already worshiped.
The pluralistic world we live in today is not far removed from that
type of syncretism. Religious pluralism is the view that all religions are
equally valid. Our society often encourages us to be open-minded and
demonstrate a permissive attitude toward the beliefs of people whose faith
differs from our own, rather than to attempt to win them to Christ. Our
faith as Christians, we are falsely informed, may be “true” for us but not
necessarily “true” for someone else.
Anti-Christian blogs may claim Christians are intolerant. Christians may
be portrayed as bigots for refusing to compromise on biblical teachings. In
this week’s session we will see John’s response to such claims. God has clearly
revealed that faith in His Son is the only way to experience eternal life. God
has testified through His Spirit, through Jesus’ life and ministry, and through
Jesus’ sacrificial death for our sins that Jesus is God’s Messiah. John’s message
is clear. To refuse to accept God’s testimony about Jesus’ nature and mission as
the only way of salvation is to call God a liar and to reject eternal life.
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1 John 5:1-21
John wove together throughout his letter the themes of correct doctrine,
right behavior, and proper relationships with believers. Chapter 4 ends by
repeating the theme of brotherly love (1 John 4:20-21). The apostle began
chapter 5 by combining the theme of love for believers with the themes of
faith and obedience and reintroducing the theme of new birth (5:1-5).
John then introduced the theme of witnesses to Jesus’ identity. Ten times
in chapter 5 John referred to Jesus as the Son of God, His Son, or the Son. In
addition John repeatedly used the words “testimony,” “testify,” or “testifies”
in 5:6-11. The testimony of the Spirit, the water, and the blood unanimously
agree concerning the true identity and nature of Jesus as the Messiah, the
Son of God (5:6-8). That testimony is that God has given us eternal life in
His Son (5:11). To reject God’s testimony about His Son is the same as calling
God a liar (5:10). The section ends with John’s purpose in writing (5:13).
In the next section John reintroduced the theme of receiving what we
request from God (1 John 5:14-15; see 3:21-22). When we ask according to His
will, He hears us. John then applied this truth to a specific situation in the life
of the church—praying for a believer sinning “a sin that does not bring death”
(5:16-17). Bible scholars disagree as to the exact nature of this sin, but generally
three options are presented: a specific deadly sin, like the high-handed sin in
the Old Testament (Num. 15:27-31); blasphemy against the Holy Spirit (Mark
3:29); or total rejection of the gospel (Heb. 10:26-27). Though certainty is not
possible, the third option has fewer problems than the other two.
John ended the letter with a series of three “we-know-that” statements
that reaffirm teachings found previously in the letter. We know that the one
born of God does not sin (see 1 John 3:6,9) because Jesus (“the One who is
born of God”) protects the believer from the Evil One (5:18). We also know
that we are from God (5:19; see 4:6), though evil rules in the world. The world
is passing away (2:17), but it is still the last hour and antichrists are in the
world (2:18). Through His death and resurrection Christ judged the ruler of
this world (John 16:11) and cast him out (12:31). However, those opposed to
Christ were still active and must be combated.
Finally we know that Jesus “has given us understanding so that we may
know the true One” (1 John 5:20). The genuine, apostolic teaching the believers
had received from John had taught them about the true God and eternal life.
They must reject the false teachers and their false understanding of God.
Thus John ended the letter not with a typical greeting but with an abrupt
command: “Little children, guard yourselves from idols” (5:21).
Se s s ion 6: Jesus Alone 61

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EXPLORE THE TEXT
JESUS ALONE OFFERS VICTORY (1 John 5:1-5)
A genuine child of God believes the right things about Jesus (5:1,5), obeys
the commands of God (5:2-3), and loves both God and fellow believers (5:1-
2). The faith of this child of God overcomes the world (5:4-5).
VERSE 1
Everyone who believes that Jesus is the Messiah has been born
of God, and everyone who loves the Father also loves the one
born of Him.
John had already stated that everyone who practices righteousness has been
born of God (1 John 2:29) and everyone who loves has been born of Him
(4:7). In 1 John 5:1 John wrote that everyone who believes that Jesus is
the Messiah has been born of God. The first half of the sentence states
positively what was stated negatively earlier in the letter—the one who
denied that Jesus is the Messiah was a liar and antichrist (2:22-23). The title
Messiah or “Christ” (ESV, NIV, KJV) should be seen in connection with Jesus
as the Son of God (5:5): God come in flesh through Jesus, our Advocate and
the Righteous One (2:1), to be “the propitiation for our sins” (2:2), and in so
doing to destroy the works of the Devil (3:8).
The form of the verb in the phrase has been born of God indicates the
state of the believer as God’s child. The Greek verb form indicates an action
completed at a specific point of time in the past with continuing permanent
results. Similarly, in the Prologue to the Gospel, John stated that those who
believed and received Christ were given the right to be called children of God
(John 1:12); they were born not by human volition or effort but by God’s
initiative (1:13). John’s point here in 1 John is the same—through the new
birth God brings believers into a family relationship with Him.
The second statement in this verse ties new birth to love. The KJV preserves
the Greek wordplay in this verse: “every one that loveth him that begat loveth
him also that is begotten of him.” Here the Greek word translated “begat” refers
to the role of the father in the birth process, and the word “begotten” refers
to the child of the father. The statement can be read as a generic statement
giving a general principle—people who love the parents generally love the
children of the parents (NIV). It can also be read as a statement about God as
Father (HCSB, ESV). In either case the basic point is the same: everyone who
loves the Father also loves the one born of Him.
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VERSE 2
This is how we know that we love God’s children when we love

God and obey His commands.
This occurrence is the final occurrence in the letter of the clause this
is how we know (see also 1 John 2:3,5; 3:16,19,24; 4:2,13). The phrase
immediately following gives the content of what we know—that we love
God’s children. The final phrase answers the question how we know—by
loving God and by obeying Him.
We can paraphrase the point John is making in this way: How do we
know that we love God? We love His children. How do we know we love
His children? We love God and obey Him. The argument is circular, but it
is circular for a reason. God’s love for us motivates us to love each other
(4:11). As we love one another, God perfects His love in us (4:12). As we are
obedient to God, His love is perfected in us and we walk as Jesus walked
(2:5-6). Loving God motivates and enables us to love others. Loving others
reminds us of the greatness of God’s love for us.
The connection between loving God and obeying Him is common in the
Old Testament as well as in the New Testament. Moses commanded the
Israelites, “Therefore, love the LORD your God and always keep His mandate
and His statutes, ordinances, and commands” (Deut. 11:1). Later in the same
chapter Moses instructed the people to obey the commands to love God and
to worship him with all of their hearts (11:13).
VERSE 3
For this is what love for God is: to keep His commands. Now His
commands are not a burden,
John connected this verse with the previous verse using the conjunction for,
showing the inference or conclusion that can be drawn from the previous
verse. The evidence that we love the children of God is that we love God
and we obey Him. John then defined love for God explicitly as obedience
to God. One who loves God cannot be indifferent to the commands He has
given. Jesus made the same point in the upper room: “The one who has My
commands and keeps them is the one who loves Me” (John 14:21). Jesus was
commanding the disciples to do the same thing that He Himself had done:
“If you keep My commands you will remain in My love, just as I have kept My
Father’s commands and remain in His love” (15:10). Jesus was instructing
His disciples to “walk just as He walked” (1 John 2:6).
Obedience is not always pleasant (think of Jesus enduring the cross
for us). However, John added that His commands are not a burden. The
Greek word translated burden occurs only six times in the New Testament.

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It was used in a positive sense to refer to “the weightier matters” (ESV) or
“the more important matters” (HCSB) of the Law (Matt. 23:23). It was used
negatively to describe the unreasonable burdens the Pharisees placed on
the people (Matt. 23:4).
Moses made a point to the children of Israel similar to the point John
made in 1 John 5:3: “This command that I give you today is certainly not
too difficult or beyond your reach” (Deut. 30:11). Jesus encouraged people to
take His yoke because His burden is light (Matt. 11:28-30). In contrast to the
weight of sin, obedience is light. The challenge of being faithful to a spouse
may seem more difficult than giving in to the affair. However, in the long run
the results of being faithful are far more rewarding than the pain of betrayal
and a broken home. When viewed from the perspective of the consequences,
obedience is not burdensome.
VERSE 4
because whatever has been born of God conquers the world. This
is the victory that has conquered the world: our faith.
God’s regenerative act in the life of the believer empowers the believer to
overcome the world. In the upper room Jesus told the disciples that though
they would suffer in the world, they would have peace in Him because He
had conquered the world (John 16:33). John reminded the young men in
his community that they “have had victory over the evil one” (1 John 2:13).
In addition, because they were from God, his readers had conquered those
living by the spirit of the antichrist because the One in them “is greater than
the one who is in the world” (4:3-4).
The victory that is triumphant over the world is our faith. The expression
our faith should probably be understood in light of the confessions about
Christ that begin and end this section (Jesus is the Messiah, 5:1, and the
Son of God, 5:5). Trust in and commitment to the One who came from God
and offered Himself as our sin sacrifice to destroy the works of the Devil
assures the believer that God’s victory over the world, which has already
been won, can be experienced in our lives. Here we have the real reason that
“His commands are not a burden” (5:3); He has conquered the world, and we
can share in that victory through faith in Him.
VERSE 5
And who is the one who conquers the world but the one who
believes that Jesus is the Son of God?
No person is able, in his or her own power, to resist the pull of sin and the
world, even though the world and its lusts are passing away (1 John 2:15-17).
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John opened and closed this section with an affirmation about the importance
of right belief. The one who conquers the world is the one who affirms that
Jesus is the Messiah and the Son of God. In verse 1 the one who believes has
been born of God; in verse 5 the one who believes conquers the world. The act
of believing is important but so is the content of the belief.
In summary, people who are born of God obey His commands and
gain victory over the Evil One in the world. Obedience does not produce
salvation but is the result of salvation. John focused on the necessity of an
active and ongoing faith in Christ for obedience and victory in the world
(see 1 John 5:1,4-5).
JESUS ALONE IS THE SON OF GOD (1 John 5:6-10)

The dominant word in this section is testimony or witness. Nine occurrences
of the Greek noun translated testimony or the Greek verb translated testify
are found in 5:6-10. (Two instances of the Greek verb have been translated
“has given” in the HCSB; see 5:9-10.) As John neared the end of this letter, he
emphasized the testimony provided by God that Jesus was indeed the One
sent from God who came in the flesh to be the propitiation for our sins.
VERSE 6
Jesus Christ—He is the One who came by water and blood, not by
water only, but by water and by blood. And the Spirit is the One
who testifies, because the Spirit is the truth.
Bible teachers have puzzled over the exact meaning of this verse. Perhaps the
most immediate parallel to it can be seen in John’s description of the death of
Jesus—after Jesus’ side was pierced with a spear, blood and water flowed out
(John 19:34). In addition, John emphasized the purpose of the testimony (“so
that you also may believe”) and the truth of the testimony (19:35). Although
the order of the words blood and water is reversed in the two accounts, 1
John 5:6-8 and John 19:34 are the only passages in the New Testament where
the words water and blood are joined together in this way. In this view water
and blood in 1 John 5:6 would refer to the atoning death of Jesus.
However, this interpretation doesn’t explain John’s separation of water and
blood later in the verse: not by water only, but by water and by blood. In
the Gospel John’s point seems to have been that the water and blood together
were proof of the reality of Jesus’ death, and the two elements were seen as
one witness. In 1 John three distinct witnesses are envisioned (1 John 5:8).
Bible scholars have suggested various possibilities for the meaning of
water and blood. Water could be a reference to physical birth, (probably the
meaning of “born of water” in John 3:5), to the Holy Spirit (7:38-39), or

© 2015 LifeWay
most frequently, to baptism. Blood is most frequently seen as a reference to
Jesus’ death, though some have viewed it as a reference to the Lord’s Supper.
Understanding water as baptism and blood as the Lord’s Supper would mean
John referred to the coming of Jesus in the ordinances of the church. However,
the context in 1 John does not support a reference to ordinances here and
referring to the Lord’s Supper by the single word blood would be highly unusual.
Interpreting the word water to refer to the Holy Spirit doesn’t fit the
context either. Although water is a symbol for the Spirit elsewhere in
Scripture, the reference to the Spirit as one of the three witnesses in verses
7-8 makes the reference to water as the Holy Spirit redundant. There would
be only two witnesses, not three.
The more likely explanation is to view the word water as a reference to Jesus’
baptism as a starting point for His earthly ministry. The term blood, then, is a
reference to Jesus’ death on the cross. The emphatic addition not by water only
probably was a response to the doctrine of those false teachers who had left the
church (1 John 2:19). John’s original audience no doubt would have immediately
recognized the reference and understood the false teaching it addressed.
We may not understand the reference precisely, but some truths seem
obvious. John was writing against false teachers who had an incorrect view of
Jesus’ nature. We have already seen throughout the letter that John insisted
Jesus was the Christ who had come in the flesh. To say otherwise was heresy.
A form of an early heresy called Gnosticism [NAHS tuh SIH zuhm]
separated the man Jesus from the divine Christ who was sent by God. One
of the early proponents of this false teaching taught that the divine Christ
came from God and descended upon the human Jesus at his baptism. He
also taught the divine Christ left the man Jesus before the crucifixion, so
the One who died on the cross was the man Jesus, not the divine Christ.
Thus according to this false teaching, Christ came by water (baptism) but not
by blood (crucifixion). John wrote to counter this lie. In contrast to this false
teaching, John insisted Jesus came not by water only (baptism) but also by
blood (His atoning death). Jesus was God in the flesh dying for our sins.
This heresy emphasized teaching that was different from the teaching
of the apostles. In refutation of this heresy, John stressed that any spirit
that didn’t confess that Jesus the Christ had come in the flesh was the
spirit of the antichrist (1 John 4:2-3).
John ended this section with the reminder that the Spirit is the One who
testifies, because the Spirit is the truth. This Spirit of truth who came
from the Father will guide us into all truth (John 16:13) and testify about
Jesus (15:26). Therefore, we can have confidence through the testimony of
the Spirit that Jesus entered history as a human being and destroyed the
works of the Devil by becoming the propitiation for our sins.
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VERSES 7-8
For there are three that testify: the Spirit, the water, and the
blood—and these three are in agreement.
At this point John explicitly stated the threefold nature of the witness to
Jesus as the Messiah and the Son of God: For there are three that testify.
The KJV adds in verse 7 a list of three witnesses prior to the three witnesses
mentioned in verse 8—the Father, the Word, and the Holy Spirit. The
phrase has been given the nam`e the Johannine [joh HAN ighn] Comma
(the Latin word comma originally meant a clause or phrase). The additional
words differentiate between witnesses on earth and witnesses in heaven.
The question arises as to whether this clause should be included in our New
Testament. However, the question of whether this passage is Scripture cannot
be answered simply by the truth represented in the phrase. The question
must be whether John wrote these words and whether or not they were a
part of his original letter. The overwhelming evidence from ancient texts
of the New Testament argues that the phrase should not be included. Only
eight known Greek manuscripts of the New Testament contain the clause,
and none of those manuscripts dates before A.D. 1400. Based on other New
Testament evidence, we affirm the doctrine of the Trinity.
Read the article entitled “Textual Criticism, New Testament” on pages
1573-1576 in the Holman Illustrated Bible Dictionary for more information
about the topic of textual criticism. We can have confidence in the
Scriptures as totally true and trustworthy, without any mixture of error.
VERSE 9
If we accept the testimony of men, God’s testimony is greater,

because it is God’s testimony that He has given about His Son.
This verse begins with an if clause that introduces an argument from lesser
to greater—human testimony is considered authoritative; God’s testimony
is far more authoritative. This clause is followed by a phrase showing the
reason the conclusion drawn is true.
John reminded his readers that human testimony is routinely accepted
as valid. Facts were established in a trial based on the testimony of two or
three witnesses (see Deut. 17:6). Since we give such high regard to human
testimony, we should be much more eager to accept God’s testimony.

© 2015 LifeWay
This point is especially true because it is God’s testimony that He has
given about His Son.
In John’s Gospel, God testified about His Son to John the Baptist: “The One
you see the Spirit descending and resting on—He is the One who baptizes
with the Holy Spirit” (John 1:33). John affirmed that God’s testimony about
His Son was true (1:34). Later in the Gospel Jesus stated that the Father
testified about Him: “The Father who sent Me has Himself testified about
Me” (5:37). Here in 1 John God has testified concerning His Son through the
Spirit, the water, and the blood.
VERSE 10
(The one who believes in the Son of God has this testimony within
him. The one who does not believe God has made Him a liar, because
he has not believed in the testimony God has given about His Son.)
The HCSB translation puts this verse in parentheses, indicating it is in some
sense a digression from John’s previous argument. The structure is that of
a positive statement, a negative statement, and a phrase that explains the
reason for the negative statement.
The positive statement picks up the objective of faith from the end of verse
5. In wording similar to believing “that Jesus is the Son of God” (5:5), the
individual referred to believes in the Son of God. At issue is that the person
involved understands the true nature of Jesus’ deity—He is fully God. Such
a person accepts God’s testimony concerning His Son.
The person who makes such a faith commitment to the Son has this
testimony within him. This testimony is God’s testimony (5:9). The apostolic
testimony with which John began the letter is in line with this testimony
(1:1-4). This internal witness from the Father (within him) should probably be
understood as the presence of the Holy Spirit given by God to the believer (3:24).
John next turned his attention to the person who rejected God and His
testimony concerning the Son. The one who does not believe in the Son of God
has not only rejected the Son but has rejected God as well (see 2:22-23). To
reject God’s testimony about His Son is to make God a liar. Previously John
also stated that dishonesty about our sinful nature makes God a liar (1:10).
To hear God’s testimony concerning His Son and to reject that testimony
is to treat God as if He were a liar. Such a person looks at what God has
declared about the sinful human condition and at what God has done in
Christ to atone for sin and concludes that he knows better than God. To such
a person sin is not really sin and atonement is not really necessary, and if God
says otherwise, then God must be a liar. To take such an arrogant stance is
to reject God’s testimony concerning His Son and thus to reject eternal life.
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In summary, the Spirit, Jesus’ life and death, and Christian experience all
testify to the truth of Jesus being God’s Son (fully human and fully divine).
JESUS ALONE OFFERS ETERNAL LIFE (1 John 5:11-12)

VERSE 11
And this is the testimony: God has given us eternal life, and this
life is in His Son.
In this verse John stated the testimony. First, John reaffirmed that eternal
life is a gift from the Father. In the second verse in the letter, John had borne
testimony to “the eternal life that was with the Father and was revealed to us”
(1 John 1:2). God has promised believers eternal life (2:25).
Second, this life is in His Son. God’s offer of eternal life can be
appropriated only through His Son Jesus. The false teachers who left the
church had a distorted view of Jesus. They did not teach that the only way
to eternal life was through the Person and work of Jesus. John was adamant
that eternal life was available from the Father only through the Son (see
John 14:6). It is no accident that these last three verses have all ended with a
reference to the Son (5:9-10, “about His Son”; 5:11, in His Son).
VERSE 12
The one who has the Son has life. The one who doesn’t have the
Son of God does not have life.
In his typical style, the apostle stated his point in this verse first positively and
then negatively. Because eternal life is a gift from God in His Son Jesus (5:11), a
person who has the Son also possesses eternal life; a person who does not have
the Son does not possess eternal life. John made the same point in his Gospel:
“The one who believes in the Son has eternal life, but the one who refuses to
believe in the Son will not see life; instead, the wrath of God remains on him”
(John 3:36). Jesus, God’s Son, is the only Source of eternal life.
In summary, Christians live victoriously by loving God and obeying His
commands. The victorious life can only be found through faith in Christ.
Only those who place their faith in Jesus possess eternal life.
How would you describe who Jesus is to someone with little or no
familiarity with the Scripture? How can we know that Jesus is who He
claimed to be?

© 2015 LifeWay
Session 7 > Revelation 1:1-8
Jesus’ Revelation
Jesus Christ is the Alpha and Omega—the complete revelation
of God to the entire world.
When I turned eight years old, I began asking my mother questions about
Jesus. She invited the pastor to our home for a visit. The pastor and my mom
shared with me the good news of the gospel and invited me to accept Jesus
Christ as my personal Lord and Savior. I recognized that God loved me and
that Jesus died for me and wanted me to live my life for Him. I asked Jesus
into my heart that night and my life has been forever changed.
The pastor encouraged me to make this decision for Christ public. He asked
me to come forward the next Sunday during the invitation hymn, declare
that I had accepted Jesus as my Savior, and join the church by following
the Lord in baptism. I practiced my speech the rest of the week. “Pastor, I’m
saved, and I want to be baptized.”
Sunday came and so did the hymn of invitation. With a gentle nudge from
my mom, I ventured forward to the front of the auditorium. Maybe it was my
young age; maybe it was my nerves; in any case, when the pastor asked me why
I came forward, I responded, “Pastor, I’m saved, and I want to be crucified.”
I was eight years old. I did not understand the difference between being
baptized and being crucified. I soon found out there was a huge difference.
Eventually, as I began to mature in the Christian faith, I ran across my life
verse: “I am crucified with Christ: nevertheless I live; yet not I, but Christ
liveth in me: and the life which I now live in the flesh I live by the faith of the
Son of God, who loved me, and gave himself for me” (Gal. 2:20, KJV). I was
correct after all. As a believer, I am crucified with Christ. I live by faith in Him.
You do not need to have all the answers to life’s questions before confessing
Christ as Lord and Savior. You do not even need to know the definitions of
theological terms. You just need to know Him. If you place your faith and
trust in Jesus, He promises to give you eternal life. The daily walk with
Christ, the presence of the Holy Spirit, and the study of His Word will guide,
teach, and mature you.
When we arrive at the last book of the Bible, we are confronted by different
views and methods followed by devout saints on how best to interpret it.
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The vivid pictures and strange symbolism challenge us. However, at its
center, at its core, the Book of Revelation is all about Jesus. He is the Alpha
and Omega, the Beginning and the End, the First and the Last, the complete
revelation of God to the entire world.

Revelation 1:1-20
Revelation 1:1-8 is a prologue or introduction that presents major themes
appearing in the rest of the book. These themes include the return of Christ,
the call for perseverance, and the majesty of the Trinity. First, John was
informed of “what must quickly take place” (Rev. 1:1) “because the time is
near!” (1:3). Twice God is designated as “the One who is, who was, and who
is coming” (1:4,8). Second, in light of His soon return, believers are urged to
“hear the words of this prophecy and keep what is written in it” (1:3). Third,
the awesome majesty of the Trinity is clearly spelled out in the prologue.
The Lord God is the Alpha and Omega, the Almighty (1:8). Jesus Christ is
the Revealer, “the faithful witness, the firstborn from the dead and the ruler
of the kings of the earth” (1:5). Finally, the “seven spirits” (1:4) or sevenfold
Spirit signifies the fullness of the Holy Spirit.
The latter part of chapter 1 of Revelation (1:9-20) records the first vision
John received. The scenes he described and the divine commission he was
given call to mind the commissioning of such Old Testament prophets as
Isaiah (Isa. 6), Jeremiah (Jer. 1), and Ezekiel (Ezek. 1–3). The apostle John
received his visions and commission to write on the island of Patmos (1:9).
On the Lord’s Day, he was instructed to write what he saw to the seven
churches of Asia Minor (1:10-11).
“In the Spirit” John received his first vision, a vision of the exalted Christ
walking among the seven lampstands (1:10-13). Various images drawn from
the Old Testament describe the glorified Christ (1:13-16). He is wise (white
hair), insightful (eyes), glorified or omnipotent (feet), authoritative (voice),
powerful or sovereign (holding seven stars), and radiant (face). These images,
which have similarities with those applied to God in the Old Testament (see
Dan. 7:9-10), are here applied to Christ and highlight His divine nature and
sovereignty. The final section highlights Christ’s eternal nature and power
over evil. He is the Living One and holds the key to death and Hades (1:17-
18). John, therefore, is instructed to write what he has seen, what is, and
then what will take place (Rev. 1:19). Lastly, in 1:20 we find two key symbols
interpreted. The seven stars are the seven angels of the seven churches and
Se s s ion 7: Jesus’ Revelation 71

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the seven lampstands are the seven churches themselves. Thus the book is
meant for all God’s people. The churches—all Christians—need to hear the
words of these prophecies.
EXPLORE THE TEXT

REVEALED (Rev. 1:1-3)
Jesus Christ revealed to John a prophecy concerning His return, so John could
record the prophecy for all to read, hear, and heed. John was exiled on Patmos
[PAT muhs], a small, rocky island in the Aegean Sea. The reason for his exile
was “because of God’s word and the testimony about Jesus” (1:9). This phrase
or one worded similarly occurs four times in Revelation (1:2,9; 6:9; 20:4), the
latter three clearly within the context of persecution. Thus John’s banishment
was because he proclaimed the gospel message. He was a “brother and partner
in the tribulation, kingdom, and endurance” with other persecuted saints (1:9).
VERSE 1
The revelation of Jesus Christ that God gave Him to show His
slaves what must quickly take place. He sent it and signified it
through His angel to His slave John,
Verses 1-3 of chapter 1 introduce the Book of Revelation. The opening words
the revelation of Jesus Christ indicate the origin and content of the work.
The word revelation comes from the Greek term written in English as apokalupsis
[uh pahk uh LOOP sis] and is the basis for the English word apocalypse [uh
PAHK uh lips]. The word refers to an uncovering of what has formerly been
hidden. While John’s visions will uncover hidden truths about Jesus’ return
or second coming, the word primarily stresses an uncovering of the hidden
reality of God’s sovereign control of the future, and how He will bring an
end to evil. The phrase of Jesus Christ can also be translated “from Jesus
Christ” (emphasizing the source, NIV), “about Jesus Christ” (emphasizing the
content), or “belonging to Jesus Christ” (emphasizing possession). All these
concepts are true and should not be viewed as unconnected.
The point is that Christ gave the information and that it came from God.
Moreover, God gave the revelation to Jesus to show His slaves (“servants,”
ESV, KJV, NIV). Although many English versions prefer “servants,” the
HCSB effectively stresses the idea of the Greek as slaves, that is, being under
someone else’s total control. It is a wonderful title of honor for God’s people.
God gave the revelation in order to show His people what must quickly
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(“soon,” ESV, NIV; “shortly,” KJV) take place. The verb rendered show in this
context parallels the term revelation and also means “to unveil” or “to reveal.”
The term stresses pictorial language or the use of symbols. At the same time,
however, we need to affirm that John had actual, historical events in view.
The apostle portrayed anticipated events using apocalyptic symbols.
The phrase what must quickly take place can refer to that which will
take place “soon” or “suddenly.” Some Bible scholars emphasize “soon” or
“shortly” and explain that John’s original audience would experience these
unveilings. Others stress the idea of “suddenness” and “certainty.” This
interpretation allows a long passage of history before a sudden unveiling
toward the end of time. HCSB’s translation of quickly allows for both
possibilities. It appears best to take the expression in a straightforward
way. The apocalyptic outlook concerning the end of history was that it was
always imminent and forthcoming.
John’s original audience and every succeeding generation must heed these
words. As Peter wrote, “With the Lord one day is like a thousand years, and
a thousand years like one day. The Lord does not delay His promise, as some
understand delay, but is patient with you, not wanting any to perish but all
to come to repentance” (2 Pet. 3:8b-9). Thus Jesus’ return can accurately be
described as soon for us as well as for first-century believers. The last phrase
of Revelation 1:1 states that Jesus sent it (the revelation) and signified
it through His angel to His slave John. Thus, the five-stage process of
revelation was from God to Christ to the angel to John to the churches.
Read the article titled “Apocalyptic” on pages 79-81 in the Holman
Illustrated Bible Dictionary. What are some characteristics of
apocalyptic writings?
VERSE 2
who testified to God’s word and to the testimony about Jesus

Christ, in all he saw.
John testified to God’s word and to the testimony about Jesus Christ,
in all he saw. This statement highlights the authority and inspiration of the
Book of Revelation in strong terms. John used courtroom language. He was
an eyewitness who truthfully bore witness to all he saw. The courtroom terms
testified and testimony emphasize the truth of John’s message to the churches.

© 2015 LifeWay
VERSE 3
The one who reads this is blessed, and those who hear the words
of this prophecy and keep what is written in it are blessed,
because the time is near!
John concluded his introduction in 1:3 with words of blessing. This blessing
is the first of seven beatitudes in Revelation (Rev. 1:3; 14:13; 16:15; 19:9;
20:6; 22:7,14. The word rendered “fortunate” in 19:9 is the same Greek term
translated “blessed” in the other references.) The word blessed emphasizes
the joy believers experience as children of God and citizens of His kingdom.
In Revelation 1:3, John indicated three ways believers are blessed. First,
the one who reads (“reads aloud,” ESV, NIV) this is blessed. The oral
setting of a local congregation is implied. In an era of low literacy, someone
read to the assembled church. Second, those who hear the words of this
prophecy . . . are blessed. Again the oral nature of the situation is evident.
The idea of hearing, however, was not simple listening or merely mental
comprehension. It suggested hearing with the intent of obeying, an idea
confirmed by the following phrase. The Greek term rendered prophecy or
prophetic also appears seven times in Revelation (1:3; 11:6; 19:10; 22:7,10,18-
19). John’s various examples of numerical symbolism are beginning to
surface. Seven symbolized completeness, fullness, and perfection. Prophecy
does not primarily refer to predictions. It relates to God speaking the truth
through His messengers to His people. It was forth-telling, not primarily
foretelling. Third, both reader and hearers must keep (“take to heart,” NIV)
what is written in it. The word keep also contains the idea of obeying.
Keeping God’s words or commands is another theme in Revelation.
Finally, the imminence of Jesus’ return is repeated with the phrase because
the time is near (“for the time is at hand,” KJV). Similar to the expression
“what must quickly take place” (1:1), the best solution for understanding
these words comes from understanding an apocalyptic outlook. The Lord
may break into history at any moment. People of every generation have
scoffed at the urgency perceived in these phrases. But urgency is the point.
New Testament writers frequently referred to the nearness of the Lord’s
return to challenge believers to live holy lives (see Rom. 13:12; Heb. 10:25;
Jas. 5:8; 1 Pet. 4:7). Our time on earth is short. We must witness for Him.
Blessed are those who read, hear, and obey!
Prophecy “experts” throughout Christian history up to the present day
have made predictions regarding the date of Christ’s return despite clear
biblical teaching that we do not know when the second coming will occur
(Matt. 24:36; Acts 1:6-8). The revelation of Jesus Christ, however, has
nothing to do with date setting. It has everything to do with the revealed
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message of Jesus Christ that leads to changed lives. Proper eschatology (the
biblical doctrine of last things or end times) should lead to ethical behavior.
Almost two thousand years have passed since John wrote “what must
quickly take place” (Rev. 1:1) and “the time is near” (1:3). How would you
answer a friend who tells you John was wrong in his calculations and thus
cannot be trusted? How is your lifestyle different knowing that the second
coming is nearer today than yesterday?
REVERED (Rev. 1:4-6)

Through the centuries various individuals have rejected a belief in the Trinity
or held that Christ was less than Deity. For those willing to take a closer
look, however, the Book of Revelation (along with the rest of Scripture) offers
clear teaching on the Trinity. John related his Trinitarian teaching in various
ways, including the use of titles and symbols. In the Book of Revelation, a
picture of Christ emerges that compels readers to view Him as part of the
triune Godhead, equal with God and the Holy Spirit. Jesus Christ is Deity and
worthy of our reverent worship because of who He is and what He has done.
VERSE 4
John: To the seven churches in Asia. Grace and peace to you from
the One who is, who was, and who is coming; from the seven
spirits before His throne;
John offered a typical letter greeting in 1:4-6. He related three elements:
sender (John), addressees (the seven churches in Asia), and greeting
(grace and peace to you). First, John identified himself as the writer. This
fact is intriguing because apocalyptic writers typically used pseudonyms
[SOO duh nimz], that is, they used the name of a famous person from
history to validate their writings. John, however, named himself. The
original readers knew John and were confident that what they were
receiving was the message God had given him.
Second, the seven churches in Asia were the first recipients. These seven
churches were located in Asia Minor (modern western Turkey). John may
have selected these cities because of his relationship to the churches located
there. As a later session reveals, these seven churches had specific problems,
and these various congregations served as representatives of all churches.

© 2015 LifeWay
Third, John magnified the greeting of grace and peace to you into a doxology.
The Trinity is clearly spelled out in the following titles and symbols.
First of all, God is identified by the title the One who is, who was, and
who is coming, occurring in the Scriptures only here and in Revelation 1:8
and 4:8. This identification is a paraphrase of God’s name revealed to Moses
and translated “I AM WHO I AM” (Ex. 3:14). It is a title reserved for the Father
and stresses a major theme of the Book of Revelation, namely, that God’s
decisive intervention into earth’s history is imminent. The title includes the
present tense (who is), past tense (who was), and future tense (who is coming).
Thus the designation underscores the truth that God’s complete control of the
past and the future offers comfort to believers who experience persecution in
the present. Believers can take heart that the God they serve transcends time.
Next, grace and peace also comes from the seven spirits before His
throne. Although some Bible scholars believe this phrase refers to seven
angels, others understand the seven spirits to signify the Holy Spirit. The
number seven symbolizes the perfect fullness of the Spirit. John probably
drew the imagery of seven spirits from Zechariah 4:2-6. In Zechariah 4:6, the
Lord God described His actions to be “not by strength or by might, but by
My Spirit.” The Holy Spirit plays a major role in Revelation as the One who
represents the effective work of God, who inspires John’s visions, and who
joins the Father and Son in delivering end-time judgment.
VERSE 5a
and from Jesus Christ, the faithful witness, the firstborn from
the dead and the ruler of the kings of the earth.
Trinitarian teaching in verse 4-6 is completed with a reference to Jesus
Christ, who is described with three titles in Revelation 1:5. First, He is
the faithful witness. This phrase introduces another major theme in
Revelation. The idea of witness is closely linked to the themes of persecution
and perseverance. Thus, Christ is our Model, the standard for believers who
must do as their Lord did and take a stand against evil. Moreover, the English
word martyr comes from the Greek word typically translated “witness.” This
fact reminds us that our witness for Christ can bring persecution and may
cost us our physical lives (Rev. 2:10,13).
Second, Jesus is described as the firstborn from the dead (“the first
begotten of the dead,” KJV). This title calls to mind the death and resurrection
of Christ. The designation is drawn from Psalm 89:27: “I will also make him
My firstborn, greatest of the kings of the earth.” The psalmist was alluding
initially to David, who became the head of all Israel. These words, however,
were ultimately fulfilled in Christ. Jesus, the exalted Messiah, while eternally
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preexistent, fulfilled the role of the firstborn. He is now “the firstborn over
all creation” (Col. 1:15). But Christ is also “the firstborn from the dead, so
that He might come to have first place in everything” (Col. 1:18). Firstborn in
this context does not mean the first one born but rather the Sovereign Lord
over all creation. Christ gained this sovereign position over the universe, but
not because He was the first created being. He is not a created being. He is
eternal. Rather, Christ received this sovereign position because He was the
Inaugurator of the new creation by means of His resurrection from the dead.
Jesus has taken control of death and will ultimately destroy it (Rev. 20:14).
Those who place their faith in Him participate with Him in life eternal.
Read the article titled “Firstborn” on page 577 of the Holman Illustrated
Bible Dictionary. Some individuals and religious groups erroneously claim
that Jesus is a created being. Based on this session and the dictionary
article, what would you say to someone who claimed that Jesus was just a
good man or merely a created being?
Third, Jesus is the ruler of the kings of the earth (“the prince of the kings
of the earth,” KJV). Again, John referred to Psalm 89:27: “I will also make
him My firstborn, greatest of the kings of the earth.” This title for Christ’s
sovereign role as King stands in stark contrast to the Roman emperors who
believed they were in control. The Book of Revelation emphasizes the conflict
between earthly rulers and the exalted Christ. Christ rules now in heaven
and in the hearts of His people (Rev. 3:21). One day the “KING OF KINGS
AND LORD OF LORDS” (19:16) will return. Jesus is the King and only He
is worthy of our worship.
Together, these three titles of Jesus Christ identify His three ministries.
He is prophet (faithful witness), priest (conquering sin through his victory on
the cross and resurrection from the dead), and king (ruling all other kings).
VERSES 5b-6
To Him who loves us and has set us free from our sins by His
blood, and made us a kingdom, priests to His God and Father—
the glory and dominion are His forever and ever. Amen.
John has not completed His goal of magnifying Christ. The apostle’s
doxology concluded in 1:5b-6 with a celebration of what Jesus Christ has
accomplished. The phrase to Him who loves us occurs in the present tense.

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Jesus loves His people. His Self-giving love led to the cross. Jesus laid down
His life so that we can have eternal life. Christ’s love has set us free from
our sins by His blood (“washed us from our sins in his own blood,” KJV).
His death paid the penalty for our sins. By His own blood He obtained
eternal redemption for the believer.
But there is more. The expression and made us a kingdom, priests to
His God and Father (“and has made us to be a kingdom and priests to serve
his God and Father,” NIV) is an allusion to Exodus 19:5-6. After the Israelites
were set free from bondage in Egypt, the Lord promised on Mount Sinai that
if they kept His covenant, they would be His kingdom of priests and His holy
nation (Ex. 19:6). Christ has freed believers of all races to become the new
people of God (1 Pet. 2:9-10). The King of the kingdom is also the great High
Priest (Heb. 4:14). He has a multitude of priests on earth to serve His God
and Father. This fact points out two things believers should be doing. First,
Christians serve and worship God. Second, our status as priests means we
have the ministry of sharing the knowledge of Him with others. We proclaim
the good news that all who call “on the name of the Lord will be saved” (Rom.
10:13). The proper response to the work of Christ is to conclude that glory
and dominion are His forever and ever. Amen.
Jesus is to be revered because of who He is and what He has done. He is
the only way to salvation. Have you been freed from your sins by the blood
of Christ? Are you a member of Christ’s kingdom? Does your lifestyle attest
that dominion and power belong to Him?
RETURNING (Rev. 1:7-8)

VERSE 7
Look! He is coming with the clouds, and every eye will see Him,
including those who pierced Him. And all the families of the earth
will mourn over Him. This is certain. Amen.
Revelation 1:7-8 not only concludes the introduction (1:1-8), but offers a
theme statement for the whole book. Jesus will return to earth as Victor. All
people will see and acknowledge Him at that return. In 1:7, John masterfully
combined two Old Testament prophecies on the coming of the Messiah.
First, he drew from Daniel 7:13, where Daniel stated, “I saw One like a son of
man coming with the clouds of heaven.” Daniel 7:9-14 portrayed the Messiah
receiving an everlasting kingdom. John echoed this portrait with “Look!
He is coming with the clouds, and every eye will see Him.” Clouds often
symbolized God’s glory and judgment (Ex. 16:10; 1 Kings 8:10-11; Ps. 104:1-
3; Ezek. 30:3). Jesus, the Son of Man, will fulfill this prophecy at His second
coming (Matt. 26:64; see also Acts 1:9-11).
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The second allusion comes from Zechariah 12:10 and relates to mourning
over the One who was pierced (see Matt. 24:30; John 19:34,37). Some Bible
scholars associate this mourning with grief accompanying repentance. Others
hold that the mourning implies the recognition that all hope is gone because
the final judgment is at hand. In any case, it is not merely sinful Israelites, but
all human beings who stand guilty of rejecting God’s Messenger, Jesus, and
are worthy of judgment unless they turn to Christ in repentance and faith.
In contrast to His first coming, Christ’s second coming will be glorious. He
will come with the clouds, and every eye will see Him. All will witness Christ’s
victory. Beginning with those who pierced Him, people of every generation
have despised and rejected Christ. When Christ returns, what will be your
response? Joy or mourning?
VERSE 8
“I am the Alpha and the Omega,” says the Lord God, “the One who
is, who was, and who is coming, the Almighty.”
In this verse John punctuated all that was stated previously by listing three
titles of God. These titles declare His eternity, divinity, and power. The Self-
designation, “I am the Alpha and the Omega,” calls attention to the first
and last letters of the Greek alphabet. It is closely related to two similar titles,
“the First and the Last” and “the Beginning and the End.” These expressions
reflect polar opposites. Since God is the Alpha and the Omega, He is everything
in between as well. The stress rests on His eternal nature. Such titles are also
applied to Christ in the Book of Revelation (see 22:12-13). Thus, these titles
emphasize the deity of Christ and His unity with the Father. Jesus Christ is
the Alpha and the Omega—the complete revelation of God to the entire world.
The expression the One who is, who was, and who is coming, as noted
in the discussion of Revelation 1:4, reveals God’s infinity. He unites past,
present, and future under His sovereign control. The title the Almighty
emphasizes His absolute, supreme, and unparalleled power. Because God is
Ruler over history and in control of the universe, this title provides a fitting
climax to Revelation 1:1-8.
The title “the Alpha and the Omega” is a way of emphasizing the Lord’s
sovereign control over all, from the beginning of time to the end. When
you face your next crisis situation, how will you respond differently
because you know this truth?

© 2015 LifeWay
Session 8 > Revelation 2:7,11,17,26-29; 3:5,12,21
Let Them Hear

They that overcome by faith in Jesus Christ will reign with
Him in eternity.
After an evening out, the parents returned home to their children, whom
they had left with a babysitter. The parents were concerned for the sitter
because they knew their children were rambunctious and could try any
teenager’s patience. In particular, their son Sammy made it his goal to
disrupt every babysitter’s life.
The returning parents were pleasantly surprised, however, to find all the
children, including Sammy, fast asleep. When the sitter had been paid and was
walking out the door, she paused: “Oh, I almost forgot to tell you. I promised
Sammy that if he stayed in bed, you would get him a pony in the morning.”
The anticipation of future rewards often leads us to make needed changes
in the present. In Revelation 2–3, the risen Christ offered various promises to
the seven churches. In response those churches needed to make appropriate
changes based on Christ’s message to them.
If Jesus were to write a letter to your church, what would He say? If He
asked you to list the strengths and weaknesses of your church, what would
those strengths and weaknesses be?

Revelation 2:1–3:22
Chapters 2–3 of Revelation consist of individual letters to seven churches
in Asia Minor. The seven churches were Ephesus [EF uh suhs] (Rev. 2:1-
7), Smyrna [SMUHR nuh] (2:8-11), Pergamum [PUHR guh muhm] (2:12-
17), Thyatira [THIGH uh TIGH ruh] (2:18-29), Sardis [SAHR diss] (3:1-6)
Philadelphia (3:7-13), and Laodicea [lay AHD ih SEE uh] (3:14-22). Since
all seven letters went to each congregation, they can be considered letters
within a letter. All the churches needed to hear the messages in all the
letters (1:3). Although these churches were actual congregations with their
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individual problems and challenges, they also represent all types of churches.
The messages delivered to these congregations offer truths to churches of
every generation. In fact, a good question to ask ourselves is: “Which church
does my own church most closely resemble?” When compared side by side,
a striking similarity in the literary form of each of the seven letters emerges.
Each letter essentially adheres to the following sevenfold pattern.
(1) Charge to write. For example, John is instructed to “write to the angel of
the church in Ephesus” (2:1).
(2) Characteristic of the Author. The risen Christ is identified as the Author
and described in terms of His glory, drawn largely from the description
in Revelation 1:12-18.
(3) Compliment for the church. Christ included a message of praise for each
church, except Laodicea. Some Bible scholars hold the church at Sardis
also received no commendation.
(4) Criticism of the church. Christ’s condemnation is mentioned in five of
seven letters. These criticisms reflected the failures of the churches. Only
Smyrna and Philadelphia escape censure.
(5) Command to the church. Christ instructs the church to take action,
usually including a call to repentance (for examples 2:5,16; 3:3,19),
faithfulness (for example 2:10), or perseverance (for examples 2:25; 3:11).
(6) Christ’s promise to the victor. Each church receives a promise or promises
to those who are victorious. We will look more closely at some of these
promises in the verse-by-verse exposition.
(7) Call to commitment. Finally, an exhortation to hear and obey is presented
to the churches. “Anyone who has an ear should listen to what the Spirit
says to the churches” (2:7; see 2:11,17,29; 3:6,13,22). This exhortation is
significant. All receive it. All are expected to respond to it.
The seven churches faced threats from without. They also faced temptations
to compromise from within. Such temptations included enticements to
immorality (2:20-25), heretical doctrines (2:2,6,15), and spiritual apathy
(3:1). However, the churches could overcome by trusting and obeying Christ
and persevering in faith.
Read Revelation 2–3. Which one of these churches best describes your
church? What are the strengths of your church? What are its weaknesses?
What are you currently doing that contributes to the strength of your
church? List one action you will take this week to strengthen your church.
Se s s ion 8: Let Them Hear 81

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EXPLORE THE TEXT
PROMISE OF LIFE (Rev. 2:7,11,17; 3:5,12)
The risen Christ’s promise to the victor in five of the seven churches in
Revelation 2–3 focused on eternal life. Christ expressed the nature of this
life using various images in Revelation 2:7,11,17; 3:5 and 12.
CHAPTER 2, VERSE 7
“Anyone who has an ear should listen to what the Spirit says to
the churches. I will give the victor the right to eat from the tree of
life, which is in God’s paradise.”
One common element in the messages to the seven churches is the
exhortation to hear and obey. The risen Christ stated that anyone who
has an ear should listen to what the Spirit says to the churches. This
encouragement to listen (“hear,” ESV, KJV, NIV) calls to mind similar
words that Jesus spoke during His earthly ministry: “Anyone who has
ears to hear should listen!” (Mark 4:9; see Matt. 11:15; Luke 8:8). The
admonition served as a warning to open one’s mind and heart to the truths
of the gospel and the kingdom. These truths are available today. We have
the opportunity to hear and understand. We are responsible, however, not
only to open our ears but also to heed kingdom truths. The biblical concept
of listening involves obeying. In Revelation, Christ mentioned the Holy
Spirit as the One who delivered His message to the churches. We are to
listen attentively and obediently to the Spirit. Christ speaks through the
Spirit (John 14:26; 15:26). We must respond.
Another common element in the messages to the seven churches is the fact
that Christ makes a promise to the victor. Each church receives a promise or
promises to those who are victorious. The statement “I will give the victor”
(“the one who conquers,” ESV; “him that overcometh,” KJV) is the risen
Lord’s assurance His promise will be fulfilled. A significant theme throughout
the Book of Revelation is the challenge to be a victor. John used this athletic
or, more likely, military imagery repeatedly. Ultimate and total victory rests
with God. Although Satan and his minions make war against the Lamb, “the
Lamb will conquer them because He is Lord of lords and King of kings” (Rev.
17:14). The church’s end-time victory, however, has its foundation in the
victory Jesus has already won at the cross (John 16:33; Rev. 3:21). Therefore,
the victory has been won, the ultimate outcome is assured, although battles
are still being fought. Our lives must declare that victory of Jesus over sin
and death. This declaration involves our faithful resolve to live for Him daily.
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Concerning the church at Ephesus, the promise is the right to eat from
the tree of life. This promise symbolizes eternal life and intimate fellowship
with God. This kind of life was originally lost when Adam and Eve sinned in
the garden of Eden but will be regained in the new heaven and new earth
(Rev. 22:1-3). The imagery here is that of a new and permanent “Eden.”
Genesis 2:9 refers to the tree of life in the garden of Eden. After Adam and
Eve sinned, that tree was guarded by the cherubim and flaming sword so
they could not eat of its fruit and live forever in their sinful state (Gen. 3:22-
24). John mentioned the tree of life four times (Rev. 2:7; 22:2,14,19). In God’s
paradise, the curse of the first Eden will be reversed. God’s people will be
restored to the complete and eternal fellowship with Him that existed before
sin entered the world.
The phrase which is in (“which is in the midst of,” KJV) God’s paradise
confirms the Eden connection. The term paradise is a loan word from Persia. It
originally meant “beautiful garden.” The word occurs three times in the New
Testament (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). Each time it is synonymous
with the unique dwelling place of God, that is, heaven. It describes beautifully
the eternal blissful life that believers will have with Christ in the new heaven
and new earth.
CHAPTER 2, VERSE 11
“Anyone who has an ear should listen to what the Spirit says to the
churches. The victor will never be harmed by the second death.”
Polycarp, bishop of Smyrna, was a disciple of the apostle John. At the time
of Polycarp’s martyrdom, generally dated in A.D. 156, he is reported to have
announced to those ready to burn him at the stake that he had served the
Lord for 86 years, and the Lord had done him no wrong. Thus Polycarp
refused to blaspheme his Savior by burning incense to the Roman emperor.
The example of Polycarp serves as a model for all victors. Jesus said, “Don’t
fear those who kill the body but are not able to kill the soul; rather, fear Him
who is able to destroy both soul and body in hell” (Matt. 10:28).
The specific promise given to the victorious saints at Smyrna is that they
will never be harmed by the second death. The phrase never be harmed
(“not be hurt,” ESV, KJV, NIV) can be viewed as a double-edged sword. On
the one hand, it served as a reminder that no one is promised exemption from
being harmed by the first death, which pertained to one’s physical death.
Believers must be ready and even anticipate the possibility of persecution or
martyrdom. On the other hand, no matter what happened concerning the
first death, the victors would never be hurt by the second death. The second
death refers to the final, total, and eternal judgment of unbelievers who are

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cast into the lake of fire at the end of history. The second death is mentioned
four times in Revelation (Rev. 2:11; 20:6,14; 21:8). In the previous verse the
overcomers at Smyrna were promised “the crown of life” (2:10), a symbol of
eternal life. Although they were being threatened with physical death, their
ultimate, eternal victory through Christ was assured.
Read the article titled “Persecution” on pages 1277-1278 in the Holman
Illustrated Bible Dictionary. Have you experienced persecution for your
faith? What form(s) did it take? What did you learn from it?
CHAPTER 2, VERSE 17
“Anyone who has an ear should listen to what the Spirit says to
the churches. I will give the victor some of the hidden manna. I
will also give him a white stone, and on the stone a new name is
inscribed that no one knows except the one who receives it.”
The overcomers at Pergamum [PUHR guh muhm] received three promises.
First, Christ stated, “I will give the victor some of the hidden manna.”
The phrase hidden manna is likely drawn from its ancient Israelite roots. The
Israelites placed some of their divinely-given bread from the wilderness
experience into the ark of the covenant. Jewish tradition stated that this
miraculously preserved manna, hidden from view, would be multiplied when
the Messiah came (Ex. 16:32-34). That messianic age arrived with the coming
of Jesus. When Jesus fed more than five thousand at Passover season, He
declared, “I am the bread of life” (John 6:35,48-51). His followers have eaten
the hidden manna and participate in its blessings. This life-giving bread is
the believer’s spiritual food. It is hidden from unbelievers but available to all
who place their faith in Christ (see Matt. 11:25; Col. 2:3).
The second promise was “I will also give him a white stone.” The white
stone is perhaps the most elusive image in John’s arsenal of symbols. Out of
various possibilities, it probably symbolizes admission and membership into
eternal fellowship with God. In the ancient pagan world, it was common for
guild members or victors at the games to use stones as admission tickets to
feasts or for entrance to the games.
The third promise for Pergamum was that on the white stone a new name
is inscribed that no one knows except the one who receives it. Admission
to heaven is assured for Christians. Only those who genuinely know Christ
as Savior receive the name. The new name emphasizes identification with God
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and alludes to Isaiah 62:2 and 65:15. The name might be “Christ” or “Jesus”
and symbolically parallels the name of Christ written on the foreheads of
the saints (Rev. 3:12; 14:1; 22:4). In any case the new name is a promise of
intimate fellowship as members of God’s eternal community.
Ultimately, the hidden manna and white stone with a new name on it are
symbols that relate to the messianic wedding feast at the end of history (Rev.
19:6-9), which portrays the eternal bliss of heavenly fellowship. Nevertheless,
believers must also recognize that their manna (spiritual food) and new
name that God gives are present realities. Such blessings should make a
difference in how we live our Christian lives.
CHAPTER 3, VERSE 5
In the same way, the victor will be dressed in white clothes,

and I will never erase his name from the book of life but will
acknowledge his name before My Father and before His angels.
The church at Sardis needed to wake up from its spiritual slumber (3:2). Yet
there were a few who had overcome the trials of life (3:4). For these sturdy
saints a promise was given: In the same way, the victor will be dressed
in white clothes. The phrase in the same way refers to the promise of the
previous verse: “But you have a few people in Sardis who have not defiled
their clothes, and they will walk with Me in white, because they are worthy”
(3:4). The color white signifies purity and holiness (see 4:4; 6:11; 7:9,13-14;
19:14). These overcomers wear “a robe of righteousness” (Isa. 61:10). John
later identified white clothes as righteous acts of the saints: “She [the bride]
was given fine linen to wear, bright and pure. For the fine linen represents
the righteous acts of the saints” (Rev. 19:8). Faithful victors do righteous
acts. They do not defile themselves by unrighteous living. They persevere
and are purified by suffering.
Moreover, Christ added, “I will never erase his name from the book of
life.” The first part of the promise is worded in negative terms to assure the
faithful believers at Sardis. In ancient Athens the names of criminals were
erased from the registry books before putting them to death. Christians
who refused to worship Caesar as Lord were considered criminals and lost
privileges, possessions, and even their lives. The glorified Christ, however,
assured believers they were eternally secure in Him. He would never erase
(“blot out,” ESV, KJV, NIV) their names from the book of life. In the original
Greek language the word never is a double negative used for emphasis. Truly
the believer is secure in Christ.
References to the book of life as a divine register of the names of the
faithful are found in both the Old and New Testaments (Ps. 69:28; Phil. 4:3).

© 2015 LifeWay
John mentioned the book of life six times in Revelation (Rev. 3:5; 13:8; 17:8;
20:12,15; 21:27). The reference to the book of life emphasizes the eternal
security of believers. For those who know their names are written in this
heavenly book, persecution holds no threat. They are eternally secure in their
relationship with God.
Read the article titled “Book of Life” on pages 230-231 in the Holman
Illustrated Bible Dictionary. How would you explain the significance of
having one’s name written in the book of life to someone who is basically
unfamiliar with the Scriptures?
The victor received one more promise. Christ will acknowledge (“confess,”
ESV, KJV) his name before the Father and before His angels. This phrase
reminds us of words Jesus spoke during His earthly ministry: “Therefore,
everyone who will acknowledge Me before men, I will also acknowledge him
before My Father in heaven” (Matt. 10:32). The church at Sardis needed this
challenge. Its members had a reputation for outwardly appearing spiritual, but
most of them fell woefully short (Rev. 3:1-3). They apparently compromised
their faith and were ashamed of confessing Christ. The Greek word rendered
acknowledge has legal overtones in this context. Christ is Judge and Jury and
pronounces guilt or innocence. In the court of heaven, before God and the
angels, Christ acknowledges the names of those who confess His name.
CHAPTER 3, VERSE 12
The victor: I will make him a pillar in the sanctuary of My God, and
he will never go out again. I will write on him the name of My God
and the name of the city of My God—the new Jerusalem, which
comes down out of heaven from My God—and My new name.
Various promises were given to the overcomer at Philadelphia. First, Christ
stated, “I will make him a pillar in the sanctuary of My God.” James, Peter,
and John were regarded as “pillars” in the church (Gal. 2:9). Paul referred to
the church as “the pillar and foundation of the truth” (1 Tim. 3:15). Stability
and permanence is connected with the imagery of a pillar.
The pillar was in the sanctuary (“temple,” ESV, KJV, NIV). Here the term
sanctuary refers to the heavenly temple or sanctuary, a frequent theme in
Revelation (Rev. 7:15; 11:19; 14:15,17; 15:5-6,8; 16:1,17). The imagery
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stresses God’s holiness and sovereignty as well as His presence with His
people. Being a pillar in the sanctuary portrays a secure, permanent place for
the believer in eternity.
Equally powerful is the added phrase and he will never go out again.
The city of Philadelphia experienced frequent earthquakes in the first
century. The city’s residents were frequently forced to flee to the countryside
outside the city walls to avoid the destruction resulting from earthquakes.
In contrast, Christ will make victors in the faith abide safely forever in the
security of the new Jerusalem (21:1-3).
The next promises are closely related. “I will write on him the name
of My God and the name of the city of My God—the new Jerusalem,
which comes down out of heaven from My God—and My new name.”
Three times the word name occurs in 3:12. The name written on the believer
emphasizes that we belong to the Lord. In the Old Testament, God’s people
were called by His name (Deut. 28:10; Isa. 43:7; Dan. 9:18-19). In Revelation,
saints have the name of God placed on their foreheads (Rev. 14:1; 22:4) in
contrast to those who bear the mark of the beast (13:17; 14:11).
The phrase the name of the city of My God—the new Jerusalem, which comes
down out of heaven refers to believers’ citizenship in the heavenly Jerusalem.
The new Jerusalem is detailed more thoroughly in Revelation 21:9-27. John
saw the holy city come down from heaven. The apostle likely had Ezekiel 48
in mind. Fittingly, Ezekiel concluded, “the name of the city from that day on
will be: Yahweh Is There” (Ezek. 48:35). The new Jerusalem depicts the eternal
presence of God with His people. Finally, Christ promised His new name.
Believers in Antioch were the first ones called “Christians,” and it was applied
as a term of contempt (Acts 11:26). We are not told what this new name is,
but it must certainly pertain to the completion of Christ’s redemptive work.
PROMISE OF PURPOSE (Rev. 2:26-29; 3:21)

The promises given to the victor continue in this section, but with added
information. Christ promised that those who are obedient to His instructions
would play a role in His eternal rule.
CHAPTER 2, VERSE 26a
The one who is victorious and keeps My works to the end:

The phrase the one who is victorious and keeps My works to the end
emphasizes the theme of perseverance. Patient endurance is the expected
character of the believer, who holds on (Rev. 2:25) and keeps His works
to the end. Belief leads to actions. The works of a believer include “love,
faithfulness, service, and endurance” (2:19).

© 2015 LifeWay
CHAPTER 2. VERSES 26b-27
I will give him authority over the nations—and he will shepherd

them with an iron scepter; he will shatter them like pottery—just
as I have received this from My Father.
Verses 26b-27 allude to Psalm 2:8-9, a messianic psalm. Jesus fulfilled this
psalm in His first coming: “All authority has been given to Me in heaven and
on earth” (Matt. 28:18). In John’s vision, Christ promised, “I will give him
authority over the nations.” Therefore, Christ’s authority is now delegated
to His followers. Bible scholars debate exactly what this authority is and who
the nations are. Whatever the authority (“power,” KJV) is, it comes from our
participation in Christ’s victory through the cross and resurrection.
When do believers exercise this authority? Some scholars suggest this
promise relates only to the ultimate heavenly realm in eternity. Others
propose it refers to the authority granted to the saints during a future
millennial reign of Christ. However, for this promise to mean something
to John’s original audience as well as to our own, it should not be relegated
solely to the future. As a part of the already/not-yet motif in Revelation,
believers exercise authority now through Christ (Eph. 1:20-23). The word
nations should not be thought of in modern, geopolitical terms. The Greek
word can refer to “Gentiles” or “peoples.” John used it to refer to those who
oppose God. Thus, believers share in Christ’s total defeat of evil.
The promise continues: “and he will shepherd them with an iron scepter;
he will shatter them like pottery—just as I have received this from My
Father.” Again, Jesus the Messiah has already fulfilled this prophecy. He rules
and wields the powerful scepter. But now, Christ gives the victors this role. So
how does shatter them like pottery work? This shattering ultimately occurs at
the end. The shattering of evil began, however, with Christ’s victory through
the cross and resurrection. The imagery of shattering a potter’s vessel is that
of the absolute authority of the victorious Christ and His followers. Christians
participate with their Lord in the final judgment (1 Cor. 6:2-3) and share in His
everlasting rule in eternity (2 Tim. 2:12; Rev. 5:10; 20:4,6).
CHAPTER 2, VERSE 28
I will also give him the morning star.

The image of the morning star appears later in Revelation as a title for
Christ: “I am the Root and the Offspring of David, the Bright Morning
Star” (Rev. 22:16b). It symbolizes His eternal presence and rule. Here the
morning star is presented to the victor. Thus, the symbol expands to include
the believer’s experience of Christ’s eternal presence and participation in His
rule. Believers reign with Christ and shine as morning stars.
© 2015 LifeWay
CHAPTER 2, VERSE 29
“Anyone who has an ear should listen to what the Spirit says
to the churches.”
Finally, we are confronted once more with the challenge to heed what
Christ said. This occurrence is one of seven instances of this familiar
refrain. How willing are we to hear the truths of this prophecy and obey
the demands of the Spirit?
CHAPTER 3, VERSE 21
The victor: I will give him the right to sit with Me on My throne, just
as I also won the victory and sat down with My Father on His throne.
The final promise given to victors was delivered to what was apparently the
weakest church, Laodicea [lay AHD ih SEE uh]. No compliment was extended
to this church. Nevertheless, the risen Lord granted the few overcomers at
Laodicea the privilege of being seated with Him on His throne. As recorded
in the Gospels, Jesus told His disciples they would sit on thrones, judging
“the 12 tribes of Israel” (Matt. 19:28; Luke 22:28-30). Here in Revelation
3:21, Christ went one step further. The victors will not simply sit on their
own thrones but will share Christ’s throne. Paul expressed this truth as
follows: “if we endure, we will also reign with Him” (2 Tim. 2:12).
In Revelation 2:26-29 the victors are promised authority to rule. In 3:21,
they are promised a throne. In the Old Testament, only God sits on His
throne in majesty and judgment. In the New Testament, Jesus as the Son of
Man joins God on His throne. In Revelation, the victor shares in this glory.
The victory of Christ is complete.
As you think of a past situation in which you experienced spiritual victory,
what stands out as significant about that experience? How did that victory
occur? What changes do you need to make in order to live more victoriously
in Christ every day?
In summary, believers overcome this world through faith in Jesus.

Believers can live in the security of knowing they have eternal life. Believers
can also live in light of a future responsibility in Jesus’ reign. Do we really
believe these promises? If so, then our lives must resonate with these truths.
We must obey and tell others. Let them hear!

© 2015 LifeWay
Glimpse of the
Throne
God alone is worthy of the worship of all creation.
I have been privileged to take four trips to the Holy Land. One of my favorite
memories is that of viewing the immovable ladder located at the Church of
the Holy Sepulchre in Jerusalem. The church rests over the traditional site
of the place where Jesus was crucified. Another part of the structure covers
the traditional site of the tomb where He was buried. The church has no less
than six religious orders attached to it, each one carving out space for its
own group. Some sections of the church remain disputed. Visitors to the
Church of the Holy Sepulchre are impressed by its beautiful trimmings and
trappings, its sculptures and architecture. Yet it is difficult to offer genuine
worship at this tourist site. The atmosphere is almost carnival-like as visitors
wander noisily through the complex.
The immovable ladder is a simple wooden ladder located outside at the
front of the church, above the facade and below a window. The ladder
has been there since at least the mid-18th century. It is referred to as
immovable because of an understanding that no member of the clergy of
the various religious orders may move, rearrange, or alter any property
without the consent of all six orders. The ladder has been regarded as a
visible symbol of religious division.
The irony of this conflict is hard to miss. The traditional location of the
crucifixion site of the very One who came to give believers lasting peace
through His sacrificial death, who showed us the Father, who opened the
door for us to glimpse eternity, has become the site of infighting and rivalries.
Genuine worship must focus on the holy God, not surroundings, people,
pictures, paintings, and artifacts. True worship is experiential and heartfelt.
Genuine worship recognizes that God is always in control, that He is holy, all-
powerful, and glorious. The apostle John received a glimpse of God’s glory in
Revelation 4. It is our privilege to read closely a record of what he saw in his
vision of the throne room of heaven.
© 2015 LifeWay
Revelation 4:1-11
After being commissioned to write to the seven churches and deliver those
messages (Rev. 1:9-3:22), John was transported in the Spirit into heaven to
see the Father’s throne (4:1-11) and to see the Son Himself (5:1-14). Revelation
4–5, therefore, has been identified as the throne room vision. The two
chapters of this vision fall neatly into two sections. Chapter 4 emphasizes
God the Father, Creator of the universe. Chapter 5 stresses God the Son,
the Lamb who was slain to redeem His people. We will look more closely at
chapter 5 in the next session.
The throne room scene of Revelation 4:1-11 provides a medley of Old
Testament themes and images. Although John alluded to various Old
Testament texts in chapter 4, three seem especially prominent. These
three references are Ezekiel’s vision of the throne in the whirlwind (Ezek.
1:4-28); Isaiah’s vision of the Lord seated on a lofty throne (Isa. 6:1-4); and
Daniel’s throne room scene (Dan. 7:9-10). In many ways, the images found
in the throne room scene of Revelation 4 serve as the center of the Book of
Revelation. God’s throne, His sovereignty, dominates the whole book.
Revelation 4 may be divided into three main sections. First, God’s glory is
revealed in the description of the One seated on the throne, the 24 elders, and
the effects surrounding the throne (Rev. 4:1-6a). Second, God’s holiness is
accented through the description and the worship of the four living creatures
(4:6b-8). Finally, God’s sustaining power is on display through the worship of
both the elders and the living creatures (4:9-11). God is worthy to be worshiped
for He has created all things. As such He is Sovereign over all things. The
seven churches were facing persecution. But the sovereign Lord remained in
total control. That same Lord demands our loyalty and our worship.
EXPLORE THE TEXT

GOD’S GLORY (Rev. 4:1-6a)
I once visited an army-chaplain friend in Hawaii. I had a grand time hanging
out with the officers. I even considered enlisting, but they would have
started me out at a low rank. One night the officers invited me to witness
maneuvers. Hiking carefully because it was dark, we trudged to the top of
Mount Mauna Loa. From this perspective, the officers used state-of-the-art
night vision goggles to view soldiers being deployed from helicopters below.
Se s s ion 9: Glimpse of the Throne 91

© 2015 LifeWay
As I recall, the maneuvers were successful with only one minor injury. What I
will never forget, however, was the experience of looking through their night
vision goggles. After a few minutes I turned the goggles skyward and was
unprepared for what I saw.
God’s glorious heavens filled my lenses. The dark sky shone brightly
from countless stars not seen by the naked eye. A vast array of stars from
horizon to horizon, all shapes and sizes, some with hints of color, flooded
my view. I stood in awe at God’s creation. I was truly humbled by what
I saw. However, my glimpse into God’s spectacular heavens, wonderful
as it was, cannot compare with what the apostle John experienced. He
described the splendid glory surrounding God’s heavenly throne as it was
revealed to him.
VERSE 1
After this I looked, and there in heaven was an open door. The first
voice that I had heard speaking to me like a trumpet said, “Come
up here, and I will show you what must take place after this.”
The opening phrase after this I looked introduces a new vision. John used
three popular apocalyptic images in verse 1. The first two are combined.
Various apocalyptic works referred to a door and an open heaven. Similar
concepts are found in the Old Testament (Gen. 28:17; Ps. 78:23; Ezek. 1:1)
and elsewhere in the New Testament (Matt. 3:16; John 1:51; Acts 7:56;
2 Cor. 12:1-4). In similar fashion, John stated there in heaven was an
open door. The open door to heaven is a common motif for an opening
to the spiritual world. John was invited to the throne room of God. Some
Bible scholars propose that John was actually whisked into heaven. Others
believe this expression may have been a figurative one since the apostle
observed these images in his vision “in the Spirit” (Rev. 4:2). Nevertheless,
we cannot know for sure, for even Paul did not know concerning a similar
experience (2 Cor. 12:3-4).
The third common apocalyptic image is the voice like a trumpet. John
related, “The first voice that I had heard speaking to me like a trumpet
said.” These words refer to the previous vision (Rev. 1:10), thereby connecting
both visions and identifying the voice as none other than that of Christ. The
trumpet was often used as a symbol of an end-time pronouncement (Matt.
24:31; 1 Cor. 15:52; 1 Thess. 4:16). The trumpet-like voice of Christ invited
John: “Come up here, and I will show you what must take place after
this.” The expression must take place implies the certainty that the events
recorded in Revelation will occur. The Greek term translated must expresses
divine necessity. The Sovereign God is in control of history.
© 2015 LifeWay
VERSES 2-3
Immediately I was in the Spirit, and a throne was set there in

heaven. One was seated on the throne, and the One seated looked
like jasper and carnelian stone. A rainbow that looked like an
emerald surrounded the throne.
Verses 2-3 complete John’s reference to the Trinity. The trumpet-like voice
of Christ whisked John in the Spirit before the Father on the throne. John
launched into graphic details of his vision. The statement “I was in the
Spirit” is a structural marker for John. Four times he used it or variations of
it at the beginning of a new vision (Rev. 1:10; 4:2; 17:3; 21:10), leading scholars
to note four basic divisions for the Book of Revelation. When John was in the
Spirit, he may have been conscious or in state of spiritual exaltation as Peter
was at Joppa (see Acts 10:10), sometimes referred to as a trance. The primary
idea is that John was spiritually ready to receive divine revelation.  Next,
John stated that a throne was set there (“stood,” ESV) in heaven. The word
throne dominates chapter 4 and is mentioned 13 times in that chapter. Such
language accentuates God as the supreme Ruler of the universe. The throne
itself is not described, but thrones symbolized the power, rule, sovereignty,
and authority of whoever sat on them.
The concept of thrones may be behind some of the imagery we use
today. For example, we may refer to politicians who are “unseated” from
their positions of power. Believers are often challenged to ask themselves
who is in control of their lives by answering the question, “Who is on the
throne of your heart?”
The statement One was seated on the throne is similar to the title “the
One seated on the throne,” an important designation found repeatedly in
Revelation (Rev. 4:9,10; 5:1,7,13; 6:16; 7:15; 21:5). The sentence continues
with and the One seated looked like (“had the appearance of,” ESV, NIV)
jasper and carnelian (“sardine,” KJV; “ruby,” NIV) stone. Human language
fails when attempting to describe the majesty of God, so John used an
analogy. God looked like jasper and carnelian stone, two precious jewels. Jasper
appears again in the description of the new Jerusalem (21:11). Bible scholars
suggest that the jasper stone was similar to an opal or a diamond and was
brilliant. The carnelian stone was more common and was fiery red in color.
These stones depict the purity, holiness, and majesty of God.

© 2015 LifeWay
Next, a rainbow that looked (“shone,” NIV) like an emerald
surrounded the throne. A third precious stone is mentioned. An emerald is
green. We normally think of many colors in a rainbow, but the one encircling
the throne was green in John’s vision. The rainbow calls to mind God’s sign
that He would never destroy the earth again by a flood (Gen. 9:15). That it
surrounds and encircles the throne suggests God’s faithfulness, mercy, and
grace to keep His covenant with humanity.
VERSE 4
Around that throne were 24 thrones, and on the thrones sat 24

elders dressed in white clothes, with gold crowns on their heads.
John’s next description revealed that around that throne were 24 thrones
(“seats,” KJV), and on the thrones sat 24 elders. Who were these 24 elders?
Most interpreters choose either humans or angels. Their distinguishing
marks help in deciding between these two choices. They were dressed in
white clothes, with gold crowns on their heads. Being dressed in white
symbolizes holiness and purity. Their gold crowns underscore power, majesty,
and rank. The clothes, crowns, and thrones emphasize their holiness and
royal function under God.
This symbolism leads many to view the elders as human beings.
Bible scholars who hold this view argue that angels are not called elders
elsewhere in Scripture nor do they wear crowns or sit on thrones. They
may be representatives of the twelve patriarchs in the Old Testament and
the twelve apostles of the New Testament. Thus, they may encompass the
whole people of God or the church.
Other interpreters, however, understand the 24 elders as angelic beings.
They function as a kind of heavenly counterpart to the elders of Israel (Ex.
24:9) and the 24 priestly orders (1 Chron. 24:4-5). Angels possibly may
be called “elders” in Isaiah 24:23. Moreover, many scholars agree that the
“thrones or dominions or rulers or authorities” in Colossians 1:16 refer to
angels. If the 24 elders are angelic beings, then they certainly still represent
humanity. They appear to be an unknown class of heavenly beings with a
royal function. Their primary role is one of worship and praise (Rev. 4:10-11;
5:8-10,14; 11:16-18; 19:4).
The number 24 is also significant. Twelve is regularly understood as a
number signifying fullness and completeness, often with humanity in
mind, and with special significance as a reference to God’s people. Thus, the
24 elders symbolically portray both the Old Testament (Israel, the 12 tribes)
and the New Testament (church, the 12 apostles). These celestial beings are
angelic beings, but they do represent God’s people.
© 2015 LifeWay
VERSE 5
Flashes of lightning and rumblings of thunder came from the

throne. Seven fiery torches were burning before the throne, which
are the seven spirits of God.
Verse 5 describes more cosmic phenomena coming from the throne. John
saw that flashes of lightning and rumblings of thunder (“and voices,”
KJV) came from the throne. Previously John noted that divine splendor
encircled the throne (4:3). In verse 5 John saw phenomena proceeding from
(“out of,” KJV) the throne itself. These phenomena reflect back to Mount
Sinai where God gave the first covenant to Israel (Ex. 19:16-19). The biblical
echo then ties the two covenants together. Significantly, the phenomena
flashes of lightning and rumblings of thunder appear elsewhere in Revelation
with the seventh seal (Rev. 8:5), seventh trumpet (11:19), and seventh bowl
(16:18). Those latter references are judgment passages whereas this reference
occurs in a worship scene. This fact suggests that worship and judgment are
closely connected and that God’s awesome nature forms the basis of both
worship and judgment.
In the next sentence, John saw that seven fiery torches were burning
before the throne, which are the seven spirits of God. Once more John
stressed the number seven (twice) to symbolize fullness, completeness, and
perfection. The seven fiery torches (“seven lamps of fire,” KJV) that were burning
(“blazing,” NIV) before the throne portray the majesty of God’s presence.
These torches also represent the seven spirits of God, which signify the fullness
of the Holy Spirit (1:4). In Matthew 3:11, John the Baptist announced the
Messiah would baptize “with the Holy Spirit and fire.” Thus, the Holy Spirit
joins Christ and God in this purifying activity.
VERSE 6a
Something like a sea of glass, similar to crystal, was also before

the throne.
Finally, John saw that something like a sea of glass, similar to (“clear as,”
NIV) crystal, was also before the throne. This sea of glass most likely alludes
to the “expanse” or “firmament” that separated the waters in Genesis 1:7 (see
Ezek. 1:22). The sea may symbolize the expanse that separates God in His
holiness and purity from His sinful creation. The sea is typically a negative
image in Revelation, a place of evil and chaos. However, this vision is one
of heaven. There is and will be no chaos or evil in heaven. John saw not a
tumultuous sea but a calm sea, looking like glass. Thus, the sea of glass likely
emphasizes God’s transcendent glory and His awesome sovereignty that

© 2015 LifeWay
inspire our worship. Together these images bring us into the very presence
of God, before whom reverence and worship are the only worthy responses.
In summary, John described the splendid glory surrounding God’s throne
as it was revealed to him. At one point in his life, Moses, an Old Testament
hero of faith, requested to see the Lord’s glory. This request is the very thing
we all need to ask from God: “Please, let me see Your glory” (Ex. 33:18).
GOD’S HOLINESS (Rev. 4:6b-8)

John moved from an awesome scene of the glory of the One seated on the
throne to a description of the worship offered to Him. Four living creatures
surrounding God’s throne declared His holiness.
Read the article titled “Glory” on pages 655-656 in the Holman Illustrated
Bible Dictionary. What are some appropriate responses to God’s glory?
VERSE 6b
Four living creatures covered with eyes in front and in back were
in the middle and around the throne.
The next image John described was the four living creatures (“beasts,”
KJV). Many Bible scholars view these living creatures as a high order of angelic
beings who may represent the entire animate creation. A distinctive feature
of the creatures was their eyes. They were covered with (“full of,” ESV, KJV)
eyes in front and in back. This fact obviously points to their all-seeing
nature. Nothing escapes the living creatures’ attention. They are ever alert.
So far in the description in Revelation 4, a rainbow encircled the throne,
24 thrones were around the throne, cosmic phenomena proceeded from the
throne, and a glassy sea was before the throne. John mentioned next that
the four living creatures were in the middle and around (“on each side of,”
ESV) the throne. The preciseness of this description suggests the creatures
are next to the throne and surround it with their presence.
VERSE 7
The first living creature was like a lion; the second living creature
was like a calf; the third living creature had a face like a man; and
the fourth living creature was like a flying eagle.
© 2015 LifeWay
John next characterized each creature. In so doing he combined aspects of
the cherubim [CHEHR uh bim] referred to in Ezekiel 1 and 10 with that of
the seraphim [SEHR uh fim] mentioned in Isaiah 6. The first living creature
was like a lion; the second living creature was like a calf (“ox,” ESV,
NIV); the third living creature had a face like a man; and the fourth
living creature was like a flying eagle. Among earthly creatures, the lion
is the fiercest or noblest of the wild animals, the ox is the strongest of the
domesticated animals, the eagle is the most majestic or swiftest of birds, and
man is the ruler over all animals.
VERSE 8
Each of the four living creatures had six wings; they were covered
with eyes around and inside. Day and night they never stop,
saying: Holy, holy, holy, Lord God, the Almighty, who was, who is,
and who is coming.
Further descriptions of these creatures unveil more features. John’s vision
calls to mind the seraphim of Isaiah 6:2 who each had six wings. The wings
suggest speed and swiftness to do the Lord’s bidding. Nevertheless, the
stress remains on the awesomeness of the worship experience.
Day and night they never stop, saying: Holy, holy, holy, Lord God,
the Almighty, who was, who is, and who is coming. John accentuated
the unceasing nature of their worship with two phrases. Day and night is a
common expression to signify the idea of “constantly” and “continually.”
Similarly, never stop carries the same connotation. Such endless praise is a
common element in apocalyptic literature.
The repetitive holy, holy, holy emphasizes God’s holiness. This triple
affirmation also occurs in Isaiah 6:3. Some Bible scholars suggest John was
referring to the Trinity. Others believe the focus is on God the Father. The
main point seems to be that God is holy, powerful, and eternal. The emphasis
in the description who was, who is, and who is coming is on God’s eternal nature.
He is without limit as to time.
God’s holiness is declared by four creatures who circle God’s throne. The
primary duty of the four living creatures is to extol God for His sovereign
lordship over all creation. The four living creatures are closely allied to the
24 elders. Whereas the elders are representatives of special creation, God’s
people, the living creatures are representatives of general creation, the
animate life of the world. Both sets of beings offer holy worship to God.
As part of His creation, we must likewise offer our worship. Knowing that
angels worship God should prompt us to bow in praise before Him. Certainly
we have abundant reason to do so!

© 2015 LifeWay
GOD’S SUSTAINING POWER (Rev. 4:9-11)
Because of His sustaining power, God is worthy of worship. The 24 elders
surrounding God’s throne offer their worship in recognition of that
sustaining power. The focus of their worship is centered on God’s purity,
power, and preeminence.
VERSE 9
Whenever the living creatures give glory, honor, and thanks to

the One seated on the throne, the One who lives forever and ever,
Verse 9 prepares readers for another hymn of praise. The term whenever
is a temporal word and affirms the idea of “ongoing” and “continually.” The
four living creatures ascribe glory, honor, and thanks to God. First, glory
is due God for who He is, the Perfect, Supreme, and Sovereign Lord of the
universe. Second, honor emphasizes esteem and respect He alone deserves.
Honor and glory are sometimes joined in the New Testament (Heb. 2:7,9),
especially in Revelation (Rev. 4:11; 5:12-13; 7:12). Third, thanks is offered
to God. Thanksgiving calls attention to the bountiful gifts He gives in both
creation and redemption.
VERSE 10
the 24 elders fall down before the One seated on the throne,
worship the One who lives forever and ever, cast their crowns
before the throne, and say:
The heavenly scene shifted back to the elders who fall down before the
One seated on the throne, worship the One who lives forever and ever,
and cast (“lay,” NIV) their crowns before the throne. First, they fall down.
The Greek word means they fell prostrate on their faces before the throne, a
strong visual of worshipful obedience or submission. The 24 elders perform
this act often in Revelation (Rev. 5:8,14; 7:11; 11:16; 19:4). Second, they
worship. The Greek word literally means “to fall down,” “to prostrate oneself,”
and closely matches the previous phrase. Worshiping God is a major theme
of Revelation. Third, the elders cast their crowns before the throne. In the
ancient world, lesser kings would lay their crowns before a greater king and
kiss his garment in order to show submission to him. Thus, the elders’ act
of yielding themselves to the supremacy of God is complete. Satan tempted
Jesus to fall down and worship him, but the Lord’s response was to quote
Scripture: “Worship the Lord your God, and serve only Him” (Matt. 4:10).
God is the only One worthy to receive such worship. Finally, John repeated
two descriptions of God from verse 9. The One seated on the throne and the
© 2015 LifeWay
One who lives forever and ever summarize two major traits of God, namely, His
powerful sovereignty and His eternal nature.
VERSE 11
Our Lord and God, You are worthy to receive glory and honor and
power, because You have created all things, and because of Your
will they exist and were created.
Verse 11 relates the words of the 24 elders in their worship of God, and it
serves as a fitting conclusion to the throne-room scene. The term worthy is
important for John (see Rev. 3:4; 4:11; 5:2,4,9,12). Only God and the Lamb
are worthy to receive glory and honor and power.
In this context, God is praised as worthy for two reasons. First, because
He created all things, and second, because it was by His will they exist
and were created. God’s creation is based solely on His will and proceeds
from it (Heb. 11:3). God’s power is revealed through His creation. Thus God’s
creative and sustaining work in the universe deserves our thankful praise.
In summary, because of His sustaining power, God is worthy of being
worshiped. The 24 elders surrounding God’s throne offer their worship in
recognition of that sustaining power.
Read the article titled “God” on pages 659-661 in the Holman Illustrated
Bible Dictionary. Specifically, notice the three summary statements on the
nature of God on pages 659-660. List several ways you can help others
recognize that God is worthy of worship.
Domitian [doh MISH uhn] was emperor at the time John wrote the
Revelation. Domitian claimed for himself the title Lord or God, a title only Deity
deserves. Remember the context of suffering the original audience was facing.
One reason John wrote Revelation under divine inspiration was to remind
believers that, in spite of tribulations and trials, they can have assurance that
God is Sovereign and in control. He is also Victor. God’s plans will culminate in
His people’s complete redemption and the vindication of their faith.
In summary, the awesome nature of God’s glory motivates us to worship
God Almighty. The Holy God must be approached with humility by His
creation. In light of God’s sustaining power, believers need to respond by
offering their all to God as an act of worship. We can be assured that God is
always in control, regardless of how we may perceive the situation.

© 2015 LifeWay
The Worthy
Lamb
Jesus Christ is the only salvation for the world.
Johann Sebastian Bach was born in 1685. By the time he reached the age
of 10, both parents had died. Early in his life, Johann determined he would
write music—music for the glory of God. Bach composed over one thousand
known works. His legacy continues over two hundred and fifty years after
his death in 1750. It would not be surprising if his music could be heard
somewhere in the world every Sunday.
Bach once said that the ultimate aim of all music should be the glory
of God and the refreshing of one’s spirit. Interestingly, at the beginning of
every manuscript that Bach produced he wrote the letters JJ. These initials
stood for a Latin phrase translated “Jesus, help.” At the end of the original
manuscript he placed SDG. These initials represented the Latin expression
“to God alone the glory.”
In Revelation 4, we focused on the glory of God, the One on the throne
who was worthy to be worshiped. In this session we discover that glory
extends to the Son, who also is worthy to be praised because He is the only
salvation for the world.

Revelation 5:1-14
John shifted his focus from the First Person of the Trinity in chapter 4 to the
Second Person of the Trinity in chapter 5. The worship of God the Creator
leads to the worship of Christ the Redeemer. The unity between God and the
Lamb is a major emphasis of the throne room vision (Rev. 4:1–5:14).
Revelation 5 highlights various themes, including those of the end times,
the deity of Christ, salvation, and worship. Eschatology [ES kuh TAHL uh jee]
© 2015 LifeWay
or the study of the end times rests in the background of the Book of Revelation.
In chapter 5, a universal search occurs for One to open the scroll and break its
seals in order to usher in the conclusion of earth’s history.
A third theme is Christology [kris TAHL uh jee] or a focus on Christ’s
deity. Perhaps no other passage in the New Testament emphasizes the deity
of Christ as much as Revelation 5, although John’s Gospel runs a close
second. Chapter 5 reveals Christ next to the throne of God. The Lion/Lamb
shares the characteristics and qualities of God. He receives the praises and
worship that God does. Christ is clearly revealed as God.
Soteriology [soh TIHR ee AHL uh jee] or the study of salvation stresses the
work that Christ did in saving humanity. Christ is revealed as the fulfillment
of the prophecy of the Lion of Judah, the powerful Messiah. He is also the
sacrificial Lamb, the one whose victory was accomplished through His death
on the cross on behalf of humanity.
Finally, the theme of worship radiates throughout the chapter. All the
worship rightfully due God the Creator in chapter 4 applies to Christ the
Redeemer in chapter 5. He is worthy to be praised, and all of creation gives
glory to the Lamb. The following outline stresses the narrative of the chapter:
The Search (5:1-4); The Discovery (5:5-7); and The Honoring (5:8-14).
EXPLORE THE TEXT

THE SEARCH (Rev. 5:1-4)
In the first four verses of chapter 5 of Revelation, One who was worthy of
disclosing God’s plans for judgment and redemption was sought without
initial success. John wept and wept because none was found worthy to open
the scroll and look in it.
VERSE 1
Then I saw in the right hand of the One seated on the throne a
scroll with writing on the inside and on the back, sealed with
seven seals.
John continued with his vision of the throne room. Revelation 4 can be
neatly summarized with the expression: Then I saw in the right hand of
the One seated on the throne. The One (“him,” ESV, KJV, NIV) seated on
the throne is none other than God the Father, the focus of chapter 4. John
proceeded to supply additional information. Throughout Scripture the right
hand symbolized power and authority (Ps. 110:1; Matt. 26:64).
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© 2015 LifeWay
In God’s right hand was a scroll with writing on the inside and on the
back. The term scroll comes from a Greek word from which we receive our
English word Bible. Scrolls were made from the papyrus plant or from animal
skins, then put together into long strips that could be rolled up. Writing on
both sides indicates the completeness and fullness of the scroll’s contents.
John’s experience in some ways parallels that of the prophet Ezekiel, who also
saw a scroll with writing on the front and back: “So I looked and saw a hand
reaching out to me, and there was a written scroll in it. When He unrolled
it before me, it was written on the front and back; words of lamentation,
mourning, and woe were written on it” (Ezek. 2:9-10).
The contents of Ezekiel’s scroll suggest the scroll John saw holds the
same elements. Thus, this document is God’s Judgment Scroll, holding
God’s plan for the conclusion of world history. Yet as is common in
apocalyptic literature, the scroll must also include information about
God’s people. The scroll, therefore, likely includes end-time judgments for
the wicked as well as information on the eternal reign of Christ for the
saints. The scroll was sealed with seven seals. The number seven adds
additional emphasis to the fullness and completeness of the scroll. It has
been completely and totally shut by God. Later, these seals will be broken,
and judgment will usher forth (Rev. 6:1–8:5).
VERSE 2
I also saw a mighty angel proclaiming in a loud voice, “Who is

worthy to open the scroll and break its seals?”
A mighty (“strong,” KJV) angel plays a key role in the Book of Revelation
since a being thus described appears at three places—the opening of the
scroll whose seals only the Lamb is worthy to break (5:2); the opening of
the little scroll and the recommissioning of John as witness (10:1); and the
announcement of Babylon the Great’s final destruction (18:21). Many Bible
scholars believe he is an archangel, perhaps even Michael or Gabriel. That
the angel was proclaiming in a loud voice underscores the significance
of the pronouncement. The mighty angel’s proclamation was a question:
“Who is worthy to open the scroll and break its seals?” thereby bringing
history to its conclusion.
The term rendered worthy includes the concepts of authority and sufficiency.
The word occurs seven times in Revelation (see 3:4; 4:11; 5:2,4,9,12; 16:6; it
is rendered “deserve” in 16:6). The fact that the term is repeated seven times
suggests that the numerical symbolism of the fullness and completeness
of worthiness is in John’s mind. Previously in the throne room vision, the
word was used in conjunction with the Lord God who receives praise from
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the 24 elders for His work as Creator (4:11). In chapter 5 of Revelation the
designation is applied to the Lamb.
Read the article titled “Angel” on pages 66-67 in the Holman Illustrated
Bible Dictionary. List five characteristics of angels. How many of these
characteristics are apparent in Revelation 5?
VERSE 3
But no one in heaven or on earth or under the earth was able to

open the scroll or even to look in it.
The threefold expression in heaven or on earth or under the earth follows
the common Jewish belief in a three-tiered universe (Ex. 20:4; Phil. 2:10). In
other words, it refers to the entire universe, the totality of God’s creation. The
phrase under the earth probably refers to the underworld regions. It likely is
synonymous with John’s use of the term “abyss” (Rev. 9:2,11; 11:7) for the
place where demonic beings reside. Therefore, the point is that all created
beings lack the authority and power to open the scroll or even to look in
it. The phrase to look in it probably refers to the ability to examine the scroll’s
contents. No created being in the universe was found sufficiently worthy to
open the scroll, let alone look closely at it.
VERSE 4
And I cried and cried because no one was found worthy to open
the scroll or even to look in it.
John’s strong emotions are evident. Weeping is an element that appears in
apocalyptic writings to stress the seer’s emotional state. The Greek words
translated cried and cried (“began to weep loudly,” ESV; “wept much,”
KJV; “wept and wept,” NIV) emphasize an ongoing mournful and profound
grieving. Why does John burst into tears? He wept because no one was found
worthy to open the scroll or even to look in it. If the scroll remains closed,
God’s righteous judgments against evil appear to be indefinitely postponed.
There would be no ultimate triumph of believers, no new heaven and new
earth. This section concludes with great emotion. At this point the search for
a worthy One appears to have come up empty. However, praise God, John’s
vision is not over. The final word on the matter has not yet been spoken.

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How often do we feel like our search for God’s will has come up empty?
We search for answers to serious problems. We experience heartache and
sorrow. How many of us have asked God for help, have searched for Him
to give answers, but nothing has happened? Perhaps the final word on the
matter has not been spoken. We must learn to wait on the Lord.
THE DISCOVERY (Rev. 5:5-7)

I love baseball. Over the years I have heard statements like the following at
baseball games:
• “It’s time to step up to the plate and put your cards on the table.”
• “It’s time to grab the bull by the horns and kick it in the tail.”
These expressions are mixed metaphors. Not all mixed metaphors are
humorous, but all do combine different images or ideas in a way that appears
contradictory, usually in order to stress something. The apostle John certainly
delivered a significant mixed metaphor when he turned to look at the Lion but
instead saw the Lamb. The mixed metaphor in this case stressed the nature
of Christ as both the sacrificial Lamb and the powerful Lion of the tribe of
Judah. As the crucified and resurrected Savior, Jesus alone is qualified to
open the scroll and execute God’s eternal plan for judgment and redemption.
VERSE 5
Then one of the elders said to me, “Stop crying. Look! The Lion
from the tribe of Judah, the Root of David, has been victorious so
that He may open the scroll and its seven seals.”
The end of John’s sorrow begins in verse 5. One of the 24 elders said to him,
“Stop crying.” The first thing the elder told John was to stop weeping. Why?
Because the elder would answer the question originally posed by the mighty
angel in verse 2. He called to John, “Look! The Lion from the tribe of Judah,
the Root of David.” The exclamation Look! occurs repeatedly in Revelation
and draws attention to the significant statement that follows. Two messianic
titles are combined and applied to the One who is worthy. First, the Lion from
the tribe of Judah alludes to Jacob’s blessing on his son in Genesis 49. Judah
was “a young lion” whose “hand” would “be on the necks of” his “enemies,”
and whose “scepter” would “not depart” (Gen. 49:8-10). Later Judaism
interpreted this blessing as messianic. This phrase reflects the Messiah’s
sovereign power. The second title is the Root of David. This designation refers
to Isaiah 11:1-10. Isaiah prophesied that an ideal King would arise from the
line of Jesse, David’s father. Again, Judaism later interpreted this prophecy
to emphasize a Messiah who would defeat Israel’s enemies. The lion imagery
designated a forthcoming, conquering Messiah.
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The angel proclaimed that this messianic Deliverer has been victorious
so that He may open the scroll and its seven seals. The past tense has been
victorious (“conquered,” ESV; “prevailed,” KJV; “triumphed,” NIV) is significant.
John was here referring to an event in past history—the cross of Christ. Here
then is the great Christian paradox: The Messiah has conquered not through
military might but through His sacrificial death. Thus, the victory over Satan
has already occurred. The cross is the central point of all history. Armageddon
and the second coming are the culmination of a victory already won.
VERSE 6
Then I saw One like a slaughtered lamb standing between the

throne and the four living creatures and among the elders. He had
seven horns and seven eyes, which are the seven spirits of God
sent into all the earth.
John turned to see the powerful Lion referred to in the preceding verse.
Instead, he saw One like a slaughtered lamb. The slaughtered lamb calls
to mind the lamb killed for the Passover feast. The lamb’s blood was placed
on the doorposts and lintels of Israelite homes so that the angel of death
“passed over,” sparing the lives of their firstborn males (Ex. 12:1-13). Later,
the lamb became a symbol for the Messiah who was “like a lamb led to the
slaughter” (Isa. 53:7). John the Baptist identified Jesus as “the Lamb of God”
(John 1:29,36). The Lamb stands as the key symbol of Christ in the Book of
Revelation. The designation refers to Christ 28 times (7 times 4), a signal that
numerical symbolism is intended. If so, then 4 (symbolizing full coverage,
especially of the earth and creation) and 7 (symbolizing completeness,
fullness, perfection) highlight the Lamb’s complete victory.
In John’s vision, he saw this Lamb of God standing between the throne
and the four living creatures and among the elders. The posture of
standing is noteworthy. After all, how can a slain lamb stand? The imagery
symbolizes strength, power, and victory (Rev. 14:1). The slain Lamb has risen
from the dead and is alive. He is positioned in the midst of the throne area
and its beings. This language describes Christ as sharing the throne with God.
John next provided a further description of the Lamb in this verse. He
had seven horns and seven eyes, which are the seven spirits of God
sent into all the earth. John’s triple use of the symbolic number seven
accentuates perfection and completion. The seven horns emphasize the
power and status of the Lamb. Since an animal’s horns were obvious signs
of its strength, horns became symbols of power. The seven eyes symbolize
the Lamb’s all-seeing nature, insight, and perception. The seven spirits
(“Spirits,” KJV) of God represent the perfect fullness of the Holy Spirit

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(see Rev. 1:4; 4:5) sent into all the earth. It is the Holy Spirit who is sent
to carry forth the mission of God and the Lamb (John 14:26; 15:26). The
Spirit indwells the believer to continue this mission (Acts 1:8). It is a great
paradox to discover that the Lion is the Lamb and that He alone has the
authority to open the seals on the scroll. His power is revealed through His
sacrifice. He conquers through suffering.
VERSE 7
He came and took the scroll out of the right hand of the One
seated on the throne.
What did the Lamb do next? He took the scroll out of the right hand of
the Father. The right hand of God represents divine authority. The action here
depicts the Lamb’s worthiness and ability to unleash the judgments the scroll
contains. Christ has the power to perfectly carry out what the Father has
determined. The Lamb is empowered to break the seals and open the scroll.
He will open the scroll and judge the wicked and vindicate the righteous. The
Lamb will execute God’s divine plan for the world.
The most momentous discovery a person can make is to recognize and
personally accept what the Lion/Lamb has accomplished. He and He alone
is worthy to break the seals and usher in the end. He alone is worthy of our
commitment for delivering us from the bondage of sin and death.
How would you explain the contrasting symbols of Christ as the Lion
and also as the Lamb to someone who is not familiar with the Book of
Revelation? What are the major points you would emphasize?
THE HONORING (Rev. 5:8-14)

The recognition of what Christ has done on our behalf compels us to honor
Him. In the final scene of chapter 5, all heaven and earth worship the
crucified Savior, recognizing Him as the only worthy One. While not all
people will be saved because some choose to reject Christ, every knee will
one day bow and every tongue will one day confess “that Jesus Christ is
Lord, to the glory of God the Father” (Phil. 2:10-11). As recorded in chapter
5 of Revelation, three hymns are sung to the Lamb in honor of His work of
salvation on behalf of humanity.
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VERSE 8
When He took the scroll, the four living creatures and the 24
elders fell down before the Lamb. Each one had a harp and gold
bowls filled with incense, which are the prayers of the saints.
John witnessed what happened when the Lamb took the scroll. The only
One worthy to take the scroll is the Lamb. When He did, the four living
creatures and the 24 elders fell down before Him. Falling prostrate is an
act of worship. The beings who previously fell down to worship God (Rev.
4:9-10) here fall down and worship the Lamb.
The beings hold two objects. Each one had a harp and gold bowls
filled with incense. The use of music and musical instruments are
common ways of expressing devotion to God. The use of the harp adds a
festive atmosphere of joy and praise to worship. The instrument appears
two other times in Revelation where it is used in celebration of God’s end-
time victory and righteous judgment (Rev. 14:2; 15:2). While the popular
concept of heaven consisting of saints sitting on clouds and strumming
harps derives from these images in Revelation, in actuality, the appearance
of harps in Revelation symbolizes one part of an incredible scene of end-
time celestial worship. The other item mentioned is gold bowls (“vials,” KJV)
filled with incense. Such saucer-shaped bowls were filled with incense and
used in worship. John interpreted the meaning of this symbol. The incense
represented the prayers of the saints (“God’s people,” NIV).
VERSES 9-10
And they sang a new song: You are worthy to take the scroll
and to open its seals, because You were slaughtered, and You
redeemed people for God by Your blood from every tribe and
language and people and nation. You made them a kingdom and
priests to our God, and they will reign on the earth.
Verses 9-10 relate the first of three songs that exalt the Lamb. The statement
they sang a new song emphasizes the jubilant praise reserved for Christ for
what He accomplished through His death and resurrection. The first song is
uttered by the living creatures and the elders and includes three parts. First,
they honor the Lamb for His worthiness. The basis of Christ’s worthiness is
His sacrificial death.
Second, the Lamb is honored because of His work of salvation: You
redeemed people for God by Your blood. The verb translated redeemed
(“ransomed,” ESV; “purchased,” NIV) is from the background of commerce
or the marketplace. It describes the freeing of a prisoner of war from slavery.

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Thus, Christ’s sacrificial death was the ransom by which God purchased
people for Himself from slavery to sin (1 Cor. 6:19-20). The fourfold
designation every tribe (“kindred,” KJV) and language (“tongue,” KJV)
and people and nation stresses that the offer of salvation is made to all
people, not just to a select few.
Third, the living creatures and the elders honor the Lamb for the effects of
this salvation for God’s people: You made them a kingdom (“kings,” KJV)
and priests to our God, and they will reign on the earth. These terms
are drawn from Exodus 19:6. The idea is that the Lamb’s sacrifice has paved
the way for all believers to be both kings and priests in the new kingdom
of God. God’s people are granted the authority to be a kingdom on earth
and a community of priests to serve Him. Some interpreters understand the
phrase will reign on the earth to refer to the saints’ future millennial reign
on earth after Christ comes and establishes His earthly end-time kingdom.
Other interpreters explain that God made Israel a “kingdom of priests” (Ex.
19:6), but that promise is fulfilled in the church. Thus, believers “rule” in
Christ’s kingdom and “serve” the Lord now as well as later in His millennial
kingdom (Rev. 20:4) and in eternity (22:5).
Read the article titled “Redeem, Redemption, Redeemer” on pages
1370-1371 in the Holman Illustrated Bible Dictionary. As a believer, what
effect does your awareness that Christ redeemed you from your sins
have on decisions you make daily? What are some dangers of taking this
redemption for granted?
VERSES 11-12
Then I looked and heard the voice of many angels around the
throne, and also of the living creatures and of the elders. Their
number was countless thousands, plus thousands of thousands.
They said with a loud voice: The Lamb who was slaughtered is
worthy to receive power and riches and wisdom and strength and
honor and glory and blessing!
Verses 11-12 relate the second song offered to the Lamb. This time an
incalculable number of angels join the living creatures and elders. How many
angels did John hear? The infinite vastness of their number is indicated by the
phrase countless thousands, plus thousands of thousands (“myriads of
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myriads and thousands of thousands,” ESV). A myriad or ten thousand was
the highest number that could be expressed in the ancient Greek language.
The compounding of the number stresses not only innumerability but also
the majesty and splendor of the experience.
Verse 12 details the content of the second song. The reasons for the
Lamb’s worthiness are not spelled out as before (5:9-10). Instead, the stress
is placed on a sevenfold praise for Christ. The Lamb is worthy to receive
power and riches and wisdom and strength and honor and glory
and blessing! Some interpreters divide these seven terms into those that
describe attributes of Christ (power, riches, wisdom, and strength) and those
that depict the worship due Him as a result (honor, glory, and blessing). The
primary point, however, is that the aspects that belong to God (see 4:11;
5:13) are here also ascribed to the Lamb. Moreover, the sevenfold number
stresses the fullness and perfection of these aspects.
VERSES 13-14
I heard every creature in heaven, on earth, under the earth, on

the sea, and everything in them say: Blessing and honor and glory
and dominion to the One seated on the throne, and to the Lamb,
forever and ever! The four living creatures said, “Amen,” and the
elders fell down and worshiped.
The third song offered to the Lamb supplies a fitting conclusion to the
throne-room vision. In a climactic act of worship the entire universe joins in
a collective praise to God and to Christ. The fourfold phrase every creature
in heaven, on earth, under the earth, on the sea sums up all beings. To
the common three-tiered universe (5:3), John added one more location, the
sea. In Revelation, the sea often symbolizes evil and chaos (13:1; 20:13; 21:1).
Furthermore, John included and everything in them to stress every single
creature, whether angel, human, demon, or animal. We can bow our knees
voluntarily now or be forced to do so on judgment day (see Phil. 2:10-11). The
throne room vision concludes with meaningful worship of God and the Lamb.
In summary, all people, whether or not they realize it, search for One
worthy to be their Savior. Only Jesus is qualified to be the Savior. Believers
can rejoice in the redemption provided by faith in Christ. Worthy is the Lamb!
What is your motivation for worship? Describe specific ways you can
better worship God this week.

© 2015 LifeWay
Redeeming
Judgment
Jesus Christ will both judge the world in righteousness and save
the faithful by grace.
In the world of publishing, deadlines are crucial. If writers do not submit

their materials on time and if editors do not meet their target dates,
the consequences are severe. Today, many people, some of whom are
Christians, have a concept of God that suggests that if we are not ready to
meet God’s judgment, God will simply overlook our lack of preparation or
delay His judgment. Such an attitude presumes on His patience. One day
the deadline will arrive. Are we ready? Are we taking the judgment of God
seriously? This session reveals that Jesus will one day return to judge the
world and secure the saints.

Chapters 6–9 of Revelation cover the seven seals (6:1–8:1) and the first six
trumpets (8:2–9:21). An interlude stands between the opening of the sixth and
seventh seals (7:1-17). Interpreters differ over the structure and chronology
of these chapters. Many take them in a sequential, progressive way in which
the opening of the seals lead into an interlude followed by the blowing of the
trumpets. Some of these interpreters hold the timeline refers only to John’s
first-century audience while others claim the timeline deals only with the last
few years of earth’s history.
Another view on structure and chronology that many scholars support is
an approach called recapitulation. In this understanding, each of the visions
of John (in this session there are three—seals, interlude, trumpets) cover
the same ground but from different perspectives. Each vision essentially
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ends with the ultimate end. Thus, the sixth and seventh seals bring us to the
end of history. The last part of the interlude does the same as believers are
depicted in heaven (7:9-17). Likewise, the fifth and sixth trumpets bring us
close to the conclusion of the earth’s history (9:1-21), which is more clearly
revealed in the seventh trumpet (11:14-19). John repeated various themes in
his visions, giving different angles and perspectives.
Verses 1-17 of Revelation 6 deal with the first six seals. The opening
of the first four seals involve the appearance of the four horsemen of the
apocalypse (6:1-8). The first rider is on a white horse, carries a bow, and is
bent on conquest. The second horse is red, and its rider carries a large sword to
symbolize war. The third horse is black, and famine follows him, symbolized
by the scales for careful measuring and the exorbitant cost of food. The
fourth rider is on a pale green horse. This rider culminates the actions of all
four horsemen since he is associated with death and Hades. Conquest, war,
and famine lead to death. The fifth seal (6:9-11) is unique, yet expresses a
crucial theme in Revelation, that of martyrdom for the cause of Christ. The
Lord calls on the martyred people under the altar to be patient and wait a
little longer for their vindication. The sixth seal (6:12-17) is filled with cosmic
imagery depicting the end of the world—the shaking of the heavens, a great
earthquake, the blackened sun, and falling stars. Judgment has arrived. The
wrath of God and the Lamb has come, and who can stand?
Revelation 7 is a record of the interlude that answers the question
posed at the opening of the sixth seal (6:17). Who can stand? Believers can
stand (7:9). The interlude is divided into two parts. First, the sealing of the
144,000 is depicted in 7:1-8. Bible scholars differ over whether this number
represents Jewish believers or the whole church. The second part depicts a
great multitude in heaven (7:9-17). Thus, the saints sealed on earth are in
heaven, experiencing eternity with the Lamb.
The seventh seal (8:1) and an introduction to the trumpet judgments come
next (8:2-6). The silence following the opening of the seventh seal suggests
awe and expectancy of God’s end-time judgment. The seven angels receive
the seven trumpets. Before they blow them, however, another angel appears
whose actions symbolize that God hears the prayers of the saints (8:3-5).
In Revelation 8:7–9:21 John presented the first six trumpets. The blowing of
the first four trumpets is mentioned briefly (8:7-13). These plagues call to mind
the plagues on Egypt and address idolatry. The acts associated with the blowing
of the first four trumpets provide proof of God’s power over earthly gods. The
discussion regarding the fifth trumpet is lengthy (9:1-12) and will be discussed
in this session. The blowing of the sixth trumpet (9:13-21) is associated with
the release of four angels to bring judgment. Alas, even then the unrepentant
refuse to repent (9:20-21). Throughout these events God is in complete control.
Se s s ion 11: Redeeming Judgment 111

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EXPLORE THE TEXT
LOCUSTS UNLEASHED (Rev. 9:1-3)
VERSE 1
The fifth angel blew his trumpet, and I saw a star that had fallen
from heaven to earth. The key to the shaft of the abyss was
given to him.
The fifth trumpet brings readers nearer to the end of history. When the fifth
angel blew his trumpet, John saw a star that had fallen from heaven
to earth. Many interpreters agree the fallen star is an angel. Is this angel
a good angel or a bad angel? Because the star had fallen from heaven to earth,
some suggest an evil angel is pictured, perhaps even Satan himself (Luke
10:18). Other interpreters suggest it is a good angel, similar to other angelic
messengers sent from heaven to earth do God’s will (Rev. 10:1; 20:1). Either
way, this star-angel is under divine control and will execute God’s will.
The key to the shaft of the abyss was given to him. The key is a common
symbol of ownership and authority (Matt. 16:19; Rev. 1:18; 3:7; 20:1). The shaft
of the abyss (“bottomless pit,” ESV, KJV) is another reference to the three-tiered
understanding of the universe (see Rev. 5:13). Angels and God live in heaven
above, people live on the earth, and demons live under the earth in the abyss.
By John’s time, the abyss had become a common symbol for the realm of the
dead (Rom. 10:7 ) or the prison house of evil spirits (Luke 8:31). Finally, the key
was given to him. This verb is a divine passive indicating that God has sovereign
control over the entire event. Nothing is allowed that He does not permit.
VERSE 2
He opened the shaft of the abyss, and smoke came up out of the
shaft like smoke from a great furnace so that the sun and the air
were darkened by the smoke from the shaft.
John described what happened when the angel turned the key. Out of the
abyss and up the shaft dense smoke fumed forth, like a great (“gigantic,”
NIV) furnace. The rising smoke hints that it comes from the fires of hell
below. The reference to smoke rising from a furnace calls to mind several
biblical passages, particularly the divine judgment of Sodom and Gomorrah
(Gen. 19:28), the awesome presence of God on Mount Sinai (Ex. 19:18), the
wonders associated with the Day of the Lord (Joel 2:30), and ultimately the
lake of fire (Rev. 19:20; 20:10-15). The picture of divine judgment is obvious.
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The smoke was so thick that the sun and the air were darkened by the
smoke from the shaft. In Joel 2:10 the prophet recorded the darkening of
the sun and moon on the Day of the Lord. Thus, the cumulative effect of
these images is that of God’s wrath and coming judgment. The imagery
also reminds us that evil is like a suffocating cloud of smoke that turns the
world into darkness and invites God’s judgment.
VERSE 3
Then locusts came out of the smoke on to the earth, and power
was given to them like the power that scorpions have on the earth.
The Lord revealed to John the nature of His judgment in the form of a plague
of flesh-attacking locusts. Two Old Testament texts lie behind this verse. First,
the eighth plague on Egypt (Ex. 10:1-20) involved locusts that devoured all
vegetation in Egypt. Second is an allusion to Joel’s prophecy (Joel 1:2–2:11).
Joel mentioned a locust plague as a portent of the destruction that will come
with the Day of the Lord. In the Old Testament the destructive nature of a
locust plague often served as a form of God’s judgment (Deut. 28:42; 1 Kings
8:37-39; Ps. 78:46). The locusts of John’s vision also indicate God’s judgment.
Moreover, the locusts are given the power that scorpions have on the
earth. Scorpions were often linked with snakes as dangerous dwellers of
the desert (Deut. 8:15). They became symbols for terrible punishment. Jesus
used scorpions as images for the power of spiritual evil (Luke 10:19).
Read the article titled “Locust” on page 1043 in the Holman Illustrated
Bible Dictionary. Identify two things a locust plague could symbolize in
the Old Testament. Why do you think the imagery of a locust plague was
chosen to represent these things?
Who or what do the locusts represent? Some Bible scholars suggest a literal
locust plague with a heretofore unknown species of locust that stings like a
scorpion. Others stress the figurative nature of locusts as synonymous with
destructive judgment. In any case whether the locusts are literal or figurative,
they clearly represent a demonic force unleashed on hardened humanity.
Locusts, therefore, represent evil powers that are loosed and commissioned
to execute end-time judgment on unbelievers. Those sealed by God, however,
are not harmed. Observe that power was given to them. The emphasis is on
God’s total, complete, and unimpeded power to achieve His purposes.

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BELIEVERS PROTECTED (Rev. 9:4)
The locusts in John’s vision are frightening. Believers, however, are protected
from God’s judgment even though they are witnesses to His judgment.
VERSE 4
They were told not to harm the grass of the earth, or any green
plant, or any tree, but only people who do not have God’s seal on
their foreheads.
The locusts were told (“commanded,” KJV) not to harm the grass of the
earth, or any green plant, or any tree. In the locust plague on Egypt (Ex.
10:15) and Joel’s prophecy (Joel 1:4) all the plants and fruit on the trees were
consumed by the locusts. In John’s vision the locusts’ mission is different. Their
destructive power is not aimed at nature but at wicked humanity. They attack
only people who do not have God’s seal on their foreheads. The mention
of God’s seal calls to mind the sealing of the 144,000 in Revelation 7. There
the seal was placed on 12,000 from each of the twelve tribes of Israel (7:4-8).
Some interpreters view the 144,000 as Jewish believers from the twelve tribes
of Israel who have a seal. Thus they are a specific and limited group of people.
Others interpreters view the number 144,000 as a numerical symbol
multiplied (12 times 12 times 1000) to stress the complete number of God’s
people. This view takes the number as a symbolic representation of the
church, the new Israel, composed of Jews and Gentiles, who are on mission
with the gospel message. Thus, God’s seal is given to believers who have
been sealed with the Spirit (see Eph. 1:13), metaphorically stamped with His
eternal ownership, security, and protection, in contrast to those who have
received the mark of the beast (Rev. 13:16-17).
Ezekiel 9 provides helpful Old Testament background. There a mark was
placed on all true believers to protect them from the coming wrath that God
would administer through the Babylonians (Ezek. 9:4). Unfaithful Israelites
lacked the mark of God and were killed (Ezek. 9:5-10). Similarly, in Revelation
only those who have God’s seal are protected from the coming wrath of
God and the Lamb. Another example can be drawn from Exodus 8:21-22
and 9:25-26. God’s judgment fell on the Egyptians while God’s people were
completely protected in Goshen. Moses told Pharaoh, “You may know that
Yahweh makes a distinction between Egypt and Israel” (Ex. 11:7).
Abraham Davenport was an American politician who served in the
Connecticut legislature. He is famous for his response to New England’s
Dark Day, which occurred May 19, 1780. On that day an ominous darkness
that may have been caused by a combination of forest fires and thick fog was
so complete that fowls retired to roost and candles were needed to function.
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A call to adjourn the Connecticut State Council (Senate or Upper House) was
made because of fears that the darkness signified the approach of the last
judgment. Davenport responded against adjournment. He stated that the
day of judgment was either approaching, or it was not. If it was not, he felt
no reason existed for adjournment. If it was, Davenport wished to be found
doing his duty when it arrived.
Rather than fearing what is to come, we are to be faithful until Christ
returns. Instead of fearing the dark, we are to be lights as we watch, wait,
and work. Just as the Israelites were protected from plagues that befell the
Egyptians, so too believers in Christ will be protected from eternal torments
reserved for wicked unbelievers. God’s seal symbolizes eternal ownership
(Rev. 7) and protection (Rev. 9) for genuine believers.
Have you been sealed by God (2 Cor. 1:22; Eph. 1:13-14; 4:30)? In other
words, are you a Christian? Are you secure in your salvation? In what ways
are you daily exhibiting God’s seal on your life? If you are a believer, take
a moment now to thank the Lord for freeing you from your sins by the
blood of the Lamb (Rev. 1:5-6).
DEATH SOUGHT (Rev. 9:5-6)

Even when their lives are miserable, most people fight to stay alive. In this
section, we find that those being judged by God would rather die than face
the pain inflicted on them. Their hearts were so dark they preferred death
over repentance. However, death was not an option.
VERSE 5
They were not permitted to kill them but were to torment them
for five months; their torment is like the torment caused by a
scorpion when it strikes a man.
The locusts were under the sovereign control of God. Like most of the
numbers in Revelation, the number five is probably symbolic, stressing
something short or of limited duration. The five months signify a limited,
intense period of suffering for wicked individuals in order to give them time
to repent. Some interpreters note that a locust’s lifespan is five months, thus
adding to the idea that this period of time is limited but also that it must run
its cycle to completion.

© 2015 LifeWay
John described the locusts’ mission by using a comparison. He stated that
their torment is like the torment (“sting,” NIV) caused by a scorpion
when it strikes a man. The locusts were given scorpion-like power to inflict
pain on unbelievers. Three times the word torment is mentioned in this
verse (once as a verb, twice as a noun). It is an appropriate word to use for
the kind of torture a scorpion’s sting produces. How can such judgment be
associated with God? Yet in context a strong theological point is being made.
The permitting of such suffering is not an act of merciless cruelty but rather
an indication that wickedness cannot continue indefinitely without divine
retribution. Furthermore this torture is punishment with a purpose. The
goal of this suffering is for the unbeliever to repent. The suffering swill not
be only physical pain but mental and spiritual agony as well.
It is important to remember that God limits Satan’s power (Job 2:4-
6). God is wholly good. He is not responsible for evil in the world. Yet
He permits Satan to afflict obstinate sinners in an effort to call them to
repentance (Rev. 9:20-21).
VERSE 6
In those days people will seek death and will not find it; they will
long to die, but death will flee from them.
God’s righteous judgment results in an interesting reaction from wicked
individuals. They will long to die, but death will flee from them. John
used several vivid verbs. First, people will seek death and will not find it.
They will search for it without success. Second, they will long (“desire,” KJV)
to die. The verb translated will long describes a deep, intense yearning for
death. Third, death will flee from (“elude,” NIV) them. The verb translated
will flee emphasizes their lack of success at attaining death in their efforts
to avoid the torment of judgment on earth. They want to die but cannot.
The verse reveals a suicidal demand for death that goes unfulfilled. These
people’s wicked hearts are so dark they prefer death to repentance (9:20-21).
However, God will not allow them to die when they want to die. Evil humans
have tortured and killed God’s people for centuries. Here the wicked will
experience torment in divine retributive justice.
Have you ever encountered someone who was antagonistic toward your
faith? How do you respond to such individuals? What actions might you
take to help break down unbelievers’ barriers to faith?
© 2015 LifeWay
JUDGMENT ADMINISTERED (Rev. 9:7-12)
John’s vivid and unusual description of the locusts appears in verses 7-12.
John appears to combine aspects of locusts, scorpions, and an invading
army into his account. Regardless of the specific identity of the horror, it is
nevertheless under God’s control.
VERSE 7
The appearance of the locusts was like horses equipped for battle.
Something like gold crowns was on their heads; their faces were
like men’s faces;
The description the appearance of the locusts was like horses equipped
for battle alludes to Joel 2:4-5: “Their appearance is like that of horses, and
they gallop like war horses. They bound on the tops of the mountains. Their
sound is like the sound of chariots, like the sound of fiery flames consuming
stubble, like a mighty army deployed for war.” John proceeded to describe
the locusts from their heads to their tails. Something like gold crowns
was on their heads. The gold crowns are most likely intended to symbolize
victory. Next, their faces were like (“resembled,” NIV) men’s (“human,” ESV,
NIV) faces. This imagery is unusual. Some interpreters suggest it reveals an
attempt to imitate divine beings (Rev. 4:7). Others stress the connection to
humanity as the climax of God’s creative work. Thus, demonic beings attempt
to seize for themselves the place of honor reserved for humanity. Either way,
the imagery indicates the intelligence and cunning nature of the horde.
VERSE 8
they had hair like women’s hair; their teeth were like lions’ teeth;
Two images in this verse suggest deception and ferocity. First, these beings
had hair like women’s hair. Several possibilities may have been in John’s
mind. The picture of loose, disheveled hair indicated uncleanness (Lev. 13:45),
mourning (Lev. 10:6), or proper procedure for a woman accused of adultery
(Num. 5:18). Another possibility is that the imagery pointed to Parthian
warriors, who wore long, loose hair. On the other hand, the description may
simply call attention to the contrast between the charming hairstyle of a
female that is pleasing to the eye but who suddenly bares a lion’s teeth.
The second image is that their teeth were like lions’ teeth. Daniel’s vision
of the fourth beast included crushing, iron teeth (Dan. 7:7). When Israel was
invaded, the prophet Joel described an invading nation as having “the teeth
of a lion” (Joel 1:6). This image represents evil, ferocious, destructive power.
It implies cruelty, lack of mercy, and a voracious appetite.

© 2015 LifeWay
VERSE 9
they had chests like iron breastplates; the sound of their wings was
like the sound of chariots with many horses rushing into battle;
Verse 9 continues the depiction of the locusts alongside the imagery of
warfare. They had chests like iron breastplates. In the ancient world iron
breastplates covered the front of soldiers and their horses during battle. This
imagery reveals the locust’s strong defensive weaponry. They are protected
and invulnerable. There is no way to fight back. The Greek term rendered
breastplates is written in English as thorax, which is part of an actual locust’s
body. The horror of a locust plague combines with the horror of war.
The next image carries forward the imagery. The sound of their wings
was like the sound of chariots with many horses rushing into battle.
Again, Joel 2:4-5 rests in the background (see Rev. 9:7). The terrifying sound of
their wings calls to mind the thundering hooves of warhorses and the whirring
wheels of chariots. This noise is sure to produce fear in those who hear it.
VERSE 10
and they had tails with stingers like scorpions, so that with their
tails they had the power to harm people for five months.
The locusts had tails with stingers like scorpions. John essentially
repeated the information in verse 5, underscoring the purpose and mission
of the locusts. However, he added stingers to the description. This Greek word
is used to refer to a goad or prick on Paul’s conscience (Acts 26:14). It is also
used in the context of the sting of death the cross of Christ canceled (1 Cor.
15:55-56). The stingers emphasize the pain being inflicted.
The purpose of the scorpion-like locusts was so that with their tails they
had the power to harm people for five months. God placed restrictions on
the locusts. They can harm wicked people only for five months, a short, limited
period of time. Scholars are divided over whether these pictures represent a
condition of sinful life in every generation or whether they are limited to end-
time events. Both are true, but the primary focus is on the conflict between
God and Satan toward the close of history. The purpose of the judgment is to
bring people to repentance (Rev. 9:20-21). God’s grace will not be extended
forever. Now is the time to repent before it is too late.
VERSE 11
They had as their king the angel of the abyss; his name in
Hebrew is Abaddon [uh BAD uhn], and in Greek he has the
name Apollyon [uh PAHL yuhn].
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Verse 11 reveals the locusts had a leader. They had as their king the angel
of the abyss. In verse 1, a fallen star was given a key to unlock the abyss.
Interpreters are divided over whether this star represented a good angel or
an evil angel. If verse 1’s angel was good, then verse 11 introduces a new
character who is definitely evil, perhaps even Satan himself. If verse 1’s
angel was evil, then verse 11’s angel is probably the same being, and John
proceeded to give more information about him. Thus, if the angel of the abyss
is not Satan himself, then he is a high-level demon who represents Satan.
John added that his name in Hebrew is Abaddon, and in Greek he
has the name Apollyon. Both names incorporate the idea of destruction.
Various scholars note a connection both to the Greek god Apollo and to the
emperor Domitian, who claimed a close identification with the Greek god.
In fact, one of Apollo’s symbols was a locust. Thus, to name the king of the
abyss Apollyon could be regarded as a strong condemnation of the Roman
Empire. Nevertheless, John’s major focus is on the spiritual destroyer, Satan.
He rules all those who do not have God’s seal on their foreheads. Therefore,
Satan himself or a high-level underling is king and destroyer and is permitted
to inflict punishment on unrepentant people.
VERSE 12
The first woe has passed. There are still two more woes to come
after this.
John Bunyan’s classic allegory The Pilgrim’s Progress includes a memorable
scene in which the main character, Christian, does battle with a demonic
being named Apollyon. True to its name, Apollyon attempts to destroy
Christian. But Christian’s armor withstands the attack. Bunyan’s Apollyon
is a symbolic representation of our spiritual enemy, the Devil. Believers have
the seal of God on their foreheads and are eternally safe and protected.
While interpreters disagree over aspects associated with the blowing of the
fifth trumpet and the first woe, some main teachings are clear. First, God is in
complete control. Second, He administers judgment with a view to redemption.
However, His patience will one day come to an end. Unbelievers need to repent
and turn to Christ before it is too late. Third, the certainty of God’s approaching
judgment should spark urgency in Christians to share the gospel.
What if you knew that God’s end-time judgment was coming tomorrow?
How would you live differently today?

© 2015 LifeWay
Jesus Defeats
Satan
Jesus Christ is the Lord of heaven and earth who will make all
things new.
In a familiar comic strip, two cartoon characters are watching cloud

formations. One of the two creatively observes outlines of places on a map
and biblical characters. The other sees more mundane things. In the Book of
Revelation we are presented with a landscape of kaleidoscopic images, some
quite strange (locusts, scorpions, beasts, and a dragon). What do they mean?
We know that images viewed in cloud formations are merely figments of the
imagination. In contrast, with the help of the Old Testament, we can find out
the significance of the symbols in Revelation. In any case, they define the
reality that Christ is Lord of all.

The visions of Revelation 10–20 occupy half of the book, so only a brief outline
will be presented. Nevertheless, many of the major themes found previously
are repeated in these chapters, particularly the saints’ obedience, perseverance,
and witness, and God’s justice and vindication of His faithful people.
Chapters 10:1–11:14 present an interlude between the sixth and seventh
trumpets. This interlude commissions believers to prophesy and witness for
Christ, even unto death. The seventh trumpet ushers in the end of wickedness
and the glorious reign of God and the Lamb in eternity (11:15-19).
Many Bible scholars agree that chapters 12–14 form another interlude.
Chapter 12 is discussed in detail in the following section: “Explore the
Text.” Chapter 13 introduces the two beasts, one from the sea and one from
the land. The activities of the false trinity (dragon, beast, and beastly false
© 2015 LifeWay
prophet) are spelled out as are the demands expected of faithful believers.
Chapter 14 envisions the return of Christ and the judgment of the wicked.
The judgments of the seven bowls (15:1-–16:21) portray the end of earth’s
history, culminating in the fall of Babylon (16:17-21). Chapters 17–18 expand
on the judgment of wicked Babylon, the great prostitute. She is portrayed as
the one who persecuted and killed believers, but now her time has come.
Chapter 19 depicts praise in heaven (19:1-10) for the return of Christ
(19:11-21). He arrives victoriously, and the beast and false prophet are
thrown into the lake of fire. Chapter 20 begins with a millennial vision (20:1-
10). Satan is bound (20:1-3), believers reign (20:4-6), and Satan is released for
a final battle (20:7-10). Finally, the great white throne judgment occurs at the
end of history (20:11-15). Anyone whose name is not found written in the
book of life is thrown into the lake of fire.
Bible scholars differ in their views of the chronology of much of Revelation.
Some take these visions as sequentially and as literally as possible. Some
interpreters hold the time line refers only to John’s first-century audience while
others claim the time line deals only with the last few years of earth’s history.
Another view on structure and chronology that some scholars support is an
approach called recapitulation. Interpreters who take this approach view the
structure of Revelation with its various visions as consisting of repetition of
key themes and events. In this understanding, John’s various visions cover
much the same ground but from different perspectives.
EXPLORE THE TEXT

SATAN DEFEATED (Rev. 12:1-9)
Several characters in the drama of Revelation appear in chapter 12, including
a woman, her child, a dragon, and Michael. Verses 1-9 may be further divided
into the woman and the dragon (12:1-6) and the war in heaven (12:7-9).
VERSE 1
A great sign appeared in heaven: a woman clothed with the sun,

with the moon under her feet and a crown of 12 stars on her head.
A great sign appeared in heaven. John plainly mentioned he was dealing
with symbols. The Greek term rendered sign (“wonder,” KJV) is a word used
elsewhere in the sense of “pointer” or “mark.” John used this same term in
the Gospel of John to call attention to the meaning of a miracle (see John
2:11). In Revelation 12:1 the term can be understood as a reference to an
unusual display that points to the consummation (see Acts 2:19).
Se s s ion 12: Jesus Defeats Satan 121

© 2015 LifeWay
Read the article titled “Sign” on pages 1501-1502 in the Holman Illustrated
Bible Dictionary. After reading the article, what is your understanding of a
sign? How would you respond to people searching for signs today?
The sign is a woman clothed with the sun, with the moon under her
feet and a crown of 12 stars on her head. The identity of the woman has
been variously interpreted. Most favorable is that she represents Israel or
the faithful remnant of Israel. The Old Testament presents ideal Zion as the
mother of God’s people (Isa. 54:1-3; 66:7-9) and the New Testament mentions
Jerusalem as the mother of the church (Gal. 4:26-27).
The woman is given a threefold description that confirms her Jewish
background. She is clothed with the sun, with the moon under her feet and
a crown of 12 stars on her head. This picture is drawn from Joseph’s dream
(see Gen. 37:9). Scholars hold differing opinions on whether the woman
preserves her Jewishness throughout Revelation or whether she later
represents the whole church, Jew and Gentile. It seems reasonable that if the
woman represented the righteous and faithful believing community of Jews
before Christ’s exaltation (Rev. 12:1-5), then she continues to symbolize the
righteous and faithful believing community of Jesus’ followers consisting of
Jews and Gentiles after His exaltation (12:6-18). In other words, the woman
represents the people of God—identified as Israel in the Old Testament and
as the church in the New Testament.
VERSE 2
She was pregnant and cried out in labor and agony as she was
about to give birth.
This verse holds a double meaning. First, the woman suffers from the
pain and agony associated with imminent childbirth. Second, Jewish
people throughout history suffered persecution, awaiting in agony the
birth of the messianic age (Isa. 26:17-18; 66:7). This verse illustrates the
rebirth of Israel, the deliverance of God’s people, brought about by the
birth and kingly rule of the Messiah. The woman’s labor and delivery
(summarizing the first coming of the Messiah) began a new work of God
in which believers now participate.
© 2015 LifeWay
VERSE 3
Then another sign appeared in heaven: There was a great fiery red
dragon having seven heads and 10 horns, and on his heads were
seven diadems.
Verse 3 introduces a second sign. A stark contrast exists between the woman
and the great fiery red dragon. The dragon was a well-known symbol in
several ancient Near Eastern cultures. It was viewed as a “serpent” or a “sea
monster” with demonic powers. The description fiery red symbolizes blood
and warfare. This dragon is clearly the archenemy of God and His people.
The dragon had seven heads and 10 horns, and on his heads were
seven diadems or crowns. The heads, horns, diadems, and the numbers
7 and 10 are all symbols of the dragon’s pretentious nature. Heads and
horns symbolize power, strength, and authority. The diadems symbolize
royalty, rulership, and sovereignty. Seven and ten are numbers signifying
completeness, fullness, and magnitude. Thus, the dragon attempts to be God
and attempts to sway others to view him as God. However, he is the great
faker, an imitator, and a pretender. His power is limited and temporary.
VERSE 4
His tail swept away a third of the stars in heaven and hurled them
to the earth. And the dragon stood in front of the woman who
was about to give birth, so that when she did give birth he might
devour her child.
The heavenly drama continues as the dragon’s tail swept away a third of
the stars in heaven and hurled them to the earth. The dragon’s power
is evident. But exactly when did this event occur? Two views have been
suggested. First, it might refer to an original primordial war in heaven.
Before time began, Satan was cast out of heaven and dragged a portion of the
angelic host with him. Second, since the following verse refers to the birth
and ministry of Christ, other scholars understand the event to occur within
history, specifically at the time of the cross. Perhaps John had both ideas in
mind. If so, then John echoed the primordial fall of Satan and his followers,
then reapplied that event in light of the cross of Christ.
The dragon’s posture of standing before the woman suggests he is ready to
devour the child at the moment of birth. This scene surely refers to Herod’s
butchery of innocent children (Matt. 2:16). However, Satan’s threats against
the Lord did not end at this point. The Devil persistently hounded Jesus
throughout His earthly life, culminating in the crucifixion. The dragon’s
intent is to thwart God’s redemptive purpose by destroying the child.

© 2015 LifeWay
VERSE 5
But she gave birth to a Son—a male who is going to shepherd all
nations with an iron scepter—and her child was caught up to God
and to His throne.
Verse 5 reveals the dragon’s failure to destroy the Child. For Christians, there
is no need to explain the symbolism. This Son—a male is none other than
Jesus Christ, the fulfillment of messianic prophecies (Isa. 7:14). The addition
of the word male recalls sacrificial language (Ex. 12:5; Lev. 1:3; Mal. 1:14), and
suggests Jesus was born to die on behalf of others. This Child will one day
shepherd all nations with an iron scepter. In Psalm 2, the messianic Son
is to receive the nations as an inheritance and rule or shepherd them with a
rod of iron (Ps. 2:8-9; Rev. 2:27; 19:15). Christ rules over unbelievers with an
iron rod, but He is the Shepherd who cares for and protects His sheep. This
phrase is ultimately fulfilled when He returns.
Suddenly, the woman’s child was caught up to God and to His throne.
Being caught up depicts either the resurrection or the ascension of Christ. The
focus is on the Son’s victory.
VERSE 6
The woman fled into the wilderness, where she had a place
prepared by God, to be fed there for 1,260 days.
Frustrated, the dragon turns his attention to the woman in verse 6. She
fled into the wilderness, where she had a place prepared by God. The
wilderness symbolizes both a time of testing and a time of care and protection.
When the Israelites went through their desert wanderings, they were tested
but also divinely comforted and nourished.
Interpreters disagree on when and how 1,260 days is to be understood.
Some Bible scholars believe the number depicts the persecuted church fleeing
to the desert a short time before the outbreak of the Jewish war (A.D. 66-70).
Others suggest it is an event that will occur in the final three-and-one-half
years of earth’s history, with Jewish believers fleeing to the desert of Petra,
Jordan. Still others stress that all time designations in Revelation should be
understood symbolically. Thus the phrase 1,260 days depicts the time period
between the ascension and return of Christ.
The 1,260 days is equal to the “time, times, and half a time” (Rev. 12:14).
It is also the length of time the two witnesses prophesy (11:3). Likewise,
it is synonymous with 42 months, the time the holy city is trampled by
Gentiles (11:2), and the time the beast has authority (13:5). It appears best
to understand the 1,260 days as a numerical symbol for a short yet intense
© 2015 LifeWay
period of persecution and testing for God’s people. Although Bible scholars
differ on when and how long this time period is, all agree it is strictly under
God’s control.
VERSE 7
Then war broke out in heaven: Michael and his angels fought
against the dragon. The dragon and his angels also fought,
Verses 7-9 describe a war in heaven. Several beings with the name Michael are
mentioned in the Old Testament, but John referred to Michael the archangel
(Dan. 10:13,21; 12:1; Jude 9). This war has been interpreted in several ways.
First, it may refer to a primordial expulsion of Satan (see comments on Rev.
12:4). Second, some scholars place this war in the future and understand
this cosmic event as a prelude to the second coming. Third, the war has been
viewed as a cosmic spiritual battle waged at the key moment in history—the
cross, resurrection, and ascension of Jesus Christ. This last view appears to
fit the context well. Nevertheless, John may have intended for us to keep in
mind all three “bindings” of Satan as he envisioned the events of chapter
12—primordial past, ministry and death of Jesus, and second coming.
VERSE 8
but he could not prevail, and there was no place for them in
heaven any longer.
Verse 8 declares the winner of the war. The dragon could not prevail. Satan
and his forces are decisively defeated. Satan lost in his original ejection from
heaven, at the death and resurrection of Christ, and he will ultimately lose
with his final destruction in the lake of fire (Rev. 20:10).
VERSE 9
So the great dragon was thrown out—the ancient serpent, who is

called the Devil and Satan, the one who deceives the whole world.
He was thrown to earth, and his angels with him.
Verse 9 reveals the consequence of the cosmic war: So the great dragon
was thrown out. The dragon is further described with a series of names. He
is the ancient serpent, who is called the Devil and Satan, the one who
deceives the whole world. His various names reveal his nature. The ancient
serpent is a reference to the crafty and hostile enemy of God at the fall of
humanity (Gen. 3:1-15). The Greek term Devil means “slanderer” or “accuser”
and the Hebrew title Satan means “adversary.” Finally, he is also the Deceiver.

© 2015 LifeWay
In summary, John’s vision is powerful. As Christians, we live in a period
between the inauguration of the kingdom at Christ’s first coming and the
consummation of the kingdom at His second coming. The Devil is a defeated
foe. Satan has been defeated through the life, death, burial, and resurrection
of the Son. While Satan has lost the war, he still tries to do battle with the
people of God. However, his influence is limited, and God’s people can resist
him in the Lord’s power.
Read the article titled “Devil, Satan, Evil, Demonic” on pages 419-420 in
the Holman Illustrated Bible Dictionary. What response would you give to
someone who questions the reality of Satan as a personal, evil being?
THE LAMB PRAISED (Rev. 12:10-12)

In the narrative of the woman and the dragon a pause occurs. Verses 10-12
record a heavenly hymn of praise to the Lamb for His victory.
VERSE 10
Then I heard a loud voice in heaven say: The salvation and the
power and the kingdom of our God and the authority of His
Messiah have now come, because the accuser of our brothers has
been thrown out: the one who accuses them before our God day
and night.
John did not identify the speaker, but the loud voice in heaven usually
refers to a heavenly being, divine or angelic (Rev. 1:10; 5:2; 7:2; 10:1-3). The
words of the song honor God by crediting Him with the salvation of His
people that was accomplished in Christ. Again interpreters differ over the
time of now. It appears best to keep all three “bindings” of Satan in mind.
In other words, the overthrow of the Devil and the ushering in of God’s
kingdom commenced before the world was created when Satan was cast out
of heaven. It was fully accomplished at the cross and resurrection of Christ.
It will be consummated at the second coming.
Satan has been cast out of heaven. He can no longer accuse saints before
God’s throne (see Job 1:6-12; 2:1-6). Jesus is now our Intercessor (Rom. 8:33-
34). Nevertheless, knowing his time is short, Satan continues his relentless
attacks on God’s people (Rev. 12:12).
© 2015 LifeWay
VERSE 11
They conquered him by the blood of the Lamb and by the word of
their testimony, for they did not love their lives in the face of death.
Believers conquered (“overcame,” KJV; “triumphed over,” NIV) Satan in
two ways. First, their victory is through the blood of the Lamb. Jesus
freed believers from their sins (Rev. 1:5). He established their right to reign
with Him on the basis of His victory on the cross (5:9-10). Second, victory
comes through the word of their testimony. This testimony is not limited
to a personal confession of faith at conversion. It refers to the lifestyle of
faithfulness to Christ and the willingness to take a stand for Him even in
the midst of persecution. An essential ingredient of the victor’s life is the
readiness to die for Him (Mark 8:34-35).
VERSE 12
Therefore rejoice, you heavens, and you who dwell in them! Woe
to the earth and the sea, for the Devil has come down to you with
great fury, because he knows he has a short time.
Two implications from Christ’s victory are found in verse 12. First, there
is rejoicing in heaven because the Devil’s accusations will never enter
heaven’s presence again. Second, there is mourning on earth for the Devil
has come down to you with great fury, because he knows he has a
short time. Additional horrors are yet to come. Satan’s fury is intensified
because he knows he has a short time. His final defeat looms. Satan’s final
defeat has been imminent since the resurrection of Christ. Every day is one
day closer to fulfillment.
The pause of praise (Rev. 12:10-12) within the account of the dragon and
the woman is important. Worship and praise permeate and unify the Book of
Revelation. This worship scene occurs at a critical moment in the narrative.
In spite of the dragon and his furious anger, we have victory because Christ
gave victory. Jesus is to be praised as the One who provides redemption
through His death.
Compare your personal worship with that in Revelation 12:10-12. What
elements have you followed? What elements have you neglected? How
will you worship differently in light of this example of heavenly praise?

© 2015 LifeWay
THE DRAGON REGROUPS (Rev. 12:13-17)
The account of the dragon and the woman resumes. Defeated, the dragon
regroups and takes a new approach.
VERSE 13
When the dragon saw that he had been thrown to earth, he

persecuted the woman who gave birth to the male child.
Satan’s being thrown to earth leads him to intensify his persecution. Since
the dragon cannot beat Michael (12:7-9), he attempts to beat the woman. The
verb translated persecuted (“pursued,” ESV, NIV) contains the ideas of both
persecution and zealous pursuit. Symbols abound in this verse. The dragon
is Satan, the woman is the believing messianic community that becomes the
church, and the male child is Christ.
VERSE 14
The woman was given two wings of a great eagle, so that she could
fly from the serpent’s presence to her place in the wilderness,
where she was fed for a time, times, and half a time.
The two wings of the great eagle signify divine deliverance, protection,
security, and nourishment (Ex. 19:4; Deut. 32:9-11; Isa. 40:31). With God’s
guidance and empowerment the woman can now fly from the serpent’s
presence to her place in the wilderness. Like the fleeing Israelites of the
exodus, the woman receives spiritual refuge and nurturing but also endures
testing and trial. She is protected for a time, times, and half a time. The
phrase is drawn from Daniel 7:25 and 12:7 and represents a limited, intense
period of persecution and testing for God’s people (see comments on Rev. 12:6).
VERSE 15
From his mouth the serpent spewed water like a river flowing
after the woman, to sweep her away in a torrent.
The dragon attempts to overtake the fleeing woman. Some Bible interpreters
view this event literally, emphasizing that the forces of nature will in some
fashion help God’s people. However, the mouth is typically a symbol for
speech in Revelation (1:16; 2:16; 10:9-10; 19:15). The water like a river
(“water as a flood, KJV) is a Old Testament metaphor for overwhelming
evil, deception, and suffering (Pss. 32:6; 69:2; Isa. 43:2). Thus, many
scholars understand the flood coming out of the dragon’s mouth to refer to
a flood of lies and deceit.
© 2015 LifeWay
VERSE 16
But the earth helped the woman. The earth opened its mouth
and swallowed up the river that the dragon had spewed from
his mouth.
The woman is rescued in verse 16. The details surrounding the woman’s
deliverance may allude to the exodus accounts, including the drowning of
the Egyptians (Ex. 15:10-12). Although scholars disagree on the literal or
figurative nature of this river, a point of agreement is that it is God who
provides the means for the woman’s deliverance. Likewise, Christians today
are provided the means to be delivered from the wiles of the Devil (1 Cor.
10:13; Eph. 6:10-13) and his attempts to devour us (1 Pet. 5:8-9).
VERSE 17
So the dragon was furious with the woman and left to wage
war against the rest of her offspring—those who keep God’s
commands and have the testimony about Jesus.
The dragon’s setback produces more rage. The offspring is believers or
the church. This fact is confirmed by the phrase those who keep God’s
commands and have the testimony about Jesus. Faithful believers obey
God’s commands (1 John 5:3), and they hold to the testimony about Jesus,
which refers to their witness for Him. Believers’ war with Satan began at the
cross and will only intensify as the end draws near. The church’s response
to the war with Satan is persevering obedience to the Lord’s commands and
living out a strong witness for Him.
The woman, the believing messianic community, gave birth to Christ. Now
they are transformed into the believing Christian community. Christians,
Jew and Gentile, are now God’s people (Ex. 19:5-6; 1 Pet. 2:9-10). Satan is a
triple loser in Revelation 12. As surely as the dragon was unable to destroy
the Child or the woman, he will fail to destroy the church.
In summary, Satan is a defeated foe and can be overcome through faith in
Christ. Jesus is Lord of all. His death and resurrection give hope to all who
trust in Him. He can be trusted even when we are facing persecution.
Read the article titled “Perseverance” on pages 1278-1279 in the Holman
Illustrated Bible Dictionary. What did you learn from reading the article
that can help you persevere as a believer?

© 2015 LifeWay
The Final Act

God began the story of creation and will consummate it. He
invites all to join Him.
I am truly blessed to have conducted the wedding ceremonies for all three of
my daughters. Each ceremony was wonderful and memorable in its own way.
All three girls selected exemplary young men as husbands. They prepared for
their wedding days months in advance and planned every detail. All three
picked beautiful outdoor settings—a park, a mountaintop, a vineyard. The
weather was perfect for each wedding, and all went as planned.
As unforgettable and significant as each wedding day was, the brides and
grooms would be shortsighted to think that day was the best day of their lives.
Now that the marriages have occurred, the couples enjoy living, learning,
and growing together. They look forward to walking through life together at
the deepest levels of human experience. The blessings will continue.
Weddings are special. No wonder the Bible uses the marriage ceremony as
a symbol for the intimate fellowship between God and His people. The apostle
John used marital imagery in the final chapters of the Book of Revelation.
The wedding celebration he mentioned takes place between the Lamb and
His bride at Christ’s return. Believers look forward to and prepare for that
day. It will mark the beginning of an incredible fellowship with Christ that
will last forever. Bridal imagery is one of various symbols in John’s final
vision. This session reveals the final act—the new heaven and the new earth.

The great white throne judgment has ended (Rev. 20:11-15). John began to
describe a new and final vision referred to as the new heaven and the new
earth (21:1–22:5). After recording this vision, John closed the book with
an epilogue (22:6-21). The whole Book of Revelation has pointed to this
moment. In fact, the entire Bible points to this final act.
© 2015 LifeWay
The vision may be further divided into segments. First is the arrival of the
new heaven and new earth (21:1-8). Themes such as the end of the old order,
the beginning of the new, and the merging of heaven and earth dominate.
Such themes will be discussed more thoroughly later in this session.
The next part of the vision is the new heaven and new earth as the holy
of holies (21:9-27). In these verses, John offered a more detailed description
of the new Jerusalem. This description includes information on its beauty,
foundations, materials, and measurements. The measurements reveal the
city is shaped like a cube—just like the holy of holies in earthly Jerusalem.
Many of the images call to mind Ezekiel 40–48. No need exists for a temple
in the new Jerusalem since the very presence of God, represented by the holy
of holies, is with His people (21:22).
The final part of the vision is the new heaven and new earth as the garden of
Eden (22:1-5). Stress is placed on the fellowship with God that was once present
in Eden and now restored. The river of life flows through the new Jerusalem,
the tree of life bears fruit, and the curse from the fall has been removed.
Believers enjoy intimate fellowship with God and the Lamb for eternity.
Finally, John delivered an epilogue (22:6-21). Several speakers (Christ,
John, an angel) offered concluding statements to the prophecy. Major
themes include authenticating the prophecy, warnings, heavenly rewards,
an invitation to partake of the living water, and an emphasis on the second
coming of Christ as occurring quickly.
EXPLORE THE TEXT

GOD’S NEW PROVISION (Rev. 21:1-2)
The basic elements of John’s final vision are presented in these first two
verses. God’s provision of the new heaven and new earth and the descent of
the new Jerusalem are portrayed.
VERSE 1
Then I saw a new heaven and a new earth, for the first heaven and
the first earth had passed away, and the sea no longer existed.
The Old Testament prophet Isaiah concluded his prophecy with a record of
God’s promise: “For I will create a new heaven and a new earth; the past
events will not be remembered or come to mind” (Isa. 65:17; see also 66:22).
John alluded to and completed this theme. The words passed away translate
a verb with a basic meaning of “to go” or “to pass by.” In this context,
however, the term could mean “perished,” “disappeared,” or “ceased to exist.”
Se s s ion 13: The Final Act 131

© 2015 LifeWay
This meaning leads some Bible scholars to understand that God will totally
destroy the existing earth and replace it with something brand new. Passages
such as 2 Peter 3:10-13 and Revelation 20:11 seem to support this idea of
destruction or at least a fiery purge of the earth.
Others, however, suggest that God is not starting over from scratch, but
rather transforming, renewing, renovating, and restoring what was perfect
initially (Gen. 1:31). Paul wrote that creation itself will one day be set free
from the bondage of corruption. Until then all creation is groaning together
in labor pains (Rom. 8:19-22). Perhaps it is wise not to favor too heavily one
viewpoint. After all, John was stretching his human vocabulary to its limits
to convey truths that are spiritual and everlasting.
John added that the sea no longer existed. These words have puzzled
Bible students. They wonder why the sea has no part in the new heaven and
earth. This expression is another example of John’s symbolism. Revelation
often depicts the sea as a sinister symbol of evil and chaos, death and
Hades. It is the place of the origin of the beast (Rev. 13:1), a symbol of
wicked humanity (17:1,5), and the place for the dead (20:13). Most scholars,
therefore, understand it as a negative symbol. Since the sea has negative
connotations, it will have no part in the new heaven and new earth.
VERSE 2
I also saw the Holy City, new Jerusalem, coming down out of
heaven from God, prepared like a bride adorned for her husband.
John briefly mentioned the heavenly descent of the new Jerusalem at this
point. He would expand on it later, giving many more details (21:9-27). The
Holy City is mentioned in the Old Testament to refer to earthly Jerusalem
(Neh. 11:1; Isa. 52:1). However, John was referring to the new Jerusalem, the
glorified, eternal city. Nevertheless, behind the term lies a long history of
prophecies about a future redeemed holy city, especially in Isaiah (Isa. 2:1-5;
52:1; 65:17-18) and Zechariah (Zech. 8:3; 12:1-9; 14:1-11).
In the New Testament, Paul mentioned the “Jerusalem above” (Gal.
4:26), and the writer of Hebrews referred to “the city of the living God
(the heavenly Jerusalem)” (Heb. 12:22). The heavenly city symbolizes
beauty, security, protection, eternity, fellowship, and completeness. Some
Bible scholars view the holy city primarily as a place, an eternal home for
the saints. Others equate the holy city with the saints, symbolizing the
fellowship of God with His people. Is the holy city a people or a place?
Perhaps it is best to see both ideas.
The phrase coming down out of heaven is a wonderful picture of God
joining with His people. Heavenly descent is found elsewhere in Revelation
© 2015 LifeWay
with the new Jerusalem itself (Rev. 3:12; 21:10) and with angels (10:1; 18:1;
20:1). Here the new heaven and new earth merge for eternity. Heaven and
earth are made one. The fellowship of God with His people is now eternal.
The city is prepared like a bride adorned for her husband. The verb
rendered prepared in this context emphasizes divine sovereignty and
guidance in the unfolding events of history. John stressed that everything
about the new Jerusalem is the result of God’s actions, not human actions.
John described the intimate relationship of God with His people by using
the image of a wedding ceremony. The bride as an image of God’s people is a
common metaphor in the Bible. The imagery of God as husband and Israel
as wife appears in the Old Testament (Isa. 54:5-6; Hos. 2:14-23). Conversely,
infidelity was also a prevalent biblical symbol. The prophet Hosea’s story
symbolizes the warped relationship between Israel and God. God’s people
acted like a prostitute by pursing other gods (Hos. 2:1-13; Ezek. 16:15-63). The
New Testament expands on the marriage imagery. Jesus used the figure of a
bridegroom (Matt. 9:14-15; 25:1-13). Paul referred to the church as the bride
of Christ (2 Cor. 11:2; Eph. 5:25-27). Such wedding imagery reaches its climax
in the last book of the Bible. John symbolized the believing community as the
new Jerusalem who unites with Christ—the eschatological Bridegroom. John
drew a great portrait of God’s love relationship with his people and His desire
to live with them in intimate fellowship forever (Rev. 19:7-9; 21:9; 22:17).
The bride is adorned (“beautifully dressed,” NIV) for her husband. Revelation
19 also envisions this wedding ceremony. John heard thunderous voices from
heaven shout: “Hallelujah, because our Lord God, the Almighty, has begun
to reign! Let us be glad, rejoice, and give Him glory, because the marriage of
the Lamb has come, and His wife has prepared herself. She was given fine
linen to wear, bright and pure. For the fine linen represents the righteous
acts of the saints” (19:6b-8). The bride’s adornment and preparation refer to
her righteous acts. As God’s people, we prepare ourselves for that glorious
day by living righteous lives filled with good works.
In summary of Revelation 21:1-2, God will provide a new heaven and new
earth, a new holy city. It will be perfect in every way and inhabited by those
who trust in His Son.
Read the article titled “Bride” on page 238 in the Holman Illustrated Bible
Dictionary. How does the imagery of the church as the bride of Christ
depict the kind of relationship we have with God?

© 2015 LifeWay
GOD’S PRESENCE CELEBRATED (Rev. 21:3-4)
A popular song raises the question of whether or not we will know one
another in heaven. Many people would like an answer to that question.
Although it is not plainly stated in Scripture, the answer for believers is
unquestionably a resounding yes.
Believers will continue their relationships with one another (see Gen.
25:8; Matt. 8:11; Luke 9:30-31; 1 Cor. 13:12). We will experience renewed
relationships at a deeply rewarding, eternal level. Yet as wondrous as
that fact is, even more important will be our eternal fellowship with the
Lord. One day all of God’s people will celebrate and enjoy His presence as
life was in the garden of Eden before humanity’s fall. On this earth, we
experience pain, sorrow, suffering, and death. One day, however, those
things will pass away.
VERSE 3
Then I heard a loud voice from the throne: Look! God’s dwelling
is with humanity, and He will live with them. They will be His
people, and God Himself will be with them and be their God.
A voice from the throne confirms the significance of the vision. The loud
(“great,” KJV) voice from the throne is either God Himself or an angelic
representative. Since God speaks in verse 5, the voice in verse 3 is probably
that of an angel.
The interjection Look! (“behold,” ESV, KJV) adds seriousness and weight
to the declaration. The voice declares that God’s dwelling (“tabernacle,” KJV)
is with humanity, and He will live with them. This statement fulfills God’s
covenant. He promised, “I will place My residence among you, and I will not
reject you. I will walk among you and be your God, and you will be My people”
(Lev. 26:11-12). God’s presence was symbolized in the tabernacle and later in
the temple. His promise was regularly repeated throughout the Old Testament
(Ex. 29:45; Jer. 31:33; Ezek. 37:26-27; Zech. 2:11).
That promise was fulfilled initially when Jesus came. “The Word became
flesh and took up residence among us” (John 1:14). Paul wrote about this
inaugurated fulfillment as well (1 Cor. 3:16-17; 2 Cor. 6:16). The promise will
be consummated at the end of history in the new heaven and new earth as
God permanently tabernacles with His people.
The completed communion of God with His redeemed people continues
in the next sentence. They will be His people, and God Himself will
be with them and be their God. Interestingly, the Greek text of this
statement reveals that John pluralized the common expression of His people
to “His peoples.” This fact accentuates John’s point that many people will be
© 2015 LifeWay
redeemed “from every tribe and language and people and nation” (Rev. 5:9;
see 7:9; 14:6). The expression God Himself will be with them recalls the name
given to Jesus, Immanuel, that is, “God is with us” (Matt. 1:23; Isa. 7:14).
VERSE 4
He will wipe away every tear from their eyes. Death will no longer
exist; grief, crying, and pain will exist no longer, because the
previous things have passed away.
Verse 4 lists benefits for those who inherit the holy city. First, He will wipe
away every tear from their eyes. This promised benefit fulfills a common
longing expressed repeatedly in Isaiah (25:6-9; 30:19; 35:10; 51:11; 65:19),
and one John mentioned previously (Rev. 7:17).
The tears refer to sorrow and anguish, with perhaps an emphasis on the
tears associated with persecution. The list continues. Death will no longer
exist; grief, crying, and pain will exist no longer. Whatever sources of
sorrow the faithful believer has experienced will be forever removed. No
place exists for them because the previous things have passed away.
Death, mourning, crying, and pain are part of the old order of things that
have passed away (1 Cor. 15:54-55). God’s promises have been ultimately
fulfilled, all sin and suffering have been removed, and eternal peace and
joy have arrived.
When I read these verses, I cannot help but think about my cousin, David.
My brother and I, along with David and his two brothers, spent childhood
summers together in Oklahoma. We enjoyed those carefree days swimming,
playing baseball, and getting into minor trouble.
When David was 17 years old, he was working on a car in his backyard. He
hitched and raised the cylinder block with the help of a chain around a large
tree limb. Tragically, David fell from the tree. All four limbs and torso were
paralyzed in the accident. David is now in his 50s, permanently confined to
a wheelchair. He cannot move. He cannot speak. He communicates with his
eyes and occasional grunts for emphasis.
For nearly 40 years, David has endured a horribly unimaginable situation
that most of us have thankfully never had to face. David’s family has endured
and suffered along with him. However, David is a believer in the Lord Jesus
Christ. One day, one grand and glorious day, he will shed his broken body for
a newly transformed one. He will suffer no longer. God will eternally wipe
away David’s tears, his grief, and his constant pain.
God’s promises are true. One day we will see Him face to face (1 John 3:2).
One day we will enjoy His intimate presence along with all the benefits that
are promised. Such knowledge should spur us to celebrate His presence now.

© 2015 LifeWay
What are the blessings awaiting those who inherit the new Jerusalem,
according to Revelation 21:4? Which one(s) do you look forward to the
most? What personal experiences have shaped your answer?
THE PROMISE FULFILLED (Rev. 21:5-7)

God’s promises are completely fulfilled in the new heaven and new earth.
Nevertheless, the challenge to be an overcomer is clearly stated.
VERSE 5
Then the One seated on the throne said, “Look! I am making

everything new.” He also said, “Write, because these words are
faithful and true.”
God Himself speaks in verse 5. The description the One seated on
the throne stresses God’s sovereignty and majesty. As in verse 3, the
interjection Look! grabs our attention. God declares, “I am making
everything new.” Whether new refers to replacement or renovation (see
21:1), it will be universal and accomplished through God’s power. At last,
the outcome of God’s glorious plan to redeem humanity through Christ has
been fulfilled. The renewal of the universe has begun. The transformation
in a believer’s life (2 Cor. 3:18; 4:16-18; 5:16-17) is now portrayed in its
cosmic universal scope.
Next, God instructed John, “Write, because these words are faithful
and true.” John has been repeatedly told to write both by the exalted Christ
and by a divine voice or an angel. Clearly, God the Father spoke in Revelation
21:5. The reason John must record this revelation is because these words
concerning the fulfilled purposes of God are faithful (“trustworthy,” ESV,
NIV) and true. These words are the eternal promises of God being revealed.
Believers can depend on them to be true and to come to pass.
VERSE 6
And He said to me, “It is done! I am the Alpha and the Omega, the
Beginning and the End. I will give water as a gift to the thirsty
from the spring of life.
© 2015 LifeWay
God continued to speak to John in verse 6. The words “It is done!” translate
only one Greek word. Just as the pouring of the seventh bowl prompted the
same exclamation (16:17), so too this verse envisions the climactic moment
when end-time events are set into motion. The word denotes completion
and corresponds to Jesus’ words at the conclusion of His work (John 19:30).
Salvation history is now at an end. The eternal future age begins.
Yet another declaration that God will accomplish His purposes is found in
the closely connected titles “I am the Alpha and the Omega, the Beginning
and the End.” Both God and Christ have these titles attributed to them,
along with a similar third title, “the First and the Last.” These expressions
reflect polar opposites. Since God is the Alpha and Omega, He is everything
in between as well. The stress rests on His eternal nature.
God: “I am the Alpha and Omega” (1:8).
Christ: “I am the First and the Last” (1:17).
God: “I am the Alpha and the Omega, the Beginning and the End” (21:6).
Christ: “I am the Alpha and the Omega, the First and the Last, the
Beginning and the End” (22:13).
The application of these shared titles emphasizes the deity of Christ and His
unity with the Father.
The final sentence of verse 6 holds more blessings for the believer. God
stated, “I will give water as a gift to the thirsty from the spring of life.”
The one who is thirsty is the one who chooses to believe in Christ and remain
faithful to Him. God offers water—symbolizing eternal life—freely to anyone
who is spiritually thirsty. It is a gift given “freely” (KJV), “without payment”
(ESV), and “without cost” (NIV). Those who turn to Christ receive His living
water (Isa. 55:1; John 4:10-14; 7:37-39; Rev. 7:17; 22:17). The water is drawn
from the spring (“fountain,” KJV) of life. This spring suggests that the divine
resources of eternal life are deep, inexhaustible, and never-ending. For the
original readers, particularly those in biblical Palestine, the arid environment
and precious nature of water made this an especially powerful symbol.
Spiritual thirst is never quenched except through Christ. Those who accept
the gift experience eternal life—a new quality of life both now and in eternity.
VERSE 7
The victor will inherit these things, and I will be the his God, and
he will be My son.
Verse 7 defines precisely who God’s people are. The expression the victor
(“one who conquers,” ESV; “he that overcometh,” KJV) is literally “the one
who is a victor.” The victor is featured prominently at the conclusion of each
of the seven letters (Rev. 2–3). The risen Lord promises eternal blessings to

© 2015 LifeWay
the overcomer, including the fruit from the tree of life (2:7), escape from
the second death (2:11), a new name (2:17), authority over the nations
(2:26), a name permanently written in the book of life (3:5), unity with God
in the new Jerusalem (3:12), and a share in Christ’s victorious rule (3:21).
In Revelation, victors signify believers who remain faithful in spite of
persecution. Ironically, they overcome through their persecution.
These victorious ones will inherit these things. The Greek verb rendered
inherit is a major theme elsewhere in the Bible. The related noun is usually
translated “heir.” Paul wrote, “and if children, also heirs—heirs of God and
co-heirs with Christ—seeing that we suffer with Him so that we may also be
glorified with Him” (Rom. 8:17; see Gal. 3:29; Eph. 3:6; Titus 3:7). Followers
of Christ inherit and become heirs to these things, a reference to the blessings
found in the seven letters as well as all the promises of eternal life and
fellowship that are part of the new heaven and new earth.
The verse concludes with a final, wondrous blessing. God declares, “I will
be his God, and he will be My son.” This expression is covenant language.
Concerning the succession of the kingdom through Solomon, God told
David, “I will be a father to him, and he will be a son to Me” (2 Sam. 7:14).
Therefore, this phrase sums up the sonship theme of the Old Covenant and
the adoption theme of the New Covenant (Rom. 8:14-17; Gal. 4:4-7). In verse
3 of Revelation 21, John emphasized believers collectively as “His people.”
In verse 7 he related the individual and intimate side of the relationship.
Although some Bible translations pluralize the expression My son (“my
children,” NIV), in my opinion the covenant language in this instance
purposefully stresses the individual. Nevertheless, the singular use still
means all members of the redeemed community. In our relationship with
God we inherit what Christ inherits—sonship, kingdom, and priesthood
(Rev. 1:6; 5:10; 20:6; 22:5).
Therefore, Jesus offers eternal life to all who admit their need (thirst) and
put their faith in Him. Faithful believers persevere to the end. The challenge
to be a victor, an overcomer is placed before every reader of John’s Revelation.
Blessed is the one who reads it, hears it, and takes it to heart (1:3).
The word rendered “victor” in Revelation 21:7 also means “overcomer”
and “conqueror.” What special emphasis do you see in each of the three
translations? Believers are engaged in spiritual warfare against a powerful
(but defeated) enemy, the Devil (12:9). What specific actions will you take
today to help you live victoriously in Christ?
© 2015 LifeWay
Churches of the Revelation
N T US
N D PO
B I T H YN I A A
John writes
1, 2, and 3 John
while at Ephesus.
John writes Revelation

encouraging Christians PA
to remain faithful. M
PH
YL
IA
“Churches of the Revelation” is taken from The Holman Bible Atlas © 1998 B&H Publishing Group, page 264. Used by permission.
© 2015 LifeWay
1,2,3 John; Revelation
He loved to fish. He, along with his father and brother, made a living doing what they loved.
A good living. Then one day Jesus of Nazareth stepped onto the shores of Lake Galilee and
into the life of John Ben Zebedee. Jesus called out, “Come! Follow Me!” John leaped
from the boat, splashed ashore, and was never the same again. He still fished. But
now he cast the gospel net, drawing people to Jesus Christ, where they could
find eternal life in Him.

John gave the remainder of his long life to proclaiming the gospel,
building up churches in the truth, and writing Holy Scripture.

In addition to the Fourth Gospel, he wrote three epistles,
or letters, warning believers about false teachers. Then
while exiled for the faith on a small, barren island,
John wrote Revelation, a vision of Christ’s
return and complete victory over evil.
Let the Word dwell in you.
LifeWay.com/ExploreTheBible
© 2015 LifeWay

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SUMMER 2015 > Jim Shaddix, General Editor

The Bible tells us that God originally planned Sin

this sin. Sin leads to a place of brokenness. ue Gospel Re

SUGGESTED FOR Title Page

June 7 Session 1: The Truth Presented (1 John 1:1-4) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10

June 14 Session 2: Walking in the Light (1 John 1:5–2:6). . . . . . . . . . . . . . . . . . . . . . . . . . 20

June 21 Session 3: Dangers to Avoid (1 John 2:15-27). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

June 28 Session 4: Is This of God? (1 John 4:1-6). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40

July 5 Session 5: Real Love (1 John 4:7-21). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

July 12 Session 6: Jesus Alone (1 John 5:1-12) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

July 19 Session 7: Jesus’ Revelation* (Rev. 1:1-8). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70

July 26 Session 8: Let Them Hear (Rev. 2:7,11,17,26-29; 3:5,12,21) . . . . . . . . . . . . . . 80

Aug. 2 Session 9: Glimpse of the Throne (Rev. 4:1-11). . . . . . . . . . . . . . . . . . . . . . . . . . . . 90

Aug. 9 Session 10: The Worthy Lamb (Rev. 5:1-14). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

Aug. 16 Session 11: Redeeming Judgment (Rev. 9:1-12). . . . . . . . . . . . . . . . . . . . . . . . . . . 110

Aug. 23 Session 12: Jesus Defeats Satan (Rev. 12:1-17). . . . . . . . . . . . . . . . . . . . . . . . . . . . .120

Aug. 30 Session 13: The Final Act (Rev. 21:1-7). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130

The apostle John wrote five books in the New

Today, ever expanding forms of media and the multiplication of world

Jim Shaddix serves as a professor of preaching at Southeastern Baptist

DATE AND ORIGINAL AUDIENCE

READERS AND PURPOSE

I. The Truth about Christ (1:1-4)

II. The Believer in the World (1:5–2:27)

III. Message for God’s Children (2:28–4:21)

IV. Final Exhortations (5:1-21)

I. Love, Truth, and Deception (1:1-13)

I. Truth and Christian Hospitality (1:1-14)

III. Visions of the End Time (4:1–22:5)

IV. Final Instructions (22:6-21)

Se s s ion 1: The Truth Presented 11

EXPLORE THE TEXT

WITNESSED BY MANY (1 John 1:1)

Se s s ion 1: The Truth Presented 13

The emphasis on eyewitness testimony is noticeable in this passage. In

REVEALED AS LIFE (1 John 1:2)

Se s s ion 1: The Truth Presented 15

PROVIDED TRUE FELLOWSHIP (1 John 1:3-4)

Se s s ion 1: The Truth Presented 17

We are writing these things so that our joy may be complete.

Se s s ion 1: The Truth Presented 19

I grew up as a preacher’s kid. Summer vacation trips were frequently planned

Se s s ion 2: Walking in the Light 21

If we say, “We have fellowship with Him,” yet we walk in

But if we walk in the light as He Himself is in the light, we have

Se s s ion 2: Walking in the Light 23

CONFESS SIN (1 John 1:8–2:2)

If we say, “We have no sin,” we are deceiving ourselves, and the

If we confess our sins, He is faithful and righteous to forgive us

Se s s ion 2: Walking in the Light 25

My little children, I am writing you these things so that you may

He Himself is the propitiation [proh PISH ee AY shuhn] for our sins,

Se s s ion 2: Walking in the Light 27

SEEK TO OBEY (1 John 2:3-6)

This is how we are sure that we have come to know Him: by

Se s s ion 2: Walking in the Light 29

Se s s ion 3: Dangers to Avoid 31

For everything that belongs to the world—the lust of the flesh,

Se s s ion 3: Dangers to Avoid 33

ENEMIES OF THE GOSPEL (1 John 2:18-23)

Children, it is the last hour. And as you have heard, “Antichrist is

Se s s ion 3: Dangers to Avoid 35

II. The Believer in the World (1:5–2:27)

III. Message for God’s Children (2:28–4:21)

IV. Final Exhortations (5:1-21)

III. Visions of the End Time (4:1–22:5)