Book of Revelation Chapter 1 Vs. 11

August 10, 2025

 Vision of the Son of Man

Rev. 1:11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send [it] unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Saying,...

λέγω

légō; fut. léxō. Originally to lay or let lie down for sleep, to lay together, i.e., to collect. Finally to lay before, i.e., to relate, recount; and hence the prevailing Attic and later meaning of to say, speak, i.e., to utter definite words, connected and significant speech equal to discourse. It thus differs in some instances from laléō, to utter sounds, which may refer only to words spoken and not to their connected sense. In the NT:

(I) To lay before, i.e., to relate such as a parable, to put forth, propound, with the dat. of person (Luke 18:1. See also Luke 13:6). With the prep. prós, to someone (Luke 12:41; 14:7). Of events, to narrate, tell, with the dat. (Luke 9:21). With prós, to, and the acc. (Luke 24:10).

I...

ἐγώ

egṓ; gen. emoú or mou, 1st person sing. personal pron. I. The monosyllabic forms mou, moi, me, are usually enclitic (receive no accent), but have an independent accent after a prep., except in prós me. Various forms include hēmín, dat. pl. and ēmṓn, gen. pl.

(I) Nom. egṓ, pl. hēmeís (Mat. 8:7; 28:14; Mark 14:58 Acts 17:3). With a certain emphasis (Mat. 3:11, 3:14; 5:22, 5:28, 5:32, 5:34; John 4:26). With a mark of distinction (Mat. 6:12; 17:19; 19:27). Paul uses this pron. in the sing. sometimes to express the totality of the people he has in mind as if he were their representative, thus he used egṓ, I, for hēmeís, nom. pl., we (Rom. 7:9, 7:14, 7:17, 7:20, 7:24-25; 1Cor. 10:30). Sometimes he uses hēmeís, we, for egṓ, I (1Cor. 1:23; 2:12; 4:8, 4:10). In the phrases "Behold, I am here Lord" (idoú, behold; egṓ, I) (Acts 9:10), and "I go sir" (egṓ Kúrie) (Mat. 21:30), the word egṓ is used in lieu of an affirmative adv., it is well, acceptable with me. See also Sept.: Gen. 22:1, 22:11; 27:24; 1Sam. 3:8; 2Sam. 20:17.

(II) The gen. mou (not emoú), mine (Mat. 2:6; Luke 7:46; John 6:54), and hēmṓn, ours (Mat. 6:12; Luke 1:55; Rom. 6:6), are often used instead of the corresponding poss. pron. emós. Also mou as pass. or obj. in John 15:10 "in my love" (en tḗ agápē mou), meaning in the love of mine or towards me.

(III) In the dat. in the phrase tí emoí kaí soí, "What is it to me and thee?" (tí [the neut. of tís], what; emoí [the sing. dat. of egṓ, I]; kaí, and; soí, sing. dat. meaning thou, you), meaning "What is there common between us? What have I to do with thee?" (a.t. [Mat. 8:29; Mark. 5:7; Luke 8:28; John 2:4; Sept.: Jdg. 11:12; 2Sam. 16:10; 19:22]).

am...

εἰμί

eimí; imperf. ḗn, fut. ésomai, pres. indic. 2d person sing. eí, 3d person. pl. eisí, pres. imper. sing. ísthi, Mat. 2:13, 3d person. éstō, Mat. 5:37, pres. opt. eíēn, pres. inf. eínai, pres. indic. 3d person sing. estí, pres. indic. 1st person pl. esmén. Less usual forms are the imperf. 2d person sing. ēs, Mat. 25:21, 25:23 instead of the more usual ḗstha, Mat. 26:69; Mark. 14:67, imperf. 1st person sing. ḗmēn, Gal. 1:10, 1:22, imper. sing. ḗtō, 1Cor. 16:22; Jas. 5:12, 2d person pl. ḗte for éste, 1Cor. 7:5 [TR], sunérchesthe. Eimí, to be, is the usual verb of existence, and also the usual logical copula or link, connecting subj. and predicate.

Alpha

α

a; indeclinable, neut. noun. Alpha, The first letter of the Greek alphabet which corresponds in name, order, and power to the Hebr. Aleph. See verse 8.

and Omega...

Ω

Ōméga; the last letter of the Gr. alphabet. There is evidence that ōméga was composed of two o's -ómikron-o. Ōméga, being the last letter of the Gr. alphabet, is opposite to álpha or a, the first letter, and is applied to Christ, as being the end or last (Rev. 1:8, 1:11; 21:6; 22:13).

the first...

πρῶτος

prṓtos; fem. prṓtē, neut. prṓton, adj., the superlative of pró, forward. Foremost, hence first, the first. The comparative is próteros (n.f.).

(I) Generally as an adj. spoken of place, order, time. Particularly and without the art. (Mark 16:9 implying hēméra, day; Luke 2:2; 1Cor. 15:3, first of all; Eph. 6:2; Php. 1:5). Followed by deúteros, second (Acts 12:10; Sept.: Gen. 33:2, with en in, among, and the pl., en prṓtois, among the first ones, foremost; Exo. 12:15); with the art. (Mat. 26:17, referring to hēméra, day; Mark 14:12 [cf. Sept.: Lev. 23:35, 23:40]; Acts 1:1; 1Cor. 15:45; Heb. 9:2, 9:6, 9:8; Rev. 1:17; 4:1, 4:7; 8:7). With the art. and the pl., hoi prṓtoi, the first (Mat. 20:8, 20:10; 21:36); in the pl. neut. tá prṓta, the first things, meaning the former state or condition (Mat. 12:45; 2Pet. 2:20; Rev. 21:4). In 1Tim. 5:12 the first faith means the faith originally professed. In Rev. 2:4 referring to love meaning the love first demonstrated (see Rev. 2:5). In this respect prṓtos stands in direct opposition to kainós, qualitatively new (Heb. 8:13; Rev. 21:1; Sept.: 2Chr. 3:3; Dan. 8:21; 2Sam. 18:27). In division or distribution, ho prṓtos . . . ho deúteros, second, the first . . . the second (Mat. 22:25); ho prṓtos . . . ho héteros, the other, qualitatively different, the first . . . the other (Luke 14:18; 19:16). Where only two are spoken of (Mat. 21:28; John 19:32; Heb. 8:7).

(II) In an adv. sense (Mat. 10:2; John 1:41; 8:7; Acts 26:23; Rom. 10:19; 1Jn. 4:19). Used for the comparative próteros, adv. followed by the gen. (John 1:15, 1:30).

(III) Figuratively of rank, dignity, meaning first, chief, so without the art. (Mat. 20:27; 22:38; Mark 12:30; Acts 16:12; Eph. 6:2). Followed by the gen. partitive (Mark 10:44; 12:28-30; 1Tim. 1:15); with the art. (Luke 15:22; Acts 17:4). Thus ho prṓtos, pl. hoi prṓtoi, the first, the chief, followed by the gen., of a country or people (Mark 6:21; Luke 19:47; Acts 13:50; 25:2; 28:7, 28:17; Sept.: Neh. 12:46). In the proverbial phrase: polloí ésontai prṓtoi, éschatoi; kaí éschatoi, prṓtoi (polloí, the masc. pl. of polús, many; ésontai, fut. indic. of eimí, to be, meaning will be; prṓtoi, first; éschatoi, last), "the first shall be last, and the last first", meaning those who seem or claim to be first shall be last (Mat. 19:30; 20:16; Mark 10:31; Luke 13:30).

Deriv.: deuteróprōtos, the second-first; prōteúō, to be first; prōtokathedría, the first seat or the best seat; prōtoklisía, the first place; prṓton, first, at first; prōtostátēs, a leader or captain; prōtótokos, firstborn, chief in rank, heir.

Syn.: archḗ, beginning.

Ant.: éschatos, last.

and the last...

ἔσχατος

éschatos; fem. eschátē, neut. éschaton, noun from ek, from, primarily with reference to place. The extreme, most remote, spoken of place and time.

(I) Of place:

(A) Particularly extreme, most remote, the neut. as subst. tó éschaton, the extremity (Acts 1:8; 13:47; Sept.: Deu. 28:49; Isa. 48:20; Jer. 16:19).

(B) Metaphorically implying rank or dignity, the last, lowest, least (Luke 14:9-10). Generally (Mat. 19:30; Mark 9:35; 10:31; Luke 13:30; John 8:9; 1Cor. 4:9).

(C) Of order or number, the last, utmost (Mat. 5:26; Luke 12:59).

(II) Of time, the last or latest.

(A) Generally of persons (Mat. 20:8, 20:12, 20:14, 20:16 means the laborers last hired; 1Cor. 15:26, 15:45, where ho éschatos Adám, the last Adam, means the final Adam since the second was the last). In an adv. sense (Mark 12:6, 12:22, "the last to die being the woman" [a.t.]). Of things, the last, or the latter, the latter state or condition of anyone or anything (Mat. 12:45; Luke 11:26; 2Pet. 2:20; Sept.: Job 8:7; 42:12); the last error, (Mat. 27:64); the last works, (Rev. 2:19); the last plagues, (Rev. 15:1; 21:9); the trumpet of the last day (1Cor. 15:52, "In the last trumpet" [a.t.]). In the neut. éschaton as an adv. (1Cor. 15:8, "last of all").

what thou seest... Here John was told to write in a book what he was about to see and send it to the seven churches of Asia Minor (Rev. 1:10-11).

what...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.

thou seest,...

βλέπω

blépō; fut. blépsō / ópsomai (the fut. of optánomai, to see). Used in the NT 137 times, mostly in the pres. tense.

(I) To see.

(A) To be able to see, i.e., to have the faculty of sight, and as spoken of the blind, to recover sight. Intrans. (Mat. 12:22). In Acts 9:9, "without sight" means blind. See Rev. 3:18; 9:20; Sept.: Exo. 4:11; 23:8; 1Sam. 3:2; Psm. 69:23. The pres. inf. with the neut. art. tó blépein, used as a subst. means sight, the faculty of seeing (Luke 7:21). Figuratively in John 9:39, "that they which see not might see; and that they which see might be made blind" or may not see (cf. John 9:41). The expression "seeing ye shall see" in Mat. 13:14 means ye shall indeed see. Also Mark 4:12; Acts 28:26 (cf. Isa. 6:9).

(B) In the sense of to perceive as with the eyes meaning to discern, to understand. Trans. (Mat. 7:3, "Why beholdest thou the mote that is in thy brother's eye?" signifies the diligence needed to discern the mote). See Mat. 11:4; 14:30; 24:2; Mark 8:24; Luke 11:33; John 1:29; 21:9; Sept.: 2Kgs. 9:17; Amos 8:1. In Rev. 1:12, "to see the voice," means to see where it came from. Construed with an acc. and part. instead of a subjunctive or inf. as in Mat. 15:31, "seeing the dumb speaking [blépontas, seeing; kōphoús, the dumb; laloúntas, speaking]" (a.t.); Mark 5:31; John 5:19 (the part. ónta, the neut. pl. acc. of ṓn, being, or prássonta, the pres. part. acc. of prássō, to do or to make, making). Intrans. or in an absolute sense (Mat. 6:4, 6:6, 6:18). By implication, to have before the eyes as spoken of what is present (Rom. 8:24, meaning what one has before his eyes, i.e., present, how can he yet hope for it? [cf. Rom. 8:25]). Hence, the part. blepómenos, seeing, means present. Rom. 8:24 means that hope which is realized can no longer be hope. Tá blepómena, things seen, means present things; and those things not seen means future things (2Cor. 4:18; Heb. 11:1, 11:7). Spoken of a vision, to see in vision (Rev. 1:11; 6:1, 6:3, 6:5, 6:7 [TR], where other texts read íde, the imper. of eídō, to see). In Sept.: of 1Sam. 9:9, ho blépōn, the seeing one or the seer.

Both ὁράω and βλέπω denote the physical act of seeing, the former seeing in general, the latter the single look. The perception indicated by βλέω is more outward; the perception of sense as distinguished from mental discernment, which is prominent in ὁράω. A look told the Baptist that the Mightier One had come. See on John 1:18, and see on Mat. 7:3.

But as John begins to worship God, something supernatural occurs. Suddenly, he hears a voice behind him as loud and clear as a trumpet declaring, I am Alpha and Omega, the first and the last! Jesus Christ, in all His power and glory was unveiled before John's eyes. Christ was describing Himself as being the eternal, complete, revelation of God and He was commanding John to write what he would see in a book to be preserved for the Church.

write...

γράφω

gráphō; fut. grápsō. To engrave, write (Mark 10:4; Luke 1:63; John 21:25; Gal. 6:11; 2Th. 3:17). The ancient Greeks equated gráphō with xéō, to carve. They carved figures with meaning on wooden tablets and later replaced these when letters were developed. The engraved tablet was covered with another, and being tied together and sealed, constituted the form of an ancient letter. The Sept. several times applies the word in this sense of engraving, carving, or cutting out (1Kgs. 6:29; Isa. 22:16 [cf. Job 19:23-24]). From Exo. 31:18; 32:16; 2Cor. 3:7 we deduce that the first literal writing was of this kind. Thus originally the word meant to cut in, make an incision. Later, with the invention of the parchment and paper, it came to mean to write, to delineate literal characters on a tablet, parchment, or paper (Luke 1:63; 16:6-7; John 8:6; 19:19; Acts 23:25; 3Jn. 1:13). It also came to mean to describe in writing (John 1:45; Rom. 10:5); to write a law, command in writing, as would a legislator (Mark 12:19). The writing of names in heaven emphasizes that God remembers and will not forget, since by writing, the name of a person is fixed. The use of the word gégraptai, it is written, in the perf. tense refers authoritatively to what is found written in Holy Scripture and denotes legislative act or enactment. In the sphere of revelation, the written records hold this authoritative position, and gégraptai always implies an appeal to the indisputable and legal authority of the passage quoted (Mat. 4:4, 4:6-7, 4:10; 11:10). It is completed by additions such as "in the law" (Luke 2:23; 10:26); "in the book of the words of Isaiah" (Luke 3:4); "in the prophets" (John 6:45).

(I) To form letters with a stylus so that the letters were cut in or engraved on material such as the ground as in the case of Jesus in John 8:6, 8:8. Also 2Th. 3:17, "thus I write" (a.t.), means this is my handwriting. In the sense of to write upon, meaning to fill with writing as in Rev. 5:1, a book filled on the inside and the outside, means filled with writing all over and is equivalent to the comp. verb epigráphō, to write on or over.

The aorist imperative, denoting instantaneous action. Write at once, promptly.

in a book...

βιβλίον

biblíon; gen. biblíou, neut. noun, a diminutive of bíblos, book. A roll, volume, as was the form of ancient books (Luke 4:17, 4:20; John 20:30; 21:25; Gal. 3:10; 2Tim. 4:13; Rev. 5:1-5, 5:7-9; 6:14; 22:7, 22:9-10, 22:18-19; Sept.: Exo. 17:14; Jos. 24:26). In the pl., the books of judgment (Rev. 20:12). In Rev. 1:11 and perhaps 2Tim. 4:13, it refers to letters or epistles which were also rolled up. Spoken of documents, e.g., a Jewish bill of divorce (Mat. 19:7; Mark 10:4; Sept.: Deu. 24:1, 24:3); the Mosaic Law or Pentateuch (Heb. 9:19; 10:7; Sept.: Psm. 40:8); the Book of Life (Rev. 17:8; 20:12; 21:27).

Biblíon is used interchangeably with bíblos in reference to the Book of Life, the book where the names of those who believe on the Lord Jesus will be recorded. Because of God's omniscience, they are said to have been written before the foundation of the world (Rev. 17:8). In view of Rev. 17:8, the term "from the foundation of the world" (Rev. 13:8) should refer to those whose names were written in the Book of Life rather than to the Lamb that was slain. In both instances, the verb gégraptai, the perf. pass. indic. of gráphō, to write, is used. This indicates that they were written at a certain time by God Himself or Christ, and they are still there and no one can erase them. If that were possible, it would prove someone to be stronger than Christ and Christ as having been deceived by thinking people were saved while they were not.

One can note that in Rev. 13:8 only those whose names have not been written in the Book of Life will bow and worship the Antichrist. In Rev. 17:8, it is stated that the saints of the Tribulation whose names are written in the Book of Life will not bow down to the beast. In Rev. 3:5 it seems to appear as if it were possible for the names written in the Book of Life to be erased, but in reality the opposite is stated: "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father and before his angels." A double neg. is used before the words "blot out" (ou mḗ), indicating that it is impossible, i.e., No, never! (author's italics) Here it is Christ speaking and saying, "It is impossible that I blot his name out of the book of life" (a.t.). And then this truth is stated with the Lord saying, "But I will confess his name before my Father, and before his angels." The truths stated in this verse are that each member of the true Church of Jesus Christ who is baptized into His body (1Cor. 12:13) is victorious. His name is written in the Book of Life, and it will be declared before the Father and the angels.

Everything that was said here is in red, this means it is all said by Jesus Himself. Here Jesus is saying to John to write down everything he sees, and put it in a book, and send it to the churches. I really believe that it was not just to these seven physical churches, but to all the churches which are all the believers in Jesus Christ. As we begin to see the problems in these churches, we can easily relate it to problems that we see in our churches today. We can also look at the things that God is pleased with in these churches, and we will know what He finds pleasing in our church.

and send...

πέμπω

pémpō; fut. pémpsō. To dispatch, send, thrust out.

(I) Of persons, meaning to cause to go.

(A) Generally with the acc. (Mat. 22:7; Acts 25:25; Php. 2:23); followed by the acc. and dat. of person to whom (1Cor. 4:17; Php. 2:19); with eis, unto, and the acc. of place (Mat. 2:8; Mark 5:12, "into them"; Eph. 6:22; Col. 4:8).

(B) Specifically of messengers, agents, ambassadors, with the acc. (Mat. 11:2; Luke 16:24; John 1:22; 13:16; 1Th. 3:2); hoi pemphthéntes, those sent, the messengers (Luke 7:10); eis, unto, with the acc. of place (Luke 16:27; Acts 15:22); with the inf. of purpose (1Cor. 16:3; Rev. 22:16); with the acc. of person implied followed by eis with the inf. of purpose (1Th. 3:5, "I sent to know"); with the acc. of place (Acts 10:32; 20:17); prós, toward, with the acc. (Luke 4:26; Acts 10:33; 15:25; 19:31; 23:30; 1Pet. 2:14); the aor. part. pémpsas before a finite verb, implying that one does a thing by an agent or messenger (Mat. 14:10, "and having sent he beheaded John" [a.t. {cf. Mark 6:27}]). Spoken of teachers; with the inf., "ambassadors sent from God" (a.t.) or in His name, e.g., John the Baptist (John 1:33, "he that sent me to baptize"); Jesus, as sent from God (John 4:34; 5:23-24; 6:38 ff.; 7:16, 7:28; Rom. 8:3); the Spirit (John 14:26; 15:26; 16:7); the apostles, as sent out by Jesus (John 13:20; 20:21).

it unto the seven...

ἑπτά

heptá; indeclinable, used for all genders, cardinal number. Seven (Mat. 15:34, 15:36-37; Acts 20:6). It is the number denoting sufficiency (Mat. 12:45; 22:25; Luke 11:26; Rev. 1:4; Sept.: Ruth 4:15; 1Sam. 2:5; Isa. 4:1; Pro. 26:25; Jer. 15:9) and its meaning is from the Hebr. word meaning sufficiency or fullness. It was on the seventh day that the Lord completed or finished all His work of creation, or made it sufficient for the purposes for which it was designed (Gen. 2:2). The seventh day was also sanctified, or set apart, from the beginning as a religious Sabbath, or rest, to remind believers of that rest which God then entered into and of that sufficiency or fullness of joy which is in His presence forevermore (Psm. 16:11). Hence the very early and general division of time into weeks or periods of seven days, and the sacredness of the seventh day, not only among believers before the giving of the law, but also among the heathen for which they give the very same reason as Moses does (Gen. 2:2); namely, that on it all things were ended or completed (cf. Gen. 7:4, 7:10; 8:10, 8:12; 29:27; Exo. 16:22, 16:31; Heb. 4:1-11). Seven, therefore, was both among believers and nonbelievers the number of sufficiency or completion. Note also the seventy weeks of the prophecy of Daniel (Dan. 9:20-27) of which the last week, the seventieth week, represented the Great Tribulation which would come on earth (Rev. 6-19), indicating the sufficiency of God's dispensation of grace. See Acts 6:3; Rev. 1:4, 1:12, 1:16; 2:1 (cf. Gen. 21:28; Exo. 37:23; Lev. 4:6, 4:17).

Deriv.: hebdomḗkonta, seventy; hébdomos, seventh; heptákis, seven times; heptakischílioi, seven thousand.

These churches were not physically very far from where John was on the island so he was familiar with them. There were about sixty known churches at the time this was written, so we must note that these were chosen for their peculiarities of worship.

churches...

ἐκκλησία

ekklēsía; gen. ekklēsías, fem. noun from ékklētos (n.f.), called out, which is from ekkaléō (n.f.), to call out. It was a common term for a congregation of the ekklētoí (n.f.), the called people, or those called out or assembled in the public affairs of a free state, the body of free citizens called together by a herald (kḗrux) which constituted the ekklēsía. In the NT, the word is applied to the congregation of the people of Israel (Acts 7:38). On the other hand, of the two terms used in the OT, sunagōgḗ seems to have been used to designate the people from Israel in distinction from all other nations (Acts 13:43 [cf. Mat. 4:23; 6:2; Jas. 2:2; Rev. 2:9; 3:9]). In Heb. 10:25, however, when the gathering of Christians is referred to, it is called not sunagōgḗ, but episunagōgḗ, with the prep. epí, upon, translated "the assembling . . . together." The Christian community was designated for the first time as the ekklēsía to differentiate it from the Jewish community, sunagōgḗ (Acts 2:47 [TR]). The term ekklēsía denotes the NT community of the redeemed in its twofold aspect. First, all who were called by and to Christ in the fellowship of His salvation, the church worldwide of all times, and only secondarily to an individual church (Mat. 16:18; Acts 2:44, 2:47; 9:31; 1Cor. 6:4; 12:28; 14:4-5, 14:12; Php. 3:6; Col. 1:18, 1:24). Designated as the church of God (1Cor. 10:32; 11:22; 15:9; Gal. 1:13; 1Tim. 3:5, 3:15); the body of Christ (Eph. 1:22; Col. 1:18); the church in Jesus Christ (Eph. 3:21;); exclusively the entire church (Eph. 1:22; 3:10, 3:21; 5:23-25, 5:27, 5:29, 5:32; Heb. 12:23). Secondly, the NT churches, however, are also confined to particular places (Rom. 16:5; 1Cor. 1:2; 16:19; 2Cor. 1:1; Col. 4:15; 1Th. 2:14; Phm. 1:2); to individual local churches (Acts 8:1; 11:22; Rom. 16:1; 1Th. 1:1; 2Th. 1:1). Ekklēsía does not occur in the gospels of Mark, Luke, John, nor the epistles of 2 Timothy, Titus, 1 and 2 John, or Jude.

Not all the churches in Asia are meant, since the list of those addressed in Revelation does not include Colossae, Miletus, Hierapolis, or Magnesia. The seven named are chosen to symbolize the whole Church. Compare Rev. 2:7. Seven being the number of the covenant, we have in these seven a representation of the Church universal.

which are in Asia...

’Ασία

Asía; gen. Asías, fem. proper noun. Asia. In the NT, referring to the Roman province of Asia, the western part. Many Jews lived in Asia Minor (Acts 19:26-27; 21:27; 24:18; 27:2). It was used also to refer to the region of Ionia of which Ephesus was the capital (Acts 2:9; 6:9; 16:6; 19:10, 19:22; 20:4, 20:16, 20:18). See also 1Cor. 16:19; 2Cor. 1:8; 2Tim. 1:15; 1Pet. 1:1; Rev. 1:4, 1:11.

Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.

unto Ephesus...

῎Εφεσος

Éphesos; gen. Ephésou, masc. proper noun. Ephesus, the most important commercial city of Asia Minor, the capital of Ionia on the western coast of Asia Minor between Smyrna and Miletus. The city was surrounded on three sides by mountains and on the west by the Icarian Sea. The river Cayster ran across the plain. Apostle Paul visited Ephesus on his second missionary journey (Acts 18:19-21); Apollos was instructed there by Aquila and Priscilla (Acts 18:24-29); Paul dwelt there three years (Acts 19) and spoke to the elders of that church at Miletus (Acts 20:17-25); the angel of the church of Ephesus is named in Rev. 2:1-7. The city is in complete desolation. Many ruins remain, including the stadium and theater. On the same plain is a little Turkish village called Ayasalouk, a corrupted form of "Ayios Theologos": "Saint [holy] Theologue," i.e., Saint John. Saint John is supposed to have ended his days at Ephesus. The ancient city often changed its name and its site. In apostolic times, Ephesus contained three remarkable buildings:

(I) The temple of Diana, one of the seven wonders of the world, was erected at the joint cost of all Asia and was 220 years in building. In the center of the court was an image of the goddess Diana, which superstitious people believed fell down from heaven (Acts 19:35). Ephesus fell prey to the Goths in A.D. 262, and the remains of its magnificent temple were hidden from the world until they were brought to light in 1869 by J. T. Wood who spent eleven years (1863-1874) in exploration of the ancient city.

(II) The theater (Acts 19:29) was the largest structure of its kind built by the Greeks and was claimed to be capable of seating 50,000 spectators. J.T. Wood, however, estimated its seating capacity at 24,500 persons.

(III) The stadium or circus, an arena in which the Ephesian people witnessed foot races, wrestling matches, and fights with wild beasts. The competitors were usually condemned criminals who were sent naked into the arena to be torn to pieces by wild beasts (1Cor. 15:32). The remains of the victims were sometimes exposed at the end of the combat which gives great vividness to the apostle's reference in 1Cor. 4:9. Some of these games were held in honor of Diana, and the silver shrines of the goddess made by Demetrius and his fellow craftsmen were eagerly purchased for household idols by visitors (Acts 19:24).

and unto Smyrna...

Σμύρνα

Smúrna; gen. Smúrnēs, fem. proper noun. Smyrna, meaning myrrh. A city of Asia Minor named in Scripture as containing one of the seven churches of Asia (Rev. 1:11; 2:8-11). It is situated on the Aegean Sea about forty miles north of Ephesus. The modern town is located two and one-half miles from the ancient city of the same name, encompassing both the slopes of Mount Pagus and the low ground at its foot. Christianity was planted there early and the church is commended in the Revelation of John. Polycarp, a pupil of John, suffered martyrdom in Smyrna in A.D. 155 in extreme old age.

and unto Pergamos...

Πέργαμος

Pérgamos; gen. Pergámou, fem. proper noun. Pergamos, meaning citadel. A celebrated city of Mysia, a province in northwest Asia Minor, located about three miles off the River Caicus and twenty miles from the sea.

Though in existence by at least 500 B.C., Pergamos was not well known until two centuries later when Lysimachus, a successor to Alexander the Great, chose to store his treasure in the city. He entrusted Philetaerus, his garrison commander, with his treasure of nine thousand talents. In 283 B.C. Philetaerus betrayed Lysimachus to Seleucus I when the latter was attacking Lysimachus. Philetaerus then appropriated the money and the city and became a vassal under the Seleucids.

Under the successors of Philetaerus, the small kingdom became independent. It retained this independence with the help of the Romans, until 133 B.C. when the last king of Pergamos bequeathed the vast treasure of the kingdom to the Romans. (The Romans claimed the entire kingdom, not just the treasure that had been bequeathed.) They vanquished the last of the kingly line and established the kingdom as the Province of Asia.

Pergamos was famous for its literary character and idolatry. Since the Egyptians, who controlled the production of papyrus, would not give Pergamos the paper to build a rival library, the people of Pergamos perfected the art of preparing animal skins for writing. Our word "parchment" is derived from the Lat. pergamena, Pergamos.

Pergamos had a vast library of 200,000 volumes (rolls), rivaling that at Alexandria. Unfortunately, Antony presented this library, which did not belong to him, to Cleopatra. After the library was moved to Egypt, it and the Alexandrian Library were destroyed by Caliph Omar.

The city had a cluster of famous temples dedicated to Zeus, Minerva, Apollo, Venus, Bacchus, and Aesculapius. One of the seven churches of Asia Minor was at Pergamos "where Satan's seat is" (see Rev. 2:12-17). Some regard the term "Satan's seat" as referring to the worship of Aesculapius, the god of medicine, whose common emblem was the serpent. Others think it denotes the particular wickedness of the city with its various idolatries and the trials which had come upon the Church, one faithful member (Antipas) having already suffered martyrdom. The modern city is called Bergama. Ruins of fine churches and temples remain, indicating the former grandeur of the city.

and unto Thyatira...

Θυάτειρα

Thuáteira; gen. Theiateírōn, pl. proper noun. Thyatira, a city of Asia Minor on the northern border of Lydia near the road from Pergamos to Sardis and approximately twenty-seven miles from the latter city. It is known today as Ashisar, meaning white castle. It lies near the river Lycus and was a Macedonian colony bearing successively the names of Pelopia, Semiramis, and Euhippia. Dyeing was an important branch of its business from Homer's time, and the first NT mention of Thyatira (Acts 16:14) connects it with the purple seller named Lydia. It is probable that Lydia came to her own city and established a Christian witness there after being converted to Christ through Paul's ministry at Philippi (Acts 16:14-15). The scarlet cloth dyed there had a reputation for being unsurpassed for brilliancy and permanence of color. Thyatira was the seat of one of the seven churches of Asia Minor (Rev. 2:18-29).

and unto Sardis...

Σάρδεις

Sárdeis; gen. Sárdeōn, fem. pl. proper noun. Sardis, a city in Asia Minor, the capital of Lydia. Sardis was situated at the foot of Mount Tmolus, about fifty miles northeast of Smyrna and thirty miles southeast of Thyatira. It was on the river Pactolus, celebrated for its golden sands, and some two miles from the river Hermes, a site of great beauty. Sardis was famous because of Croesus, whose name was syn. with wealth. When Cyrus conquered Croesus in 548 B.C., he took his treasure. The Persians kept a garrison in the citadel. Alexander gained possession of the city after the battle of Granicus and garrisoned it. Antiochus the Great sacked the city in 214 B.C.; afterward it was subject to the kings of Pergamos. An earthquake destroyed it in the reign of Tiberius, A.D. 17, but it was rebuilt, the emperor remitting tribute for five years and granting the money to assist in reconstructing the city. The prosperity of Sardis arose from its convenience as a commercial market and its prosperous manufacturers. The art of dyeing wool was discovered here. Sardis was the seat of one of the seven churches of Asia Minor, and the Christians were so corrupted by the prevailing worldliness that they received a severe rebuke (Rev. 3:1-5).

and unto Philadelphia...

Φιλαδέλφεια

philadélpheia; gen. philadelpheías, fem. proper noun from philádelphos, the love of brethren. A city in Lydia of Asia Minor where one of the seven churches of Asia (Rev. 1:11; 3:7) was located. Presently part of Turkey known as Allah-Sheryr or city of God.

and unto Laodicea...

Λαοδίκεια

Laodíkeia, gen. Laodikeías, fem. proper noun. Laodicea, a city in Asia Minor on the banks of the Lycus, a few miles away from Colossae and Hierapolis, known today in Turkish as Eski-hissar. It was formerly known as Diospolis. The Syrian King Seleucus II changed its name to that of his wife, Laodice. It was a rich, commercial city. After a great earthquake had destroyed Colossae, Hierapolis, and Laodicea, the latter was rebuilt by its own inhabitants without any aid from the Roman Senate. A Christian church was established here early, probably by the Ephesian believers, and to this church Paul sent a salutation when writing to the Colossians (Col. 4:15). It is also mentioned in Rev. 1:11; 3:14. From Col. 4:16, it appears that Paul wrote a letter to the Laodiceans, but of this letter no certain account can be made. Some think that it was the same as the Epistle to the Ephesians since it was a letter circulated among the churches. There is what is known as the "Epistle to the Laodiceans" which exists only in Latin. It is a literary forgery of late date and compiled from the books of Galatians and Ephesians. The church of Laodicea flourished for several centuries. In the fourth century, an important council gathered here. The Muslims destroyed the city, and today it is a heap of ruins.

Five out of the seven cities here named appear in a passage in Tacitus' Annals (iv., 55), in which is described a contention among eleven of the cities of proconsular Asia for the privilege of erecting a statue and a temple to Tiberius. Laodicea is passed over as unequal in wealth and dignity to the task. Philadelphia and Thyatira do not appear. Pergamum is rejected as having already a temple to Augustus. Ephesus with Miletus has sufficient employment for its state in the ceremonies of its own deity, Diana. Thus the dispute was confined to Sardis and Smyrna; and Smyrna was preferred on the ground of its friendly offices to the Roman people.

John did not choose these, Jesus did. The purpose in sending these messages to the churches is so they can see their error and change. Take one more note that this is from Jesus the everlasting one, the Alpha and Omega.

This message, that John is to write down, is what he sees and also hears. Sometimes it is difficult for us to recognize what he is describing. You have to remember that John is describing things he has never seen. Things that would not be in existence until thousands of years after his time. This vision is very similar to the parables. This, as the parables, must be spiritually discerned.

Jesus Christ says:

Part One: Write the things which thou hast seen, that is, the vision of Christ of Rev. 1, which he saw before he was told to write the three divisions of the book, Rev. 1:19; 4:1.

Part Two: Write the things which are, that is, the things concerning the churches, which John wrote about in Rev. 2-3, Rev. 1:19; 4:1. This is the only part of the entire book of Revelation that is now being fulfilled. The Church will be raptured before the beginning of the fulfillment of any detail of Rev. 4-22, naturally the messages to the churches will cease to apply to the Church. The Church Age will be finished and the things which must be fulfilled after the churches will begin to be fulfilled. 

Part Three: Write the things which shall be hereafter, that is, the things which must be after the churches. To confirm this threefold division stated in Rev. 1:19, after John had written the things which are concerning the churches in Rev. 2-3, he was told come up hither to heaven, and I will show the things which must be hereafter, that is, after the churches, Rev. 4:1. This means that every single detail shown to John in Rev. 4-22 must be fulfilled after the Church Age, hence, after the rapture of the Church. 

Each of these churches was an autonomous local church and the order of mention is geographical in a half-moon circle beginning at Ephesus on the coast, proceeding north to Smyrna and Pergamum, then swinging east and south to Thyatira, Sardis, Philadelphia, and Laodicea.

Book of Revelation