Rev. 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John:
We start Revelation chapter one with not a theological trip, but a spiritual journey of the past, present and future as written by John the Apostle while imprisoned on the Island of Patmos. John didn't receive a dry, dead, theological explanation of past, present and future events. He received a powerful, dynamic, life changing prophetic revelation. He received a revelation of Christ in all His Glory, he saw into the throne room of Heaven, and he received a supernatural unveiling of God's plan.
We can therefore say that the Book of Revelation fits very well in to the framework of ancient Jewish literature. One Jewish apocalyptical writing that illustrates such similarities is the Book of Enoch.
Enoch was a righteous man who was with God... saw a holy vision in the heavens; and means of communication from the angels or messengers showed me. From them I heard all things and understood what I saw: that which will not take place in this generation, but in a generation that shall follow at a distant time, on account of the chosen ones (Enoch 1:2).
Revelation is a real letter. It is a public message to seven very real, historical assemblies of Christ followers undergoing persecution.
Revelation is a prophetic message. Israels' prophets always rebuked sin and proclaimed future hope. In like manner Revelation issues stern warnings to those who go astray towards paganism and offers rewards of bright future and praise to the faithful who persevere the persecutions remain faithful to the God of Israel.
Revelation is about 1st century events. The author says his visions will come to pass very soon. The message was meant to be fully understood and embraced by the 1st century believers.
Revelation is about future events as well. The visions of future events are included as expected of prophecy, but the core of the message is focused on the time at hand.
It was so awesome that John actually fell down as though he were dead in several instances we will study:
As we begin the study of the Book of Revelation we read:
The Greek word, Apokalupsis, means to reveal or unveil that which is hidden. The term signified does not mean that this is a book of unknowable signs, but that God signified it by the miraculous presence of the announcing angel that the message was from Him.
This Revelation is a revealing of the mysteries of Jesus Christ. God the Father gives this message to Jesus, Jesus gives it to His personal angel, the angel gives the message to John, and John writes this message to all believers in the Lord Jesus Christ. The revelation had its origin in the mind of God. The things contained therein were in His mind from eternity, but were not given to Christ until after He was exalted as the head of the Church. It is not the unveiling of Christ in His person, offices and glory in any greater measure than what has already been unveiled in the rest of the Bible. It is simply a revelation of things which must shortly come to pass. Christ is just one of the many persons of the activities of the book. This message is given to John to encourage us Christians. These Christians should not be caught unaware. These things must come to pass because it is the will of the Father.
The Revelation...
ἀποκάλυψις
apokálupsis; gen. apokalúpseōs, fem. noun from apokalúptō, to reveal. Revelation, uncovering, unveiling, disclosure. One of three words referring to the Second Coming of Christ (1Cor. 1:7; 2Th. 1:7; 1Pet. 1:7, 1:13). The other two words are epipháneia, appearing (1Tim. 6:14), and parousía, coming, presence (2Th. 2:1). Apokálupsis, a grander and more comprehensive word, includes not merely the thing shown and seen but the interpretation, the unveiling of the same. The epipháneiai (pl.), appearances, are contained in the apokálupsis, revelation, being separate points or moments therein. Christ's first coming was an epipháneia (2Tim. 1:10); the second, an apokálupsis, will be far more glorious.
(I) Spoken of the removal of ignorance and darkness by the communication of light and knowledge, illumination, instruction (Luke 2:32; Sept.: Isa. 42:6).
(II) In the sense of revelation, disclosure, manifestation of that which becomes evident by the event. In Rom. 2:5, "the day of manifestation of God's wrath" (a.t.), i.e., when it will be manifested; Rom. 8:19, "the manifestation of the sons of God," means the revelation of the glory (Rom. 8:18, 8:21) which they will experience. The true worth of the believers as they experience suffering is not made manifest now, but it will be when the Lord comes again and the glory of each believer will be proportionate to his suffering and sacrifice for Christ. The revelation of the mysteries refers to divine purposes and doctrines which before were unknown and concealed (Rom. 16:25 [TR]; 1Cor. 14:6, 14:26). Of revelations from God the Father or Christ (2Cor. 12:1, 12:7; Gal. 1:12; 2:2; Eph. 3:3). In Eph. 1:17 "a spirit of . . . revelation" means a spirit which can fathom and unfold the deep things of God. Spoken of future events (Rev. 1:1), where it forms part of the title of the book.
Syn.: gumnótēs, nakedness; phanérōsis, manifestation; éleusis, coming (Acts 7:32).
Ant.: peribólaion, something that covers around, a veil; sképasma, a covering, roofing; stégē, roof, covering; éndusis, putting on; kálumma, a cover, veil.
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses:
(a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32 (above). Christianity itself is the revelation of a mystery (Rom. 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Eph. 3:3). Paul received the Gospel which he preached by revelation (Gal. 1:12), and went up to Jerusalem by revelation (Gal. 2:2).
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Eph. 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1Cor. 14:6, 14:26). Special revelations are granted to Paul (2Cor. 12:1, 12:7).
(c.) The second coming of the Lord (1Pet. 1:7, 1:13; 2Thes. 1:7; 1Cor. 1:7) in which His glory shall be revealed (1Pet. 4:13), His righteous judgment made known (Rom. 2:5), and His children revealed in full majesty (Rom. 8:19).
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,
(a.) Gal. 1:16; 3:23; Eph. 3:5; 1Pet. 1:12.
(b.) Mat. 11:25, 11:27; 16:17; Luke 10:21, 10:22; 1Cor. 2:10; 14:30; Phlp. 3:15.
(c.) Mat. 10:26; Luke 2:35; 12:2; 17:30; Rom. 1:17, 1:18; 8:18; 1Cor. 3:13; 2Thes. 2:3, 2:6, 2:8; 1Pet. 1:5; 5:1.
The word is compounded with ἀπό from, and καλύπτω to cover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ἀπεκάλυψεν τοὺς ὀφθαλμοὺς: Num. 22:31. So Boaz to Naomi's kinsman: I thought to advertise thee: Rev., disclose it unto thee ἀποκαλύψω τὸ οὖς σου: Ruth. 4:4. Lit., I will uncover thine ear.
The noun ἀποκάλυψις revelation, occurs only once in the Septuagint (1Sam. 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Dan. 2:19, 2:22, 2:28.
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, reveal ἀποκαλύψας to me the power of Rhetoric (Gorgias, 460): Uncover your chest and back Protagoras, 352. Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism.
The following words should be compared with this: Ὀπτασία a vision (Luke 1:22; Acts 26:19; 2Cor. 12:1). Ὅραμα a vision (Mat. 17:9; Acts 9:10; 16:9). Ὅρασις a vision (Acts 2:17; Rev. 9:17. Of visible form, Rev. 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not.
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling.
Ἐπιφάνεια appearing hence our epiphany, is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2Tim. 1:10, where it signifies His first appearing in the flesh. See 2Thes. 2:8; 1Tim. 6:14; Tit. 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearing. The appearing are the media of the revealings.
Φανέρωσις manifestation; only twice in the New Testament; 1Cor. 12:7; 2Cor. 4:2. The kindred verb φανερόω to make manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις. The verb φανερόω is used of both the first and the second appearing of our Lord (1Tim. 3:16; 1Jhn. 1:2; 1Pet. 1:20; Col. 3:4; 1Pet. 5:4). See also John 2:11; 21:1.
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed.
The Revelation here is the unveiling of the divine mysteries.
of Jesus Christ.
Not the manifestation or disclosure of Jesus Christ, but the revelation given by Him.
of Jesus...
’Ιησοῦς
Iēsoús; gen. Iēsoú, masc. proper noun transliterated from the Hebr. Yēshū‛a, Jehovah his help. Jesus, Jehoshua, contracted to Joshua (Neh. 8:17).
(I) Jesus means Savior (Mat. 1:1, 1:16, 1:21). In the gospels, our Savior is designated by the name of Christ alone in nearly 300 passages; by the name of Jesus Christ or Christ Jesus less than 100 times, and by the name of the Lord Jesus Christ less than 50 times. Prior to His resurrection, He was designated as Jesus Christ; after His resurrection, He is often referred to as Christ Jesus (Acts 19:4; Rom. 8:1-2, 8:39; 1Cor. 1:2, 1:30; Gal. 3:26, 3:28; Eph. 2:6-7, 2:10, 2:13; Php. 3:3, 3:8, 3:12, 3:14; Col. 1:4, 1:28; 1Tim. 1:12, 1:14-15; 2Tim. 1:1-2, 1:13; 1Pet. 5:10, 5:14).
(II) In Acts 7:45 and Heb. 4:8, Iēsoús refers to Joshua, the successor of Moses.
(III) In Col. 4:11, Jesus, surnamed Justus, was a fellow-laborer with Paul.
Christ...
Χριστός
Christós; fem. christḗ, neut. christón, adj. from chríō, to anoint. Anointed, a term used in the OT applied to everyone anointed with the holy oil, primarily to the high priesthood (Lev. 4:5, 4:16). Also a name applied to others acting as redeemers.
(I) As an appellative and with the art. ho, the, Christós, Christ, it occurs chiefly in the Gospels and means the Messiah (Mark 15:32, "the King of Israel"; John 1:41; 4:42 "the Christ, the Savior of the world"; Acts 2:36; 9:22; 18:28. Also see Mat. 1:17; 2:4; 16:16; Mark 12:35; 13:21; Luke 2:11, 2:26, "the Christ of the Lord" [a.t.]; Luke 4:41; 23:2; John 1:20, 1:25; Acts 2:30; 3:18; Rom. 8:11; 1Jn. 2:22; 5:1, 5:6; Rev. 11:15; 12:10; Sept.: Psm. 2:2 [cf. Dan. 9:25]). Joined with Iēsoús, Jesus, Iēsoús ho Christós, Jesus the Christ (Acts 5:42; 9:34; 1Cor. 3:11), Iēsoús Christós (John 17:3; Acts 2:38; 3:20; 1Jn. 4:2-3; 2Jn. 1:7), ho Christós Iēsoús, the Christ Jesus (Acts 17:3; 18:5, 18:28; 19:4).
(II) As a proper noun, Christ.
(A) Used in an absolute sense, Christós or ho Christós chiefly in the epistles referring to the Messiah (Rom. 5:6, 5:8; 8:10; 1Cor. 1:12; 3:23; Gal. 1:6-7; 2:20; Eph. 4:12; Heb. 3:6; 5:5; 1Pet. 1:11; 4:14).
(B) More often joined with Iēsoús (Mat. 1:16, "Jesus the One called Christ" [a.t.]); Iēsoús Christós in the Gospels (Mat. 1:1, 1:18; Mark 1:1; John 1:17; Acts 3:6, "In the name of Jesus Christ"; Acts 4:10; 8:12; 10:36; 28:31; Rom. 1:1, 1:6, 1:8; 1Cor. 1:1; 5:4). Christós Iēsoús, stressing the deity of Christ first and then His humanity only after His resurrection beginning with Acts 19:4 and often in the epistles (Rom. 3:24; 8:2, 8:39; 15:5; 1Cor. 1:2, 1:30; Gal. 3:26; 4:14; Php. 2:5; 3:3, 3:8; Col. 1:4; Heb. 3:1). For the use of ho Kúrios, the Lord, in connection with the names Iēsoús and Christós, see Kúrios, Lord (cf. II, B, 2).
which...
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").
God...
Θεός
Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep 1:5).
gave...
δίδωμι
dídōmi; fut. dṓsō, aor. édōka, 2d aor. édōn, perf. dédōka, pluperf. ededṓkein, pres. 3d person pl. didóasi (Rev. 17:13 UBS); aor. subjunctive 3d person. sing. dṓsē (John 17:2); 2d aor. opt. 3d person. dṓē (Rom. 15:5; Eph. 1:17); pluperf. dedṓkei, without augment (Mark 14:44; John 11:57 dedṓkeisan). To give of one's own accord and with good will. Used trans., with the acc. and dat. expressed or implied.
(I) To give, bestow upon.
(A) Generally (Mat. 4:9, "all these things will I give thee"; Mat. 13:12; 25:8; Mark 2:26; 10:21; Luke 6:4; 12:33; John 4:5 [cf. Gen. 48:22; Sept.: Gen. 24:53; Gen. 25:5-6; 1Sam. 30:11-12]).
(B) Spoken of sacrifice, homage, meaning to offer, present (Luke 2:24; Rev. 4:9).
unto him...
αὐτός
autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).
(I) Self, in all the persons, i.e., myself, thyself, himself.
(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John. 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.
to shew unto;... The purpose was to show, not hide from His servants, events from John’s day into all eternity (Rev. 21-22).
to shew...
δεικνύω
deiknúō and δείκνυμι
deíknumi; fut. deíxō. To show, used trans.:
(I) To point out, present to the sight, to cause to see (Mat. 4:8; Luke 4:5, "all the kingdoms of the world"; John 5:20; 14:8-9). In Mat. 8:4, "show yourself to the priest" (a.t.), present yourself for inspection; Mark 1:44; Luke 5:14; Sept.: Exo. 15:25; Deu. 34:1, 34:4; Jdg. 4:22; of what is shown in visions (Rev. 1:1; 4:1; 17:1; 21:9-10; 22:1, 22:6, 22:8).
(II) To offer to view, exhibit, display (John 20:20, "showed them the hands" [a.t.]; Heb. 8:5; Sept.: Exo. 25:9, 25:40); of deeds (John 2:18; 10:32; 1Tim. 6:15; Sept.: Mic. 7:15, ópsesthe see); of inward things meaning to manifest, prove, (Jas. 2:18; 3:13 [cf. Sept.: Psm. 60:5; 71:20]).
(III) To show or assign as for use, e.g., a great upper room (Mark 14:15; Luke 22:12; Sept.: Exo. 13:21).
(IV) Metaphorically to show by words, meaning to teach, direct (Mat. 16:21; Acts 7:3; 10:28; 1Cor. 12:31; Sept.: Deu. 4:5; 1Sam. 12:23; Isa. 48:17).
Deriv.: anadeíknumi, to show plainly or openly; apodeíknumi, to demonstrate, prove; deígma, example; endeíknumi, to show forth, prove; epideíknumi, to exhibit, display; hupodeíknumi, to show plainly, instruct.
Syn.: mēnúō, to disclose, tell, make known; parístēmi, to show; paréchō, to show; exaggéllō, to proclaim abroad; anaggéllō, to declare; kataggéllō, proclaim; phaneróō, to manifest; dēlóō, to make plain; diēgéomai, to recount, declare; emphanízō, to manifest; apaggéllō, to announce.
Ant.: krúptō, to hide and its syn.
Frequent in Revelation (Rev. 4:1; 17:1; 21:9; 22:1). Construe with ἔδωκεν gave: gave him to shew. Compare I will give him to sit (Rev. 3:21): It was given to hurt (Rev. 7:2): It was given him to do; (A.V. had power to do; Rev. 13:14).
his servants... Greek: doulos, used 14 times in Revelation and 111 times in the rest of the New Testament
servants...
δοῦλος
doúlos; gen. doúlou, masc. noun. A slave, one who is in a permanent relation of servitude to another, his will being altogether consumed in the will of the other (Mat. 8:9; 20:27; 24:45-46). Generally one serving, bound to serve, in bondage (Rom. 6:16-17).
(I) A slave, servant, spoken of involuntary service, e.g., a slave as opposed to a free man (eleútheros; 1Cor. 7:21; Gal. 3:28; Col. 3:11; Rev. 6:15). Also generally a servant (Mat. 13:27-28; John 4:51; Acts 2:18; Eph. 6:5; 1Tim. 6:1; Sept.: Lev. 25:44; Jos. 9:23; Jdg. 6:27). In Php. 2:7, having taken "the form of a servant," means appearing in a humble and despised condition.
(II) Metaphorically spoken of voluntary service, a servant, implying obedience, devotion (John 15:15; Rom. 6:16). Implying modesty (2Cor. 4:5); in praise of modesty (Mat. 20:27; Mark 10:44). Spoken of the true followers and worshipers of God, e.g., a servant of God, either of agents sent from God, as Moses (Rev. 15:3; see Jos. 1:1) or prophets (Rev. 10:7; 11:18; Sept.: Jos. 24:29; Jer. 7:25), or simply of the worshipers of God (Rev. 2:20; 7:3; 19:5; Sept.: Psm. 34:22; 134:1); the followers and ministers of Christ (Eph. 6:6; 2Tim. 2:24); especially applied to the Apostles (Rom. 1:1; Gal. 1:10; 2Pet. 1:1; Jude 1:1). Used instead of the personal pron. in the oriental style of addressing a superior (Luke 2:29; Acts 4:29; Sept.: 1Sam. 3:9-10; Psm. 19:12). In respect of things, one such as the servant of sin who indulges in or is addicted to something (John 8:34; Rom. 6:16-17; 2Pet. 2:19).
(III) In the sense of minister, attendant, spoken of the officers of an oriental court (Mat. 18:23, 18:26-28, 18:32; 22:3-4, 22:6, 22:8, 22:10).
Deriv.: doulagōgéō, to be a slave driver; douleúō, to be a slave to, to serve; doulóō, to make a slave or bring someone into slavery; súndoulos, fellow slave.
Syn.: diákonos, a deacon, servant, minister; país, literally "a child," but also an attendant, servant; oikétēs, a house servant; hupērétēs, a servant; therápōn, a healer who also cares, an attendant servant; místhios and misthōtós, a hired servant.
Ant.: hodēgós, a leader on the way, a guide; kúrios, lord, master; despótēs, despot, an absolute ruler; proïstámenos (the mid. part. of proḯstēmi), to stand before or in rank above, person ranking ahead or above; oikodespótēs, householder, head of a family or master of the house; eleútheros, a free man; dunástēs, ruler, potentate.
Properly, bond-servants. See on Mat. 20:26; see on Mark 9:35.
things which must... These things i.e. events which must shortly come to pass are the subject matter of the book:
1. Events of the whole church age (Rev. 1-3)
2. Events in heaven (Rev. 4-5)
3. Events of the future tribulation of Daniel’s 70th week (Rev. 6-19)
4. Events of the Millennium (Rev. 20:1-15)
5. Events of the eternal new heavens and the new earth (Rev. 21-22)
things which...
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.
must...
As the decree of the absolute and infallible God.
shortly come to... Greek: tachos, swiftness; speed; quickly. Translated shortly (Rev. 1:1; 22:6; Acts 25:4; Rom. 16:20); quickly (Acts 12:7; 22:18; Rev. 2:5); and speedily (Luke 18:8). The idea is that this series of events must begin quickly.
δεῖ
deí; imperf. édei, inf. deín, impersonal verb. Needs, is necessary, has need of, is inevitable in the nature of things. In the NT only with an inf. pres. or aor. expressed or implied and with or without an acc., meaning needs, is necessary, is inevitable.
(I) That which must be done from a sense of duty. In Mat. 16:21 the Lord was speaking to His disciples telling them that "it was necessary" (a.t.) for Him to go to Jerusalem and to suffer because that was the very purpose for which He came and it was His duty to fulfill that purpose (Mat. 26:35; Mark 14:31; Luke 2:49; 4:43; John 3:7, 3:30; 1Cor. 11:19 should rather be translated "inevitable" instead of "must be" for divisions are really not necessary, but inevitable because of the imperfection of the Christian human character; Heb. 9:26). In John 3:14 it was necessary for Jesus to go to the cross in order to fulfill God's plan for the redemption of man. In John 20:9 it was absolutely necessary that Jesus rise from the dead, that necessity involving inevitability due to His divine nature. In Acts 4:12 there is only one way whereby it is inevitable for people to be saved. Here the inevitability is not inferring that all will be saved, but propounds the necessity of the method whereby someone may be saved. Also in Acts 14:22 we have the inevitability of suffering in the Christian life. In Mat. 24:6, of things unavoidable, translated "must come to pass" which, however, would have been better rendered, "unavoidably, all these things must come to pass" (a.t.). See also Mark 13:7; Acts 1:16; 9:16; Rom. 1:27; 2Cor. 11:30.
shortly come to pass...
ἐν
en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.
(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.
(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).
For the phrase ἐν τάχει shortly, see Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2Pet. 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfillment: must shortly come to pass in their entirety.
come to pass...
γίνομαι
gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai).
(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.
(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas. 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen. 21:3, 21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark 4:37); galḗnē, tranquility (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29). So also of a voice or cry, tumult as phōnḗ, voice (John 12:30); kraugḗ, clamor, cry (Mat. 25:6); thórubos, disturbance, uproar (Mat. 26:5; 27:24); stásis, an uprising (Luke 23:19); schísma, division (John 7:43); zḗtēsis, questioning (John 3:25); sigḗ, silence (Acts 21:40; Rev. 8:1). Also of emotions as thlípsis, tribulation, affliction (Mat. 13:21; see also Luke 15:10; 22:24; 1Tim. 6:4). (4) Spoken of time such as day, night, evening to come or come on, approach (Mat. 8:16; 14:15, 14:23; 27:1; Mark 6:2; 11:19; 15:33; Luke 22:14; John 6:16; 21:4; Acts 27:27).
he sent...
ἀποστέλλω
apostéllō; fut. apostelṓ, aor. apésteila, 2d aor. apestálēn, perf. apéstalka, perf. pass. apéstalmai, from apó, from, and stéllō, to withdraw from, avoid. To send off, forth, out. Distinguished from pémpō, to send, in that apostéllō is to send forth on a certain mission such as to preach (Mark 3:14; Luke 9:2); speak (Luke 1:19); bless (Acts 3:26); rule, redeem, propitiate (Acts 7:35; 1Jn. 4:10); save (1Jn. 4:14). The expression that Jesus was sent by God (John 3:34) denotes the mission which He had to fulfill and the authority which backed Him. The importance of this mission is denoted by the fact that God sent His own Son. In the NT, to send forth from one place to another, to send upon some business or employment (Mat. 2:16; 10:5; 20:2); to send away, dismiss (Mark 12:3-4); to send or thrust forth as a sickle among corn (Mark 4:29).
This word is to be distinguished from pémpō, to send, a more general term than apostéllō. The two terms, however, are used interchangeably and yet the distinction is discernible in passages such as John 5:23-24, 5:30, 5:37 where the word used is pémpō (cf. with John 5:33, 5:36, 5:38 where the word apostéllō is used). Pémpō is also used in John 6:38, 6:39-40, 6:44 and apostéllō in John 6:29, 6:57. In John 17, apostéllō is used six times, while pémpō is not used at all in this high priestly prayer of Christ.
Deriv.: apostolḗ, dispatching or sending forth; apóstolos, one sent, apostle, ambassador; exapostéllō, to send away, forth; sunapostéllō, to send along with.
Syn.: ekbállō, to send out; apotássomai, to send forth; ekpémpō, to send forth; pémpō, to send.
Ant.: kaléō, to call; proskaléomai, to summon, invite.
and signified...
σημαίνω
sēmaínō; fut. sēmanṓ, aor. esḗmana, from sḗma (n.f., see ásēmos), a mark, sign. To give a public sign or signal (Sept.: Num. 10:9). In the NT to signify, make known, declare (John 12:33; 18:32; 21:19; Acts 11:28; 25:27; Rev. 1:1; Sept.: Jdg. 7:21; Est. 2:22).
Syn.: dēlóō, to declare; emphanízō, to manifest; diaggéllō, to declare, announce; gnōrízō, to make known.
it by...
διά
diá; prep., governing the gen. and acc. Through, throughout.
(I) With the gen. meaning of through:
(A) Of place implying motion, through a place, and used after verbs of motion, e.g., of going, coming (Mat. 2:12). With the diabaínō, to pass through (Heb. 11:29). With the diaporeúomai, to travel through (Luke 6:1). With the diérchomai, to walk through (Mat. 12:43; 19:24). With the eisérchomai, to go in (John 10:1, 10:9). With ekporeúomai, to proceed from, depart (Mat. 4:4). With érchomai, to come, go (Mark 10:1). With paraporeúomai, to travel near (Mark 2:23; 9:30). With parérchomai, to go by (Mat. 8:28). With hupostréphō, to return (Acts 20:3). In Rom. 15:28; 2Cor. 1:16, to go out of or through your city. With many other verbs implying motion as in 2Cor. 8:18 implying diaggéllō, to announce. Also after blépō, to see (1Cor. 13:12). After diaphérō, transport (Mark 11:16; Acts 13:49). With kathíēmi, to let down (Luke 5:19). With chaláō, to let down (2Cor. 11:33). In 1Cor. 3:15, "saved; yet so as by fire" meaning as if passing through fire.
(B) Of time: (1) Continued time, time indefinite, meaning through, throughout, during (Luke 5:5, "all the night," i.e., during the whole night; Acts 1:3, "during forty days" [a.t.]; Heb. 2:15, "during their whole life" [a.t.]. Also diapantós, through all the time, continually, used adv.). Also Acts 23:31. Spoken of time, meaning when, i.e., of an indefinite time, during a longer interval such as diá tḗs nuktós, during the night, i.e., at some time of the night, by night (Acts 5:19; 16:9; 17:10). (2) Of time elapsed, meaning after (Mark 2:1, "after some days"; Acts 24:17, "after many years," i.e., many years having elapsed; Gal. 2:1, "after fourteen years" [a.t.]; Sept.: Deu. 9:11; 15:1).
his... see unto his above.
angel...
ἄγγελος
ággelos; gen. aggélou, masc. noun. Messenger, one sent to announce or proclaim.
(I) A messenger, one who is sent in order to announce, teach, perform, or explore anything (Mat. 11:10; Luke 7:24; Luke 9:52; Gal. 4:14; Jas. 2:25; Sept.: Jos. 6:17; Mal. 2:7). In 1Cor. 11:10, aggélous, acc. pl., is interpreted variably as spies or angels, good or evil, even demons. The angels of the seven churches are probably the bishops or pastors of those churches, the delegates or messengers of the churches of God (Rev. 1:20; 2:1, 2:8, 2:12, 2:18; 3:1, 3:7, 3:14). Heb. 13:2 may have reference to itinerant preachers rather than angels.
(II) An angel, a celestial messenger, a being superior to man. God is represented as surrounded by a host of beings of a higher order than man. These He uses as His messengers and agents in administering the affairs of the world and in promoting the welfare of humans (Mat. 1:20; 18:10; 22:30; Acts 7:30). As to the numbers of the angels, see Heb. 12:22; Rev. 5:11. See archággelos, archangel. In 2Pet. 2:4; Jude 1:6, some of the angels that sinned are said to have been cast down to hell. They are called the angels of the devil or Satan (Mat. 25:41; 2Cor. 12:7; Rev. 12:9). In Rev. 9:11, the angel of the bottomless pit is the destroying angel Abaddṓn, Abaddon.
Deriv.: aggelía, message; archággelos, archangel; isággelos, like or equal to an angel.
Syn.: apóstolos, apostle, messenger.
unto his... see unto his above.
Servant... see servants above.
John...
’Ιωάννης
Iōánnēs; gen. Iōánnou, masc. proper noun transliterated from the Hebr. Yōchānān, Jehovah- given or Jehovah has been gracious. John. This name is given to five different persons in the NT:
(I) John the Baptist (Mat. 3:1), the son of Zechariah and forerunner of Christ, beheaded by order of Herod Antipas (Mat. 3:4, 3:13-14; 14:2-4, 14:8, 14:10; Luke 1:13, 1:60, 1:63).
(II) The apostle, the son of Zebedee and brother of James (Mat. 4:21; 10:2; 17:1; Mark 1:19, 1:29; Luke 5:10).
(III) John Mark, the companion of Paul and Barnabas and writer of the second gospel (Acts 12:25; 13:5, 13:13; 15:37).
(IV) A relative of Annas the high priest and a member of the Sanhedrin who took part with Annas, Caiaphas, Alexander, and other relatives of Annas in calling Peter and John to account for their preaching about Jesus (Acts 4:6)
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