A Study of The Book of Revelation

Delivered at Cottonwood Baptist Church By Matt McGowen

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Revelation Introduction

Revelation 1:1-8Authorship

Generally identified with John the Apostle.

Date

Usually placed at end of 1st century when Domitian was emperor of Rome (81-96). Some have proposed earlier, under Nero, but this is unlikely.

Setting

Likely there is not yet empire wide persecution, but local persecutions exist and more intolerance toward Christianity brews on the horizon. In addition to persecution by authorities or Jewish synagogues, these believers faced the temptation to compromise with a pagan culture and to accommodate false teaching. Revelation addresses both troubles from without and from within the church.

Four Methods of InterpretationIs Revelation History, Prediction, or Timeless Truth?

Preterist - Anchored to historical situation of 1st Century Christians, sees all events as having already been fulfilled. Places a strong emphasis on the destruction of Jerusalem in A.D. 70. Preterists identify the Roman Empire with the beast, Nero as Antichrist, etc. See the purpose of Revelation as strengthening the will of these 1st century believers.

Strengths/ Weaknesses

Historicist - Views Revelation as a forecast of church history (up to the time of the particular interpreter). Finds fulfillment in historical events and movements within the Western world and the church. Often sees the catholic church as the beast/ Pope as Antichrist in some form or fashion.

strengths/ weaknesses

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Idealist/ Symbolic - Finds symbolic meaning rather than searching for historical fulfillment to the symbols in Revelation. Revelation is seen as portraying the ongoing spiritual conflict between good and evil which has always been taking place and which will take place until the end. Emphasizes present meaning rather than past or future events.

strengths/ weaknesses

Futurist - Sees most everything past chapter 3 of Rev to speak of the future. These events were future for John and remain future for us.

Dispensatonal Premillennialism - sharp distinction between Israel and the church. Messages to 7 churches are often seen as forecasts of church history (similar to historicist view). Church is not here for the tribulation/ judgment because she has been raptured. The primary purpose of book is seen as describing the end. Historic Premillennialism – The oldest view. Less distinction between Israel and church. Tends to view messages to 7 churches as messages to actual churches of the period. Future oriented but sees the entire letter as written for church. Highlights the return of Christ rather than a rapture. Still often sees little present value in Rev other than preparing for the end.

strengths/ weaknesses

The Eclectic View - Seeks to draw from the strengths of the Preterist, Futurist, and Symbolic view (historicist method has little to commend it).

In the eclectic approach, Revelation has 3 applications: To the First Century To the future final crisis To believers in all times and places

As we survey the book of Revelation, we will continually ask, “What did this mean to the original audience? What is the significance for the future? How does this impact our lives today?”

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The Millennium Maybe more than any other facet of Revelation, the 1000 year millennial reign has captured our attention. Several major views of revelation are oriented around millennial views:

amillennial -Usually corresponds to the Symbolic interpretation. Interprets millennium as the church age. Christ is already Lord, Satan already bound for those in Christ.

postmillennial - Was common in 18th and 19th Century. Believed human progress/ social impact of the gospel could usher in the millennial reign before Christ's return. Emphasized the power of the gospel and the Holy Spirit yet still tended to be overly optimistic about human efforts.

premillennial (dispensational and historic) - Views the return of Christ as preceding the millennium. Emphasizes the necessary return of Christ yet tends to be overly pessimistic about the value of human efforts to change the world.

Ironically, the millennium occupies very little space in Revelation, only a few verses (20:1-10) are devoted to this and not a single Old Testament promise is applied to the millennium (which is significant in a book which draws so heavily on the OT). We will talk more about this later, but we need to keep in mind that the millennium is by no means central or climactic for Revelation. The climax, the goal is RESURRECTION AND NEW CREATION.

Genre

What is meant by the term “genre”? Think about the importance of recognizing genre. (Example: understanding street signs or a movie)

Revelation is identified in 1:3 as prophecy.

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We tend to think of prophecy strictly as predicting future events. Revelation is a prophetic book, therefore we assume that its goal is to describe the future. While a predictive element is no doubt present in Revelation we need to consider also the broader meaning of the term “prophecy.”

What is prophecy? Let's look at revelation's own definition:19:10 - Testimony of Jesus is the spirit of prophecy.

Why was Jezebel (Revelation 2:20) considered a false prophet? Did she make false predictions about the future? No. She led people away from Christ.

Why is the beast's right hand man a false prophet? Does he make of inaccurate predictions? No. He leads people away from Christ.

The two witnesses of Revelation 11 are called prophets. Do they predict the future? Not necessarily. They bear witness to God.

We automatically associate prophecy with future. There is definitely that element to it. There is also the sense that prophecy involves speaking the word of God to people, pointing them to Christ, encouraging them to live for God in the present. This seems to be, by Revelation's own definition of prophecy, the point in Revelation.

The form & content of Rev belongs to the literary genre called Apocalyptic.Our word "Revelation" is from the Greek apocalypto [1:1], which means to uncover/ reveal. The purpose is not to conceal, but to reveal truth.

What is the apocalyptic genre?Apocalyptic is easier to describe than define. Apocalyptic was a common

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literary form in the 1st Century within Judaism involving the recording of visions and (sometimes) their interpretation. These are divine revelations which disclose/ unveil/ reveal the states of affairs from a perspective which humans generally do not have. Sometimes focus on the progression of history, sometimes on otherworldly journeys, sometimes both. (Much evidence of this genre exists in apocryphal Jewish writing of the time.) Other Biblical occurrence of apocalyptic is found in parts of Daniel, Ezekiel, Zechariah, Matthew 24, and Mark 13.

Apocalyptic writing is intentionally symbolic and many-layered. Often "end of the world language" is used. We still do this today, to a degree. Example: 9/11 was an "earth-shattering event." That is apocalyptic language. What would a future historian interpret by those words? An earthquake caused 9/11? Allen Jackson sings it this way: "Where were you when the world stopped turning that September day?" The point is that even today we speak of important events in cosmic terms.

In the description of a meaningful or tragic event, some witnesses today might give a very factual account. Another might say, "This is the end of the world for me." Literally? Of course not. But we are familiar with the apocalyptic style and how to interpret it. Apocalyptic language in Scripture is similar. "The sun to darkness and the moon to blood" = this is a big deal, something of cosmic importance. Apocalyptic cannot be read in a forced literal way without compromising its meaning.

Apocalyptic refers both to a style of writing and to the content of that writing. The genre uses and reuses biblical imagery from the past to give insight to the present and future.

Forced literal readings of apocalyptic language lead us to believe that the 1st Century Jews and Christians were expecting the imminent destruction/ end of the space time universe. However, upon examining the actual text of Revelation we will find that these believers were actually looking for the destruction of evil human and spiritual powers rather than of God’s good earth.Revelation begins and ends like a letter. To whom is the letter addressed? Obviously the church, if we take seriously

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the first 3 chapters. All of Revelation is intended for the 7 churches of chapters 2 and 3, which symbolically represent the entire church then through now. The body of the letter contains apocalyptic/ prophetic imagery to encourage and warn struggling believers.

Revelation, then, is an apocalyptic prophecy written in the form of a letter.

In this study we will approach the revelation as a prophetic/ apocalyptic letter and from an eclectic perspective.

prophetic/apocalyptic letterIn other words, we will view prophecy not simply as foretelling a map of the future, but of encouraging believers to stand firm in Christ then, now, and forever. We will take seriously the apocalyptic genre and its use of symbolism, drawing from insight gleaned from other occurrences of the genre. We will also take seriously that the entire Revelation is written as a letter to 7 real churches.

Eclectic approachFrom the preterist view we will continually ask, "What did this mean to the first century readers?" We will take the symbolism seriously, not trying to force a literal reading onto the text. We want to try to be consistent in our interpretation. (The beginning vision of Christ - sword in his mouth, eyes of fire and white hair prepare us for a book full of symbolism. We know that Christ's tongue is not literally a sword. We also know that Satan is not literally a dragon and the sinful world system is not literally a beast with a woman riding on top of it. Why then do we insist on literal 7 year periods, literal stars falling from the sky, and literal marks on foreheads, etc?) The symbolic approach helps us understand revelation as pointing to recurring challenges the church has faced and will continue to face until the end. This approach enables us to apply the words of the Apocalypse to our daily lives. We also want to utilize the futurist approach, as revelation definitely points to the future culmination/ fulfillment of all things.

John writes both as an apocalyptic – speaking in cosmic visions which point

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to both judgment and salvation – and as a prophet – bearing witness to Christ in the midst of present and future trials.

Theology of the Book of Revelation

God and Creation/ Heaven and EarthMajor themes throughout Revelation are God's role as Creator, Redeemer, and Judge. We see God praised for his work in creation and redemption and for his justice. The seals, trumpets, and bowls speak of his judgment tempered with grace. Chapters 4 and 5 heavily emphasize God the Creator and Jesus Christ the Redeemer. Keep this in mind throughout the book. This is the heart of Revelation.

The Jews (such as Jesus and John) had a faith strongly rooted in Genesis 1-2, God is creator of the cosmos. The first century Jews and Christians were not hoping for the earth to be destroyed and the space/time universe to end. On the contrary, they were looking for a very this worldly new creation (read Isaiah and Joel, for example). Paul, in Romans 8, speaks to this hope by saying that the creation longs to be set free from its groaning...

Creation is not seen as evil in and of itself and final redemption is notunderstood as being released from “this sinful body and sinful oldworld.” Rather, final redemption is seen as this body and this worldbeing remade/ transformed (NOT destroyed). This is important. We have to read Revelation in the way it was intended to be read, in light of the theology of Creation/ Redemption held by Jesus, John, Paul, etc.

We must be careful about reading Platonic/Greek philosophy [which says that all matter is evil, etc.] into Revelation! What is the understanding of creation and redemption presupposed in this letter? [Ironically, the strongly dispensational perspective places a tremendous emphasis on the Jews while simultaneously maintaining a very un-Jewish view toward Creation and Redemption!]

How we interpret the words of the Apocalypse will be shaped by our worldview and our understanding of creation and redemption.

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3 Views of the Relationship of God & Creation (N.T. Wright- Simply Christian )

Dualism/Deism- heaven and earth are completely separate realms. God is "far away."

Pantheism - Everything is divine. (Oprah Spirituality) This view has a hard time explaining evil.

Overlapping and Interlocking - God is both transcendent and imminent. Isaiah 6 - "Holy, Holy, Holy" [transcendent]/ "The earth is full of his glory" [imminent]. This view is rooted in the creation account of Genesis 1-2. Recognizes that the world has become disjointed by sin but sees the climax of Revelation as the two spheres (heaven and earth) being finally joined back together.

God's Holiness in Creation, Redemption, and Judgment

Throughout the visions John receives we see God and the Lamb praised for holiness and worth. God is on His majestic throne and worthy of worship because of his creative acts. The Lamb is worthy of worship because he has redeemed the saints through His blood. The Lamb receives authority from God to exercise holy judgment on the wicked.

Critique of Roman Power

The point is not that Christians should resist Rome just because Rome persecutes Christians... but that Rome will persecute Christians because they resist the evils/ exploitation/ illusion/ seduction of Roman power.

The Lamb is on the throne... THEREFORE... Caesar is not!

The Centrality of the Lamb who was slain

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Jesus Christ is central and the title most often attributed to Him in Revelation is Lamb. Christ redeems through sacrifice and rules on the basis of that sacrifice and resurrection. The Lamb provides both the means of redemption and the model for the saints to follow.

Truth

Literal Truth vs. Symbolic/ Figurative Truth

Is one "more true" than the other? Remember that Revelation comes from an ancient rather than modern world and an eastern rather than western mindset.

The prodigal son story told by Jesus probably was not based on a factual event. But the story is one of the truest stories ever told because it describes what actually happens in life. The eastern and ancient world from which Revelation emerges does not emphasize the literal/factual as we do. They emphasized the figurative/symbolic/universal. This is important for our interpretation.

Use of Old TestamentRevelation is more permeated by the OT than any book in the NT.

Usually does not quote OT directly, but draws on imagery. Frequently alludes to/ echoes OT. Exodus imagery is utilized, for example as the church is called to follow in the footsteps of the Lamb, who died to free them from their sins. The church is assured that after triumphing through faith they will experience eternal life in the resurrection/ New Heaven and New Earth. OT imagery is used almost exclusively and reminds the reader that Christ is the fulfillment of God's eternal plan.

6 OT Books exercise the most influence over John: Genesis - the creation and fall accounts Exodus - plagues/ judgment/ liberation from oppression

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Isaiah - Heavenly throne room, new heaven and earth, eschatological blessing described in Isaiah 40-66

Ezekiel- Final battle, judgment, new Jerusalem, heavenly throne room. Zechariah - Imagery of 4 horsemen, lampstands, "every eye will see him,

even those who pierced him." Daniel - especially chapter 7. Faithful witness in midst of persecution,

judgment and reign of the saints.

Structure of the Book of Revelation

1:1-8 Prologue

1:9-3:22 Seven Letters

4:1-5:14 Creator, Redeemer, and Judge: Introduction to the Seven Seals

6:1 - 8:1 Seven Seals

Interlude in 7:1-17 The 144,000/ Great Multitude

8:2-11:19 Seven Trumpets

Interlude in 10:1-11:14 The Angel and Scroll/ The Temple/ 2 Witnesses

12:1-14:20, 15:2 Seven Signs

15:1-16:21 Seven Bowls

17:1-21:8 Judgment on Babylon and the Destruction of all God’s Enemies

21:9-22:6 New Creation

22:7-21 Conclusion

The Vision of Christ and the Messages to the 7 Churches

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Revelation 1:9-3:22Vision of Christ – 1:9-22This opening vision does several things. First of all, it sets the pace for the rest of the book. From this vision we realize that Revelation will be full of symbolic language that must be treated as such in order to be interpreted rightly. Is John telling us that Jesus literally has a sword sticking out of his mouth? NO. John is using symbolic language to communicate concepts which literal language is too limited to communicate. John will do this throughout the book of Revelation.

This vision also serves to communicate the authority and glory of Jesus Christ. This is the Revelation of [from/about] Jesus Christ. Jesus is both the content and goal of this message.

About the Author

1:9)John gives his own credentials. He states that he is:

Brother Fellow partaker in the:

o Tribulationo Kingdomo Perseverance/Endurance

Which are in Jesus.

On Patmos because of:o The word of Godo The testimony (marturion) of Jesus

1:10) John Gives the Setting

“In the Spirit” On the Lord’s Day

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I heard a loud voice

1:11)The voice said: “Write what you see in a scroll and send it to the 7 churches…” The 7 churches spoken of in 1:4 are now named. Remember – all of Revelation is a letter to these 7 churches and to the entire church in all times and places.

The Vision of Christ – 1:12-20 [Rooted in Old Testament] 7 golden lampstands In the midst of the lampstands – one like a son of man (Daniel 7:13) Clothed in a robe with a golden sash on his chest Head and hair white like wool/snow Eyes like a flame of fire Bronze feet Voice like the sound of many waters In his right hand – 7 Stars Out of his mouth – Sharp 2 edged sword Face like the sun in full strength

The Response to the Glory of Christ – 1:17

The Introduction of Jesus Christ – 1:18-20Jesus Describes himself:

Do not fear I am the first and last The living one, I was dead, am alive forever I have the keys of death and Hades

Jesus Commissions John to write: The things you have seen The things which are The things which will take place after these things

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Jesus Reveals a Mystery: The 7 Stars are the angels of the 7 churches The 7 lampstands are the 7 churches

The Messages to the 7 ChurchesHow should we view these messages? (I am referring to these as “messages” rather than the more traditional “letter” because I want to maintain our understanding that the entire Revelation is a letter.)

Historicist: John receives a vision of Christ, who announces that he is to write of

things which would soon begin and would extend throughout the entire church age.

These 7 churches received the “letters” but the messages represent 7 periods of church history which resemble the features of each church.

Preterist: Christ appears to John and commissions him to write things which

would soon be fulfilled in the fall of Jerusalem (70 a.d.) The messages to the churches reflect the conditions in Asia Minor

churches in the late 1st century. Application to the present time is acknowledged.

Futurist: John is commanded through a vision of Christ to write of things which

would be fulfilled at the end of the present age, just before the 2nd coming

Some view the letters as the historicists do: forecasts of the church age. Others interpret them with a combination of the preterist and symbolic approach.

Symbolic: The vision of Christ depicts his glory and sovereignty and his

sovereign involvement in world events and in the church. He is

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intimately concerned with his suffering servants in all times and places.

The 7 churches face issues with which churches of every time and place must deal. The messages to the 7 churches are applicable to all times and places. The number 7 suggests that these messages apply to the entire church of all times and places.

Outline of Each Message:The messages to the 7 churches each follow a general pattern.

1. Command to write to an angel of a church2. Christ’s self-description drawn from vision in Chapter 1 [this

description fits the need of the particular church]3. Commendation of the church’s good works4. Confrontation of Sin5. Call to repentance with a warning of judgment or an encouragement6. Exhortation to hear/ heed/ obey the message “He who has an ear, let

him hear what the spirit says to the churches (plural).” These words are intended to apply beyond the particular church addressed.

7. Promise to the overcomers (nikwn) [promise corresponds to Christ’s attributes or the church’s situation]

Nothing good (#3) is said to LaodiceaNothing bad (#4) to Smyrna or Philadelphia

EphesusBackground

Ephesus was a chief city of Asia and home to the “mother church” in the region. In the first century Ephesus was an important port city, the chief

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seaport in Asia Minor. A religious center, home to the temple to Artemis (Greek) also known as Diana (Roman). This temple was one of the wonders of the ancient world and was served by literally thousands of priests and priestesses, many of them sacred prostitutes. This temple made of marble was likely the largest building in the ancient world (425’ x 220’ with 127 pillars 60’ tall). Emperor worship was also strong in Ephesus and there was much superstition (Acts 19:19).The church in Ephesus was probably founded by Priscilla and Aquilla (Acts 18:18-25), aided by Apollos. Paul later spent two years preaching and teaching in Ephesus. Later, Timothy carried on this work and after Paul’s death the apostle John is said to have lived and ministered there.

Outline1. To the angel of the church in Ephesus write…2. Christ’s self-description – the one who holds the 7 stars and walks

among the lampstands. a. These words are convicting- they depict the Lord’s sovereignty

and lordship. Ephesus needed to be reminded that even though she was the “mother church,” Jesus Christ is Lord of the church.

b. These words are encouraging- they can rest in knowing that Christ holds them and is present with them.

3. Commendation of the church’s good works – “I know (am intimately acquainted with) your works/ toil / endurance.”

a. You cannot tolerate evil men (false teachers)b. You test the spirits.

4. Confrontation of Sin – BUT – “you have left your first love” or “the love that you had at the first.”

a. Some see this as love for Godb. Some as love for peoplec. In John’s theology can we separate these two ideas?

5. Call to repentance – a. Remember from where you have fallenb. Repent

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c. Do the first deeds/ worksd. Warning: “Or I will remove your lampstand”

i. You will lose your place of prominence.e. Encouragement: “You hate the deeds of the Nicolaitans”

i. Who were the Nicolaitans? It’s hard to know for sure, but most likely had some kind of a “do anything you want” perversion of liberty. The root of the name (niko laos) literally means “overcomers of the people.” This group preyed on weak people with a false message for personal gain.

6. Exhortation to hear/ heed/ obey the message – “He who has an ear, let him hear what the Spirit says to the churches.”

7. Promise to the overcomers- “I will grant to eat of the tree of life which is in the paradise of God.

Application for TodayThe Ephesian Christians had fought a battle with false teachers which John calls evil. Paul had warned the Ephesians (Acts 20:29) of “savage wolves” that would come. Jesus commends the Ephesian believers for standing in truth and testing the claims of false teachers.- Does false teaching continue to be an issue for the church? How is

this struggle better/ worse today?- What are some of today’s false teachings which we must be vigilant

to guard against?

However – the Ephesian Christians had for so long been embroiled in a fight for truth that they had come to settle into a cold orthodoxy rather than a living faith. Jesus himself said, “the love of many will grow cold.” Doctrine matters- it is important and we must stand firm against heresy. But we can’t do so at the expense of love.- We can see how a long fight for truth has led these believers to grow

cold. How can love/ grace/ vibrant faith be maintained?

The promise – “The one who overcomes, I will grant to eat of the tree of life which is in the paradise of God.”

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- This promise is rooted in the creation and fall accounts of Genesis 2-3.

- Points to the culmination of all things spoken of at end of Revelation, which itself is rooted in the end time vision of Isaiah.

- Some see a connection between “the tree of life” and the cross of Jesus Christ.

Early in the 2nd century Ignatius, the bishop of Antioch, wrote his first and longest letter to the Ephesian church. He commended them for their love, unity, and blameless Christian conduct under their bishop Onesimus.

SmyrnaBackground

Of these 7 cities, Smyrna is the only one which still exists today. Now it is called Izmir. 35 miles north of Ephesus and also a seaport, a rival to Ephesus for “first in Asia.” Had been destroyed in 600 B.C. but when Alexander the Great came through in 334 B.C. he commissioned it to be rebuilt. Strong loyalty to Rome and emperor worship. Many famous temples, a beautiful mall which connected the temples of Zeus and Cybele, a group of buildings which were called “the crown of Smyrna,” and a beautiful roadway which was called “the Street of Gold.”There was a large Jewish presence here which strongly opposed Christians. After the destruction of the temple in Jerusalem there was much anti-Jew sentiment in Rome. The special freedoms of religion held by Jews (exemption from emperor worship) were hanging by a thread and they didn’t want the Christians to cause them to lose this. Also, Christians had been expelled from Jewish synagogues in the 80s. In 155 Polycarp, bishop of Smyrna, was burned alive for refusing to call Caesar, “Lord” during a long persecution which had been instigated by Jews. The church in Smyrna had probably been founded by Jewish travelers who had returned from the feast of Pentecost (Acts 2) or by Paul (Acts 19).

Outline1. Command to write: “To the angel of the church in Smyrna…”2. Christ’s self-description – “First & the last, who was dead & came to

life.”

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a. Jesus is preeminent, watching over them, author and finisher. The city of Smyrna might have called herself “the first inAsia,” but Christ is the First and Last.

b. Smyrna had been destroyed (dead) and rebuilt (came to life), Jesus connects with this in his self-description.

c. Persecuted believers need to be reminded of the power of the resurrection. The powers that be can take away the present life but Jesus offers eternal life. He has power over death.

3. Commendation of the church’s good works – faithful in persecution.a. I know your tribulation.b. And your poverty (but you are rich). Compare to Laodicea.

Poor for several reasons:i. Victims of looting and mob violence which destroy

propertyii. Most were from the poorer classes to begin with

iii. Generosity/liberal giving of the early Christians to othersiv. Loss of jobs

c. And the blasphemy/slander [against Jesus and these believers] by those who say they are Jews but are not.

i. Remember that this statement does not apply to all Jewsii. Very similar to things Jesus & the OT prophets before

him said.iii. The church later used statements like this as an excuse

to be anti-Semitic. That is not the intention here.iv. Distinction between outward and inward Judaism

4. Confrontation of Sin - None. Only Smyrna and Philadelphia do not have weaknesses addressed. And these were the two “weakest” churches, socially and economically speaking!

5. Encouragement – Do not fear what you are about to suffer…a. Prison/ testingb. Tribulation for ten days. Daniel 1:12-15

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i. A literal week and a half? [Some actually say this]ii. Symbolic of a fixed period of time with a definite

beginning and end. God will not let it go on so long that their faith is destroyed. [If “ten days” here is symbolic, then what about “7 years” of tribulation spoken of later?]

6. Exhortation to hear/ heed/ obey the message – “he who has an ear…”

7. Promise to the overcomers –a. Be faithful until death and I will give you the crown of life

i. The emperor expected to be given a crown upon an Imperial visit. Jesus promises to give one.

ii. In the athletic games, the victor would receive a crown.b. He who overcomes will not be hurt by the second death.

i. Even if the powers that be can hurt you in the first death, can’t hurt you in second death.

ii. The second death speaks of exclusion from new creation and the resurrection to life. Lake of fire.

Application for TodayThere continue to be “Smyrnas” in the world where weak and powerless believers are persecuted with no one willing to stand up for them.

- What is our responsibility to present day Smyrnas?

We also need to keep in mind that persecution is always a possibility for believers. It is doubtful that the Smyrna Christians would view American believers as extremely persecuted! But we each need to examine our faith –

- What would loss of freedom / job/ status do to my faith?- Have I compromised in any way to avoid the above?

While not all believers suffer for their faith, all face the larger principle of trials and suffering of some kind.

- How can Jesus’ words to the Smyrna church encourage me in trial?

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PergamumBackground

Pergamum had a long history of military ups and down and had fallen into decline in the 1st century B.C. after it had joined in a war against Rome in 89-84 B.C. and executed all its Roman citizens. The city returned to greatness and by the first century A.D. was an important intellectual, cultural, political, and religious center. Temples to Athena, Zeus, Dionysus, and Asklepios (God of healing, symbolized by a serpent). Became a medical center of its day. Pergamum also had a library which housed 200,000 volumes.Jews were tolerated because they had a treaty with Rome and represented an ancient nation (Christianity was not viewed as having this history). Christians were viewed as atheists because of their exclusive worship of God, they were considered unpatriotic because they would not worship the emperor, and were even considered “haters of the human race” because their loyalty to Rome was questioned.

Outline1. Command to write 2. Christ’s self-description – “The One who has the sharp two-edged

sword”a. The word of God- truth as opposed to falsehoodb. Particularly the word of conviction/ judgment.

3. Commendation of the church’s good works – “I know where you dwell…”

a. Where Satan’s throne is-i. In the shadow of a huge statue of Zeus

ii. Asklepius – serpentiii. Most likely – b/c the city was a center for Emperor

worship- quickly becoming the most dangerous enemy of the church.

b. You hold fast my name – most of these converts had come from paganism and the pressure to turn back would be severe

c. Did not deny faith under persecution - Antipas, my faithful witness.

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4. Confrontation of Sin – “The teaching of Balaam…”a. Balaam is the prototype for those who promote compromise

with idolatry. Numbers 22:5-25:3; 31:8,16b. Picture of a false teacher who exploits ppl for financial gain.

5. Call to repentance with a warning of judgment a. Repent of laxity toward the false teaching of the Nicolaitans.b. “Or I am coming to you quickly” (In judgment).c. “I will make war against them with the sword of My mouth”

6. Exhortation to hear/ heed/ obey the message “He who has an ear, let him hear what the spirit says to the churches.”

7. Promise to the overcomers. “I will give…”a. Some of the hidden manna – bread/ feast/ word of Godb. A white stone with a new name written on it – white stones

were used for a variety of things. One use was as tickets to public festivals. Probably refers to entry to the future banquet/feast.

Application for TodayThe Christians at Pergamum had faithfully endured attacks from without, but now they were facing erosion from within the church- compromise, false teaching, and idolatry. While Ephesus had been so vigilant to fight for truth that their love had grown cold, Pergamum had become so permissive that they risked losing their identity.

- When the enemy does not succeed through overt attack (persecution), he goes covert/ undercover.

- What compromise/ false teachings does the church in America face?

- Many believers see doctrine as “boring.” How does this place us at risk?

- What are modern forms of idolatry?

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ThyatiraBackground

The least important city of these 7. Not a religious or political center, but a major trade center. Thyatira was noted for its trade guilds- a businessperson could not succeed apart from being a member of a particular guild. The trade guilds partook of common meals together which were probably dedicated to pagan deities. These meals would often end in unbridled sinful behavior. How could a Christian succeed or prosper without compromise? Ephesus strongly opposed compromise with paganism. Some at Pergamum advocated full participation in pagan culture. The Christians at Thyatira must decide how they will live.

Outline1. Command to write 2. Christ’s self-description –

a. Son of God – Psalm 2:7b. Eyes like flame - that see and knowc. Feel like burnished bronze – a reference to one of the trade

guilds and a reference to the stability/ eternal kingdom of Christ.

3. Commendation of the church’s good works – “I know your deeds…”a. Deeds, love, faith, service, enduranceb. Recent works greater than earlier ones

4. Confrontation of Sin – Tolerance for “Jezebel”a. Similar situation to Pergamum – some kind of idol worship or

compromise is being promoted as acceptable.b. Reminds of how Jezebel led Israel astray

5. Call to repentance with a warning of judgment or an encouragementa. She does not want to repentb. I will throw her on a bed of sickness and those who “commit

adultery” with her… unless they repent.”c. I will kill her children with pestilence – those who have gone

completely to Jezebel’s side.d. “I am the one who searches the minds and the hearts”e. Encouragement to the faithful ones – “hold fast until I come”

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6. Exhortation to hear/ heed/ obey the message “He who has an ear, let him hear what the spirit says to the churches.”

7. Promise to the overcomers – “The one who overcomes and keeps my works until the end, to him I will give-

a. Authority over the nations – Psalm 2:9. Christ already reigns and will share this reign with his people.

b. The morning star (Revelation 22:16)

Application for TodayThyatira was commended for growth in love, faith, service, and endurance. Can the same be said of us? Can the Lord say to us, “Your recent works are even greater than the first?”Also, the church in Thyatira was faced with erosion / false teaching/ compromise from within. How can we take a strong stand without becoming cold like Ephesus?Thyatira’s issue differs from Pergamum because its major pressure did not come from the political/ religious realm but from the economic realm. How are Christians today tempted to compromise for economic gain? Do we view our careers as a calling from God to be used for His service?

SardisBackground

The city of Sardis had a glorious past, but those days were gone. Sardis had been known as an impenetrable fortress in the Ancient world, but had fallen twice when enemies climbed up the walls and opened the gates from the inside (due to the watchmen’s failure to be vigilant).In the first century Sardis was an industrial and trade center seeking to reclaim the wealth and prosperity of the past. One of the largest Jewish synagogues ever excavated is in Sardis and it was part of a gymnasium complex. This suggests that the Jews of Sardis were very integrated into the culture there. From the message to Sardis it seems that the Christian community was compromising with culture.

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Outline1. Command to write 2. Christ’s self-description – “He who has the 7 spirits of God and the 7

stars”a. The 7 spirits of God refers to the fullness of the Spirit of God-

this place is characterized by spiritual death/ apathy and only God’s Spirit can bring life.

b. The 7 stars reminds of Christ’s care and concern for his church, even one as “dead” as this.

3. Commendation of the church’s good works – None. The only good thing to say about them is what they say about themselves!

a. John breaks the pattern here and rather than speaking of the church’s strength, he notes that their strength is their weakness!

b. What can be said is that there are “a few” who have not “soiled their garments.”

4. Confrontation of Sina. They look alive, according to outward standards. But inwardly

they are dead and rotting. This is a picture of nominal Christianity.

b. The pagan spirituality in Sardis was obsessed with death and life. There was a huge cemetery outside the city where many famous kings lay at rest. This church itself had come to resemble a cemetery.

5. Call to repentance with a warning of judgment – 5 commands for spiritual vigilance are given. The city had fallen twice before due to failure of watchmen.

a. Wake upb. Strengthen the things that remain – both people and works.

i. Their deeds “are not complete” like the incomplete Temple to Artemis in the city.

ii. Incomplete speaks of the quality rather than quantity of the works.

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c. Remember (continually)d. Keep what you have heard (obey/ continually)e. Repent

i. Jesus’ words here remind us of the parable in Matthew 24:43. Do 2:5; 2:16; 3:3 refer to the 2nd coming or Christ’s visitation in judgment?

ii. Look also at 2:25; 3:116. Exhortation to hear/ heed/ obey the message “He who has an ear, let

him hear what the spirit says to the churches.” 7. Promise to the overcomers –

a. Walk with me in whiteb. Clothed in white garmentsc. Name not erased from book of lifed. I will confess his name before my Father and His angels.

Application for TodaySardis looked to be alive, but was actually dead. Surely we can see parallels with today!The inward death at this church was brought on by lack of vigilance, spiritual apathy, and compromise with pagan culture. How can we apply Christ’s commands – wake up, strengthen what remains, remember, obey, and repent?

PhiladelphiaBackground

Philadelphia was the youngest of the 7 cities addressed by John. There was a strong loyalty to Dionysius, the god of wine here (wine was the chief crop due to the volcanic soil). Devastated by and earthquake in A.D. 17, which also devastated Sardis. The church in Philadelphia is described by John as having little power. This probably refers to social/ economic/ political power rather than spiritual power. No negative words are spoken to Philadelphia. This situation is similar to the one in Smyrna, these believers are apparently antagonized by a group of Jews.

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Outline1. Command to write to an angel of a church2. Christ’s self-description

a. Holy – The holy One is a frequent name for God in the Old Testament.

b. True – Both the true messiah and the faithful Lord (in contrast to the unfaithful Caesar)

c. Key of David – See Isaiah 22:22. In the OT context this refers to access to the king and his palace. Here it refers to access to God’s kingdom/ presence.

3. Commendation of the church’s good worksa. I know your works (even if no one else seems to care)b. I have set before you an open door – likely refers to here and

now access to God’s kingdom/ resources/ presence. Stresses sovereignty.

c. Little power – The two churches which receive no negative criticism are the weakest according to external factors. Faithful.

d. Kept my worde. Have not denied my name

4. Confrontation of Sin – None5. Encouragement

a. Jesus applies an OT promise to Israel – that the nations would “bow at their feet” to these struggling believers.

b. “You have kept my word… I will keep you”i. Rescue from tribulation?

ii. Kept through/ in midst of tribulation?iii. This “hour of testing” is to come to “the whole world.”

The immediate fulfillment of this was Roman persecution which continued to get worse. Likely ultimately points to intense persecution just before 2nd coming.

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c. I am coming quickly- These words are a comfort to these faithful ones. Refers to the return of Christ.

d. Hold fast to what you have – keep going/ don’t give up now.6. Exhortation to hear/ heed/ obey the message “He who has an ear, let

him hear what the spirit says to the churches (plural).” 7. Promise to the overcomers –

a. “I will make him a pillar in the temple”b. “Write on him the name of My God, the name of the city of My

God, and My new name.”

Application for TodayA total of 7 promises are given by Jesus to the church at Philadelphia. This is more than any of the other churches. Jesus was and is much more pleased with faithfulness than what many define as success. Faithfulness and success are not exclusive of each other- sometimes they go together. But when we come to a fork in the road, will we take the road of “success” or the road “less traveled.”- Anyone in a difficult ministry situation or who wonders if they are

making a difference can be comforted by this letter.- The greatest rewards will go to those who choose to be faithful in

hard situations. - Have American Christians confused “faithfulness” and “success?”

LaodiceaBackground

This city, founded by Antiochus II and was named after his wife, Laodice (founded sometime before 253 B.C. when Antiochus divorced his wife). The convergence of trade routes made Laodicea a very wealthy city, the wealthiest in the region of Phrygia. The city enjoyed both commercial and agricultural prosperity. Known for its dark, soft wool. The city was also famous for its medical school, related to the god of healing (which was later identified with Asklepios). This school of physicians experimented with combining medicines to create ointments for diseases – such as ointment for the ears and eyes.

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Laodicea thrived despite lacking natural resources- primarily water. Water was piped to the city from springs in Denizli, six miles south. Many believe that the three sister churches of Laodicea, Hierapolis, and Colosse were founded at the same time by Epaphras (Col 4:13). Paul refers to a “letter to Laodicea” (Col 4:16), which might be what we know as Ephesians (it was a circular letter). The church in Laodicea, like the city, had grown fat and complacent. They were satisfied with wealth but had no spiritual depth. There is no hint of even a faithful remnant, as there was in Sardis.

Outline1. Command to write to an angel of a church2. Christ’s self-description

a. The Amen – Points to Christ’s authorityb. The faithful and true witness – In contrast with their poor

testimonyc. The Beginning of God’s creation – Christ is the source of the

wealth which they have substituted for relationship with Him!3. Commendation of the church’s good works - None4. Confrontation of Sin – “I know your works…”

a. You are neither cold nor hot- the water piped in from the hot springs did not have enough time to cool. It arrived in Laodicea “lukewarm.” This points to the barrenness and uselessness of their spirituality.

b. I wish you were hot or cold – Hot springs were thought to have healing properties. Cold water is refreshing. This church offers neither healing nor refreshment – they are sickening.

5. Call to repentance with a warning of judgment – “Buy from me…” The city, in their wealth, perceived no need – either from Rome or from Christ.

a. Gold refined by fire – they think they are rich, but they are poor

b. White garments – produce costly wool but are actually nakedc. Eye salve – their famous eye salve does not cure their

blindness

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d. I stand at the door and knock – It is not too late to repent! Share a meal/ share life.

6. Exhortation to hear/ heed/ obey the message “He who has an ear, let him heed what the spirit says to the churches (plural).”

7. Promise to the overcomers –a. Sit on Christ’s throne- This again reinforces the sovereignty of

Christ to these who feel comfortable and secure.b. Applies to all 7 churches & transitions to the next section –

which depicts the Sovereign Lord of Creation, Redemption, & Judgment.

c. There is a progression throughout the Scripture concerning the throne of God. In the Old Testament God/ Yahweh sits on His throne. In the New Testament Jesus, the exalted Lord, takes his seat at “the right hand of God.” (In Revelation 4 we see the Creator on His throne and in Revelation 5 we see the Redeeming Lamb enthroned with Him.) Finally, we see in the words of Jesus, Paul, and Revelation (2:26-27; 3:21; 20:4) that the victorious saints will also share in this throne of glory and judgment.

Application for TodayStriking parallels are often drawn between the church in Laodicea and much of the Western church today. Affluence has made us complacent and self-satisfied, confusing “success” with faithfulness.- What similarities do you see between the church in America

(generally speaking) and Laodicea? What differences?- Why does wealth tend to hinder our willingness to put God first in

our lives?- What about the Laodiceans made Jesus sick? What was the remedy?

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God and the Lamb – Sovereign in Creation, Redemption, and Judgment

Revelation 4-5

Revelation 4-5 depicts a glorious scene of worship. God is presented as the awesome king of heaven surrounded by his court. God’s rule was established in creation and is exercised through history. The rule of God is consummated by the lamb and celebrated through the worship of God’s servants.

A definite shift in the letter takes place at Revelation 4:1. The messages to the 7 churches were concluded in 3:22 with the 7th occurrence of the phrase, “He who has an ear, hear what the Spirit says to the churches.” John has spent three chapters establishing that Revelation is a letter for the church.

At the end of Revelation are the words, “I, Jesus, have sent my angel to testify to you these things concerning the churches…” At the beginning and end John makes clear that these words –all of them – are FOR THE CHURCH.

The Significance of 4:1“After these things…” (meta tauta)

Dispensationalists, drawing from the words of Christ in 1:19, interpret this statement to indicate that everything beginning in 4:1 speaks of the future. They interpret the words “after these things” to mean that the visions John sees from 4:1 onward take place chronologically in time after the historical situation of the 7 churches of Revelation 2-3. For dispensationalists, this verse points to the Rapture of the church.

o Revelation 4-5 demonstrates the sovereignty of God and the LORDSHIP of Jesus Christ.

o What are the implications of seeing this vision as “future?”

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Historic Premillennialists and those who ascribe to the Symbolic approach note that the same phrase, “after these things,” also occurs in 7:1; 7:9; 15:5; 18:1; 19:1. It serves to introduce new visionary material. Therefore, the phrase means “this is the next vision I saw,” not necessarily “this will chronologically take place in the future.”

o Revelation 4-5 demonstrates the sovereignty of God and the LORDSHIP of Jesus Christ.

o What are the implications of interpreting this vision as here and now?

“I saw a door standing open in heaven”The messages to the 7 churches ended with Jesus knocking on the

closed door of the Laodicean church. Now John is invited through an open door. This “open door” gives clues to how we should interpret the relationship between heaven and earth. Also, it does not seem that this open door teleports John to the future, but rather John is given a glimpse at what reality truly looks like here and now from God’s point of view.

“The voice which I had heard, like a trumpet…said, “Come up here” Again, dispensationalists see the phrase “come up here” and the

reference to the “trumpet” as a picture of the rapture of the church before the tribulation. During the tribulation, in the dispensationalist view, the rest of the world will endure 7 years of suffering and wrath during which time some of those “Left Behind” will repent and be saved and the nation of Israel will repent of rejecting Jesus and will be saved. How does this “wash” with the theology laid out in chapters 1-3?

Virtually everyone besides dispensationalists see the invitation to “come up here” as referring to John alone. John has the opportunity to view world events from the heavenly perspective. The view John is given is similar to the view of a busy airport from the control tower.

“And I will show you what must take place after these things.”

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Again, we have the phrase “after these things” (meta tauta). We must decide to what this second occurrence of the statement “after these things” points. The heavenly vision of chapters 4-5? Is John saying that this vision of the Sovereignty of God lies in the future? No. God is not waiting to be sovereign- He already is. That’s the point the book is making! God invites John to see coming events and judgments – all the way to the Second Coming- from the vantage point of the heavenly throne room.

It seems that the Lord shows John both the near and distant horizon- seen from the vantage point of God’s HERE AND NOW sovereignty. It is important to affirm that chapters 4-5 refer to reality HERE and NOW and serve as the heart and foundation of the letter. Everything which follows builds on chapters 4-5.

The application to the 7 churches addressed in this letter has not ended. Let’s remember the issues they were facing:

Loss of love Persecution Temptation to Compromise Apathy/ Complacency

How do the words of Revelation 4-5 (and following) speak to the issues in these churches? How is John seeking to comfort the afflicted and afflict the comfortable?

The Old Testament Background of Revelation 4-5This passage draws heavily on Old Testament imagery and concepts concerning the Sovereign God:

Exodus 19 – Kingdom of Priests [Read each passage] Isaiah 6 – The Holy One in His Temple Ezekiel 1 – The Sovereign Lord on His Mobile Chariot (Predominant In

Chapter 4) Daniel 7:9-28 (The Predominant Influence for Rev 4-5 Overall)

Revelation 4-5 follows the Pattern of Daniel 7:9-28 (G.K. Beale)

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1. Introduction of Vision [Dan 7:9; Rev 4:1]2. The setting of a throne in heaven [Dan 7:9a; Rev 4:2a]3. God sitting on a throne [Dan 7:9b; Rev 4:2b]4. Description of God’s appearance on the throne [Dan 7:9c; Rev

4:3a]5. Fire before the throne [Dan 7:9d-10a; Rev 4:5]6. Heavenly servants surrounding the throne [Dan 7:10b; Rev

4:4b,6b-10; 5:8,11,14)7. Book(s) before throne [Dan 7:10c; Rev 5:1-7]8. The opening of the book(s) [Dan 7:10d Rev 5:2-5 and 5:9]9. Messianic figure approaches God’s throne to receive authority

to reign forever over a kingdom [Dan 7:13-14a; Rev 5:5b-7,9a; 5:12-13]

10. This kingdom includes “all peoples, nations, and tongues.” [Dan 7:14a; Rev 5:9b]

11. The seer’s emotional distress b/c of the vision [Dan 7:15; Rev 5:4]

12.The seer’s reception of heavenly counsel concerning the vision from one of the heavenly throne servants [Dan 7:16; Rev 5:5a]

13.The saints are also given divine authority to reign over a kingdom [Dan 7:18, 22, 27a; Rev 5:10]

14. Concluding mention of God’s eternal reign [Dan 7:27b; Rev 5:13-14]

Let’s look particularly at #9 above. The Messiah approaches the throne to receive authority to reign forever over a kingdom. Let’s read Daniel 7:13-14 and Revelation 5:5-13.

The Lamb of Revelation 5 - He is described as worthy to open the seals of the scroll. In other words, he is worthy to execute God’s

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judgment upon the earth. The lamb “has overcome” and is worthy of worship.

o Is this a “here and now reality?” YES. o How did the Lamb overcome and why is the Lamb worthy to

open the scroll? Because of his death and resurrection. [5:9]o How would the message that God and the Lamb NOW reign

impact the original hearers? How should it impact us?o The Son of Man of Daniel 7 – When is the Messiah given

dominion? At his ascension or at the second coming? We normally associate the words “coming with the

clouds” as referring to the Return of Christ. But which direction is the messiah headed in Daniel 7? To earth or to the throne?

John draws from this passage to show us that Christ- at His ascension – inherited this eternal kingdom. Christ is Lord HERE AND NOW over this kingdom because He is the Lamb slain, the Lamb risen.

Christ is worthy of worship and is fit to redeem, rule, and judge.

Understanding this truth has a profound impact on how we view God, salvation, and our role in the world! If Christ already reigns:

His people must obey his words, even when unpopular, unpatriotic, and difficult.

Salvation then, means more than just waiting to “go to heaven.” There is no corner of our lives/ views/ politics that can go untouched

by the rule of Jesus Christ. According to the Old and New Testament, the kingdom of God is

characterized by justice/righteousness, peace, joy, and the presence of God’s Spirit.

Futuristic eschatology – the rule of Christ is in the future, therefore his teachings are only applicable in the future. [Sermon on the Mount = basically irrelevant]

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Realized eschatology - the rule of Christ is wholly present and there is no need for a future cataclysmic event. The end time vision of wholeness can be achieved in this world.

Inaugurated eschatology – takes seriously both positions. Christ invites us here and now to participate in his kingdom rule. He is in the process of making all things new. That work, however, will be perfected only when Christ returns in glory.

Roots of the Pretribulation Rapture TheoryWhat is the pretribulation rapture theory? This theory refers to the dispensational view of the return of Christ. Many biblical texts are pieced together to indicate that Christ will come back to this earth in two phases. He will first return invisibly to rapture His church away from this world so that they might escape the tribulation, then later Christ will return in a visible advent to dispense His wrath on the world's nations, bring in the millennial reign, etc. This has been the predominant view preached in North America for a century and has recently been popularized by the Left Behind novels.

The word “rapture” is not found in Scripture. Dispensationalists point out that many other important theological words are not found in Scripture (like trinity). This does not automatically disqualify the idea.

A rapture (invisible return of Christ to rescue his people before the tribulation) was not taught by ANYONE before the 1830s. Many people are surprised by this. [To clarify- historic premillennialism has been taught since the church fathers. But this particular form of premillennialism (dispensational) is very new. This is a fact.]

o A vision by Margaret Macdonald.o The view popularized by John Darby, later by the famous

evangelist D.L. Moody and by the Scofield Reference Bible.

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o By the late 1800’s the social setting in post Civil War America was ripe for the spread of dispensationalism.

The fact that no one taught the rapture theory before the 1830s does not in itself disqualify the view. Many believe that this truth was “hidden” only to be revealed in the end times. Others note that the church baptized babies for 1000 years, therefore we should not be surprised by longstanding theological error in church history. But it is striking that no one would have noticed this in 1800 years of Bible study.

Dispensationalism is highly systematized. More than any of the other views of Revelation, dispensationalism is first and foremost a system. The problem with systems is that systems often require some “bending” of the Scripture [example – Revelation 4:1]

One Particular Interpretation of 1 Thessalonians 4 is imposed on the rest of the NT words about the Return of Christ.

o Is there an alternative way of reading 1 Thessalonians 4?o Would many people see a pretribulation “rapture” in

Scripture if they had not heard it/ been taught it repeatedly?

The core question – does the rapture theory mesh with the theology we’ve already encountered in Revelation? What about the theology of Jesus and the New Testament in general? This is definitely debatable, but worth some thought…

Why is the word “church” not found between Revelation 3:22 and 22:16?

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o Remember first of all that John begins and concludes this letter to seven churches. It would be strange for the body of the letter not to be directed to the same audience.

o When John uses the word “church” he refers to local congregations. When John speaks of what we would call the “universal church” he uses terms like “saints” or “witnesses.” John broadens the body of his letter to the universal church, of which the 7 churches are a part. Every time “church” is used in Revelation it speaks of a local congregation, not the entire body of Christ. The letters of 1 and 2 John do not include the term “church.” [3 John uses the term “church” and the letter is directed to an individual who is a member of a particular church.] The most likely reason that Revelation 3:22-22:16 does not contain the word “church” is found in John’s understanding of the meaning of the word – not that he is implying a rapture.

God on His Throne – Praised for His Work of Creation (Revelation 4)Remember that the original audience of Revelation – the seven churches – were facing unique challenges to their faith. Whether our struggle is temptation or persecution, what we need is an understanding of the awesome glory of God who is worthy of allegiance and worship. We gain a glimpse of God’s character and glory in Revelation 4-5. The point of this passage is that no matter how life may feel or what our circumstances are, God rules, God reigns, and God is moving history toward the New Creation. The setting of these two chapters is a type of heavenly temple or throne room. The tabernacle and temple of the Old Testament merely served as a shadow of the true heavenly temple of God. In John’s vision we see the original.

4:2-3) One Sitting on a throne

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o Notice that John avoids attempts to describe the One on the throne. When he does describe he uses the phrase “like” to remind us that human language cannot describe what he sees.

o Throne points to sovereignty, rule, kingship God’s sovereignty is good, righteous, just, holy. “Caesar’s” sovereignty is evil, unrighteous, unjust, satanic.

o Precious stones speak of beauty indescribableo Rainbow around the throne – all this reminds us of Ezekiel’s vision

(Ezek 1) and the rainbow in particular reminds us of Noah. Noah went through judgment/ worldwide catastrophe/ the wrath of God but was kept and protected by God through those trials.

4:4-6) Around the throneo 24 thrones with 24 elders sitting, clothed in white garments, with

golden crowns on their heads. Who are these elders? Some say they are angels

White clothing is typical of angels in NT They serve as worship leaders and are distinguished

from “the saints” on several occasions Some point to 24 orders of the priesthood in 1 Chron 24:4-5 Some say they are the raptured church Some say they represent the entire people of God, both

Israel and the church (12 tribes of Israel + 12 apostles) Whoever they are – their thrones and crowns speak of

royalty, reigning alongside the One on the throne. Their white robes speak of purity.

o From the throne are flashes and thunder – Exodus 19 and Ezek 1. These kinds of manifestations regularly accompany theophany (manifestation of God) in the Old Testament. Points to power, might.

o 7 lamps of fire which are the seven spirits of God – symbolizes the ever present Spirit of God.

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o Sea of glass – beauty of the vision. Also, “sea” in Revelation points to chaos and rebellion against God. This calm sea depicts God’s sovereignty over all.

4:6-8) 4 Living Creatures o Full of eyes all around – all seeingo Like a lion, a calf, a man, an eagle.

Some claim these speak of Matthew, Mark, Luke, John Most likely they refer to the entire created realm which God

exercises sovereignty over. The number 4 refers to the created realm and each animal is the greatest of its domain.

4:8-11) Worship of the Sovereign Creatoro The 4 living creatures constantly say, “Holy, Holy, Holy is the Lord

God Almighty, who was and who is and who is to come.”o The 24 elders fall down before Him, worship Him, cast their

crowns and call Him “worthy…for you created all things.”

The main points of this chapter: To provide a pattern for our worship of the Creator To contrast God’s glory with “glory” of human rulers God alone is worthy of worship. When humans choose

idolatry they open themselves up to judgment.

The Lamb which was Slain – Redeemer and Judge (Revelation 5)In 5:1 the focus shifts from creation to Redemption and Re-Creation. Jesus Christ is presented as worthy of worship and the One through whom God’s redemption, judgment, and rule is accomplished.Chapters 4-5 ask the fundamental question – “To whom does this world belong?” “Who is the true ruler of this world?” John intentionally contrasts the sovereignty of Caesar with the sovereignty of God to ask the question – “Where do we place our allegiance?”

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5:1) A Scroll in God’s right hando A key portion of this vision is the scroll. Drawing from Daniel

12:4, this scroll likely represents the heavenly book which contains God’s plan for the universe.

o The scroll is written on the front and back- signifying that the scroll is completely filled / God’s ultimate plans are set.

o This scroll specifically relates to God’s judgment. 5:2-4) Who is worthy to open the scroll?

o No one is worthy to open the scroll- to be the channel through which God’s plans are revealed and carried out. No one except the Lamb.

o John weeps because he desperately wants to see God’s purposes fulfilled. Justice, righteousness, peace, joy, renewal of all things.

5:5) Stop Weeping- The Lion has overcome!o One of the elders explains the situation to John (this is a

regular function of angels in apocalyptic writing).o The Lion of the tribe of Judah – Jacob’s prophecy in Gen 49:9-

10 stated that a strong/fierce/triumphant ruler would come from Judah.

o Root of David – As a descendent of David, Jesus is a branch. But as the Son of God, Jesus precedes David, therefore is the root of David.

o Because the Lion has overcome- He alone is worthy to reveal and carry out God’s ultimate purposes for the universe.

5:6) And I saw a Lambo Between the throne and the elderso A Lamb standing, as if slain. The lamb is slain, yet stands –

overcomes death.o 7 horns and 7 eyes – which are the 7 spirits of God. All

powerful, all knowing, ever present Spirit of God.

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o John looks for a fierce lion, yet sees a lamb standing as if slain. The Lion is a Lamb! The Lamb is a Lion!

The lamb reminds us of the Passover lamb The suffering servant led like a lamb to slaughter (Isaiah

53) John the Baptist’s testimony, “the lamb of God!” The picture goes from Lion to Lamb to Lamb Slain to

Conquering Ram with 7 horns and 7 eyes!o God’s final victory was accomplished through the death and

resurrection of Jesus. The battle of Armageddon is not God’s final victory but rather Satan’s final act of defiance against God who has already won the victory.

Here is the central truth of this book and the heart of the Christian faith – God has triumphed over evil and delivered his people not through the fierce spectacle of military might but through the weakness and humiliation of crucifixion. This message of the cross is “foolishness” to the world (1 Cor 1:18-24). God continues to choose the weak things of this world to shame the powerful.

Jesus is the one worthy to unleash God’s justice because he was the victim of human injustice. The way of the Lamb will be presented throughout Revelation as the way for the people of the Lamb to follow. The faithful are encouraged to endure faithfully – even martyrdom – because in doing so they fulfill a redemptive function in the world. When we see saints in heaven – are they there because they have been raptured or because they have been martyred? This is important!

5:7) The lamb comes and takes the book – Daniel 7:13-14 5:8-10) Worship of the Lamb

o The Lamb is now worshipped alongside Godo The creatures and elders hold bowls which are “the prayers of

the saints” (This seems to indicate that the elders are some kind of angelic beings- not saints)

o The Lamb is Worthy to take the book and open it. Why?

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He was slain and purchased for God with his blood people from every tribe and tongue and people and nation. (The worship of the Lamb centers on his sacrifice.)

The redeemed are “a kingdom and priests to our God”o They will “reign upon the earth.”o Notice that the Christian hope is that the saints

will reign upon the earth in a new creation. 5:11-14) The Lamb is Worshipped by All

The worship scene expands to include all heavenly beings

John emphasizes the Sovereignty and Majesty of God and Christ over all things.

The Christology of Revelation 4-5Christology refers to our doctrine of Jesus Christ. John holds to what is called a “high Christology.” He emphasizes an exalted, glorious, heavenly Jesus who is worthy of worship. Interestingly, the basis for the worship of this exalted Christ is the fact that He is the Lamb who was slain.

Titles applied to Jesus in Revelation: Christ – 7 times Son of God – 1 time Son of Man – 2 times Word – 1 time Lord – 23 times Lamb – 28 times

John, as a Jewish Christian, was firmly monotheistic. He would have emphatically affirmed that there is one God, but at the same time he presents God on the throne who is worthy of worship, the Lamb at God’s side who is worthy of worship, and the Spirit who fills all things in the midst of it all. This mystery of three in one and one in three later came to be called the trinity.

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We can notice a very similar structure between Rev 4 and 5 (Witherington) God’s glory (4:2-8) The Lamb’s glory (5:5-7) Worship of God (8-11) Worship of Lamb (8-12) First Hymn (8b) First Hymn (9-10) Narrative (9-10) Narrative (11) Second Hymn (11) Second Hymn (12)

Revelation 4-5 as Our Pattern for WorshipWe must not be so quick to rush to “what must take place after this” that we miss this central point of the book- God’s will is done through the crucified and risen Lamb. Before we move to the scenes of judgment we have an awe-inspiring scene of worship. Worship is the heart of Revelation.

What can we draw from this passage concerning our personal and community worship of God?

If you were to summarize the attitude of worship in Rev 4-5 in one word, what would it be?

Why does God give this vision to John? What difference would it make to the 7 churches addressed by

Revelation? What difference can this vision make to us today?

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Opening the 7 Seals – The Lamb Unleashes the Judgment of God

Revelation 6:1-8:1

In Revelation 6 we come to a series of judgments which will form a unit between chapters 6-16 with three sets of sevens – seals, trumpets, and bowls. These judgments depict the unfolding of history, climaxing in the return of the King. The judgments which unfold are grounded in the worthiness of God and the Lamb which was depicted in chapters 4-5.

The scroll was introduced in 5:1 and we see the Lamb take it in 5:7. Now judgment is wrought on the earth as the Lamb removes each seal from the scroll. We have seen the Lamb as worthy to reveal and carry out God’s plan because he has sacrificed his life and purchased a people from every tribe, tongue, people, and nation (5:9). Now we see the worthy Lamb justly carry out the faithful Creator’s judgments.

The numbering of the 7 seals, trumpets, and bowls leads us as modern readers to interpret these events chronologically – 7 seals then 7 trumpets followed by 7 bowls. Many interpreters take this route, but it is also possible to view the seals, trumpets, and bowls as saying virtually the same thing but from three different perspectives. We will note the similarities in form and content between each of these three sets of sevens and propose that what we have is three different accounts of the time leading up to the goal – each beginning at a later point and with a progressively closer lens.

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View 1: This view interprets the seals, trumpets, and bowls as taking place chronologically one after another.

View 2: This view interprets the seals, trumpets, and bowls as each ending up at the same place – the Return of Christ – but each starting from progressively further along and at more intense points. There is overlap between each of the visions as John zooms in closer to the action and each vision begins nearer to the end.

Schools of Interpretation [Gregg – 4 Views]As we should be able to guess by now, there are radically differing

ways of viewing the significance of the 7 Seals. Below is an introductory sketch of what each of the four major views believes. We need to remember, though, that within each of the four views can be a wide range of opinions. For example, futurists who are dispensationalist will see things radically differently than futurists who are historic premillennialist. Even within each of these more specific camps there is far from complete agreement. What follows is a sketch, not a full blown theology of each view.

We need to keep in mind the three levels of meaning at work (to original audience, to contemporary believers, and to the final crisis) and ask:

What was the significance of this vision to the original audience?

How does this vision demand that we live today? What does it say about the future?

Preterist:

Seal Trumpet Bowls

1234567 1234567 Trumpets 1234567 Bowls

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The unsealing of the scroll represents the judgment of God upon Jerusalem (A.D. 66-70); the 144,000 refers to Judean Christians who escape to Pella.

4 horsemen represent Roman invasion of Israel to quell the Jewish rebellion (A.D. 66) bringing bloodshed, civil war, famine, death, and the fall of Jerusalem in A.D. 70.

Historicist: The unsealing represents the beginning of the Roman Empire’s fall. Seal vision begins with the reign of Domitian (died 96) and follows

the decline of Roman Empire through invasion of Goths and Vandals in 4th and 5th centuries.

Futurist: The opening of the scroll represents the Rapture of the Church (4:1)

and the beginning of the Great Tribulation; 144,000 Jews of the end times will be sealed (saved).

In the end times, the Antichrist rides forth conquering on the white horse; war, famine, and cosmic disturbances (possibly nuclear war) follow.

Symbolic: This vision speaks of God’s dealing with humanity as seen in cycles of

war, martyrdom, and judgment recurring repeatedly throughout history. This will culminate in the Return of Christ.

The visions emphasize God’s sovereignty in the rise and fall of earthly kingdoms and His protection of the saints in the midst of trial. These visions are not necessarily tied to specific historical events.

Structure of Seals, Trumpets, and Bowls

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Upon study of these three sets of seven judgments, we can notice some strong parallels. Many interpret these as taking place chronologically one after the other but this view is difficult due to the repetitive nature of each and the indication that each set of 7 ends at final judgment. We see repeated use of thunder, lightning, earthquakes, and hail. These three sets of 7 overlap, each beginning before the previous set has completed and giving a more in depth look. Each of the three sets of 7 ends at the same place. The seals, trumpets, and bowls are connected through what can be called “recapitulation” or “overlapping and interweaving.”The similarities between the Seals and Trumpets:

Opening scene describing origin of the judgments (5:1-14; 8:2-6) Six judgments (6:1-17; 8:7-9:21) An interlude promises protection for God’s people (7:1-17; 10:1-

11:14) The seventh judgment follows the interlude (8:1; 11:15-19) Each of these judgments move toward the 2nd Coming (6:12-17;

11:15-19) The first 4 judgments are a unit – 4 horsemen (6:1-8) and Judgments

on the 4 regions of the world (8:7-12)

When we get to the bowls we will see that they are more severe than the trumpets but are very similar. The bowls also climax at the return of Christ and final judgment.

As we read chapters 6-16 we need to be prepared for multiple shifts in point of view and shifts in chronology. These chapters in particular challenge our modern sensibilities of writing and timelines. We have to keep in mind the genre of this writing rather than trying to force it to fit our preconceived ideas.

The Sevenfold Pattern of Woes - G.K. Beale

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Seals Trumpets Bowls

6:1-2 White Horse 8:7 hail/fire/blood 16:2 sores

6:3-4 Red Horse 8:8-9 fiery mount in sea, 16:3 sea to blood1/3 sea to blood

6:5-6 Black Horse 8:10-11 star falls on 1/3 rivers 16:4-7 Rivers to blood

Wormwood

6:7-8 Pale Horse 8:12 1/3 Sun,Moon,Stars 16:8-9 Sun

6:9-11 Martyrs 8:13 “woe,woe, woe” 16:10 darknessdemon locusts from dark pit

6:12-17 earthquake, 9:13-21 200,000,000 demon 16:12-16 East sun/moon/stars fall cavalry from Euphrates kings cross Euph

7:1-8 Interlude - 10:1-11 Eating scroll No Interludesealing 144,000/ 11:1-3 Two witnessesgreat multitude

8:1 Silence 11:15 End announced 16:17-21 Storm and celebrated theophany/ God

judges Babylon

17-18 Elaboration of Babylon fall

As we can see, there is quite a bit of similarity between the seals, trumpets, and bowls. What is going on here is not likely a chronological description of coming events but rather a recapitulation of the same events from 3 different perspectives, in 3 different ways.Old Testament Background of the Seal Judgments

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The primary Old Testament background for the first four seals – the Four Horsemen – can be found in Zechariah 1:8-15 and Zechariah 6:1-8 where 4 groups of horses of different colors are sent by God to patrol the earth and punish the nations which have oppressed the people of God. The use of these 4 horses in Revelation points to the fact that Christ is sovereign even over evil forces (though evil is not from God or caused by God) and uses these forces to enact revenge on those who have persecuted the saints.

The description of the fourth rider draws particularly from Ezekiel 14:21 and uses the same four judgments of “sword, famine, disease, and wild beasts.”

The martyrs are depicted as being “under the altar” which points to the sacrificial nature of their deaths and their participation in the sufferings of Jesus Christ. They are not on the altar because the ultimate sacrifice has been made and because the altar itself is understood to be God’s throne in the OT. The martyrs’ question “how long” points to Psalm 78.

The judgments on the earth laid out in Revelation 6:12-17 draw heavily on Old Testament imagery. See Isaiah 13:10-13; 24:1-6,19-23; 34:4; Ezekiel 32:6-8; Joel 2:10, 30-31; 3:15-16; Habakkuk 3:6-11.

Much debate surrounds the interpretation of Rev 6:12-17. Should these words about the destruction of the cosmos be taken literally or figuratively? Of the 7 above Old Testament passages, 5 of them use apocalyptic language of destruction to refer to the fall of earthly kingdoms. Earthquakes and shaking are often vivid images of one human kingdom falling and being replaced by another. The bowls climax with the destruction of the representative human kingdom – Babylon.

While apocalyptic language often refers to destruction of human kingdoms, both Testaments do envision a radical renovation of the cosmos. Isaiah 24, Isaiah 51:6 and 64:1, as well as Psalms 102:25 and Haggai 2:6-6, for example, seem to have in mind something beyond the destruction of a particular kingdom.

Chapter 6- Opening the Seals

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The Four Horsemen

The “four horsemen of the apocalypse” are drawn from Zechariah and point to the judgment unleashed on the earth in the form of Conquest, War, Famine, and Plague.Do the four horsemen refer to judgments which will be unleashed in the future? It seems that John believes himself to be living in the age when these judgments are being unleashed. For the New Testament, the “end times” have already begun. These four horsemen characterize the entire age leading up to the return of Christ.These horsemen are presented as instruments of God’s wrath but are only able to wreak havoc to the degree the Lamb allows. Each horse is introduced by one of the four living creatures around the throne of heaven.

What is the purpose of the vision of these horsemen? Craig Koester writes, “The principle purpose of the visions in Revelation 6 is to awaken a sense of uneasiness in readers by vividly identifying threats to their well-being. The four horsemen are designed to shatter the illusion that people can find true security in the borders of a nation or empire, in a flourishing economy, or in their own health. Subsequent visions promise that God will not allow injustice to continue forever –which is assuring to the victims, but disturbing to the perpetrators – and warn that no place on earth and no position of power or wealth will protect people from the judgment of God and the Lamb.”

o The 1st Seal – A White Horse There is disagreement as to the identity of this

horseman. Some believe that this white horse is Christ and the conquest spoken of is the progress of the gospel.

White symbolizes purity The crown Conquering/ Overcoming has been a theme

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This first horseman is not Christ, though one can see why people would think so.

The horse is identified closely with the other 4, which are all agents of destruction.

Christ is not presented in Revelation as carrying a bow.

Christ is the one opening the seals – it seems strange that he would both open the seals and then be given permission by one of the 4 living creatures to go conquer.

Most likely this horse represents human conquest. A theme in Revelation is the counterfeiting that Satan does. Therefore the white horse could represent “antichrist” state power which lulls the people to trust in “Babylon” rather than in the Lamb.

The bow carried by the horse’s rider would remind the Roman readers of the Parthian cavalry archers. The Parthians had halted Roman expansion and were a threat on the horizon to the pax romana of which Rome boasted. John’s readers who are being lulled into complacency by trusting the pax Romana are reminded that all human systems eventually crumble and give way to another. Every empire falls.

o The 2nd Seal – A Red Horse The Red horse reminds us of blood. War and slaughter

accompany this horse. Conquest results in war and war results in economic

distress. We can see a pattern in the unfolding of these events.

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o The 3rd Seal – A Black Horse Famine was a common occurrence in the ancient world

and continues to be common today in parts of the world. Famine is tied to conquest, war, and results in plagues (the fourth horse).

A denarius was a day’s wages- food rationing was typical in a time of famine. Oil and wine were luxury items during famine. This points to the mistreatment of the poor which characterizes our broken world.

o The 4th Seal – A Pale Horse Death and Hades summarize and extend the previous

three horses. “Sword, famine, pestilence, and the wild beasts of the

earth.” The Fifth Seal - The Martyrs Cry Out for Justice

With the opening of the 5th seal (6:9-11) the perspective shifts from earth to heaven. Those who have been slain for the testimony of Jesus cry out from underneath the heavenly altar. The cry of the martyrs should not be understood as a cry of bitter revenge but rather for the justice of God to reign and their testimony to be vindicated. The world judged them as “guilty” but God has judged them as innocent and pure – evidenced by the white robes they are given.

o Some say that these should be understood as literal martyrso Others suggest that all who are faithful to the testimony of

Jesus and suffer for it are considered martyrs and included in this group.

Note that in 6:11 these faithful witnesses are encouraged to wait until the number was completed of their fellow servants and brethren who would be killed. Who are these “fellow servants and brethren?” To interpret this group as those converted after having been “Left Behind” by the Rapture seems to read a lot into the text. It seems apparent, therefore, that at the time of the 6th seal the church is still on earth. Revelation will explain later the power and significance of the testimony of Christian martyrs.

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The Sixth Seal - The Climactic Judgment

With the 6th seal (6:12-17) John sees a vision of the great judgment which accompanies the Return of Jesus Christ. Isaiah 34:4 provides the primary OT background to this passage. This is the first of 7 descriptions of the Lord’s Second Coming. The reference to cosmic events concerning the sun, moon, and stars reminds us of Jesus’ words in Matthew 24, Mark 13, and Luke 21 concerning His return. Complete judgment is suggested in 6:15 by the list of 7 types of people. The phrase “the great day of their wrath” in 6:17 also is a clue that this passage concerns final judgment. This is a day for which the saints long but the unrighteous dread.

o Does God literally destroy the world or are these words figurative?

These words are figurative/ symbolic even if literal destruction is in view. Remember that this is apocalyptic language.

The primary judgment (as will be made clearer later in Revelation) concerns the world system which opposes God.

The creation has been “subjected to futility” and longs to be released (Romans 8). Whatever happens will be in line with God’s creative and redemptive purposes for this world. God will destroy the effects of sin and radically transform this created world into the New Creation. Ultimately what is spoken of here is a radical recreation/ renovation of the cosmos.

o This passage ends with a reference to the Fall account of Genesis 3 – humans hiding from God and the consequences of sin.

o Chapter 7 will answer the question of “Who can stand?” Note the reference to Joel 2:10-11.

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Old Testament Background for the Sealing of God’s PeopleThe “four winds” being held back in 7:1 likely refer to the four

horsemen because the four horsemen in Zechariah 6:5 are referred to as “the four winds of heaven.” If the four horsemen refer to the trials endured throughout the church age, then the sealing also refers to God’s protection of all believers at all times. The sealing also has significance for the final crisis, as believers are encouraged that God will take care of them. Interestingly, the Jewish historian Josephus records that heavenly chariots were seen as warning signs before the destruction of Jerusalem and he also makes reference to “a voice from the four winds.”

Ezekiel 9 offers background to understanding the seal of God. In preparation for the Babylonian attack on Jerusalem God commanded an angel to place a mark on all genuine believers but to slay unfaithful Israelites. The plagues on Egypt recorded in Exodus also provide background for God’s people being protected even as God’s judgment is poured out around them. Clearly the seal in Revelation 7 points to spiritual protection and help rather than protection from physical trials (otherwise the martyrs would have some serious questions). The seal speaks of ownership, protection, and consecration. In Ephesians 4:30 Paul writes, “Do not grieve the Holy Spirit of God by whom you were sealed for the day of redemption.”

Chapter 7 - Interlude – God’s People are SealedThis chapter answers the question posed in 6:17, “Who can stand?”

Believers are given the seal of God. Who are these believers?o Some say these sealed believers are the people who have been

left behind after the rapture and are redeemed during the great tribulation. This view requires quite a bit of reading in what is not here in the text.

o Some say these are believers who live in the very last days, the great tribulation, who need a special seal from God so as not to fall away.

o Some interpret this sealing to refer to all who are saved throughout history.

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7:1) Four angels holding back the four windso Does the phrase “after this” (meta touto) mean that the sealing

takes place chronologically after the events of 6:12-17? That position is hard to justify, as complete destruction is carried out in 6:12-17. Now we have 4 angels delaying destruction. “After this” means that this is the next vision John received, not that the contents of the vision take place chronologically later than the contents of the previous vision. This vision has “zoomed out” to depict who will be able to stand in the present and future judgments.

o The reference to four corners of the earth points to the entire known world, over which God is sovereign.

o The “four winds” should likely be identified with the four horsemen, as they are in Zechariah 6:5. These are wicked, rebellious forces (though subject to God) because they must be “held back” by force.

o The angels temporarily hold back this destruction. 7:2-3) Another angel arises with the seal of the living God

o Now the four angels are described as having authority to harm the earth and the sea. This is because they are the ones holding back the destructive “four winds.”

o The seal imagery speaks of God’s ownership, protection, and consecration of believers (in all times and places, even the final crisis). This seal will be “counterfeited” by the beast. The fundamental question is “In whom do I place my trust?”

o The seal imagery also obviously reminds the reader of the seals which are being removed from the scroll.

“Who can stand” in the great day of wrath (and every day between now and then)? Those who have been sealed by the Living God!

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The 144,000 and the Great MultitudeWith Revelation 7:4-17 we have an account which has fascinated and

perplexed students of the Bible throughout the ages. Who are these 144,000? Is the number literal or symbolic? Are they Jews of the end times or of the 1st Century? Are they literally Jews at all? Is the great multitude from every tribe and tongue a different group than the 144,000 or are these different perspectives of the same reality?

This passage requires that interpretive decisions be made concerning the relationship of Israel and the Church. One’s interpretation of this passage will hinge largely (if not solely) on the understanding one brings to the text of the relationship between Israel and the Church. Faithful Bible students have studied the New Testament and emerged with radically different understandings of the relationship between the Old Covenant and New Covenant people of God.

What does the New Testament teach concerning Israel and the Church?

o Does God have one plan for Israel and another for the church? Is the church a parenthesis in God’s real agenda – Israel?

o Has the church replaced Israel as the New People of God?o Have all people – Jew and Gentile alike – been given access

to the one people of God through Jesus Christ, the Lord?

I approach the relationship between Israel and the church from the third perspective. I do not say that the church has “replaced” Israel because that is not the language Scripture uses. Paul spends much time in Romans emphasizing that saved gentiles have been “grafted in” to the true people of God through salvation in Christ. Paul spends many verses in Ephesians demonstrating that the wall of division between Jew and Gentile has been broken down through the cross of Christ. And let’s not forget the verses in Colossians and Galatians which say that “in Christ there is no Jew or Greek…” John the Baptist and Jesus himself make explicit the point that God is able to raise up for himself a people – true descendants of Abraham – who are not ethically Israelite.

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What about the promise to Abraham? Didn’t God promise that Abraham’s offspring would always be a kingdom and dwell in the land of Israel? How did Jesus, John, Paul interpret this promise? When the New Testament speaks of Israel, is it speaking of “the land” or “the people?” Jesus (or Paul) did not go around emphasizing “this land is our land.” It seems that – like so many other Old Testament themes [the sacrificial system, the temple, messianic expectation] – the promise of land to Israel has been fulfilled, expanded, and redefined through Jesus. The New Testament emphasizes all land belongs to God – the land of Israel is the first fruits. The New Testament emphasizes that all people can have relationship with God – the people Israel are the first fruits. The New Testament understands the promise of numberless Abrahamic descendents as being fulfilled through the expansion of the people of God to include gentiles. That is why Paul says that in Christ “you are the seed of Abraham.”Has God given up on Israel? According to Paul, no. A great number of Israel (the people) will one day repent and come to Jesus, recognize him as Messiah. That’s why we should be more concerned with evangelizing Jews than assuming “they’re in” just because of their genes. The New Testament makes a strong case for ONE PEOPLE OF GOD, children of Abraham through faith! This is foundational to our understanding of the Bible.

7:4-8) John hears the number of those sealed – 144,000o 144,000 is – like most numbers in Revelation – symbolic.

12 x 12 x 10 x 10 x 10. The 12 x 12 likely refers to the 12 tribes and the 12 apostles. In Rev 21 the names of the 12 tribes and 12 apostles form part of the structure of the city of God.

o John lists the tribes in an order unlike any found in the OT.o By John’s day 10 of these tribes no longer existed. Some say

that God will revive these 10 lost tribes. What about other names that are mentioned in Revelation – Sodom and Gomorrah, Gog and Magog, Babylon – will these places and kingdoms literally be resuscitated?

o John begins his list with Judah – the tribe of the Messiah.

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o The counting of these tribes reminds us of the military census lists in the Old Testament. These 144,000 are to be understood as the army of God.

7:9) John Sees A Great Multitudeo “After these things,” again, refers to the next thing John saw

rather than the chronology of future events.o Here is a great, uncountable multitude from every nation,

tribe, people, and tongue – the fulfillment of God’s promise to Abraham.

o This scene reminds us of chapter 5. John hears of a lion but sees a lamb. In this case John hears the number 144,000 but sees a numberless multitude.

o The purpose of this vision is to demonstrate the unity of the one people of God through Jesus, not to suggest division based on race or nationality! John is demonstrating that the church – the one people of God – has descended from Israel and owes their existence to Israel. Those who were not a people are now the people of God!

7:10-12) Worship Before the Throne of Godo This scene depicts the saints’ worship of God after the return

of Jesus Christ.o This is the heavenly version of the feast of booths/tabernacles.o These saints are “standing before the throne.” This points back

to the question in 6:17.

7:13-14) The Identity of the Multitudeo This “army of God” has overcome through the way of the

Lamb. They have washed their robes in the blood of the lamb and have suffered for the testimony of the Lamb.

o Have these “come out” of the Great Tribulation (Daniel 12:1) through rapture or martyrdom (faithfulness through suffering)?

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7:15-17) New Creationo Promises are applied to this great multitude (representative of

all believers) which are echoes of OT and NT descriptions of the New Creation.

o This scene describes the consummation, the climax of all things.

The Seventh SealSomething unexpected happens with the opening of the 7th seal (8:1): There is silence in heaven for “about half an hour.” This silence likely represents both judgment and salvation. God is silent as he hears the praises of the saints. The silence of God toward the unbelieving, however, is the ultimate punishment. The silence also points to all those around the throne of God being still and quiet before the king of kings. Another cycle of visions is about to begin.

Application How would these visions affect the first century readers? The 7

churches addressed by John with their particular issues? What can Revelation 6-7 mean for us today? What does it mean for the future?

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The 7 Trumpets – Let Justice Roll Down

Revelation 8-9

Revelation 8:6 begins a second series of judgments, the 7 trumpets. These trumpet judgments, like the 7 seals, flow out of the scene of worship of God and the Lamb found in Revelation 4-5. These 7 trumpets depict, from a different and more intense perspective, the judgment of God upon the wicked. Should these trumpet judgments be understood as future events or as depictions of the ongoing spiritual battle which rages until the return of Christ? Are they a combination of both? These judgments are a continued response to the saints’ cries for justice (Rev 6:9-11). The message here is that evil will not have the last word – God will (and is presently) judge evil. The trumpet judgments also bring out the fickle nature of evil and the foolishness of idolatry. While God seals and protects His people, the enemy destroys and torments his own. Idolatry might not be as obvious now as it used to be, but idolatry is certainly not just a thing of the past!

We should recall the discussion from the previous section which warns against trying to fit the seals, trumpets, and bowls into a linear order. Likely the seals characterize the entire church age leading up to the return of Christ, the trumpets provide an alternate and more intense perspective, and finally the bowls provide a third and even more intense point of view. We have suggested that each of these three sets of sevens provide a different account of the time leading up to the goal of all things – each with a progressively closer lens. There is considerable overlap and interweaving between the seals, trumpets, and bowls. John utilizes a device called recapitulation to retell the same events from different perspectives so that we will not miss the point!

We should also recall our previous discussions of John’s use of symbolism, apocalyptic language, and the definition of prophecy found in Revelation 19:10.

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Schools of Interpretation [Gregg – 4 Views]By this point, it goes without saying that each of these four views will

radically differ in their interpretations of the Trumpet judgments. Considerable disagreement even exists within each view. Drawing from the eclectic perspective we need to ask:

What was the significance of this vision to the original audience? What does this vision say to our lives today? What does this vision say about the future?

Preterist: The first four trumpets correspond to disasters inflicted by the

Romans on the Jews in the Jewish War (A.D. 66-70). The fifth trumpet probably refers to demonic spirits rendering the

besieged Jews irrational and self-destructive. The sixth trumpet refers to the Roman armies who destroyed

Jerusalem and deported all the Jews.

Historicist: The trumpets speak of a series of invasions against the Roman

Empire (Vandals, Huns, Saracens, and Turks). The sixth trumpet brings the fall of Constantinople to the Turks

(1453). The little book represents the Bible being made available to the

masses of Europe after the invention of the printing press.

Futurist: Either literally or symbolically, the trumpets represent calamities

endured by unrepentant inhabitants of earth during the coming 7 year tribulation.

These may be supernatural judgments direct from God or the disastrous effects of man’s improper stewardship of the earth and his abuse of technology (nuclear weapons, etc.).

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Symbolic: Catastrophes similar to the plagues of Egypt befall sinful humanity

many times in history, demonstrating God’s displeasure and, like trumpet blasts, serve as warning of worse things to come to those who refuse to repent.

Sinful humanity tends to absorb these judgments defiantly refusing to repent.

Whichever of the above systems of interpretation we favor, we are better off letting the Scripture speak first rather than trying to force it to fit our preferred system. Bend our system to the Word rather than bend the Word to our system!

StructureThe Trumpets are very similar in structure to the Seals before them.

Like the Seals, the first 4 trumpet judgments are grouped together as a unit. Between the 6th and 7th seal was an interlude speaking of the protection of God’s people. Chapter 10-11 will provide an interlude between the 6th and 7th Trumpet which also points to God’s protection of His people and the witness of the saints.We can see intensification in the judgments between the Trumpets and Bowls:

Trumpets Bowls1/3 of Land All Land1/3 of Sea All SeaBitter Water Drinking Blood1/3 of sun/stars The Sun

Notice that the majority of the created order is spared of the Trumpet judgments but all is affected by the bowls.

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Old Testament Background for the Trumpet JudgmentsThe first 4 trumpet judgments depict the devastation of the natural

order based on the plagues sent on Egypt before the Exodus. The primary purpose of these judgments, as in the Exodus, is to demonstrate God’s power over all false gods. Repentance is possible but the majority of humans refuse to turn to God. While the first 4 trumpets affect the created order, the 5th and 6th trumpets affect humans directly.

The depiction in 8:3-5 of the angel before God with the incense and coals draws on Ezekiel 10:1-7 where an angelic figure stands in the heavenly temple and is instructed to scatter coals from the altar over Jerusalem. This narrative follows directly after the true Israelite remnant is sealed in Ezekiel 9.

The first trumpet brings hail and fire, which reminds the reader of the Egyptian plague of hail and fire in Exodus 9:23-25. The mention of 1/3 of the earth likely draws from Ezekiel 5:2, 12. Both the plague in Exodus and in Ezekiel result in famine – famine may be symbolized in Revelation 8 by fire.

The second trumpet features something “like” a mountain cast into the sea and 1/3 of the sea becoming blood. This affects 1/3 of the sea life and ships. In Revelation 14:1; 17:9; 21:10 “mountain” refers to a kingdom. In Jeremiah 51:63-64 a rock tied to a book is thrown into the Euphrates to symbolize the fall of Babylon. The effects on sea life and ships again points to famine and the economic impacts of the fall of “Babylon.” The fall of Babylon will occupy Revelation 11-18. The sea turning to blood reminds us of Exod 7:21.

The third trumpet features a great star falling from heaven. Revelation 1 identifies stars with angels, therefore this may be the reference to a judgment on an angel. The Jewish writing known as 1 Enoch 18:13 and 21:3 refers to fallen angels as “stars like great burning mountains.” Isaiah 14:12-15 might be in mind and the star may refer to the angel that represents Babylon. “Wormwood” is mentioned in Jeremiah 9:15; 23:15 as a judgment on Israel for accepting false teaching. In Jeremiah 8:13-14 we read, “There will be no grapes on the vine, and no figs on the fig tree, and the leaf shall wither; and what I have given them shall pass away… For the Lord has doomed us and given us poisoned water to drink.” Famine was God’s judgment on Israel for their idolatry (Jer 8:19). Jeremiah speaks of “wormwood” METAPHORICALLY as the bitterness of punishment/ suffering

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that was the result of the false teaching the people had believed and the idolatry they had pursued. See also Deut 29:17-18.

The fourth trumpet connects with Exodus 10:22, where God sends darkness over Egypt for 3 days. Jewish tradition understood this darkness to have symbolic meaning, such as separation from God or eternal judgment.

The fifth trumpet speaks of demonic locusts being released from the bottomless pit/ abyss. Abyss in the OT always refers to water – whether the chaotic waters of the creation account (Gen 1:2; Psalm 103:6), the waters of the sea (Isaiah 63:13), or waters under the earth (Ezek 31:15). These chaotic waters came to be symbolically associated with evil forces and by the NT times the abyss no longer referred solely to a watery place but generally to the confinement of wicked spirits (Luke 8:31; 1 Peter 3:19-20; Jude 6; 2 Peter 2:4).

The locusts themselves are drawn from Exodus 10:15 and Joel 2:2,10. Deuteronomy 28 predicts that in the latter days Israel would suffer the plagues of Egypt – including locusts – because of their idolatry. This latter day judgment included “plagues” (28:61) of “madness… bewilderment…dread” (28:28-34; 65-67). The locust plague in Joel 2 is introduced and concluded with the command “sound the trumpet” (Joel 2:1, 15). Jewish tradition believed that in Sheol and Abaddon (hell) were angels of destruction with authority over thousands of scorpions.

The sixth trumpet judgment draws from the OT prophecy of a northern enemy whom God would bring to judge Israel and other ungodly nations (Isaiah 7:20; 8:7-8; 14:29-31; Jeremiah 46-47; Ezekiel 26:7-11; Hab 1:8-9). The sixth trumpet creatures are similar to the symbol of cosmic evil described in Job 40-41. Those who have been sealed are not harmed by these forces, which lends to the idea that these are spiritual forces rather than physical. The seal protects God’s people from deception and losing their covenant status.

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Chapter 8 – The Seventh Seal and the First Four Trumpets 8:1) The Seventh Seal – Silence in heaven for half an hour

o Silence refers to the acceptance of the worship of the faithful as well as God’s judgment on the wicked.

o Half an hour – yet another time period which is likely symbolic. 8:2) John sees 7 angels who are given 7 trumpets

o Some say these are the angels of the 7 churcheso Others say they are the 7 mighty archangels mentioned in

Jewish thought (Gabriel, Michael, Raphael…)o The angels do not actually begin to sound the trumpets until

8:6 8:3-5) An Angel Adds Incense to the Prayers of the Saints and Throws

Judgment Down to Eartho The angel is not serving as a mediator between humans and

God – he merely adds incense to their prayers. The prayers of the saints are mentioned in 5:8 and developed further in 6:9.

o The smoke of the incense goes up with the prayers of the saints

o The angel takes some of the fire from the altar and throws it to earth, which results in peals of thunder, sounds and flashes of lightning, an earthquake. This is the answer to the saints’ cries for justice.

o These events likely go along with the 7th seal (final judgment). Verse 5 is very similar to 11:19 and 16:18-21 which also, likely, refer to final judgment. The final judgment scene of 6:12-17 is finished and we are given a glimpse of the heavenly viewpoint.

o In the 5th seal the saints cry out for justice and the 6th seal brings final judgment. The 7th seal offers the view from heaven’s perspective – the saints offer their prayers for justice and the angel adds incense to the prayers then throws fire from the altar to the earth to bring about the judgment depicted in 6:12-17.

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We should understand these trumpet judgments/ plagues in a similar way to the plagues on Egypt during the Exodus. These plagues have a dual purpose: to demonstrate God’s glory/ superiority over all idols and to bring repentance. While the 7 seals depicted trials during the church age primarily from the perspective of the faithful, the 7 trumpets present trials from the perspective of the unbelieving. For the most part the unbelieving merely harden their hearts during these trials rather than repent. This is similar to Pharaoh in Exodus. The trumpets also draw from the Joshua 6 account of the fall of Jericho. For 6 days trumpets were blown as warnings, then on the 7th day the final judgment for the city came.

In Revelation 4-5 we see the faithful Creator on His throne, praised for His work of creation. Now we see this Creator destroying His creation. Should we interpret this apocalyptic language literally or symbolically? There is much debate about this! One clue is that in 6:12-17 the sky is split apart like a scroll, the sun turns black, the moon turns to blood, there is a great earthquake that shakes everything – but by 8:7 all these things are back only to be made dark over again. Also the grass is destroyed in 8:7 but in 9:4 the locusts are told not to harm the grass! While the numbering of the visions make us think that these are literal events proceeding in chronological order, the text itself indicates that we should not interpret the events in such a literal and chronological manner. Also, we need to take note of the great OT influence at work here – in which many of these judgments were symbolically rather than literally fulfilled. Note the repeated us of the word like throughout the depictions of these judgments.

Why does John communicate through symbols? Remember the descriptions he’s given so far of the churches and of Jesus. Through these judgments Revelation is communicating what literal language is too limited to say.

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What is the point of these Trumpet judgments? John depicts what life is like for those who place their trust in this world and its fallen systems. While serving “Babylon” seems like the most advantageous route, the visions reported by John indicate that those who place their trust in the Lamb are ultimately much better off. These visions demand an answer: In whom do we really trust?

8:6-7) The First Trumpet - Hail and fire which burns 1/3 of the earth. o This has a parallel in the Exodus account - the plague of hail

and fireo Fire is a symbol of judgment (used symbolically throughout

revelation) and the grass burning up would result in famine, as it did in Egypt.

8:8-9) The Second Trumpet – Something like a great mountain was thrown into the sea.

o Something like a great mountain – “Like” alerts us that this is not literal language

o A mountain is often a metaphor for a kingdom (Revelation 14:1; 17:9). A burning mountain might represent a kingdom which has been judged. See Rev 18:21

o In Jeremiah 51:25 God’s message to Babylon is that he will make her “a burned out mountain.” Later in that chapter Jeremiah says to “blow a trumpet among the nations.” Jeremiah ties a scroll to a rock and throws the rock into a river as a symbolic act depicting Babylon’s fall (Jer 51:63-64).

o The focus of Revelation 11-18 is the fall of “Babylon”o The mention of destruction of sea life and sea trade has

economic implications. This is also related to famine.

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8:10-11) The Third Trumpet – A Great Star fell from heaveno Now the famine imagery expands to include the fresh water.o Stars in Revelation and other Jewish writing depict angels/

principalities. See Isaiah 14:12-15 and Revelation 9:1o Jeremiah 9:15 and 23:15 prophecies that God will feed the

people bitter water (suffering) because Israel’s religious leaders had polluted the people with idolatrous worship.

8:12) The Fourth Trumpet – 1/3 of Heavenly Bodies are Darkenedo This is very similar to 6:12-13, except in this case there is only

partial judgment. The whole sun/moon were darkened in 6:12-13.

o Parallels the Egyptian plague of darkness.o The Egyptian plagues struck at the heart of an idolatrous

nation, which appears to be the purpose of these judgments.o In light of the use of sun/moon/stars in Revelation 12, could

the reference here speak of judgment on false teachers in the church?

8:13) An eagle warns of 3 woes to come.

Chapter 9 – The Fifth and Sixth Trumpets The fifth through seventh trumpets are more severe in that they deal

directly with people rather than nature. Like the final three seals, the last three trumpets seem to bring us to the very final crisis.The Fifth Trumpet – Demonic Locusts

9:1) John sees a star fall from heaven. o This gives a clue as to how to interpret the star of 8:10o A key to the abyss/ bottomless pit was given to this angel

9:2-3) The Angel opens the Abysso This smoky abyss likely represents the abode of imprisoned

spiritso Locusts rise out of the pit (Joel 2:1-11)o These locusts are given power – they are inferior to God.

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o They sting like scorpions – the scorpion – like the snake – was a symbol of evil opposed to God (Psalm 91)

9:4-6) These locusts are restrictedo They are told not to hurt the grass or any green thingo They can only hurt humans – but not the ones who have God’s

sealo They could not kill people – but they cause people to wish for

deatho These are demonic powers to which those outside of Christ are

subject. This vision demonstrates that while compromise with the world system might look inviting, it is much better to have the seal of God and serve the Lamb.

o For those who interpret these as helicopters: These locusts come out of a smoky underworld abyss They cannot harm people who have God’s seal They torment but cannot kill These would be very strange helicopters!

9:7-11) These horrifying locusts are further describedo Like horseso Crowns like goldo Faces like meno Hair like womeno Teeth like lionso Breastplates like irono Sound of wings like chariotso Tails like scorpionso They have the power to hurt for 5 months (the length of the

entire season locusts were a threat)o Their king over them is one called “Destroyer”

9:12) This is the first woe

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The Sixth Trumpet – A Massive Army 9:13-15) 4 Angels Released

o These 4 angels might be associated with the 4 horsemen and the 4 winds of 7:2.

o These are rebellious angels – they are bound and are releasedo These angels have been prepared for the day and the hour and

the month and the year. This speaks to God’s sovereignty in judgment and likely indicates that the army described is an end time demonic force without parallel in history.

9:16) An Army of Horsemeno John “hears” the numbero The number is “a double myriad of myriads.” This number is

translated in some versions as 200,000,000. 9:17) The horses are described 9:18-19) The Mission of the Horses

o These demonic horses, unlike the locusts, actually kill 1/3 of humanity

o The power is in their mouths and in their tails. Their tails are like serpents and do harm

9:20-21) The rest of mankind refuses to repent of idolatry

It seems in keeping with the description of the locusts and the horses to picture them as demonic forces unleashed on the earth rather than as helicopters, weapons systems, and gigantic earthly armies. These demonic forces represent the “principalities and powers” from which Christians have been set free. These forces inflict harm on those without God’s seal, yet repentance often does not result. Before the very end this demonic activity will increase because the Lord allows it.

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ApplicationWorld events such as wars, natural disasters, and terrorist attacks

serve as “trumpet warnings” that a final judgment is coming. Torturous attacks by demonic forces also point to the reality that idolatry, worship of power, and defiance of God will not lead to life and peace. Humans, however, tend to ignore these trumpet blasts – no matter how loud and clear the warnings sound. Beyond trying to tie the events described in the trumpet judgments to particular events – past, present, or future – we should see John depicting the spiritual war which wages, the emptiness of idolatry, and the hard- hearted state of fallen humans. Evil will not stand forever and sin is its own punishment. Our role is not to identify world events as “judgments from God” but rather to live as people sealed of God and to be God’s hands and feet to “seek and to save that which was lost.”

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The Witness of God’s People and the 7th Trumpet

Revelation 10-11

Revelation 10-11 serves as an interlude between the 6th and 7th trumpet. We noticed a similar interlude between the 6th and 7th seal in chapter 7 which dealt with the sealing of God’s people. The interlude in chapter 7 dealt with God’s spiritual protection of the saints through trial and the interlude here in Revelation 10-11 serves a similar purpose.

Revelation 10 contains reference to a vision of 7 peals of thunder which John was told not to write down. Next a strong angel gives John a little scroll which John eats (an image drawn from Ezekiel 2) and finds sweet to the taste but bitter in the stomach. John finds that God’s redemptive message is sweet to those who heed it but bitter judgment for those who reject salvation. John rejoices to receive God’s word (the sweetness) but mourns at the wrath to come on the unbelieving (the bitterness). John is commissioned to prophecy “again.”

Chapter 11 is one of the most hotly debated segments of Revelation. Should we interpret the temple imagery in 11:1-2 literally or figuratively? What about the 3 ½ years? Who are the two witnesses? In chapter 11 we see John told to measure the temple, the altar, and those who worship in it. Next we are introduced to two prophetic witnesses who are faithful to God yet are killed by the beast. The people of earth rejoice at the seeming end of these witnesses yet are seized with great fear when these witnesses are raised from the dead and ascend to heaven!

In that hour there is a great earthquake and a tenth of the city falls. Next the seventh angel sounds and we are again given a picture of the goal of all things, the great judgment, the return of Christ.

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Schools of Interpretation [Gregg – 4 Views]We most likely do not want to be locked into any one of these

systems. The eclectic approach from which we have drawn will ask: What did these visions mean to the original audience? What do they mean for us today? What do they teach about the final crisis and culmination?

Preterist: The 1260 days is the period of the Jewish War, of Nero’s persecution,

or both. The two witnesses are historic prophetic witnesses against the Jews

prior to the fall of Jerusalem. The woman (Israel) gives birth to a child (the church) which flees

Jerusalem (during the Jewish War) and is afterward persecuted by the devil.

The first beast is Rome or specifically Nero persecuting the church. The second beast is either the cult of emperor worship or false

prophets in Israel.

Historicist: The measuring of the temple represents the determining of the true

remnant church in the midst of the papal church at the time of the Reformation.

The 1260 days is actually 1260 years which is the duration of the power of papal Rome.

The two witnesses represent those who resisted the papacy before the Reformation.

The woman of chapter 12 is the visible church persecuted by Rome prior to A.D. 313, and her male child is the true church within her, vindicated by the enthronement of Constantine.

The beasts each represent different aspects of the papacy.

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Futurist: The 1260 days refer either to a literal 3 ½ years at the end of the

Tribulation or to two different periods of that length totaling 7 years. The two witnesses are two individual prophets yet to appear in

Jerusalem. Some futurists interpret the witnesses as symbolically representing the church.

The woman (faithful Israel) will be forced by persecution from the Antichrist to flee into the wilderness during the tribulation.

The first beast is a political world leader and the second is his religious counterpart. Some approach this symbolically.

Symbolic: The 1260 days symbolize the entire church age. 3 ½ years was the

period of time that Antiochus Epiphanes terrorized the Jews and desecrated the temple. 3 ½ years might also depict the period of Jesus’ ministry.

The two witnesses are the church throughout the church age. The woman sustained in the wilderness represents the church The first beast signifies political power that persecutes the church at

any time in history and anywhere upon the planet. The second beast is false religion and especially that which praises

political power.

Old Testament Background of Revelation 10This interlude begins with an angel who commissions John as Ezekiel

was commissioned to prophesy. This angel is described in language which usually depicts God, which has led some to identify this angel as “the angel of the Lord” in the Old Testament which often represents the Lord.

John eats the scroll in Rev 10:9-10, which is drawn from Ezekiel 2:8-3:3. Ezekiel found the scroll to be sweet because it was God’s word but found no joy in pronouncing judgment. Like the Old Testament prophets, John is called to preach a message which is sweet to those who heed it but bitter to those who reject it. The bitter stomach may also refer to

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persecution.

Old Testament Background of Revelation 11The measuring of the temple is drawn from Ezekiel 40-48, in which

the establishment and protection of the temple is pictured by an angel measuring different parts of the temple (Zech 1:17-2:5 depicts an angel measuring Jerusalem to signify that it will be reestablished for God’s house to be built in it. Satan and the world powers oppose this (Zech 3:1-2 and 4:7). Some see here a promise that the physical temple will be rebuilt in Jerusalem. Others interpret this temple in light of the use of “temple” in the New Testament and in the book of Revelation itself – as the people of God. This temple measured by John is the expanded and fulfilled version of the Old Covenant temple.

The reference to 3 ½ years – also depicted as 42 months or 1260 days – is drawn from Daniel 7:25; 9:27; 12:7). The number 42 might refer to the number of years Israel was in the wilderness after the Exodus (they were in the wilderness 2 years before the forty years of punishment began). 3 ½ years also reminds us of the period of drought brought on by Elijah’s prayer. Some interpret this figure to refer to a literal length of time before the final consummation while others view it as symbolic of the entire church age. Others envision both a literal and symbolic fulfillment – in other words, this period refers to the tribulation throughout the church age which will become more intense at the end.

The two witnesses are depicted as Old Testament prophets, drawn mostly from Moses and Elijah. They are clothed in sackcloth, which suggests they are pronouncing judgment or that they are calling people to repentance so that judgment might be averted. In the Old Testament testimony was only considered valid if there were at least two witnesses. The two witnesses are referred to as two olive trees and two lampstands (Zech 4:2-14). In Zechariah’s vision the lampstand represented the temple and the olive tree provided the oil to light the lamps.

These prophets are said to have fire flowing from their mouths. Jeremiah 5:14 provides explanation and background for this. The ability to call down fire also connects these witnesses with Elijah. Elijah shut the sky to prevent rain and Moses turned water to blood and was God’s instrument to strike Egypt with plagues. Jewish expectation foresaw either Moses and Elijah or Elijah and Enoch as returning before the end of history to restore

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Israel and judge the wicked.

These witnesses are defeated by a beast which is drawn from Daniel 7. Daniel 7:21-27 depicts the final kingdom which will persecute God’s people but will be judged and defeated. The witnesses are killed but resurrected from the dead (Ezekiel 37:5,10). Great fear falls upon those who see this, just as great fear fell upon the Egyptians when they witnessed God’s mighty hand. The witnesses ascend into a cloud, which reminds us of Elijah (2 Kings 2:11), Jewish tradition regarding Moses, and the ascension of Jesus Christ. The witnesses’ ascension speaks to divine approval and vindication.

Next comes a “great earthquake” which draws from Ezekiel 38:19 (which is directly after Ezekiel 37 and the picture of Israel’s restoration through resurrection) and depicts the final judgment. Ezekiel 38 depicts the final judgment of Gog at the end of history because it tried to exterminate restored Israel. The judgment of the nations at the 7th seal, as in 8:8 and 19:2, is based on Jeremiah’s depiction of God’s judgment on Babylon.

Chapter 10 – The 7 Peals of Thunder and the Little ScrollIn this first part of the interlude between the 6th and 7th Trumpets we

see John’s prophetic commissioning. At this point it would be helpful to recall previous discussion regarding the nature of prophecy in Revelation. This book is a work of prophecy, and the book itself defines the spirit of prophecy in 19:10 as “the testimony of Jesus.” Some of the prophetic elements in revelation speak to the way we are called to live “here and now” while other prophetic elements are predictive, pointing to the future. Most of the content of Revelation encompasses both of these dimensions and bears witness to Jesus in the present and the future.

10:1-2) A Strong Angel With a Little Scrollo The description of the angel bears similarity to many

descriptions of God and Christ. This leads many to believe that this angel is similar to “the angel of the Lord” in the OT which represents the Lord to the degree it is often hard to distinguish whether it is in fact an angel or the Lord himself.

o The angel had in his hand a little book/ scroll. The scroll was open. The scroll has been seen by some as the same scroll

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opened by Jesus in Revelation 5 while others view it as a smaller scroll depicting one particular judgment.

10:3-4) The Angel Cries Out With a Loud Voice and 7 Peals of Thunder Speak

o These 7 Peals of Thunder remind us of the Seals, Trumpets, and Bowls. This is likely another series of judgments

o John is Told Not to Write Down What the 7 Peals of Thunder Spoke

This reminds us that though Revelation “unveils” a mystery, God and His pla plans are still beyond us! There remain things that we do not/ cannot understand.

This “sealing” of the Thunder judgments might refer to God choosing not to send this series of judgment on the earth.

10:5-7) An Angel Swears That There Will Be No More Delayo In the days of the voice of the 7th angel the mystery of God is

finished.o This meshes well with the idea that the final judgment/

consummation is depicted at the 7th seal, again at the 7th trumpet, and yet again at the 7th bowl.

10:8-11) Eating the Scrollo This draws directly from Ezekiel 2:8-3:3 where the prophet

Ezekiel was commissioned to eat a scroll.o The scroll is sweet to the lips but bitter to the stomach. The

gospel message is salvation to those who heed it but condemnation to those who reject it. Also, John is pleased to prophesy/ proclaim the victory of God’s kingdom, yet is saddened by the judgment which accompanies that victory. Likely the idea is also present of the sweetness/ victory of salvation yet the temporary pain of suffering persecution and martyrdom.

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Chapter 11 – Measuring the Temple and the Two WitnessesRevelation 11 is one of the most controversial passages in the entire

work. How should we interpret the temple reference, the 2 witnesses, and the reference to 3 ½ years? These aspects are generally (in our setting) interpreted in a highly literalistic manner. However, we must keep in mind the overwhelmingly symbolic nature of the book and be faithful to interpret Revelation 11 in a way consistent with the cues the book itself has given us concerning how Revelation is to be interpreted.

11:1-2) Measuring the Templeo The reference to measuring the temple draws from Ezekiel 40-

48, in which the angel measuring the temple points to its establishment by God and the protection of God.

o This “measuring” corresponds to the “sealing” of Revelation 7 on a structural/ literary level and on a theological/ thematic level.

o How should we interpret this reference to “temple?” By the time John wrote this letter, the temple in Jerusalem had already been destroyed.

A literal view: Dispensational premillennialists envision a rebuilt

temple in Jerusalem as being the object of this “measuring.”

The 42 months refers to 3 ½ years of a 7 year tribulation period according to this view.

The setting is understood to literally be Jerusalem where believing Jews are being persecuted in the last days.

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A symbolic view: By the time John wrote Revelation the temple had

already been destroyed. In light of Hebrews 10:1-2 one wonders why a new physical temple would be built.

The New Testament redefines the temple – it is no longer a building made with hands but the people of God.

Everywhere else the word temple is used in Revelation the reference is either to the heavenly temple (11:19) or the people of God (3:12).

The “measuring” of the temple refers to God’s presence with His people, similar to the sealing of Revelation 7. The inner court refers to the ultimate security of God’s people while the trampling of the outer court refers to physical persecution of the faithful.

The holy city is understood as the earthly people of God, the New Jerusalem.(21:2, 10; 22:19)

11:3-6) The Two Witnesseso Prophesy for 1260 days clothed in sackclotho These are the 2 olive trees and 2 lampstands o Fire flows out of their mouth and devours their enemieso Their ministry is very similar to that of Elijah and Moses

A Literal View: During a literal 3 ½ year period Elijah and Moses

(or Enoch) return to Jerusalem to be used of God as instruments to bring about the repentance of Israel.

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These two witnesses perform amazing signs and even blow fire from their mouths.

A Symbolic View: The two witnesses represent the witness of the

church throughout the ages. This is evidenced by the use of the term “lampstands” to refer to them.

The 3 ½ years (drawn from Daniel) is a figurative number, either for an end time great tribulation or representing the entire church age (Revelation 12:5-6).

The church is represented here as prophetic witnesses for the truth of the Lamb and against the falsehood of the beast.

This passage clarifies the content of the scroll John ate in chapter 10 – the sacrificial suffering of the people of God is actually a testimony to the unbelieving.

11:7-10) The Beast Overcomes and Kills the 2 Witnesseso Their dead body (actually singular word in Greek) will lie in the

street of the great city.o All people will view this for 3 ½ dayso The earth dwellers will celebrate the defeat of these witnesses.

A Literal View: The 2 witnesses are killed and left in the streets of

Jerusalem for the entire world to see on CNN. This will happen in the future during the final

tribulation. A Symbolic View:

The saints battle the beast throughout history and at times it seems evil forces have won.

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During the future final crisis the church will seem to be dead in every place throughout the world and idolatrous people will rejoice.

11:11-12) The Witnesses are Raisedo After 3 ½ days the Lord raises these 2 witnesses from the deado The two witnesses are called into heaven

This reminds us of Elijah being caught up to heaven and of Jewish tradition regarding Moses.

The death, resurrection, and ascension of Jesus should be kept foremost in mind here.

Some see reference to a rapture here Others see this as the saints meeting the Lord in the air

at his return. Still others see this as reference to the ultimate

vindication of the faithful in their struggle against the beast.

11:13) A Great Earthquakeo This, like other references to earthquakes in Revelation, likely

points to the fall of the world system, called Babylon. The 7th trumpet will follow, which brings about the very end.

o In Elijah’s day there were 7,000 faithful to God. All but 7,000 are spared in this case, possibly demonstrating the effectiveness of the witnesses’ testimony.

11:14-19) The 7th Trumpeto The reference to the coming 3rd woe will be realized in the

bowl judgments. We need to remember that there is overlap between the seals, trumpets, and bowls.

o The 7th trumpet brings in the final judgment and the Return of Christ.

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The Players in the Spiritual Conflict

Revelation 12-14

Revelation 1 depicted a glorious picture of the exalted Christ and introduced the Revelation as a prophetic letter in the apocalyptic genre. Chapters 2-3 introduced us to the 7 churches to which Revelation was originally sent. We saw that these were 7 literal churches whose struggles transcend time to speak to every church in every age. Chapters 4-5, the heart of the book, introduced us to the heavenly throne room and the worthiness of God and the Lamb. The judgments which follow in the book are grounded in that scene of heavenly worship.

The opening of the 7 Seals (6:1-8:5 with an interlude in Chapter 7) is the first cycle of judgments, which climax in the final Day of Judgment, the Great Day of the Lord, the Return of Christ. The 7 Trumpets (8:6-11:19 with an interlude in Chapter 10:1-11:13) serve as a second cycle of judgments which also culminate in the final judgment.

Chapters 12-14 provide a third cycle of visions which are unnumbered but contain 7 parts. The characters of the ongoing drama – spiritual war – are defined. We will be introduced to the Woman, the Dragon, the Beast, the False Prophet, the 144,000, 3 angelic announcers, and the Son of Man. This cycle of 7 visions – like the seals and trumpets before and the bowls to come – lead up to the Great Judgment and Second Coming of Jesus Christ.

God and the Lamb have been introduced in Revelation 4-5 and now we get a closer look at the forces which oppose God and claim worship – the dragon, the beast, and the false prophet. We also see those on God’s side – the people of God are presented both as a woman clothed in light and as a group of 144,000 set apart soldiers. These images of the people of God should be added to the ones we have already encountered – lampstands, temple, witnesses, city.

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God reveals to John – and John reveals to us – in stark imagery the nature of the spiritual conflict in which we find ourselves. So often we see life in shades of grey, but here the veil is lifted and we see spiritual realities in stark terms. The people of God are pictured as a holy woman who is persecuted by the beast. The encouragement here is to persevere because— like the Lamb – the Lamb’s people overcome through unexpected means. Though it seems that persecution is a victory for the beast (11:7), this identification with the Lamb is actually the means whereby the saints overcome the beast (12:11)! Beside the exhortation to persevere through attack is the exhortation to resist compromise with the world system, portrayed as a seductive but grotesque harlot. The image of the 144,000 pure and undefiled soldiers provides a stark contrast to the multitudes who fornicate with the harlot. We are meant to ask ourselves, whose side am I really on?

As part of our presentation of this material we have focused on the symbolic and ongoing nature of the visionary material in Revelation. We have continually noted that this book has relevance for its original readers, for today, and for the final crisis to come. In no way do we need to downplay the reality of a future final crisis. My concern, however, is that we have been so focused on a future crisis and antichrist and tribulation that we have forgotten that we find ourselves here and now in the midst of an ongoing spiritual war! On which side of this war do we find ourselves?

Schools of InterpretationIt goes without saying that there are a wide range of interpretations

for chapters 12-14. One thing is for sure, though, and that is NO ONE INTERPETS THESE CHAPTERS LITERALLY. The symbolic approach may actually provide the most “literal” translation of these three chapters! We need to keep in mind the discussions we’ve had so far concerning the nature of apocalyptic writing, prophecy, and the use of symbolic language to convey truth.

Preterist: The woman (Israel) gives birth to a child (the church) which flees

Jerusalem (during the Jewish War) and is afterward persecuted by the devil.

The first beast is Rome or specifically Nero persecuting the church.

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The second beast is either the cult of emperor worship or false prophets in Israel.

Historicist: The woman of chapter 12 is the visible church persecuted by Rome

prior to A.D. 313, and her male child is the true church within her, vindicated by the enthronement of Constantine.

The beasts each represent different aspects of the papacy.

Futurist: The woman (faithful Israel) will be forced by persecution from the

Antichrist to flee into the wilderness during the tribulation. The first beast is a political world leader and the second is his

religious counterpart. Some approach this symbolically.

Symbolic: The woman sustained in the wilderness represents the church The first beast signifies political power that persecutes the church at

any time in history and anywhere upon the planet. The second beast is false religion and especially that which praises

political power.

Old Testament Background of Revelation 12The vision of the woman in 12:1 brings to mind Joseph’s dream (Gen

37:9-10) where the sun, moon, and stars refer to Jacob, his wife, and his sons. Also in mind is the prophecy of Israel/Jerusalem giving birth to the Messiah and a remnant people (Micah 5:3; Isaiah 54:1-4; 66:7-13). The Old Testament saints are in view here but in 12:13-17 New Covenant people are most likely included as well. The image is of the one people of God. This heavenly woman demonstrates the earthly people of God’s link to a heavenly identity.

The dragon, identified with the serpent, desires to devour the child born of the woman (Gen 3:15-16). The seed of the woman, however, has the ultimate victory.

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The dragon image is used throughout the OT to refer to evil kingdoms (Psalm 74:13-14; 89:10; Isaiah 30:7; 51:9; Ezekiel 29:3; 32:2-3; Habakkuk 3:8-15) and to refer to evil as a personified force opposed to God (Job 26:12-13). The dragon who desires to devour the woman’s child is identified, therefore, both with Rome, Herod, and Satan. Satan is pictured as the underlying force at work behind evil empires in the persecution of Jesus and His people. The dragon/ satan works through human individuals and institutions.

The dragon sweeping away 1/3 of the stars might refer to 1/3 of the angels falling along with Satan. It likely is drawn from Daniel 8:10 which speaks of an end-time enemy persecuting God’s people. In Revelation we have seen that stars often represent angels and in the case of the 7 churches stars represent angels who are assigned to specific churches. It may be that the 1/3 of the stars represents fallen angels or good angels who are attacked, along with the saints, by the Dragon/ Satan.

In 12:6 the woman flees to the wilderness, which calls to mind the people Israel’s wanderings in the wilderness after the Exodus. The 1260 days draws from Daniel 8:11-13; 9:27) and either refers to the entire church age of tribulation, one final tribulation period, or both.

In 12:7 we see heavenly combat between Michael and his angels on one side and the dragon on the other. Again, we are called to ask ourselves where our allegiance lies. This vision makes abundantly clear where our allegiance must lie. We are being reminded of heavenly combat which lies behind much of earth’s activities. The idea of angelic combat is drawn from Daniel 10:13,20-21. Both Michael and the Son of Man are pictured as fighting against evil. Revelation 12:7-8 uses near exact wording as Daniel 7:21. When did this defeat of Satan happen? At the beginning of time? At the resurrection of Jesus? Is this an event which will happen in the future?

It seems that in the time before Christ Satan had access to God’s throne room (Job 1:6-11; 2:1-6; Zech 3:1-2), to “accuse the brethren” (Rev 12:10). At Christ’s death/ resurrection/ ascension Satan was defeated and lost access to accuse us before God. Now Satan focuses on deception,

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persecution, and seduction of God’s people. He cannot accuse us in the presence of God but accuses us directly.

Even after being defeated by the Lamb, the dragon goes on in persecuting, seducing, accusing, and deceiving people. He knows his days are numbered (Rev 12:12). The people of God are persecuted by Satan but given “two wings of the great eagle” and flown into the wilderness to be nourished through a tribulation period. The reference to eagle reminds the reader of OT pictures of God’s protection of His people as an eagle (Ex 19:4; Deut 1:31-33; 32:10-15) and David’s prayers in the psalms that God would shelter him from persecutors and slanderers (Psalm 17:8-9; 36:7-8; 63:1-2; 91:4).

The reference to the flood which threatens to overwhelm God’s people likely refers to any type of persecution of the saints. The earth “swallowing” God’s enemies has a precedent in the OT – the Egyptians being swallowed by the sea and the sons of Korah being swallowed by the earth.

The idea here seems to be the persecution of the people of God throughout the ages which will culminate in a final persecution. Again, John has in mind one people of God here. Other interpreters understand this scene to refer to God’s protection specifically of Israel in the very last days. Modern scenarios are envisioned to explain this passage and to sell millions of books. Hal Lindsey, for example, writes:

“Some kind of massive airlift will rapidly transport these fleeing Jews across the rugged terrain to their place of protection. Since the eagle is the national symbol of the United States, it’s possible that the airlift will be made available by aircraft from the U.S. Sixth Fleet in the Mediterranean.”

Speculations such as the above quote by Hal Lindsey are entertaining and feed people’s curiosity. However, they tend to miss the entire point John is getting at. Imaginative speculation such as the above statement should be balanced with what the Scripture actually says and we should keep in mind that this is a book which warns judgment to those who add or take away from its message (Revelation 22:18-19).

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Chapter 12 – The Heavenly Woman and the Dragon 12:1-2) A Heavenly Woman Clothed in Light

o This image brings to mind Joseph’s dream, in which his parents are the sun and moon and his brothers are stars

o This is a heavenly image of the people of Godo The Labor pains likely refer to the tribulations Israel faced

leading up to the first coming of Jesuso Catholics believe that this woman is Mary. The Scripture never

exalts Mary in this way. If we are intended to think of Mary at all here, it would be a secondary image to that of the woman as Israel.

12:3) The Red Dragono This dragon will be identified plainly as Satan (12:9)o This is the force behind evil in the world – both the overt trials

of persecution and the covert temptations to compromise belief.

12:4) The Dragon’s Missiono The tail sweeps away 1/3 of the stars

This could refer to fallen angels This could also refer to satanic attacks on heavenly

angels or on the people of God.o The dragon desires to devour the woman’s child

This brings to mind Genesis 3:15 John sees this dark evil force behind Herod, Romans, and

unbelieving Jewish leaders who wanted Jesus dead. 12:5) The woman gives birth to a Son

o This is the “seed of the woman” who crushes the serpent’s head (Genesis 3:15)

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o Just about every interpreter from every system acknowledges that this is Jesus!

12:6) The woman flees into the wildernesso This might refer to the church fleeing Jerusalem before the city

was surrounded by Roman forceso The wilderness represents a time of testing during which God

is faithful to care and watch over his peopleo Others see this as referring to a future flight of either Jews or

the churcho Others see the 3 ½ years/ 1260 days/ 42 months as symbolic

for the entire church age, during which God’s people are nourished and spiritually protected.

3 ½ years finds parallel in the time God did not send rain on Israel in response to Elijah’s prayer.

3 ½ years might also be reference to Jesus’ ministry Daniel spoke of a future 3 ½ year tribulation. 42 months – the Israelites spend 42 years in the

wilderness. They had been there 2 years before the extra 40 were added.

o What is “the place prepared by God?” The idea of having “a place prepared” by God is used

figuratively in the Gospel of John chapter 14. The word “place” (topos) often refers to the temple or

tabernacle. This “place” should not necessarily be understood as a geographic location but rather as a spiritual realm.

12:7-10) The Dragon and his Angels are Thrown Downo Some see this as referring to the pre creation fall of Satan.o Others see this as a future even, yet to happen.

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o From the context of 12:5 and the NT teaching on the victory of God through Christ- Satan was expelled from the heavenly realm because of the death and resurrection of Jesus. He no longer can accuse the brethren before God.

o Satan no longer can make his case before God – but he continues to accuse us. He works through accusation, deception, temptation to compromise, and persecution. This is an ancient and wily foe who knows which tactics work best on which people.

12:11) The Saints Overcomeo Compare 12:11 with 11:7. While the persecution and

martyrdom of God’s people appears to be a victory for Satan, it is actually the means through which God’s people overcome!

o Saints overcome through- The blood of the Lamb, The word of our testimony, Not loving our life even when faced with death.

12:12) Rejoice heavens but woe to the eartho The devil has great wrath because he knows his time is short.o The victory has been won, but like any enemy this one desires

to run up the number of casualties as much as possible.o Evil is rampant – but not because evil is so powerful, but

because evil is so vulnerable! The dragon has been defeated! What would this have meant to this original audience facing struggles along the spectrum from persecution to apathy to compromise? What does it mean to us?

12:13-17) The Dragon Persecutes the Womano Some see this as applying only to Israel in the generation after

Jesus’ ascensiono Others apply this only to Israel, yet in a future crisiso Some apply this both to Israel and the church in a future crisis

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o Others view these verses as applying to Satan’s attacks on the church throughout history.

Old Testament Background of Revelation 13Two beasts which oppose God are introduced in chapter 13. One

comes from the sea and one from the land. Job 40-41 presents a sea beast and a land beast which oppose God and possess satanic attributes. Job 40-41 implies a past defeat of this evil but also implies a future battle. Revelation 13:1-2 also draws heavily on Daniel 7:1-7. Daniel describes 4 beasts, which represent 4 kingdoms, but in Rev 13:1-2 the characteristics of all 4 of these kingdoms are combined.

The beast from the sea receives a wound on one of his 7 heads. The wound (normally translated plague and refers only to punishment God inflicts) crushes the head of the nemesis of God’s people, which again brings to mind Genesis 3:15! Rev 13:14 states that a sword struck this head of the beast, which is a clear reference to Isaiah 27:1 – “In that day the Lord will punish the sea monster, the fleeing serpent, with His fierce and great and mighty sword, Even the sea monster the twisted serpent; And He will kill the dragon who is in the sea.”

Isaiah 27:1 is also echoed in Revelation 12:3 and 12:9 which indicates that Satan’s “death stroke” came through the death and resurrection of Jesus Christ. The beast’s recovery from this wound presents a counterfeit of Christ’s resurrection. The worship which people give to the dragon and the beast presents another example of Satanic counterfeit/ imitation. The Beast is given authority to act for 42 months. This description of the beast’s arrogance and the time frame is drawn from Daniel 7:6, 8, 11, 20, 25. The initial fulfillment of Daniel’s prophecy was made in Antiochus Epiphanes and his reign of terror over the Jews. The 3 ½ year period spoken of by John either refers to the entire age in which Satan works through government power or to an end time tribulation, or both.

Another beast arises in 13:11. The imagery furthers the idea of counterfeiting and also draws from the ram of Daniel 8.

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The “mark of the beast” is placed on the forehead or hand. The OT taught that the law should be “as a sign on your hand, and as a reminder on your forehead (Ex 13:9).” The head represents ideology and the hand represents the living out of that ideology. The mark of the beast is a counterfeit both of God’s word and of God’s seal. “Wisdom” and “Understanding” are needed to comprehend the number of the beast. These are the two qualities required by Daniel to comprehend visions (Daniel 11:33; 12:10). The idea of wisdom and understanding is again found in Revelation 17:9. The idea behind needing wisdom to understand the number of the beast refers to spiritual insight, not mathematical skill. Even nonbelievers could calculate whether the letters in someone’s name add up to 666.

Chapter 13 – The Dragon and Two Beasts – A Counterfeit Trinity 13:1-2) A Beast Arises from the Sea

o The sea represents chaos and forces which oppose Godo The beast is a combination of 4 beasts/ kingdoms of Daniel 7o The sea beast also reminds us of Leviathan, the sea beast

mentioned in Job.o This is a kingdom which opposes God. For John and the 7

churches this Beast was the Roman Empire. The beast has been active throughout history whenever state power has persecuted the saints.

13:3-4) One of the Beast’s Heads is Slaino This is the same word used of the Lamb slain in 5:6.o Remember Isaiah 27:1 and Genesis 3:15o The beast offers a counterfeit resurrectiono John may have Nero in mind and rumors that he was not really

deado Also there is the sense that whenever one emperor died he

was replaced by another one – often one even worse. The state power continues to survive and threaten the saints.

o Worship of the state equals worship of Satan (13:4)! 13:5-7) The Arrogance of the Beast

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o This arrogant beast who persecutes for 42 months reminds us of the little horn of Daniel 7.

o The 42 months, again, refers to a limited period of time during which the beast is allowed to act.

o Is John referring to something that is going to happen some future day? It seems that John saw this as already happening right before his eyes. The vision he has received and is relaying to his readers places the ongoing conflict in much more stark terms than we are accustomed to.

13:8-10) The Beast is Worshippedo All those whose names are not written in the book of life

worship the beast. This implies that those whose names are written in the book are around [not raptured] and have the option of worshipping the beast!

o We have a strong contrast here – either we worship the beast or the Lamb. Many of us have been so preoccupied with wondering “Who is the antichrist going to be” that we have forgotten to ask ourselves whether we are – here and now – aligned with the Lamb or the Beast!

13:11) A Beast from the Eartho This second beast reminds us of the land beast in Job.o This beast has two horns like the ram in the Daniel 8 vision.o He has some characteristics “like” a lamb (counterfeit) but

speaks like the dragon.o This is the third member of the counterfeit trinity.

13:12-15) The Deception of the Beasto This beast is later called “the false prophet”o This beast bears witness to the sea beast – as a counterfeit to

the way the Holy Spirit bears witness to Jesus.

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o While the first beast represents state power, this second beast represents idolatrous religion which promotes the worship of the state. This was highly problematic for John’s audience and has continued to arise throughout history.

o When John wrote Revelation, emperor worship was quickly becoming the number one threat to the safety of the church. In these idolatrous temples the priests would use 1st century pyrotechnics to make the statues seem alive or seem to speak.

o We are being warned of idolatrous religion wedded to state power. We have seen this dangerous combination throughout history and are urged to resist these two beasts in our own lives.

13:16-18) The Mark of the Beasto The forehead represents ideology and the hand represents the

living out of that ideology. Do our thinking and our actions resemble the Lamb or the beast?

o The mark of the beast is clearly a counterfeit of the seal of God which we saw in chapter 7 and will see immediately following this passage in 14:1. The seal of God is nonphysical and the mark of the beast is also not likely a physical mark.

o The question is not, “Will I get the mark of the beast?” but rather, “Do I already – by my thoughts and actions – live as though I am owned by the Lamb or owned by the beast?” Everyone is owned. Who owns us?

o In John’s day and throughout history, resisting “the system” had economic implications. “Buying and selling” are impacted when we refuse to align with the beast- when we proclaim with our lives, “Jesus is Lord and Caesar is not.”

o What is the meaning of 666?

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People have tried to calculate the hidden meaning of this number for hundreds of years.

One explanation is that the name Nero Caesar is in mind. However, to achieve this one has to first translate the title into Hebrew and use a specific spelling. It is unlikely that John would have expected his Greek speaking audience to do this.

John’s reference to needing understanding to calculate the beast’s number likely does not refer to math skills and finding hidden meanings in people’s names. He says that “the number is that of a man.” 6 is the number of man. 3 is the number of God. 666 is man trying to be God yet falling short. The beast is an antichrist force which demands worship/ devotion/ trust directed toward a human system.

Every generation has tyrants or systems which fit this description. There will be a final one.

Old Testament Background of Revelation 14“Zion” occurs approximately 155 times in the OT and only rarely

refers to the literal city of Jerusalem which is tainted by sin and judgment. Zion typically refers to the heavenly counterpart to which the earthly city of Jerusalem was intended to point. Zion is at times used to refer to earthly Jerusalem, it can refer to God’s temple, or it can refer to the people of God. Most often Zion refers to the city which God will one day establish and rule over at the end of the age. “Mount Zion” occurs in the OT 19 times and at least 9 of those times refer to a remnant people being saved in connection with God’s name or God’s rule (2 Kings 19:31; Ps 48:2, 10-11; 74:2,7; Isa 4:2-3; 10:12,20; 37:30-32; Joel 2:32; Obadiah 17, 21; Micah 4:5-8). Mount Zion in Revelation 14 is likely symbolic of the heavenly promised land. The 144,000 are presented as chaste, which is symbolic of their purity and refusal to compromise with idolatry and their role as holy warriors. See Zephaniah 3:11-14.

The harvest imagery of Revelation 14:17-20 is drawn from Joel 3:12-

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16. Some see both the harvest of grain and the harvest of grapes as judgment on the wicked. Others see the grain harvest as referring to the ingathering of the righteous and the grape harvest as judgment on the wicked.

Chapter 14 – The 144,000, the Angelic Messengers, and the Son of Man 14:1-5) The 144,000 with the Lamb

o Most discussions of the mark of the beast are accompanied by fear and worry. John expects that we respond differently however. The very next vision we see is that of a triumphant army who have overcome the beast!

o The 144,000 represent the one people of God who are exalted before the throne of God. We are given a clear choice – which people do we wish to identify with?

o These 144,000 are standing on Mount Zion, which is the heavenly realm – given the OT background and the mention of the 4 living creatures, elders, throne, and being purchased from the earth.

o These 144,000 are a pure and unspoiled army of holy warriors. They have not given into persecution, deception, or been seduced by the world system. Contrast their fate with that of the followers of the beast and the choice is clear.

14:6-13) 3 Preaching Angels o The first angel preaches an eternal gospel. This is the only time

the word gospel is used in Revelation. The message is “fear God and worship him.”

o The second angel pronounces the fall of Babylon, which will be described in detail in the following chapters.

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o The third angel tells of the horrifying fate which will befall those who worship the beast – whose minds and actions are shaped by loyalty to the world system. This does not apply merely to a group of antichrist followers at the very end of time – these words are for the followers of the beast in every time and place. We are called to examine our minds and hands – where is our loyalty?

14:14-20) The Son of Man and the Harvest of the Eartho We again see the Son of Man on a cloud, as in Daniel 7. With

this 7th vision of this third cycle of visions we arrive at the return of Christ, the final judgment.

o These verses contain 2 visions of reaping. First the Son of Man puts in his sickle and reaps a harvest. This vision draws from the metaphor of a wheat harvest.

o In the second vision an angel puts in a sickle and gathers grapes from the vine. The grapes are then taken and trodden outside the city in the great winepress of God’s wrath.

o Do both these visions – the wheat harvest and grape gathering – depict judgment? Or does the wheat harvest depict ingathering of the righteous while the grapes represent judgment on the wicked?

Joel 3:12-16 Matthew 13:37-43

ApplicationWe have come to the end of a third cycle of visions. The 7 seals

followed by the 7 trumpets each depicted the time period of the church age leading up to the Second Coming of Jesus Christ. This third cycle, though unnumbered, contained 7 visions which also lead to the Second Coming and final judgment. In this third vision cycle we saw the heavenly woman, the terrible dragon, the sea beast, the land beast, the 144,000, the 3 angels, and finally the Son of Man coming to judge.

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Rather than getting sidetracked by date guessing and antichrist naming, John desires that we view life – here and now – as a struggle between placing our trust either in the beast or the Lamb. We’re not called to wait until later to buckle down and get serious – things are life and death right now! As we speak, the dragon in at work persecuting, deceiving, and seducing. Where is your loyalty and mine, really?

We have tended to avoid the real questions this passage demands that we ask because we are much more comfortable with trivia and date guessing than examining whether or not we – right here and right now – are more at home in Babylon or Jerusalem, following the Lamb or the beast.

The 7 Bowls of God’s Wrath

Revelation 15-16

Chapters 15 and 16 comprise the fourth cycle of judgment visions in the book of Revelation. Like the previous cycles, the bowls are a set of 7 and climax at the return of Christ/ final judgment.

Chapter 15 presents another stunning scene of worship, out of which the justice and destruction of the bowl judgments will flow. Exalted saints in heaven who have overcome the beast praise God for His attributes. Again we are being asked to examine “which team” we are on – the Lamb’s or the Beast’s. Also, the heavenly worship scene serves as the pattern for the church on earth to follow.

In Chapter 16 we see the 7 bowls of God’s wrath poured out on the earth, we see the destruction of Babylon the great, and learn of the final great battle of Armageddon. The themes of Babylon’s destruction and the final battle will be picked up and fleshed out more in following chapters. The 7 bowls are similar and dissimilar to the seals and trumpets. As with the trumpets, the first 4 bowls deal with the 4 regions of earth. As with the seals and trumpets the 6th and 7th bowl deal with the final crisis. However, there is no interlude between the 6th and 7th bowl and the bowls are definitely heightened in severity from the seals and trumpets.

The bowls describe the final judgment on the human system opposed to God. This series of 7 depicts the judgment at the end of time on the final human system, called “Babylon.” Old Testament figures are utilized to describe this final judgment. God’s judgment on historical Babylon in the OT

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is applied to the Roman Empire of John’s day and ultimately applies to the final judgment on all world systems. We need to recall previous discussions concerning the use of figurative language and symbolism in Revelation. Once again the Revelation presses us to ask, “Whose side am I on?”

Schools of InterpretationWhat would the visions of the 7 bowls have meant to the original,

first century audience? Who would the 7 churches have interpreted “Babylon” to be? What does the bowl vision say to us in the “here and now?” How significant is it that all human systems opposed to God will be brought down? How can that shape our present living? What does this vision mean for the final crisis?

Preterist: Some say that these bowls are judgments directed against Jerusalem,

which climaxed in its fall in A.D. 70. Other preterists understand this section to refer solely to God’s

judgment on the Roman Empire.

Historicist: The 7 bowls of wrath find fulfillment in judgment on Babylon – which

most historicists interpret as the papacy. These judgments began with the French Revolution and will conclude in the future.

Futurist: The bowls represent future, global judgments that are unparalleled in

history. These occur at the very end of the tribulation period, culminating in

the battle of Armageddon. This war is the last battle to be fought by mankind and will be ended

by the return of Christ.

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Symbolic: The bowl judgments, to a degree, recapitulate the trumpet

judgments. The bowls are complete and final judgment on the unrepentant. The same event in history may serve as a trumpet warning for one

person but a bowl judgment, ending in death, for another person. These disasters are symbolically described and recur throughout

history.

Old Testament Background of Revelation 15Those victorious over the beast stand on a sea of glass (15:2)

reminiscent of the Israelites crossing the Red Sea after God’s victory over Pharaoh. A new exodus is envisioned here. The idea is that these are saints who have persevered to the end and now enjoy their heavenly rest as they look to God to “make all things new.”

The saints praise God with a song of deliverance (15:3-4) like that sung in Exodus 15:1-18. While Moses’ song in Exodus emphasized the defeat of God’s enemies and the salvation of God’s people, this song of the Lamb focuses solely on God’s character and worth.

The bowls are introduced in 15:7 and draw from Isaiah 51:17, 22 which describes the bowl of the cup of God’s wrath which had been poured out on Israel but which was soon to be poured out on historical Babylon. The judgments of Revelation 16 envision punishment for an end-time Babylon.

Chapter 15 – Worship in HeavenWe again encounter a scene of Heavenly worship. The judgments

which we encounter in the following chapters flow from the heavenly temple of a Holy God, a faithful creator, a righteous redeemer. Images from Exodus are used heavily in this section – plagues, reference to a sea, the song of Moses. We are intended to draw parallels between God’s victory over pharaoh and the Exodus of God’s people from Egypt and God’s ultimate victory of over the beast and the coming New Creation.

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15:1) 7 Angels with 7 Plagueso This is described as a “sign in heaven.” The same words are

found in 12:1.o These plagues are described as the last and the wrath of God is

said to be completed in them. While the historical fall of Rome was a partial fulfillment of this, one day every godless kingdom will fall and all things will be renewed.

15:2) The Victorious Saintso This scene describes the heavenly bliss of those who have

overcome the beast. Revelation 12:11 describes how the saints overcome.

o This is a picture of the saints praising God in heaven, awaiting their ultimate hope, the New Creation.

o Other saints who have not yet died or suffered martyrdom continue on earth as witnesses to the Lamb.

o These saints in heaven are described as victorious over the beast, his image, and the number of his name.

o Though these saints were persecuted in life, they experience joy everlasting. Their future will be contrasted with the fate of the beast’s followers.

15:3-4) The Song of Moses and the Lambo This song celebrates the faithfulness and worthiness of God.o The reference to Moses reminds us again of the Exodus

deliverance over idolatrous forces and evil government leaders.

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15:5-8) The 7 Angels with the 7 Plagues Come Out of the Templeo These angels are dressed as priestso These last plagues represent the final judgment of God.

Old Testament Background of Revelation 16The bowls, like the trumpets, are based on the Exodus plagues and

draw from OT depictions of God’s judgment on various human kingdoms (Egypt, Tyre, Babylon, etc.). These bowls point ultimately to the final judgment.

The bowl poured on the air (16:2) results in boils on those who had the mark of the beast. We are reminded of the Egyptian plague of boils and the tumors on the Philistines who took the ark in 1 Samuel 5. It is ironic that those who choose the beast’s mark rather than God’s seal end up receiving a mark from God after all – in the form of a plague.

The sixth bowl (16:12) corresponds to the sixth trumpet and the drying up of the Euphrates (11:13-19). We are reminded of the drying of the Red Sea at the Exodus. The historian Herodotus records that in ancient times Cyrus diverted the waters of the Euphrates and marched his army across shallow waters. They came to Babylon unexpectedly and conquered the city (Isaiah 44:27-28). The final battle described in the 6th trumpet will end in the destruction of all God’s enemies.

The frogs (16:13) again remind us of the Exodus plagues on Egypt. The Exodus 8:12-13 plague of frogs began in the king’s household and these spiritual frogs are directed at the kings of the earth. Zechariah 12-14 describes the great end time battle and in Zech 13:2 we find false prophets and unclean spirits at work in gathering the nations for war.

For background on Armageddon see Judges 5:19; 2 Kings 23:29; 2 Chronicles 35:20-22. In Judges 5 God defeats a powerful enemy who had previously oppressed Israel. This site was associated with God’s defeat of those who oppressed his people. Since the final judgment will be worldwide rather than confined to the borders of Israel, we should understand

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Armageddon symbolically of God’s deliverance of His people and God’s defeat of evil in all places.

The 7th bowl uses OT imagery to describe the final judgment. Ezekiel 38:19-22 supplies much of the imagery here. We have already seen reference to lightning, thunder, and earthquakes in the climax of the seals and trumpets which symbolize the final judgment.

Similarities Between Trumpets and Bowls Trumpet 1 – hail, fire, & blood fall on the earth, 1/3 of earth burned. Bowl 1 – Bowl poured on the earth. Sores on those who follow beast.

Trumpet 2 – Blazing mountain thrown into sea. 1/3 of sea becomes blood, 1/3 of sea creatures die, 1/3 of ships destroyed

Bowl 2 – Bowl poured on seas, which become blood, and everything in them dies.

Trumpet 3 – A star falls on 1/3 of rivers, their waters are poisoned. Bowl 3 – A bowl is poured on rivers and they become blood.

Trumpet 4 – 1/3 of sun, moon, stars are struck. Darkness for 1/3 of day.

A bowl is poured on the sun, which causes it to scorch people.

Trumpet 5 – Abyss is opened. Smoke darkens sun and air and people are tormented.

Bowl 5 – A bowl is poured on beast’s throne. His kingdom is darkened and people are in anguish.

Trumpet 6 – 4 Angels released at Euphrates with an innumerable cavalry

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Bowl 6 – A bowl is poured on the Euphrates, which dries it up to make way for kings of the east. Demonic frogs deceive the kings of the world to assemble for final battle.

Trumpet 7 – Loud voices in heaven announce the coming of the kingdom of God. Lightning, thunder, earthquake, and hail.

Bowl 7 – A bowl is poured on air and a loud voice from God’s throne announces “It is done.” Lightning, thunder, earthquake, and hail.

Chapter 16 – The 7 BowlsThe first five seals, trumpets, and bowls can be understood as

symbolizing recurring events throughout history – God’s judgment on godless human kingdoms. Eventually a final judgment day will come in which all human kingdoms opposed to God will fall. This final judgment to occur at the end of history is represented by the 6th – 7th seals, trumpets, and bowls. The trumpets were more severe than the seals and the bowls are more severe than the trumpets. We have recapitulation of the same story, yet the drama gets more intense each time.

16:1-2) The 1st Bowl – Suffering for the Idolatrous Followers of the Beast

o A voice from the temple, presumably God, commands the angels to go pour out their bowls on the earth. Jeremiah 10:25 also speaks of God’s wrath being poured out on the nations.

o The first bowl is poured on the earth – it affects those who had the mark of the beast and had his image (those who place their trust in state power and idolatry). The implication here would be that at this time there are people present who do not have the mark of the beast – saints.

16:3) The 2nd Bowl – God Punishes the World System Economicallyo This recalls the 2nd trumpet and Moses striking the Nile and it

turning to blood.o The results of this judgment are economic to those who make

their living by the sea. Famine is also in mind.

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o The mark of the beast carried with it economic benefits (13:17). Those benefits have turned to a curse.

16:4-7)The 3rd Bowl – God Punishes the Persecutors of the Saintso The saints are vindicated as God strikes their persecutors with

this plague. Like the 3rd trumpet, this likely primarily has famine and economic judgment in mind.

o Jeremiah 9:15 and 23:15 are likely still in mind here as with the wormwood in the 3rd trumpet.

16:8-9) The 4th Bowl – God Punishes Idolaterso The sun being struck and burning people should likely be

interpreted figuratively, as the disruptions to the sun in the 4th trumpet. OT writings often depicted God’s judgment on human kingdoms in the form of cosmic events changes to the sun, moon, and stars.

o The people refuse to repent, but rather blaspheme all the more.

16:10-11) The 5th Bowl – God Punishes Idolaterso As God brought darkness over Egypt, he darkens the beast’s

kingdom.o This darkness of suffering reminds these idolatrous persecutors

– who had once been so sure of their security – that they are separated from God.

16:12-16) The 6th Bowl – The Battle of Armageddono This bowl describes the gathering of the wicked for the final

battle. We have already seen this battle described in 6:15 and will read of it in greater detail in 17:13-14; 19:11-21. These passages are built on the battle of Gog and Magog prophesied by Ezekiel 38-39.

o Not everyone agrees that these verses all refer to the same battle. But how many last battles on the great day of the Lord can there be (6:16-17; 16:14; 15:1)?

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o As in 9:14 (6th Trumpet) the Euphrates dries to allow for movement of armies. The Euphrates was a border for the original audience of this letter. This border is universalized to symbolically describe the last day battle when the followers of the beast gather to war against the followers of the Lamb.

o The dragon (Satan), the beast (world system), and the False Prophet (religious arm of the world system) deceive the nations.

Unclean spirits like frogs come out of their mouths Demonic forces deceive the nations and nations’ leaders

– who are all too willing to be deceived. These spirits gather the nations for what they think is

the final defeat of God’s people, yet it is actually the final realization of God’s defeat of evil.

o Jesus Gives Exhortation to His People The exhortation is to remain vigilant and awake. These

words remind us of exhortation of Christ to the 7 churches.

This is an unusual place for this exhortation if the saints have been raptured. It seems that Jesus and John both expect saints to be on earth even during this final battle.

o What is Armageddon? Literally “mountain of Megiddo” The city of Megiddo was perched on a hill and a nearby

valley was the site of several OT victories. Some believe that this refers literally/ geographically to

the location of the final battle.

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This geographic viewpoint is difficult to maintain because the final battle is universal in scope. Believers are found throughout every nation, not localized in one place. Likely John has in mind believers in all places being warred upon, yet he draws on the Armageddon image as a reminder of past times God has brought about great victory to his outnumbered people. The OT references to the future battle of Armageddon (Zech 12-14) are expanded.

16:17-21) The 7th Bowl – The Final Judgmento This last bowl, like the final seal and final trumpet, spells out

the final judgment. We again see lighting, thunder, earthquake, and hail (6:12-17; 11:13, 19). See especially the similarity between 6:14 and 16:20.

o These phenomena accompany the final battle described in Ezekiel 38:19-23.

o 15:1 tells us that in these plagues the wrath of God is finished.o God says, “It is done” in 16:17.o John is going to again, “zoom in” and describe the final battle

in greater detail in the coming chapters.o John will make clear in the coming pages that the final battle

ends at the glorious return of Christ.

ApplicationPersecuted Christians are reminded that whatever “Babylon” they

live under will one day fall. Complacent Christians are urged to not grow too comfortable in Babylon, but to remember where their trust and allegiance must be. The vision of the bowl judgments brings encouragement to the persecuted and serves as a warning to the comfortable.

Not only does each kingdom eventually fall, but one day every earthly “Babylon” will be undone and all wickedness will realize its defeat. We are privileged to be able to live today with the end in mind. We can, here and

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now, “do justice, love mercy, and walk humbly with our God” knowing that evil will be judged and all things will be made new.

The Destruction of Babylon

Revelation 17-19:10

Chapters 17-19:10 provide a closer look at and expansion of the sixth and seventh bowls. The sixth bowl described the final battle and the seventh bowl described final judgment, therefore chapters 17-19 do not follow the bowls chronologically but are yet another instance of recapitulation. In chapters 17-19 we see more details and a more “zoomed in” perspective on the final judgment. We are being told what we have already been told – simply in another way. The vision John receives in these chapters is the most vivid picture of the final judgment yet. This vision provides the fifth depiction of the final judgment (the 7 Seals, the 7 Trumpets, the 7 visions of chapters 12-14, and the 7 Bowls each climaxed in the final judgment.)

There is an obvious connection between the bowl vision and the vision of the destruction of Babylon. This connection is made plainer because one of the 7 angels with bowls speaks to John in 17:1 and shows him the judgment of Babylon.

Chapter 17 and 18 each depict the fall of “Babylon” but use different images to convey the same truth. Chapter 18 is much easier to understand than chapter 17, which focuses on the relationship between the Beast and the Harlot. Revelation 19:1-10 depicts the saints’ response to the judgment on Babylon.

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While the beast operates through persecuting power, Babylon operates through seductive power. Some of the 7 churches Revelation addresses faced intense persecution. Others were being lulled into complacency by a seductive world system which promised luxury and comfort. Christians throughout the ages and throughout the world today face the same issues – some endure open hostility and oppression and must choose to endure. Others face seduction to compromise and must choose to resist.

7 Messages of Judgment Against BabylonIn these chapters we see 7 messages of judgment pronounced

against Babylon. We first have 3 angelic messages pronouncing judgment, followed by 3 laments from people committed to Babylon, then a final heavenly announcement of the permanence of Babylon’s fall.

17:7-18 Angel with bowl Fall of Beast and Babylon

18:1-3 Bright angel Fall of Babylon 18:4-8 Voice from Heaven “Come out” 18:9-10 Kings of Earth Weep 18:11-17 Merchants Weep 18:17-19 Sailors Weep 18:20-24 Strong Angel Permanent Fall

Schools of InterpretationThere is no doubt that for John and his original readers, Babylon

represented Rome and her seduction to luxury and vanity. In this vision the veil is pulled back to reveal the hideous reality of Babylon – her beauty is only skin deep. Beyond revealing the true nature of Rome and predicting Rome’s destruction, these chapters reveal that every Babylon is ugly behind her mask and every Babylon suffers the judgment of God. Also this vision points ultimately to the final day in which the last Babylon will receive her due judgment – in that day will we weep or rejoice?

Let’s see how the four major interpretive systems understand

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Revelation 17-19:10.

Preterist: Babylon represents either Jerusalem or Rome The fall of Babylon was fulfilled either in the destruction of Jerusalem

or the fall of Rome.

Historicist: The Catholic Church is Babylon. The fall of Babylon is the still future

overthrow of false religion and the vindication of true religion. The rider on the white horse represents the ongoing conquest of

Christ through His word, or ongoing judgments against other enemies of Christ.

Futurist: Babylon either represents the Catholic church or a great apostate

religious entity formed under the antichrist in the end times. Babylon might instead be a literal city – a revival of the ancient city of

Babylon or Rome. This enemy will be destroyed in the end of the Tribulation at the

return of Christ.

Symbolic: Babylon represents the world system as the seducer of the godly. The destruction of Babylon at the end of the age is depicted using

images of its manifestation in John’s time – Rome. Ultimate judgment upon the harlot comes through Christ at his

second coming. The rider might also symbolize the ongoing proclamation of the gospel.

A Tale of Two CitiesJohn presents a great contrast between Jerusalem and Babylon.

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Beyond referencing two literal cities, John presents Jerusalem and Babylon as two differing points of reference. While the New Jerusalem represents the people of God, the new humanity, Babylon represents a satanic counterfeit. Babylon is the counterfeit city, a satanic mockery of the New Jerusalem. Babylon is the godless culture and economic/religious system which surrounds Christians of every age. It promises security, life, and a place to belong – one can gain the whole world through commitment to Babylon, but at the cost of one’s soul. To which city to we belong? By which city’s values do we live?

Old Testament Background of Revelation 17The depiction of the destruction of end-time Babylon draws heavily

on Jeremiah 51 and the pronouncement there of the prediction of judgment on historical Babylon. The OT judgment on Babylon is a model for the future judgment on end-time Babylon.

In Jeremiah 4:30 Israel is presented as a whore wearing a scarlet dress and Jeremiah 2:34 says that on her skirts is found “the lifeblood of the innocent.” Compare also Isaiah 1:15-22.

Revelation 17:9 again draws from Daniel’s prophecy that in the end times believers will need wisdom and understanding so as not to be deceived by an evil king/ state force.

Compare Revelation 17:14a with Daniel 7:21. Near exact wording is used. In Daniel 7 the horn makes war with the saints and overpowers them. In Revelation 17:14, however, we read that the earthly kingdoms will make war with the Lamb but the Lamb will conquer them.

Throughout this chapter Babylon refers to the pagan world system and all those – even those who call themselves believers – who cooperate with it.

Chapter 17 – Babylon the HarlotRevelation 17 introduces us to the great harlot, Babylon, and depicts

her destruction. In this chapter the relationship between the Beast and the Harlot is emphasized. The Beast initially supports the Harlot, then turns and destroys her. The interesting thing here is that evil is one of God’s means of destroying evil! This vision vividly illustrates a principle which became a reality in Rome and in every evil kingdom before and since – idolatrous, evil

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systems end up destroying themselves and those committed to them. Voices in government, media, and even church culture invite us to compromise with the world system. This vision vividly depicts the foolishness of that compromise.

17:1-2) Introduction – The Judgment of the Harloto One of the 7 bowl angels speaks to John. This supports the idea

that the events described in Revelation 17-18 are a closer look at the 6th and 7th bowl.

o The Great Harlot – Rome (and subsequent world systems all the way to the final system) presented herself as a queen, even a goddess (Roma) worthy of worship, honor, and devotion. John sees behind the false mask, however, to the reality that Rome is in fact a harlot.

o The OT prophets often compared Israel to a harlot when she became idolatrous. Idolatrous nations are also called harlots in the OT.

o The kings of the earth commit immorality with her – Rome’s influence went beyond the borders of Rome. The same will be true of the end time Babylon.

17:3) The Woman Sitting on a Beasto This vision is set in a wilderness. Wilderness represents both

testing for the people of God and God’s supernatural protection of them through testing. Remember that the dragon persecutes the people of God, represented by a beautiful heavenly woman, “in the wilderness” (12:6, 14). Throughout the church age, in every time and place, the saints live under one Babylon or another.

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o The beast is scarlet – the color of blood and royalty.o This is the beast, state power, of Revelation 13. The city of

Rome was supported by the Roman Empire, as the woman is supported by the beast she rides upon. The same is true of the final Babylon and every Babylon in between.

17:4-5) The Description of the Womano This woman is a cheap counterfeit of the heavenly woman of

Revelation 12 and the pure bride of 21:2. Babylon is a counterfeit of the New Jerusalem.

o The woman is clothed in beautiful clothes, the clothing of royalty. This was also the attire of high priced prostitutes. She looks one way on the outside but behind the mask is something hideous.

o A cup full of abominations – abomination is a Jewish way of referencing idolatry. Babylon makes idolatry look inviting by offering it in a golden cup. The contents of the cup are disgusting even though it looks good on the outside.

o Her name is written on her forehead – again a counterfeit of the seal of God and the name of God written on the foreheads of the saints (14:1).

17:6-7) John is Troubled by What he Seeso The woman is drunk with the blood of the saints. Though

Babylon is a seductive force even for Christians, she benefits from the Beast’s persecution of Christians.

o John is amazed by what he sees. Some have suggested that John might be in awe of the power of Rome or the beauty of the harlot. Not so. The word translated “amazed” or “wondered” likely has the idea of being perplexed. What troubles John is that this harlot’s judgment has been pronounced –but she seems to be doing fine! Evil seems to be going unchecked and even to be winning. The angel

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encourages John not to wonder/ be perplexed. A mystery is about to be revealed.

17:8) The Beast Which Was, and is Not, and is About to Come o This is a parody/ counterfeit of Christ – who was, who is, and is

to come. o The beast who “was and is not and is about to come up”

reminds us of 13:3. The resurrection of Christ marks the defeat of evil. However, godless kingdoms continue to persecute believers. One kingdom falls only to be replaced by another. One emperor dies, only to be followed by one even worse. Evil continues to find expression.

o Christ was raised and then ascended to glory. The beast rises only to go to destruction.

17:9-11) The Seven Heads of the Beast. o These are 7 mountains – a reference to the 7 hills on which

Rome sat.o Mountains are symbolic of kingdoms – 7 mountains point us

beyond one particular manifestation of Babylon to the larger truth that in every age and place there is a Babylon – a religious and economic system that seduces people with promise of luxury and gain.

o These mountains are also 7 kings. In Daniel 7:17, 23 we see that the ideas of “kings” and “kingdoms” are interchangeable.

o 5 have fallen, 1 is, the other has not yet come. Many have tried in vain to discover the identity of these 7 kings. Numerous theories exist which identify these with Roman emperors, but there is no agreement as to which emperors are in mind. The number 7 is, here as everywhere else in Revelation, symbolic. The number of kings/ kingdoms will be complete.

o John may be drawing on a myth that the dreaded Emperor Nero was not really dead or had returned to life. The emperor

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when John wrote the Revelation, Domitian, was certainly similar to Nero in many ways. He was, in a sense, “Nero all over again.”

o This passage is definitely confusing. What we can definitely glean from it is that evil leaders and kingdoms continually rise and fall. One day there will be a final kingdom and a final Nero like figure. This one will be honored, even worshipped, but the destiny of this king and his kingdom is destruction.

17:12-13) The Ten Hornso These ten horns represent ten kings/ kingdoms that cooperate

with the Beast – the evil state power. o The number 10 is symbolic – like the time frame of one hour.

The point here is that this godless union of power will not last long.

o These nations/ kings are united in purpose – they support the beast and the war against the Lamb and the Lamb’s people.

17:14) The Triumph of the Lambo The beast and the ten kings – that is, the oppressive state and

its allies – unite to wage war against the Lamb. This takes the form of persecution of God’s people.

o There has been persecution throughout the church age but this points to a universal and concerted effort to stomp out the church from existence.

o While it seems that the Beast is overcoming the Lamb’s people, the Lamb will overcome the Beast!

17:15-18) The Harlot Destroyed by the Beasto The harlot is supported by many people. The excessive luxury

of the haves is made possible on the backs of the have nots.

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o Evil turns against evil. The state power turns against the economic/religious system that has made so many rich. The state and its allies rally the people to destroy the great city.

o Whenever a kingdom becomes as decadent as Babylon or Rome, the people revolt. Even godless state/ military/ political power is used to execute God’s judgment on Babylon. This has been the fate of every Babylon yet. It will be the fate of the final Babylon as well.

Old Testament Background of Revelation 18Revelation 18 continues the account of Babylon’s fall and focuses

primarily on its idolatry and economic injustice. Jeremiah 51 continues to be the major influence behind this vision.

Compare Isaiah 47:7-9 with Revelation 18:7. The luxury, pride, idolatry, and injustice of Babylon serve as the basis of her destruction. Again, the fall of historical Babylon is the backdrop for the judgment on every subsequent seductive world system and for the ultimate judgment of all world kingdoms to come.

In 18:9-20 we see the despair of earthly rulers in response to God’s judgment. John’s audience was well aware of the close connection between idolatry and economic prosperity. These two continue to intertwine today. See Ezekiel 27:33 and 26:16-18.

The strong angel throwing the stone into the sea draws on Jeremiah 51:63 and Jeremiah’s prediction of the fall of Babylon using the symbolic act of tying a scroll to a stone and throwing it into the Euphrates River.

Chapter 18 – The Fall of Babylon 18:1-3) A Mighty Angel Pronounces the Fall of Babylon

o We now see the fall of Babylon from yet another angle.o The once great city falls like a house of cards and all that is left

are ruins for demons to inhabit.

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o Nations, kings, and merchants were in bed with her.o Babylon has not yet fallen in John’s time – this is a vision which

pronounces judgment to come on Rome and on every Babylon. 18:4-8) A Voice From Heaven Calls God’s People Out of Babylon

o The saints are called to be separate from Babylon – in its manifestation as Rome, its manifestation today, and its final manifestation.

o “Do not participate in her sins and receive of her plagues.” How does one “participate” in the sins of Babylon?

o Who is being addressed here? Christians of the first century, today, and Christians who will be alive and on earth during the final crisis (as opposed to having been raptured to heaven).

o The arrogance of Babylon is illustrated and her judgment is sure.

18:9-10) The Kings of the Earth Weepo The city which could never fall has fallen “in one hour.”o Why do the kings weep?

18:11-17a) The Merchants Weepo The merchants weep “because no one buys their cargoes

anymore.” Economic devastation accompanies Babylon’s fall.o Look at the long list of cargoes – it includes “bodies and souls,”

slaves. Over ½ of those who lived in Rome were slaves. Being a slave was often not even as bad as being a poor person. Through this economic injustice 99% of people supported the 1% and their lavish lifestyles. God judges economic injustice!

18:17-19) The Sailors Weepo The sailors also weep because the harlot’s judgment has come,

“in one hour.”o The sailors, like the merchants and kings, weep because of the

wealth that has been lost. 18:20) The Saints Rejoice!

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o The judgment of the harlot is vindication for the faithful who have endured so much.

o Which side are we on? 18:21-24) An Angel Throws a Stone into the Sea

o This symbolic act, which we saw in Jeremiah, reveals that Babylon’s judgment is permanent and irrevocable.

o Babylon has “deceived” the nations and can do so no more.

Old Testament Background of Revelation 19:1-10Those in heaven rejoice at the destruction of Babylon. We have seen

the earthly perspective of this event and now see the heavenly perspective. Imagery in this passage draws Ezekiel’s prophecy of the defeat of the end time enemy Gog and Magog (Ezekiel 38-39). Isaiah 61:10 is echoed in the description of the marriage supper of the Lamb.Revelation 19:1-10 – The Marriage Supper of the Lamb

19:1-5) God is Praised for Judging Babylono This is the answer to the saints’ pleas for justice we

encountered in the 5th Seal. o God is praised for his justice and vindication of the powerless.o The harlot was judged for corrupting the earth and for

shedding the blood of the saints. 19:6-9) Marriage Supper of the Lamb

o The marriage of the Lamb follows the final judgment. Final judgment will be described in more detail beginning in 19:11 with a more thorough description of the battle of Armageddon.

o The bride is clothed in righteousness – represented by fine, clean linen. Notice the contrast between the clothing of the bride and the clothing of the harlot. What other differences are there between a bride and a harlot?

o Righteousness is both God’s work toward us and our works toward God. Righteousness is a standing which God gives to His saints and is the works of righteousness produced in the lives of those saints.

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19:10) The Spirit of Prophecyo The angel refuses to allow John to worship him. He directs the

worship to God alone.o The testimony of Jesus is the spirit of prophecy. This is one of

the interpretive keys to this book. True prophecy bears witness to Jesus Christ rather than merely tickling our ears and feeding our curiosity.

ApplicationBabylon represents both an economic and a religious system. This is

made clear by the reactions of the kings, merchants, and sailors in chapter 18 and the long lists of cargoes. The references to harlotry and fornication are common OT metaphors for idolatry. Babylon is false religion (even religion which claims to be Christianity) which promises luxury and ease and which promotes apathy and compromise. Babylon is an economic system in which the few prosper at the expense of the many. As a religious/ economic system Babylon promotes compromise, misdirected allegiance, and “me first” thinking. One cannot belong both to Babylon and Jerusalem.

Is America a Babylon? In what sense? How are we to separate from Babylon? How do we balance our mission in the world with our calling to separate from a godless world system?

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The Rider on the White Horse and the Millennium

Revelation 19:11-20:15

Revelation 19:11-21 depicts the return of Christ to judge the forces of evil. Babylon fell in the previous chapters and now the two beasts are thrown into the lake of fire and their allies are killed. This passage serves as the 6th vision cycle which depicts the final judgment and the return of Christ. Christ is seen as the victorious overcomer – a conquering rider on a white horse. His people follow him and witness as he slays the wicked with his very word. This is a powerful and climactic scene which would have affected the original audience (and every audience since) in one of two ways. Those suffering at the hands of the wicked and struggling to maintain faithfulness in the midst of a decadent society take comfort in this vision of the Messianic Warrior’s return. On the other hand, those comfortable in the world system, those who have compromised their faith, or those who profit from injustice will be highly alarmed by this vision.

Revelation 20 is one of the most well known, fascinating, and debated sections of the book. This chapter begins the 7th cycle of visions

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depicting future judgment. The millennium is introduced here, between the vision of the return of Christ and the description of the new creation. We will explore the three traditional millennial views and discuss how the millennium fits with the overall vision of Revelation. Should the millennium be understood literally or symbolically? When is the millennium? Who takes part in it? What is the purpose of the millennial age and how is it related to the new creation?

Schools of InterpretationThe millennium is, again, a debated subject in Revelation. The four

views we have been referencing to this point do not agree within themselves concerning the millennium. For this reason we will here compare three millennial positions: premillennialism, postmillennialism, and amillennialism.

Premillennial:Remember that there are two forms of premillennialism – historic and dispensational. Historic premillennialism does not present the two track outlook concerning God’s purpose for Israel and the Church, but rather emphasizes one people of God through Christ. Also, dispensational premillennialism believes in a pretribulation rapture while historic premillennialism tends to believe that the church is on earth right up until the return of Jesus Christ. The following list contains details on which both sets of premillennials more or less agree.

The millennial age – a period of earthly peace and prosperity – follows the return of Christ chronologically. This is either a literal 1000 years or the 1000 years is symbolic for “a long time.”

During the 1000 years Satan is bound and afterward will be released for another short time, during which he will again deceive the nations, only to be finally and permanently cast into the lake of fire.

The first resurrection is the bodily resurrection of the righteous – either martyrs only or all righteous – to reign with Christ during the millennium.

The final judgment follows the millennium – during which the wicked are resurrected and are cast into the lake of fire. Those who believe

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that only martyrs or a select group reign with Christ believe that at this time the rest of the righteous will be resurrected to receive their reward.

Tends toward pessimism concerning the power of human efforts to transform this world.

Postmillennial: The Return of Christ follows the millennium. The millennium is either

a literal 1000 years or a figurative number. The Gospel will progress to such a degree before the second coming

that Satan will be, in effect, bound and impotent. This will be accomplished by the word of God and the Holy Spirit through God’s people.

Posmillennialists, like premillennialists, look for a future Second Coming of Jesus. These two views disagree as to whether the millennium precedes Christ’s return or follows it. While premillennialists foresee a drastic crisis between this age and the millennium, postmillennialists view the change as a process.

After this golden age, Satan will deceive the nations, which will lead to the Battle of Armageddon and the return of Jesus Christ.

Famous revivalists such as Jonathan Edwards held to this position. Postmillennialism tends toward more optimism concerning the

transformation possible in this world before the Return of Christ. This optimism is not necessarily rooted in human goodness or potential – but rather in the power of the gospel.

Amillennial Amillennialists do not believe in a literal millennial period in the

future. The millennial age corresponds to the present church age. Satan is already bound for those who are in Christ. His binding in

20:3 is a limited binding – only referencing that Satan cannot deceive the nations for 1000 years (a symbolic number for the church age).

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When he is “released” Satan does exactly that – coordinates all the nations to wage war against the Lamb.

Those who “reign with Christ” are the saints in heaven. The first resurrection refers not to bodily resurrection but rather to life in heaven. The bodily resurrection comes at the second resurrection.

The battle of Gog and Magog is the same battle described in the 6th Seal and Revelation 19, which occurs at the Return of Christ. It is argued that if Christ defeated all the wicked, who does Satan deceive? Also it is argued that two “final battles” does not make much sense.

At the return of Christ is the general judgment and bodily resurrection.

This view sees the church age as a mix of ups and downs, highs and lows. There will be times in which the gospel will progress immensely and times during which it will not. The saints in heaven reign along with their Lord and Satan is already defeated. The consummation of all things lies in the future Return of Christ.

It should be kept in mind that the millennium is not presented as the ultimate goal and no OT promises are attached to it. This absence of Old Testament reference is significant in a book which is so heavily influenced by the Old Testament. The purpose of the millennium is two-fold: First of all, we see why eternal punishment is necessary. It is amazing that even after 1000 years of Christ’s reign people would turn to Satan so easily. Secondly, we see that evil is ultimately judged and God’s righteousness established.

Old Testament Background of Revelation 19:11-21The clothing of Christ alludes to God’s judgment in Isaiah 63:1-3. The

sword proceeding from the Lord’s mouth parallels Revelation 1:16; 2:12,16 and draws from Isaiah 49:2-6.

This entire passage fulfills Psalm 2, which speaks of God’s son enacting judgment on those ungodly “kings of the earth” who “took their

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stand” against the Lord and His messiah. The defeat of the beast, false prophet, and their followers uses the

same imagery as the defeat of Gog and Magog which was announced in Ezekiel 39:4, 17-20.

Chapter 19 – Christ on His White Horse 19:11-13) The Description of Christ

o John sees heaven open and a white horse with one sitting on it. This time John does not merely see a door in heaven (4:1) but the heavens open. The sky opening reminds us of Isaiah 64:1 and Revelation 6:14.

o The white horse represents conquering – this is a warrior Messiah.

o 7 Descriptions of Christ: He is called faithful and true In righteousness he judges and wages war His eyes are a flame of fire On his head are many diadems He has a name which no one knows He is clothed with a robe dipped in blood His name is called the Word of God

19:14-16) What Christ Doeso Christ does 4 things based on His character revealed in the

previous verses.o He leads the armies of heaven. Based on the OT, these armies

could be angels. But likely they are the glorified people of God based on Revelation 17:14.

o He strikes the nations with a sword from His mouth. Background Jesus defeats His enemies with His spoken word.

o He rules with a rod of iron. This is drawn from Psalm 2. The rod was used by shepherds to beat predators away from the sheep.

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o He treads the wine press of God’s wrath – final judgment. 19:17-21) An Alternate Feast

o For those who do not partake of the marriage supper, only judgment awaits. The birds of prey are summoned by an angel to come and eat the remains of the Beast followers.

o The beast (oppressive state power) and the beast’s allies are united in purpose behind defeating the people of God. Just when it seems they will succeed, the heavens open and the Lord descends with a shout. The warrior Messiah, accompanied by His glorified people, defeats these multitudes with a word from his mouth.

o The state power (first beast) and its idolatrous accomplice (second beast) are cast into eternal punishment and their followers are food for the birds.

Old Testament Background of Revelation 20No OT prophecies are drawn from concerning the millennium. These

are reserved for the new creation which is introduced in Revelation 21. The final battle references the battle of Gog and Magog, which has

already been alluded to in Revelation, and comes from Ezekiel 38-39. This leads many to symbolically interpret the millennium and view this battle as a recapitulation of the battle in Revelation 19.

The vision of the great throne reminds us of Revelation 4 and 5 and draws from many OT pictures of the majestic God on His throne. Daniel 7:9 and Ezekiel 1:26-28 both likely serve as background here.

Chapter 20 – Millennium 20:1-3) Before the Millennium

o An angel comes down from heaven holding the key to the abyss and a great chain. The abyss has been mentioned already in Revelation as some kind of prison of demons.

o The angel lays hold of Satan and binds him for a thousand years. We should interpret this number figuratively, as with the other numbers in Revelation.

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o Satan is thrown into the abyss and sealed inside.o What is the nature of the binding of Satan?

Amillennialists note that Revelation speaks only of Satan being bound so that he cannot “deceive the nations.” This binding restrains him from getting all of the nations coordinated to persecute believers until the proper time. Amillennialists say that this binding of Satan refers to the present age rather than a future one.

Premillennialsts contend that Satan does in fact deceive the nations here and now – therefore he is not bound yet. Satan will not be bound in the way described here until the return of Christ.

Posmillennialists believe that the gospel will progress to such a degree that Satan will be effectively bound and ineffective.

20:4-6) During the Millennium o “They sat on thrones and judgment was given to them.” Who

are “they?” Some say the 24 elders Others say the martyrs Others say all believers, drawing from Rev 3:21. All true

believers who resist compromise and hold onto the faith are, in John’s eyes, martyrs.

o John sees three groups – the souls of those who have been beheaded because of their testimony of Jesus, those who had refused to worship the beast or his image, and those who had not received the mark of the beast – come to life and reign with Christ.

These are descriptions of believers throughout the church age, not merely those from a final tribulation period.

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Premillennialists see the first resurrection as the resurrection of believers and the reign as on earth while Amillennialists view this as a reign of the saints in heaven awaiting the return of Christ.

20:7-10) After the Millennium – Satan Releasedo Satan is released and promptly deceives the nations into going

to war against the Lamb. o Amillennialists raise the question of who exactly is left for

Satan to deceive if all God’s enemies were destroyed at the previous “final battle?” Amillennialists see this battle as a recapitulation of the battle of Armageddon from chapter 19.

o Premillennialists see here a case for the necessity of eternal punishment. Even after 1000 years of the reign of Christ those who are unbelieving still turn to Satan.

o Whether we take the millennium literally or symbolically – the good news is that Satan is ultimately thrown into the lake of fire. God’s people are vindicated!

20:11-15) After the Millennium – Final Judgmento The scene of the great white throne of judgment is one of awe

and might. Can we imagine this? o All the dead stand before the throne. Some premillennialists

see numerous judgments while amillennialists see this one, which is described throughout the Bible in various ways. If one takes a premillennial position on the millennium then the dead who are judged here would be the unrighteous dead.

o Those whose names are not written in the book of life are thrown into the lake of fire, along with the Satanic trinity and death and hades.

The millennium serves as some kind of primer or transition period before the New Creation. Each of the three millennial positions have good points and we will not know for sure who is right until it happens. The main point to remember here is that the millennium is not the ultimate goal of

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Revelation! As good as it will be, the millennial age is not the consummation – the New Creation is, which will be described in detail in the next two chapters

All Things New

Revelation 21-22

Speculation concerning the millennium has occupied much Christian thought about the goal of all things. We noted last week that all three millennial positions present interesting insights into the nature of the gospel and the future. Also, godly and devout people have held to and continue to hold to each of the millennial positions.

Millennial speculation ultimately leads to unanswerable questions and one answer inevitably raises even more questions! This elusiveness creates frustration for those of us who desire that all of our curiosity be quenched. The frustration begins to subside when we remember that the millennium – whatever it is and however wonderful it is – is not the ultimate goal toward which all things are heading. The ultimate goal of New Creation is presented in the stunning final vision of this incredible book.

Believers often refer to our future hope as “going to heaven when we

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die and escaping this world.” The biblical hope, however, is not a hope of the abandonment of this universe but of its redemption. Rather than going away to be with God, God comes to this earth and makes His dwelling with His creation. The separation between heaven and earth which has plagued this world will be no more and every evil force will be finally destroyed.

Upon studying the overall message of Scripture concerning life after death it becomes apparent [to me at least… this topic is obviously debated] that when a believer dies, he or she goes to heaven to be with God in some kind of disembodied state. That is why Paul can say that to be absent from the body is to be present with the Lord. That is also how John sees saints worshipping in the heavenly realm. Heaven, whenever referenced in Scripture, is the realm where God’s people and purposes are held securely. The Scripture teaches that this disembodied heavenly state is not the final goal of all things. The entire cosmos is longing for its release (Romans 8). Christ is returning (1 Thess. 4) and his people will receive resurrection bodies (1 Cor. 15). Revelation climaxes with the New Jerusalem – the people of God – coming down out of heaven and God making His dwelling place with them. The ultimate hope for the believer is bodily resurrection. The corresponding ultimate hope for the universe is new creation. Both of these are guaranteed by the life, death, resurrection, ascension, and sure return of the Lord Jesus Christ.

Old Testament Background of Revelation 21-22Isaiah 65:16-18 and 66:22 stand behind much of the imagery used in

the final chapters of Revelation. Judaism which was rooted in the Old Testament (rather than that which was heavily influenced by Platonic thought) looked to the new creation as a renewal/ renovation of the original creation.

The language of New Jerusalem echoes Isaiah 52 while Isaiah 61:10 and 62:5 utilize marital imagery. No more death or tears fulfills the prophecies of Isaiah 25:8; 35:10; 51:10 and 65:17.

The measuring of the temple and city in Ezekiel 40-48 provides background for much of the description of the New Jerusalem. In John’s vision we see temple, land, city, and garden of Eden combined into one reality of the end time reality of God’s presence with His people.

The stones in 21:18-20 remind us of Exodus 28:17-20 and the 12 stones on the breastplate of the high priest.

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Haggai 2:9 speaks of the latter glory of God’s house exceeding the former. John likely understood this and other OT prophecies as pointing to the surpassing glory of this future presence of God with His people.

Revelation 22 opens with reference to rivers of living water – drawn from Zechariah 14:8, Ezekiel 47:1-9, and Genesis 2:10. We can also readily see connections with John 7 and Jesus’ invitation to receive rivers of living water.

22:4 states that the people of God will see God’s face. Numbers 6:25-27 states the blessing, “may God cause his face to shine upon you...” What a change from Moses not being able to look on God’s face to all the saints seeing the face of God!

John is commanded (21:10) not to seal the words of this prophecy. In Daniel 12:9, however, the prophet was told to seal what he had received. The difference is that by the New Testament times the end-time prophecies have begun their fulfillment and God’s kingdom has been inaugurated.

Revelation 22:11 is a difficult verse but makes more sense when seen in light of Daniel 12:10. John is being told that the end times have begun and the times are serious.

Compare Deuteronomy 4:1-2; 29:19-20 with Revelation 22:18-19. Both stress not adding to or taking away from the words God has given. Both books stress how to live “in the land.” In Deuteronomy adding to or removing from God’s word would refer to any deceptive teaching which promotes idolatry or compromise with pagan culture. This would be the case in Revelation as well.

Chapter 21 and 22 – The New Creation An Overview of the New Creation (21:1-8)

o Revelation 21:1-8 Provides an Overview of the New Creation and is the outline which the remainder of the book will follow.

21:1-2 is expressed more fully in 21:9-21. 21:3 is broadened in 21:22-27. 21:4-5a corresponds to 22:1-5. 21:5b corresponds to 22: 6-9 21:6-7 corresponds to 22:10-14 21:8 corresponds to 22:15

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o These verses also provide the contrasting future to that of those thrown into the lake of fire seen in 20:11-15.

o The reference to new heaven and new earth draws primarily from Isaiah 65 and the OT hope of renovation/ renewal of the world.

o The first heaven and first earth passed away Some see this as total destruction and God starting fresh

with nothing. Others view the destruction of sin in view and the new

creation as renewal/ transformation. Option 1 is more in line with pagan Greek thought while

option 2 is more in line with Jewish thought rooted in the OT.

2 Corinthians 5:17 provides a good parallel of old passing away and new coming. Your body did not burst into flames and disintegrate when you got saved.

o “No longer any sea” This does not refer to the beauty we associate with the

sea and John is likely not saying that there will literally be no large bodies of water.

The sea, for these ancient Jews, represented chaotic and evil forces opposed to God. Remember that the beast arises “out of the sea” and that the harlot sat on many waters. There will be no room for chaotic/ rebellious forces in the new creation.

o The Holy City, The New Jerusalem As we read through the text we begin to see that this

New Jerusalem is described both as a place (the dwelling of the people of God) and as a bride (the people themselves).

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The New Jerusalem is somehow (remember the fluidity of apocalyptic symbolic language) both the place and the people! A city and a bride.

o Coming Down Out of Heaven From God Again, our future hope is presented as heaven coming

down to earth rather than as escape from this earth. The point of the Apocalypse/ Revelation is not that the

church is to escape but that the church is to persevere. The climax is not the church being transported to the New Jerusalem but Jerusalem coming down out of heaven. IMPORTANT!

o Views of the New Jerusalem Some see this New Jerusalem as setting down on the

literal city of Jerusalem. Others see the New Jerusalem as coming to permeate

the entire created order.

This seems to be a heavenly city (yet also the people of the city!) which already exists in heaven as the dwelling place of departed saints. This makes sense out of John 14 and Jesus’ words that he goes to prepare a place for his disciples. The home Jesus has prepared is no longer separated from earth but comes down to earth in the new creation.

o In 21:3-7 we find that God comes to dwell among men. Again, this is an important contrast to the prevalent

belief that our hope is to go to some far away place where God is.

OT hope finds expression in the new creation. No more tears, death, or pain. These “first things” are what have passed away.

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These promises are expanded in the remainder of chapter 21 and 22.

o 21:8 Tells who will not partake in the new creation The purpose of this list is not to give us a hierarchy of

sins or so that we can know who to condemn. Remember that John is writing to churches and he desires to warn them and encourage them in certain ways of living.

Why does John top his list with the “cowardly?” Remember that the underlying purpose of this vision (and the entire book) is to encourage fledgling Christians. Some are tempted to give into outright persecution while others are tempted to give into social pressures. We are being warned that caving on one’s faith is a big deal.

Unbelieving/ untrustworthy – the faithfulness of the Lamb and the call to be faithful to the Lamb is a dominant theme in Revelation.

Everything on the list can be associated in some form or fashion with idolatry – a major temptation to the believers in John’s original audience and to every successive generation.

21:9-14) Further Description of the New Jerusalemo Verses 9-10 correspond to 17:1-3 where one of the bowl angels

takes John in the Spirit to the wilderness to see the harlot. We are definitely intended to see the contrast between the bride and the harlot, Jerusalem and Babylon. We are intended to choose a side!

o We again see the New Jerusalem coming down – in case we missed it the first time – many have!

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o The bride/ city (remember the fluidity of the symbolism) is adorned beautifully and purely. What a contrast to the harlot Babylon! Note the reference to precious stones.

o The city has a high wall with twelve gates. 3 gates on each side of the city. We will see that the gates never close, therefore the gates are not meant to keep people out but rather to provide a way of entry.

o The 12 gates with the names of the tribes of Israel and the 12 foundation stones with the names of the Lamb again point to the unity – through Jesus Christ – of the one people of God.

21:15-21) Measuring the Cityo This vision is similar to that of Ezekiel 40-48. Following Ezekiel’s

depiction of the end time defeat of Gog and Magog much space is devoted to a vision of measuring the temple and city.

o Remember as in Revelation 11 (the measuring of the temple) that this measuring is symbolic. The New Jerusalem represents at the same time the destination of God’s people and the people themselves. We are assured that all who are God’s will have a place in the New Jerusalem.

o The city is a cube – 12,000 x 12,000 by 12,000 stadia (1500 miles wide by 1500 miles long by 1500 miles high). The number 12,000 is again symbolic. The city is perfectly proportional.

Some view the city as occupying one part of the new creation.

Others view the city as referring to the entire new creation.

o The precious stones which adorn the city correspond to the precious stones worn by the high priest in the Old Testament.

21:22-27) The Glory of God Illumines the Cityo There is no physical temple in the New Jerusalem. The Lord

God and the Lamb are there so the entire new creation becomes a temple.

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o The temple has been expanded from one building to permeating the entire world. The OT temple and the city of Jerusalem were earthly types/ shadows of the all expansive glory and presence of God to come.

o The glory of God illumines the city.o Nothing unclean comes into the city. There is no threat of

“another fall” because evil has been ultimately and completely destroyed.

22:1-5) All Things Newo These verses depict the new creation as a new Garden of Eden.o The water of life flowing from the throne fulfills the prophecy

of Ezekiel 47:1-9 and reminds us of Jesus’ words in John 7 about rivers of living water.

o The tree of life bears 12 kinds of fruit and its leaves bring healing.

o In answer to the first Garden – there is no longer any curse. God is present with His people, they will see his face, and his name will be on their foreheads (Rev 7:3; 14:1).

o God himself provides the light.o The saints reign, presumably over creation. The point is that

those who were the least in the human system will be great in the new creation.

22:6-9) Exhortation to Obeyo These words are faithful and true – trustworthy and reliable.o These things must soon take place – John, as do the rest of the

New Testament writers – understood that this is the age of fulfillment. Much of Revelation speaks of how to live here and now. The hope of New Creation motivates us to live in such a way knowing that the end will come in God’s timing.

o “I am coming quickly.” We are reminded that God’s definition of “quickly” and our own might not be the same!

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o A blessing is promised to the one who heeds/obeys the words of this book (see 1:3). Revelation is not a book intended merely to quell our curiosity – but intends rather to show us how to live!

o The purpose of apocalyptic writing was/is not to create some kind of “other worldly” focusing faith, but rather to breathe meaning into this life and show us how to be in this world!

o John again finds himself so overwhelmed that he attempts to worship the angel and must be reminded that worship is due to God alone. It is highly likely that these “reminders” to John are vehicles which John is using to instruct his readers that worship is due to God alone. He is subverting idolatry in a very subtle way.

22:10-14) Exhortation to Holy Livingo John, contrary to Daniel 12:9-13 is told not to seal up the

words of the prophecy. o Rev. 22:11 is similar to Dan. 12:10. John is not minimizing free

will. The entire book emphasizes the interplay between God’s sovereignty and human choices. The point is that time is short.

o The importance of our works is emphasized in Rev. 22:12 while the necessity of God’s grace through the blood of Jesus finds emphasis in 22:14.

22:15) Two Paths – Two Destinieso This verse parallels 21:8. No polluting or rebellious forces will

inhabit the new creation. There will be no more sin and no future fall.

o The path of life leads to eternal life while the path of death leads to eternal death. The outbreak of evil at the end of the millennium demonstrates the necessity of eternal punishment for wickedness.

22:16-21) Final Words

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o These words have been for the churches. The introduction and conclusion both affirm that the entire book of Revelation is intended to be read and obeyed by the church.

o 22:17 presents us with an invitation to drink the water of life and become part of the people of God.

o 22:18-19 demand caution in dealing with the contents of Revelation. These words are drawn from similar cautions in Deuteronomy 4:2, 12:32, and 29:19-20.

o “I am coming quickly.” Whether we are comforted or threatened by these words reveals the degree to which we are hooked into the present system and reveals our understanding of just how amazing our future hope is.

o The letter ends on a hopeful and triumphant tone: Amen. Come Lord Jesus!

o The final words, fittingly, appeal that God’s grace would extend to all. Amen.

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