Revelation

Revelation

According to early Christian traditions, the Gospel of John, the three epistles of John, and Revelation were all written by the apostle John. Revelation is the only one of these books that actually claims to be written by someone named John.

The author does not claim to be the apostle John. Given the authority and prestige of the Twelve, no other first-century Christian leader was associated closely enough with the churches of Asia Minor to have spoken so authoritatively and to have referred to himself simply as John unless he were, in fact, the apostle. There are certainly differences of style and language between the Fourth Gospel and Revelation—as well as some remarkable similarities of thought and terminology. Regardless of the problems related to the authorship of the Fourth Gospel, however, it is not implausible to assume that the John of Revelation was, in fact, John the apostle, the son of Zebedee.

Date. Scholars have traditionally suggested two possible dates for the writing of Revelation. Suggested dates are based upon the repeated references to persecution (1:9; 2:2,10,13; 3:9-10; 6:10-11; 7:14-17; 11:7; 12:13-13:17; 14:12-13; 19:2; 21:4). It is well-known that the Roman emperor Nero ( a.d.. 54-68) persecuted Christians, and many think that a persecution took place under Domitian ( a.d.. 81-96) as well.

From the middle of the second century a.d.., Christian authors usually referred to Domitian's reign as the time of John's writing, but there is no historical consensus supporting a persecution of Christians under Domitian, while hard evidence does exist for a persecution under Nero. In this century most New Testament scholars have opted for the later date under Domitian (about a.d.. 95), though there has been a resurgence of opinion arguing for a setting just following the reign of Nero (about a.d.. 68). The reference in 17:10 to "seven kings," of whom "five have fallen, one is, and the other has not yet come," fits well with this later dating. Nero was fifth in the line of Roman emperors beginning with Augustus (then Tiberius, Caligula, Claudius, and Nero). The evil Nero, who persecuted Christians, died of a mortal wound (13:3,14; 17:11). His name yields the number 666 when put into Hebrew from Greek (13:18), thus for John it would stand as the ultimate exemplar and prototype of the coming antichrist.

Whichever date is chosen, however, the setting must be clearly related to a time of persecution for the author and an anticipated expansion of persecution for the original audience.

Literary Forms. Revelation has traditionally been called an "apocalypse." Although the kind of literature was not known in the first century, what modern scholars now call "apocalyptic literature" certainly existed. In any case, John called himself a "prophet" and his work a "prophecy" (1:3; 22:10,19). But he also gave it some of the features of a letter, or epistle, including an epistolary "greeting," an epistolary "conclusion" (22:21), and the overall tone of a Christian letter of "instruction," designed to be read aloud in worship (1:3,11; 2:7,11,17,29; 3:6,13,22).

Within Revelation we find other forms of literature as well, especially hymns. Perhaps more so than any other book in the New Testament, the Book of Revelation may be called a book of Christian worship. Vision, symbol, prophecy, sermonic exhortation, Scripture citation, narrative, prayer, and dialogue are all frequently interspersed with heavenly (and sometimes earthly) choruses of praise and adoration. The Father is worshiped in hymnic praise for His creative power and sovereign purposes (4:8-11). The Lamb (Christ) is worshiped at His enthronement for His faithfulness unto death, a sacrifice of great redeeming power for the redemption of His people (5:8-14). Or, again, the Lord God, the Almighty, is worshiped for His triumph over evil through Christ (11:15-18). Heaven rejoices at both the expulsion of Satan upon the enthronement of Christ (12:10-12) and at the judgment of the great harlot upon the coming of Christ (19:1-7). The saints also rejoice with a "new song" of salvation (14:1-5) and at their redemption from the beast (15:2-4). Then, as now, God is worthy of all worship and devotion, for He has mercifully accomplished salvation for all who approach Him through Christ.

1. Introduction (1:1-8)
2. John's Vision (1:9-20)
3. The Seven Churches (2:13:22)
4. God's Sovereignty (4:1-5:14)
5. The Seven Seals (6:1-8:5)
6. The Seven Trumpets (8:6-11:19)
7. The Dragon's Persecution (12:1-13:18)
8. A Summary (14:1-20)
9. The Seven Cups (15:1-16:21)
10. Fall of Babylon (17:1-18:24)
11. Revelation of the Lamb (19:1-22:5)
12. Conclusion (22:6-21)

Theology. The Book of Revelation is often treated as if it constituted a world of its own within the canon of the New Testament. Certainly its status as apocalyptic literature, with its exceedingly strange symbolic images, its angelic guides, visionary experience, and cosmic as well as earthly catastrophes, justifies the commonly held perception of it as "strange" and "unusual." But the extraordinary images, symbols, and experiences reflected in Revelation should not mislead us into isolating the book from the world of New Testament theology.

The Book of Revelation, in spite of its unusual language and symbolic traditions, has the basic apostolic theology at its core. The rest of the New Testament speaks profoundly about the same crucified, risen, and exalted Jesus who is variously portrayed in the Book of Revelation. Some of these portraits include: the strangely dressed, apocalyptic Son of man of chapter 1; the Lord of the churches of chapters 2-3; the Lamb/Lion of Judah of chapter 5; the Lord of judgment who pours out woes upon the earth by way of the seals, trumpets, and cups of chapters 6-19; the Child who is to rule the nations and who is exalted to the right hand of God of chapter 12; the Lamb and Son of man of chapter 14; the Word of God, who is the King of kings and Lord of lords who comes to do battle riding a white horse and having a robe dipped in blood of chapter 19; and the One who reigns upon the throne of God and is likewise the heavenly temple of chapters 20-22.

The focus of Revelation clearly falls upon the future coming of Christ. His coming will defeat the powers of Satan, those evil forces that oppress the people of God. The One who will come is none other than the same crucified and risen Jesus. The churches and those within them who have devoted themselves to the lordship of Jesus Christ are exhorted to remain faithful in the hour of affliction to Christ the crucified and risen Lord. Such exhortations to perseverance are widespread in the New Testament. (See Matt. 10:22; John 15; Acts 14:22.) They represent still a central need and obligation of authentic Christian living.

The Book of Revelation thus reflects the basic, apostolic theology that may be attested throughout the New Testament. This "apostolic theology" may be summarized as follows:

1. The events accomplished by God, particularly as they pertain to the person of Jesus Christ, have all been done in fulfillment of Scripture (Matt. 1:22-23).
2. God has powerfully acted for our salvation, especially through the death and resurrection of Jesus (Acts 2:23-32).
3. This same Jesus is now the exalted Lord. Having ascended to the right hand of God and taken His place on God's throne, He now executes the purposes of God as the Living Lord of the cosmos (Acts 2:32-36).
4. All who believe and confess the person of Jesus Christ will experience the salvation of God (Acts 2:38).
5. God's Spirit has been poured out on all those who name the name of Christ (Acts 2:38; Rom. 5:5; 8:9).
6. Commitment to God through Christ means participation in a fellowship of worship and instruction (Acts 2:41-42; Rom. 9:24-26).
7. This same Jesus will come again to rescue those who have confessed Him in faithfulness (see Mark 13:24-27).

Introduction (1:1-8)

Written to "the seven churches" of the Roman province of Asia, John's work is a "revelation" of "what must soon take place." Given to John by Jesus Christ, it is a message committed by God to the Lord to show to His "servants." John wrote his prophecy in the form of a letter, beginning with a greeting of grace and peace from each person of the triune God. The theme of John's work is clear: the Lord God, the Almighty One Himself, has guaranteed the final vindication of the crucified Jesus before all the earth. The victory of Christ is assured. His people will rejoice in their final deliverance, but those who have rejected Him will mourn His coming, for it will mean judgment for them.

John's Vision (1:9-20)

While in exile on the island of Patmos, John saw the risen Lord. It happened as he was in the Spirit on the Lord's Day. Suddenly he heard behind him a loud voice like the sound of a trumpet. The voice declared that John should write down what he would see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. John turned to see the source of the great voice. Interestingly enough, before mentioning Christ, he said he saw first of all "seven golden lampstands." We read later on that the seven golden lampstands are "the seven churches."

Thus the significance of John's visions, a message to the seven churches, should not be overlooked. Indeed, not merely in chapters 2-3 do we find the seven letters in which the churches are addressed but in the entire Book of Revelation (1:3; 22:10,16-19). There is certainly no textual evidence that the letters, either individually or as a collection, circulated apart from the rest of John's literary work. It is a serious mistake to think that certain portions of Revelation were not important for, or relevant to, the original audiences. The whole of the Revelation is relevant to the churches (then and now), for they are fellow partakers with John in "suffering and kingdom and patient endurance that are ours in Jesus." Each church must heed not only its own letter, but all of the letters, and indeed the entire Revelation (22:18-19), since it warns of coming judgment and pronounces a blessing on all those who persevere in the hour of affliction and die in faithfulness to the Lord (14:13). John's authoritative book is not a literary mystery for those struggling to live in a difficult time of persecution and suffering. John's book is an exhortation to the churches to remain faithful to Jesus Christ, to persevere in the hour of trouble knowing that Christ, who is the Lord of the churches, the One who walks among the seven golden lampstands (1:13; 2:1), will return to rescue and vindicate His people.

Having seen the seven golden lampstands, John then saw in the middle of the lampstands a glorious human figure. He saw none other than the heavenly Son of man Himself, clothed in a robe reaching to His feet, having a golden girdle worn high around His breast (in contrast to the workman who wore his belt in a lower position around the waist, so he could tuck his robe about it while at work). Like the Ancient of Days in Daniel 7:9-10, this glorious figure had hair "like white wool, as white as snow" (Rev. 1:14). His eyes, which were penetratingly powerful to judge and discern, were like a flame of fire. His feet, alluding probably to Daniel 10:6, were like burnished bronze. His voice, which John had already likened to the sound of a trumpet, was also like the sound of a mighty waterfall, similar to the description in Ezekiel 43:2 of the voice of God.

In His right hand He held seven stars, which are the angels of the seven churches. Proceeding from the mouth of the Glorious One was a sharp two-edged sword with which He would smite the nations (19:15), but which also stood as a reminder even to the churches that He is the Lord of judgment (2:12). Overwhelmed with this vision of the glorious Son of man, John fell down as a dead man. But the Glorious One laid His right hand upon John and said: "Do not be afraid. I am the First and the Last. I am the Living One." This description is virtually synonymous with the title of Alpha and Omega given to the Lord God in 1:8. It combines the sacred name revealed at the burning bush of Exodus 3:14 with the description of the Lord, the King of Israel, beside whom there is no other God, given in Isaiah 44:6.

This Living One, this One who possesses the absolute life of God, was Himself once dead but now is alive forever more (Rev. 1:18). This is, of course, none other than the crucified and risen Lord Jesus Christ. Though "born of a woman, born under law" (Gal. 4:4) and Himself thus susceptible and vulnerable to death, this Jesus, having endured the pangs of death, has now been raised to absolute life and can never die again (Rom. 6:9; Heb. 7:16-25).

Every feature in John's description of the Risen One suggests the presence of power and majesty. The Living One then instructed John to write an account of the things he both had seen and would see, that is, an account of "what will take place later."

The Seven Churches (2:1-3:22)

The letters to the churches of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea have a fairly consistent format. First, after designating the recipients, the risen Lord as Sender introduces and describes Himself using a portion of the visionary description of the glorious Son of man found in 1:9-20.

MAP: The Seven Churches of Asia

There follows an "I know" section of either commendation or criticism. Next appears typically some form of exhortation. To those who received criticism, the usual exhortation was to repent. However, to the churches of Smyrna and Philadelphia, for whom the Lord had only praise, the exhortation was one of assurance (2:10; 3:10-11). Each letter concludes, though the order may vary, with both an exhortation to "hear what the Spirit says to the churches" and a promise of reward to the "overcomer," that is, the one who conquers by persevering in the cause of Christ.

The church at Ephesus (2:1-7) was told to return to its first love or else its lampstand would be removed out of its place, a judgment implying the death of the church, though not the individual loss of final salvation. The church at Smyrna was tenderly encouraged to be faithful unto death, while the churches of Pergamum and Thyatira were sternly warned to beware of false teaching and the immoral deeds that so often accompany erroneous theology.

The church at Sardis was told to wake up and complete its works of obedience. The church at Philadelphia was promised, in the face of persecution by the local synagogue, that faith in Jesus would assure access into the eternal kingdom. Christ alone has the key of David and has opened the heavenly door that no one else can shut. And the church at Laodicea was told to turn from its self-deception and repent of its lukewarmness.

These warnings and encouragements were sent to seven real churches. No doubt the fact that "seven" are referred to has some symbolic significance and may well mean that the seven churches represented many Christian communities in Asia Minor. However representative the seven churches may have been, they were nonetheless seven very real churches to whom John was known and for whom he was instructed by the Risen Lord to write these words of warning and hope.

Some commentators refer to the seven churches as seven epochs of world history, but there is not the slightest hint in the text that the seven churches are to be understood in such a way. In fact, it is only a very forced and erroneous reading of church history that can make the letters to the seven churches appear as prophecies regarding seven epochs of world history.

Again, there is absolutely no hint in the text that John intended for us to understand these seven letters in that way. Instead, it is abundantly clear that the letters were written to real congregations, engaged in the very real struggles of faith and perseverance in the midst of impending, and sometimes actual, persecution. God's word to one situation clearly had relevance for other situations in the first century. It is therefore not surprising that we, too, may read these letters, and indeed the entirety of the Revelation, and hear the voice of God in them. Thus, we read Revelation in the same general way that we would read Paul's letters to the Corinthians. That is, after doing our best to understand the historical situation of and the inspired message to the intended, first-century audience, we then seek, as a people who continue to stand under the authority of God's Word, to apply the ancient message to our lives and situations today.

God's Sovereignty (4:1-5:14)

Chapters 4-5 represent the pivot point of the book. They tie the risen Lord's opening exhortations to the churches (chaps. 2-3) to the judgments and final triumph of the Lamb (chaps. 6-22). Seen in this way the exhortations to the churches are in fact warnings of both the coming afflictions and God's ultimate triumph, the latter of which may serve as a spur of hope to enable the recipients of the prophecy to endure the former. These chapters also provide the historical and theological basis of the risen Lord's authority over both the church and the world by depicting His enthronement and empowering to carry out the judging and saving purposes of God.

CHART: MILLENNIAL PERSPECTIVES ON REVELATION
POINT OF INTERPRETATION	AMILLENNIAL	HISTORICAL PREMILLENNIAL	DISPENSATIONAL PREMILLENNIAL	POSTMILLENNIAL
Description of View	Viewpoint that the present age of Christ's rule in the church is the millennium; holds to one resurrection and judgment marking the end of history as we know it and the beginning of life eternal	Viewpoint that Christ will reign on earth for a thousand years following His second coming; saints will be resurrected at the beginning of the millennium, nonbelievers at the end, followed by judgment	Viewpoint that after the battle of Armageddon, Christ will rule through the Jews for a literal thousand years accompanied by two resurrections and at least three judgments	Viewpoint that Christ will return after a long period of expansion and spiritual prosperity for the church, brought about by the preaching of the gospel; the Spirit's blessing; and the church's work toward righteousness, justice, and peace. The period is not a literal thousand years but extended time of spiritual prosperity.
Book of Revelation	Current history written in code to confound enemies and encourage Asian Christians; message applies to all Christians	Immediate application to Asian Christians; applies to all Christians throughout the ages, but the visions also apply to a great future event	"Unveiling" of theme of Christ among churches in present dispensation, also as Judge and King in dispensations to come	Written to encourage Christians of all ages, but the visions also apply to a great future event.
Seven candlesticks (1:13)	Churches		Churches, plus end-time application	Churches
Churches addressed (chaps. 2-3)	Specific historical situations, truths apply to churches throughout the ages; do not represent periods of church history		Specific historical situations and to all churches throughout the ages; shows progress of churches' spiritual state until end of church age	Specific historical situations, truths apply to churches throughout the ages; do not necessarily represent periods of church history
Twenty-four elders (4:4,10; 5:8,14)	Twelve patriarchs and twelve apostles; together symbolize all the redeemed	Company of angels who help execute God's rule (or elders represent twenty-four priestly and Levitical orders)	The rewarded church; also represents twelve patriarchs and twelve apostles	Symbolizes all the redeemed
Sealed book (5:1-9)	Scroll of history; shows God carrying out His redemptive purpose in history	Contains prophecy of end events of chapters 7-22	Title deed to the world	Portrays God carrying out His redemptive purpose in history
144,000 (7:4-8)	Redeemed on earth who will be protected against God's wrath	Church on threshold of great tribulation	Jewish converts of tribulation period who witness to Gentiles (same as 14:1)	Redeemed people of God
Great tribulation (first reference in 7:14)	Persecution faced by Asian Christians of John's time; symbolic of tribulation that occurs throughout history	Period at end time of unexplained trouble, before Christ's return; church will go through it; begins with seventh seal (18:1), which includes trumpets 1 -6 (8:2-14:20)	Period at end time of unexplained trouble referred to in 7:14 and described in chapters 11-18; lasts three and a half years, the latter half of seven-year period between rapture and millennium	Symbolic of tribulation that occurs throughout history
Forty-two months (11:2); 1,260 days (11:3)	Indefinite duration of pagan desolation	A symbolic number representing period of evil with reference to last days of age	Half of seven-year tribulation period	A symbolic number representing an indefinite time and evil influence
Woman (12:1-6)	True people of God under old and new covenants (true Israel)		Indicates Israel, not church; key is comparison with Gen 37:9	True people of God under old and new covenants
Great red dragon (12:3)	All views identify as Satan
Manchild (12:4-5)	Christ at His birth, life events, and crucifixion, whom Satan sought to kill	Christ, whose work Satan seeks to destroy	Christ but also the church (head and body); caught up on throne indicates rapture of church	Christ at His birth, life events, and crucifixion, whom Satan sought to destroy
1,260 days (12:6)	Indefinite time	Symbolic number representing period of evil with special reference to last days of age	First half of great tribula-after church is raptured	Indefinite time
Sea beast (13:1)	Emperor Domitian, personification of Roman Empire (same as in chap. 17)	Antichrist, here shown as embodiment of the four beasts in Dan 7	A new Rome, satanic federation of nations that come out of old Roman Empire	Roman Empire
Seven heads (13:1)	Roman emperors	Great power, shows kinship with dragon	Seven stages of Roman Empire; sixth was imperial Rome (John's day); last will be federation of nations	Roman Emperors
Ten horns (13:1)	Symbolize power	Kings, represent limited crowns (ten) against Christ's many	Ten powers that will combine to make the federation of nations of new Rome	Symbol of power
666 (13:18)	Imperfection, evil; personified as Domitian	Symbolic of evil, short of 777; if a personage meant, he is unknown but will be known at the proper time	Not known but will be known when time comes	Symbol of evil
144,00 on Mount Zion (14:1)	Total body of redeemed in heaven		Redeemed Jews gathered in earthly Jerusalem during millennial kingdom	Redeemed people of God
River of blood (14:20)	Symbol of infinite punishment for the wicked	Means God's radical judgment crushes evil thoroughly	Scene of wrath and carnage that will occur in Palestine	Symbol of judgment on the wicked
Babylon (woman—17:5)	Historical Rome	Capital city of future Antichrist	Apostate church of the future	Symbol of evil
Seven mountains (17:9)	Pagan Rome, which was built on seven hills	Indicate power, so here means a succession of empires, last of which is end-time Babylon	Rome, revived at end time	Pagan Rome
Seven heads (17:7) and seven kings (17:10)	Roman emperors from Augustus to Titus, excluding three brief rules	Five past godless kingdoms; sixth was Rome; seventh would arise in end time	Five distinct forms of Roman government prior to John; sixth was imperial Rome; seventh will be revived Roman Empire	Roman emperors
Ten horns (17:7) and ten kings (17:12)	Vassal kings who ruled with Rome's permission	Symbolic of earthly powers that will be subservient to Antichrist	Ten kingdoms arising in future out of revived Roman Empire	Symbolic of earthly powers
Bride, wife (19:7)	Total of all the redeemed		The church; does not include Old Testament saints or tribulation saints	Total of all the redeemed
Marriage supper (19:9)	Climax of the age; symbolizes complete union of Christ with His people	Union of Christ with His people at His Coming	Union of Christ with His church accompanied by by Old Testament saints and tribulation saints	Union of Christ with His people
One on white horse (19:11-16)	Vision of Christ's victory over pagan Rome; return of Christ occurs in connection with events of 20:7-10	Second coming of Christ		Vision of Christ's victory
Battle of Armageddon (19:19-21; see 16:16)	Not literally at end of time but symbolizes power of God's word overcoming evil; principle applies to all ages	Literal event of some kind at end time but not literal battle with military weapons; occurs at Christ's return at beginning of millennium	Literal bloody battle at Armageddon (valley of Megiddo) at end of great tribulation between kings of the East and federation of nations of new Rome; they are all defeated by blast from Christ's mouth and then millennium begins	Symbolizes power of God's Word overcoming evil forces
Great supper (19:17)	Stands in contrast to marriage supper		Concludes series of judgments and opens way for kingdom to be established	Stands in contrast to marriage supper
Binding of Satan (20:2)	Symbolic of Christ's resurrection victory over Satan	Curbing of Satan's power during the millennium		Symbolic of Christ's victory over Satan
Millennium (20:2-6)	Symbolic reference to period from Christ's first coming to His second	A historical event though length of one thousand years may be symbolic, after Armageddon during which Christ rules with His people	A literal thousand-year period after the church age during which Christ rules with His people but especially through the Jews	A lengthy period of expansion and spiritual prosperity brought about by the preaching of the gospel
Those on thrones (20:4)	Martyrs in heaven; their presence with God is a judgment on those who killed them	Saints and martyrs who rule with Christ in the the millennium	The redeemed ruling with Christ, appearing and disappearing on earth at will to oversee life on earth	Saints and martyrs who rule with Christ
First resurrection (20:5-6)	The spiritual presence with Christ of the redeemed that occurs after physical death	Resurrection of saints at beginning of millennium when Christ returns	Includes three groups: (1) those raptured with church (4:1); (2) Jewish tribulation saints during tribulation (11:11); (3) other Jewish believers at beginning of millennium (20:6)	The spiritual presence of the redeemed with Christ
Second death (20:6)	Spiritual death, eternal separation from God
New heavens and earth (21:1)	A new order; redeemed earth
New Jerusalem (21:2-5)	God dwelling with His saints in the new age after all other end-time events

Chapter 4 asserts the sovereign authority of the Creator God. Surrounded by the adoring and powerful four creatures and twenty-four elders, the Lord God the Almighty is holy, sovereign, and worthy of all worship. For He has created all things, and all things exist because of His gracious, sovereign will. John's vision of God upon His throne is reminiscent of Daniel 7 and Ezekiel 1, each of which is calculated to impress the reader with the God of might and glory.

Chapter 5 depicts the delegation of the divine authority to the risen Lord by introducing a sequence of events again reminiscent of Daniel 7. In Daniel 7 the people of God were oppressed by four terrible beasts, symbolic of evil empires and kings. Similarly, Revelation is written to people who either were, or soon would be, experiencing persecution from powers of evil. In Daniel 7 the heavenly thrones of judgment are established, the books of judgment are opened, and authority to carry out God's judgment, and thus to rescue the people of God from the evil nations, is committed to a human figure. This human figure, a glorious "son of man," mysteriously appears before the throne of God in the clouds of heaven.

Similarly, in Revelation 5 we see both a book of judgment (in this instance one with seven seals held in the right hand of God) and a glorious, redemptive agent of God. But now, instead of an unidentified human figure, we learn that the exalted agent of God is none other than the crucified Jesus, the Lamb and Lion of God. This Jesus, because of His conquering obedience to the will of God, is now (being) enthroned and therefore is worthy to take the book and break the seals.

The events portrayed here are highly symbolic but are not for that reason to be regarded as sheer myth. For the scene readily suggests an otherwise well-known and important historical and theological moment within biblical history, namely, the ascension and enthronement of Jesus. Besides explaining the visible absence of Jesus and/or the end of the resurrection appearances, the ascension of Jesus is His enthronement as heavenly Lord (see Acts 2:33-36; Eph. 1:20-2:22; Col. 1:18), His empowering now to execute the judgments of God. He is worthy to take the book, for He was slain. His redemptive death, that is, His obedience to the will of God, has revealed Him as qualified for the role of heavenly Lord. He has "triumphed," a word which for John referred to Jesus' triumphal suffering and subsequent enthronement (see 3:21) and may therefore now as the heavenly Lord assume the role of divine Agent and Executor. All power in heaven and on earth has been given to Him (Matt. 28:18). He may take the book and break the seven seals of judgment and thereby execute the purposes of the sovereign, Creator God. At His enthronement the heavens rejoice (5:8-14; 12:5-12), for He truly is worthy, and the people of God now have their reigning Savior.

The Seven Seals (6:1-8:5)

The breaking of the first four seals brings forth four horsemen of different colors. These riders, paralleling the chaos predicted in Mark 13, represent God's judgments through the upheavals of war and its devastating social consequences: violence, famine, pestilence, and death. The fifth seal is the plea of martyred saints for divine justice upon their oppressors. For now they are told, they must wait, for the number of the martyred of God's people is not yet complete.

A careful look at the sixth seal is important for understanding the literary structure and episodic sequence of Revelation. When broken, the sixth seal brings forth the typical signs of the end: a great earthquake, the blackening of the sun, the reddening ("blood red") of the moon, and the falling of the stars of heaven (Matt. 24:29-31; Mark 13:24-27). Though Revelation is but a few chapters old, we are brought to the end of world history. The sky is split apart like a scroll; mountains and islands are moved. And the mighty as well as the lowly of the earth realize that the great day of God's (and the Lamb's) wrath has come, and nothing can save them.

The earthquake is a consistent sign in Revelation for the destruction that immediately precedes the end (see 8:5; 11:13,19; 16:18-19) of history and the appearance of the Lord. The repeated references to the earthquake at strategic spots in Revelation do not mean that history itself repeatedly comes to an end but that John employed the well-known literary technique of "recapitulation" (see Gen. 1-2), that is, the retelling of the same story from a different "angle" so as to focus upon other dimensions of and characters in the same story.

Thus, in Revelation we are repeatedly brought to the end of history and the time of Christ's return. But John withheld his final (and fullest) description of this world's end until the end of his document (19:1-22:5). In the meantime he used the literary technique (among others) of retelling to prepare his readers for both the traumas and hopes of human history. He wanted to prepare his readers for the fact of judgment coming at the hands of the enthroned Lamb of God (6:1-17), for both His protection of His people (7:1-17; 11:1) and their responsibility to bear witness to the earth regarding Him (10:1-11:13), for the redemptive purposes of judgment (8:6-9:21), for the coming persecution (11:7; 12:1-13:18), and for the finality of God's judgments (15:1-18:24). There was much for John to explain regarding the suffering of the saints and the apparent triumph of evil, facts that seem to deny the Christian confession that Christ has been raised and enthroned as Lord. Does He protect His people? Will He truly come again? Why must we suffer, and "how long, Sovereign Lord," must we wait? The merciful but mysterious ways of God with humankind require, for the sake of completeness, the retelling of the story of human history from several points of reference, replete with the certainties of both judgment and salvation through Christ.

The description of the judgments initiated by the breaking of the first six seals would no doubt tend to overwhelm John's audience, but final wrath is not the lot of the people of God (see Rom. 8:35,39; 1 Thess. 5:9). Therefore, John interrupted the sequence of judgments leading to the seventh seal to remind us that the people of God need not despair, for "the servants of our God" (7:3) have the promise of heaven.

Chapter 7 is actually two visions, with the second both interpreting and concluding the first. The sealing of the 144,000 employs starkly Jewish symbols to describe those who know God through Jesus Christ. Clearly John was referring to Christians as the 144,000. For 7:3 refers to the "servants" of God, a term consistently used throughout Revelation to refer either to Christians in general or the Christian prophet, but never to the non-Christian Jew (or Gentile). Language employed in the Old Testament to refer to the Jews is characteristically used in the New Testament to refer to those who know God through Jesus Christ (for example, 2 Cor. 6:16-18; Gal. 3:29). Those who are in Christ are the beneficiaries of the promises made to Israel (Rom. 4:13-17; Gal. 3:8-9,15-29).

The number 144,000 is an intensification (12 x 12 x 10 x 10 x 10) of the original number twelve (itself an obvious allusion to the twelve tribes). This indicates that the 144,000 comprise the full number of God's people, God's people now being all (Jew or Gentile) who are followers of Jesus. (Note 12:1-17; the woman who has a crown of twelve stars and brings forth Christ is Israel. Her true offspring is first Jesus—the fulfillment of Israel's history—and His followers, that is, Jews and Gentiles "who obey God's commandments and hold to the testimony of Jesus," v. 17.)

In the second vision the 144,000 have become "a great multitude, which no one could count." Who are they? Using his favorite descriptions of heaven (see 21:3-4,23; 22:1-5), John said that they are those who have "come out of the great tribulation," now to experience the joys of heaven and relief from the tribulations they have endured. Compare 7:14-17 with 21:1-6; 22:1-5. The numberless multitude of 7:9 is not a reference to non-Christian Jews (or Gentiles); it refers rather to all who have trusted Christ. It is the Lamb's bride, the holy city, the new Jerusalem (21:2). To have "come out of the great tribulation "does not mean that they exited the earth before the hour of tribulation. To the contrary, they did indeed experience the tribulations of this evil age; but now in heaven they enjoy the presence of God, where they will hunger no more nor thirst any more. No longer subject to death (21:4), they will drink of the water of life, will no more experience the oppressive heat of the sun, and will have every tear wiped from their eyes. As the true Israel of God, Christians ("the servants of our God") have the seal of God. Having refused the mark of the beast (13:16-17), they hold to the testimony of Jesus in spite of persecution and therefore have the promise of final heavenly deliverance from this evil age of great tribulation.

Revelation 8:1-5 describes the seventh seal and again the traditional signs of the end, including "peals of thunder, rumblings, flashes of lightning and an earthquake." These signs represent the very end of human history and the coming of the Lord, but the prophet was not yet ready to describe the Lord's return. He still had too much to say (based on what he saw) about the nature of judgment, the mission of the church, and the persecutions of the beast to bring his prophecy to an end. Therefore, before describing fully the end, John had to start over. Using the symbolic vehicle of the seven trumpets, he declared that the judgments of God also have a redemptive purpose because they are signs, partial expressions, of the coming final judgment.

The Seven Trumpets (8:6-11:19)

The seven seals were divided between the four horsemen and the remaining three seals, with a narrative break between the sixth and seventh seals to remind the people of God of the Lord's promise of final protection and their hope of eternal glory. A similar pattern occurs with the seven trumpets.

The first four trumpets describe partial judgments ("a third") upon the earth's vegetation, the oceans, fresh waters, and the heavenly lights. The last three trumpets are grouped together and are also described as three "woes" upon the earth, emphasizing God's judgment upon humankind. The fifth trumpet (and first woe) releases hellish locusts who will sting those not having the seal of God. The sixth trumpet (and second woe) brings forth a mighty army of infernal horsemen who kill a third of humankind. But all these judgments have no redemptive effect, for the rest of humankind who are not killed by these plagues refuse to repent of their immoralities. The warnings have fallen on deaf ears.

Just as the interlude between the sixth and seventh seals assured the recipients of Revelation that the people of God are safe from the eternally destructive effects of God's wrath, so also between the sixth and seventh trumpets we are reminded of God's protective hand on His people. But in the trumpet interlude we also learn that God's protection during these days of tribulation does not mean isolation, for the people of God must bear a prophetic witness to the world.

In 10:1-11 John's call (after the pattern of Ezek. 2:13:11) is reaffirmed. He is told to eat a bittersweet book and "prophesy again about many peoples, nations, languages and kings." The note of protection and witness is again struck in 11:1-13, where the measuring of the temple of God alludes to God's protective hand upon His people during the hour of turmoil. These persecutions will last for forty-two months, but His people, the "holy city," will be neither destroyed nor silenced. For the "two witnesses" will bear witness during this time, also called "1,260 days," to the mercy and judgment of God. Note well: the "42 months" and the "1,260 days" refer to the same time period seen from different perspectives, for the days of witness are also days of opposition (11:2-7; 12:6,13-17). Negative references to persecution and the activity of Satan and the beasts are consistently called "42 months" (11:2; 13:5), whereas positive references to the sustaining hand of God or the prophetic testimony of His two witnesses are called "time, times and half a time" (12:14), or "1,260 days" (11:3; 12:6).

It seems unlikely that the "two witnesses" ("two" suggests a confirmed, legal testimony) are two individual persons, for they are also called "two lampstands," terminology already interpreted in 1:20 to mean the church. Also we must note that the "1,260 days" of the woman's flight and protection from Satan in 12:6 is as well a reference to the protection of God's people, though under a different image or symbol. Note, too, that in 13:5-7 the same beast from the abyss, who here in 11:7 attacks the two witnesses and overcomes them, is said in 13:7 to "make war against the saints" and "to conquer them."

Though engaged in great spiritual warfare, the church, like Moses and Elijah of old, must faithfully maintain a courageous and prophetic witness to the world, a witness even unto death. Although the earth rejoices that the testimony of the church is in the end apparently snuffed out, the temporary triumph of evil ("three and a half days") will turn to heavenly vindication as the two witnesses (the people of God) are raised from the dead. Though John was not yet ready to describe more fully the resurrection of Christ's followers and the bliss of heaven, we have in the resurrection of the two witnesses the depiction of the church's great hope: the resurrection of all those who hold to the testimony of Jesus (compare 11:7-11 with 13:15; 20:4-6).

The seventh trumpet (and third woe) again introduces the earthquake, lightning, and thunder. The end of history has come, the time for the dead to be judged and the saints to be rewarded. Clearly the very end has come, for the heavenly chorus now treats the coming of the reign of God (and Christ), as well as the day of judgment, as past events. The chorus sings, "The kingdom of the world has become the kingdom of our God and of his Christ, and he will reign for ever and ever."

John has again brought us to the point of our Lord's return and, indeed, has begun to describe the rejoicing that will accompany His return (19:1-10). But he is not yet ready to describe the actual coming of the King of kings and Lord of lords. There is (sadly) more to relate regarding "the beast that comes up from the Abyss" to make war with the two witnesses, the people of God. It is that awful forty-two months, the period of persecution (and protection/witness), that John must now unfold.

The Dragon's Persecution (12:1-13:18)

Chapter 12 is crucial for understanding John's view of the sequence of history. The number three and a half was associated by Christians and Jews with times of evil and judgment (see Luke 4:25). John variously referred to the three and a half years as either "42 months" (11:2; 13:5) or "1,260 days" (11:3; 12:6) or "a time, times and half a time." For John it was the period of time when the powers of evil will do their oppressive works. But during this time, God will protect His people while they both bear witness to their faith (11:3) and simultaneously suffer at the hands of these evil powers (11:2,7; 12:13-17; 13:5-7).

All commentators agree that this terrible period of tribulation will be brought to an end with the coming of the Lord. The critical question, however, is when the three-and-a-half-year period of persecution and witness begins. Though some scholars have relegated the three and a half years to some as-yet-unbegun moment in the future, chapter 12 unmistakably pinpoints its beginning with the ascension and enthronement of Christ. When the woman's (Israel's) offspring is "caught up to God and to His throne," there is war in heaven, and the dragon is cast down to the earth.

Heaven rejoices because it has been rescued from Satan, but the earth must now mourn because the devil has been cast down to earth, and his anger is great. He knows that he has been defeated by the enthronement of Christ and that he has but a short time. The woman, who (as Israel) brought forth the Christ and also other offspring (those who hold to the testimony of Jesus), now receives the brunt of the frustrated dragon's wrath. As the enraged dragon now seeks to vent his wrath upon the woman, she is nonetheless nourished and protected for "1,260 days," that is, for a "time, times and half a time."

John's altogether brief description of the life of Christ (only His birth and enthronement are here specifically referred to) should not mislead the reader into thinking that it is the infant child who is "caught up to God and to His throne." This passage does not have for its main purpose the telling of the life of Christ, for John knew his readers to be familiar with the decisive events in Christ's history. Rather, the passage seeks to show the continuity of persecution as inaugurated by Satan against the woman (Israel) and her child (Christ) and continued against the woman and the rest of her offspring (Christians).

It is, of course, the crucified and risen Lord who is enthroned and whose accession to the throne brings the defeat of the powers of darkness (see Eph. 1:19-23; 1 Pet. 3:22; see Rom. 1:4; Col. 1:15-20; 1 Tim. 3:16). The account of the dragon's defeat in, and expulsion from, heaven clearly commences with, and is caused by, the enthronement of the woman's offspring. Likewise, note well that the story of 12:6, where the woman flees to the wilderness and is protected by God for "1,260 days," has two unmistakable plot "links" in the developing story line of chapter 12. First, the woman's flight and the "1,260 days" of protection in 12:6 clearly commence with the enthronement of 12:5. But in 12:14-17 it is the persecution of the dragon, who has now been cast down from heaven to earth, that motivates the woman's flight to the wilderness. Thus what we have in 12:14-17 is the resumption and amplification of the woman's story which was begun in 12:6.

Note the parallel references in 12:6 and 12:14 to the "desert," nourishment, and "time, times and half a time," or it's equivalent, "1,260 days." This dual plot connection—where two events are seen in connection with the woman's flight—between the enthronement of the woman's offspring (Christ) and the dragon's pursuit of the woman is neither odd nor surprising. It is the enthronement that (virtually simultaneously) produces the war in heaven, which results in the dragon's expulsion and which then immediately causes the now-enraged dragon to persecute the woman and "the rest of her offspring." It is not only clear that the "1,260 days" of 12:6 is the equivalent of the "time, times and half a time" of 12:14 but that the one particular period of persecution/protection in question commences both with the enthronement of Christ and the sub-sequent—and, for all practical purposes, simultaneous—expulsion of the dragon from heaven.

The dragon then brings forth two henchmen (chap. 13) to help him in his pursuit of those who believe in Jesus. Satan is thus embodied in a political ruler, the beast from the sea (13:1), who will speak blasphemies for "forty-two months" and "make war against the saints," while the second beast (or "false prophet," 19:20), who comes up from the earth, seeks to deceive the earth so that its inhabitants worship the first beast.

Thus, in chapters 12-13 each of the various ways of referring to the three and a half years is a reference to a single period of time that began with the enthronement of Christ and will conclude with His return. The time period is not a literal three and a half years but the entire time between the ascension and the return of Christ, which will permit the dragon to execute his evil work upon the earth (see Gal. 1:4; Eph. 2:2). Almost two thousand years have elapsed since our Lord ascended to the right hand of God, but the evil period known as the three and a half years continues. Satan still rages, but his time is short, and his evil will cease at the return of Christ.

A Summary (14:1-20)

After the depressing news of the ongoing persecutions of God's people by the unholy trinity, John's readers need another word of encouragement and warning. Chapter 14 therefore employs seven "voices" to relate again the warnings and promises of heaven. First is another vision of the 144,000. The 144,000, as before, are the full number of the people of God. It is certainly a reference to Christians, for they "were purchased from among men and offered as firstfruits to God and the Lamb."

Using the common biblical imagery of sexual immorality as a reference to idolatry, John called these followers of the Lamb "blameless." That is, they did not "defile themselves" with the beast. They are the men and women who have been faithful in their worship of the one true God through Jesus Christ and have not been seduced by the Satanic deceptions of the first beast and his ally, the false prophet. They will be rescued and taken to heaven's throne, where with one voice they will sing a new song of salvation.

Another voice is heard, that of an angel announcing the eternal gospel and warning the earth of coming judgment. The remaining "voices" (or oracles) follow in rapid succession. The fall of "Babylon the Great" an Old Testament symbol for a nation opposed to the people of God, is announced. Then the people of God are warned not to follow the beast, and those who follow him are warned of the coming torments of their separation from God. After that a blessing is pronounced on those who remain faithful. Finally, two voices call for harvest. One calls upon the Son of man to reap the earth as a giant wheat harvest, while the last voice likens the reaping of the earth to a grape harvest, for the coming of the Lord will mean the treading of the winepress of the fierce wrath of God the Almighty.

The Seven Cups (15:1-16:21)

Just as the seven seals and the seven trumpets depict different aspects of God's judgments through Christ, so now another dimension of His judgment must be revealed. The seven cups of wrath are similar to the seven trumpets and the seven seals, but they also are different; for there comes a time when the wrath of God is no longer partial or temporary but complete and everlasting. The outpouring of the seven cups of wrath means that God's judgment is also final and irrevocable. The partial judgment ("one-third") of the trumpets suggests that God uses the sufferings and evils of this life as a warning to draw humankind toward repentance and faith. But such tribulations also foreshadow the final hour of judgment, when God's wrath is finished and there is delay no longer.

The seven cups of wrath represent the judgments of the Lamb on the earth, especially on those who have received the mark of the beast. Between the sixth and seventh seals and the sixth and seventh trumpets we were told of God's protection of, and mission for, the people of God. But with the seven cups there is no break between the sixth and seventh outpourings of judgment. Now only wrath is left; there is no more delay. Babylon the Great, the symbol for all who have vaunted themselves against the Most High God, will fall. With the pouring out of the seventh cup of wrath, there is again the great earthquake accompanied by "flashes of lightning, rumblings, peals of thunder," for the end has come.

The notion of God's wrath is not always a welcome subject to the Bible reader, but its reality as a clear-cut teaching of both Old and New Testaments is inescapable. The reality of evil, the reality of human freedom, the righteousness of God, and the longing of God to have creatures, who though distinct from Him as real creatures nonetheless freely relate to Him in trust and love, make inevitable the notion and reality of God's wrath. A righteous God responds to those who persist in their evil refusal to acknowledge their rightful Lord.

God longs to see His rebellious children lay down their arms and come home to Him. God has mercifully acted by all possible means—even to the extent of taking to Himself, through His Only Begotten Son, the very penalty that He has prescribed for sin—to bring His wayward children home. Wrath brings grief even to the heart of God, but God will not coerce our love of Him. He has given His children their freedom, and He will not destroy their humanity by removing that freedom, even when His children stubbornly persist in using that freedom in rebellion against Him. Incredibly enough, in spite of the overwhelming mercies of God revealed through Jesus Christ, there will be those who refuse His mercies. In such cases the faithful God of creation and redemption will faithfully respond in keeping with His own nature and word by giving His rebellious sons and daughters what they have stubbornly insisted upon, namely, everlasting separation from Him. Surely, as God's wrath, this is the height of torment and misery—to be separated from the One who is the true source of life, to be cut off from one's merciful Creator and thus to experience everlastingly the eternal death that comes from the rejection of Him who is the source of everlasting life. But we must neither deny nor even lament the wisdom of God for His past or future assertions of wrath. Our God evidently loves righteousness, justice, and mercy to such an extent that He will not brook our cowardly tolerance of evil. We may not lightly dismiss the fact that heaven is neither silent nor embarrassed when evil is punished. Heaven rejoices at the justice and judgment of God (19:1-6).

The Fall of Babylon (17:1-18:24)

Chapter 17 retells the sixth cup, the fall of Babylon the Great, and chapter 18 gives a moving lament for the great city. She has not fulfilled God's purposes for her. All of her mighty works, industry, craftsmanship, political power, and artistic skill are brought to nothing, for she has played the harlot and worshiped the beast rather than devoting her skills and energies to God and to the Lamb.

Revelation of the Lamb (19:1-22:5)

Heaven now begins to rejoice because Babylon the Great has fallen and it is time for the appearing of the Lamb's bride. The great marriage supper of salvation is ready to commence. Although he has withheld a description of the coming of the Lord on at least three earlier occasions, John is now prepared to describe the glories of the Lord's appearance.

All of heaven rejoices over the righteous judgment of God upon evil. The Lamb's bride, the people of God, has made herself ready by her faithfulness to her Lord through the hour of suffering. Therefore "it was given her" (salvation is always a gift of God) to clothe herself in fine linen, for "the wedding of the Lamb" has come.

Heaven is opened, and the One whose coming has been faithfully petitioned from ages past, the Word of God, the King of kings and Lord of lords, appears to battle the enemies of God in a conflict whose outcome is not in doubt. When the Lamb comes with His heavenly armies, the first beast and the second beast are thrown into the lake of fire from which there is no return. The dragon, who is the serpent of old, the devil and Satan, is cast into a hellish abyss that is shut and sealed for a thousand years. Since the powers of evil reigned for "three and a half years" (the period of time between the ascension and return of our Lord), Christ will reign for a "thousand years." The dead in Christ are raised to govern with Him, and God's rightful rule over the earth is vindicated.

This thousand-year reign is called the millennium. The term millennium is derived from the Latin ( mille, one thousand, annum, year) and means a period of one thousand years. The biblical words for thousand are eleph in Hebrew and chilioi in Greek. In multiple Old Testament instances the term is used in counting, even as it is in the New Testament (see Gen. 24:60; Luke 14:31). Occasionally the term is used to mean a large number without specific units being intended (see Mic. 5:2; 6:7; Rev. 5:11). The particular references used to establish a doctrine of a thousand years associated with Christ's final coming are found in Revelation 20:2-7.

The biblical materials do not present a systematic eschatology in which all of the diverse references about the end times are brought into one teaching. Therefore in Christian history differing strands of interpretation have emerged. Christian interpreters seeking a coherent systematic doctrine of the last things relate the apocalyptic elements of Old Testament prophecy (especially the Book of Daniel); the apocalyptic elements in the New Testament (especially Matt. 24-25; Mark 13; 2 Peter; Jude; and the Book of Revelation); Paul's writings about the final coming (especially 1 Thess. 4:13-18 and 2 Thess. 2:1-11—the man of lawlessness); Paul's views about the relationship of Jews and Gentiles (Rom. 9-11); and the references to antichrist(s) in 1 John.

Our concern with millennial issues, that is, whether the return of Christ is before the millennium (premillennialism) or after the millennium (as in either postmillennialism or amillennialism), is a concern whose significance is greatly exaggerated with respect to the interpretation of the Book of Revelation. What ultimately mattered for John is that the followers of Christ, those who have suffered the afflictions and persecutions of this present evil age, will one day be rescued and vindicated by the appearance of Christ, whose coming will destroy the powers of evil. It is abundantly clear in the New Testament that the shape and promise of the future hope should exert an influence upon our present behavior and moral devotion to Christ (see Rom. 8:18-25). Indeed, the very point of Revelation is to encourage Christian perseverance in the present in light of the coming triumph of God through Jesus Christ.

The interpretation of the relationship of the thousand-year kingdom to the return of Christ given in the commentary above could be called a form of premillennialism. Each of the views has something to commend it. Postmillennialism is wrong in its placement of the return of Christ at the conclusion of the thousand-year kingdom. Yet postmillennialism has accurately captured a significant motif in biblical prophecy in both the Old and New Testament. That is, we must live and preach in hope. We must preach the gospel not in the expectation that no one will believe, but we must proclaim the gospel to the ends of the earth, believing that God will somehow use our witness to His glorious salvation through the person of Jesus Christ to bring about a mighty triumph for the kingdom of God. Though we certainly cannot bring the kingdom of God on earth through human means, the preaching of the gospel does indeed offer hope for the transformation of life.

Amillennialism is to be commended for its emphasis upon the current reign of Jesus Christ. Indeed, the Book of Revelation makes abundantly clear (see the exposition above of chaps. 5 and 12) that Christ indeed has overcome and as such has been raised and exalted to the right hand of God. He is currently Lord of the churches. He is indeed currently Lord of the cosmos. He is the one into whose hands all power in heaven and on earth has been given. He has been raised far above all rule and authority and power and every name that is named (Eph. 1:19-21).

Still, only premillennialism can properly explain the episodic sequence of Revelation 19-20.

At the conclusion of the "thousand years," the dragon is to be released. He is permitted another brief time of deception, but his time is short-lived. Following this final episode of deception at the conclusion of the thousand years, the dragon is recaptured and this time cast into the lake of fire and brimstone, "where the beast and the false prophet are also." The fate given to the beast and the false prophet at the return of Christ is also finally meted out to the dragon at the close of the reign of Christ. Then the final judgment takes place, at which all not included in the Book of Life are thrown into the lake of fire.

Chapter 21 is often thought to refer to the period following the thousand-year reign, but it is more probably a retelling of the return of Christ from the viewpoint of the bride. Here we have clear-cut clues about the fact of a literary "retelling." Just as chapter 17 was a recapitulation of the seventh cup and the fall of the harlot, Babylon the Great (compare the language of 17:1-3, which clearly introduces a "retelling" with the language of 18:9-10), so chapter 21 recapitulates the glorification of the bride of the Lamb. Now the story is told with the focus upon the bride. To be the bride is to be the holy city, the New Jerusalem, to live in the presence of God and the Lamb, and to experience protection, joy, and the everlasting, life-giving light of God. The tree of life grows there, and there the river of the water of life flows. There will no longer be any night; there will no longer be any curse, for the throne of God and of the Lamb is there. And there His bond-servants will serve Him and reign with Him forever and ever.

Conclusion (22:6-21)

John concluded his prophecy by declaring the utter faithfulness of his words. Those who heed his prophecy will receive the blessings of God. Those who ignore the warnings will be left outside the gates of God's presence. Solemnly and hopefully praying for the Lord to come, John closed his book. The churches must have ears to hear what the Spirit has said. Under the threat of an everlasting curse, the hearers are warned to protect John's sacred text: neither to add to nor to take away from the words of his prophecy. The people of God must, by His grace, persevere in the hour of tribulation, knowing that their enthroned Lord will soon return in triumph.

Theological Significance. It is extremely helpful to remember what the very first verse of the book says about this book. It is a revelation that God gives to His church, a revelation of Jesus Christ.

The greatest purpose of the book is to show us Jesus Christ. A suffering church does not need a detailed forecast of future events. It needs a vision of the exalted Christ to encourage the weary and persecuted believers. We see Jesus Christ standing in the midst of the churches. We see Him portrayed as the Lamb of God who died for the sins of the world. We see Him as one who rules and reigns. He is the one who takes His church to be with Him in the new heavens and the new earth, where we will worship Him forever and ever. Amen.

Questions for Reflection

1. How does Revelation differ from other New Testament books?
2. How is Revelation like other New Testament books in terms of basic Christian doctrine?
3. What is the central theme of Revelation?
4. What is the central exhortation of Revelation for Christians?
5. What events in the experience of Jesus are referred to in Revelation 12, and how do the "1,260 days" and "42 months" relate to those events?
6. How does the message of Revelation relate to our current situation?
7. How do the "42 months" or "1,260 days" and the "1,000 years" relate to the return of Christ?

Sources for Additional Study

Beasley-Murray, George R. The Book of Revelation. New Century Bible. Grand Rapids: Eerdmans, 1981.

Dockery, David S. Our Christian Hope: Bible Answers to Questions about the Future. Nashville: LifeWay, 1998.

Ladd, George E. A Commentary on the Revelation of John. Grand Rapids: Eerdmans, 1972

Mounce, Robert H. The Book of Revelation. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1977.

Newport, John P. The Lion and the Lamb: A Commentary on the Book of Revelation for Today. Nashville: Broadman, 1986.

Walvoord, John. The Revelation of Jesus Christ. Chicago: Moody, 1976.