Chapter.1
The word revelation is the Greek word apokalupsis, from which the word “apocalypse” is derived. A “revelation” exposes what was formerly hidden or secret. The revelation recorded in this book will give believers information that had been formerly veiled but would now be disclosed.
Readers need to understand some characteristics of apocalyptic literature in the Bible. The Bible’s apocalyptic sections are revelations from God. Revelation is God’s giving his people a peek into the future. Apocalyptic literature emphasizes God’s supernatural acts. Revelation highlights God’s power by focusing on the end times, when God will interrupt human history and defeat evil once and for all. Apocalyptic literature is symbolic. It attempts to describe supernatural actions with graphic symbols of real events, things, or traits. For example, Christ is described in Revelation 5:6 as having “seven horns and seven eyes.” The number seven represents perfection. A horn symbolizes power. So “seven horns” speak of Jesus’ extraordinary power, and “seven eyes” speak of his ability to see all things.
This book is the revelation from Jesus Christ. God gave the revelation of his plan to Jesus Christ (see also John
According to tradition, John, the author, was the only one of Jesus’ original twelve disciples who was still alive at this time. John wrote the Gospel of John and the letters of 1, 2, and 3 John.
Jesus gave his message to John in a vision, allowing him to see and record certain future events so that they could be an encouragement to all believers. The vision includes many signs and symbols that convey the essence of what is to happen. What John saw, in most cases, was indescribable, so he used illustrations to show what it was like. Readers of this symbolic language don’t have to understand every detail—John himself didn’t. Instead, we must realize that John’s imagery reveals that Christ is indeed the glorious and victorious Lord of all. Some of Revelation’s original readers were being severely persecuted because of their faith. The awesome and sometimes frightening pictures of Jesus’ ultimate victory over evil were intended to encourage them to persevere.
John saw the vision and then faithfully reported the word of God and the testimony of Jesus Christ. Revelation, according to John, is God’s word—not simply John’s narration of what he saw. It is an eternal message. The words of this book describe the promises and actions of God that have come true through Jesus. Revelation, as difficult as it may be to understand, should not be neglected. It should be read and studied, for it is the word of God and the testimony of Christ to all believers, from the first century to today. This promise that God blesses the reader and listeners sets John’s writing apart from other Jewish apocalyptic literature and points out that these words were inspired by God. This is the first of seven beatitudes in Revelation (see also
Who is blessed? The one who reads this prophecy to the church. The public reading of Scripture was common in Jewish heritage (see, for example, Nehemiah 8:2-3; Luke
Revelation is a book of “prophecy” that is both prediction (foretelling future events) and proclamation (preaching about who God is and what he will do). Prophecy is more than telling the future. Behind the predictions are important principles about God’s character and promises. These words will bless the hearers because through them they can get to know God better and be able to trust him more completely.
Jesus told John to write to the seven churches that knew and trusted John and had read his earlier letters (see 1:9, 11). These were literal churches in literal cities. The letter was addressed so that it could be read and passed on in a systematic fashion, following the main Roman road clockwise around the province of
These were not the only churches in
The Trinity—the Father (the one who is, who always was, and who is still to come), the Holy Spirit (the sevenfold Spirit), and the Son (Jesus Christ)—is the source of all truth (John 14:6-17; 1 John
All of time is encompassed in the “Father”—he is, was, and will be. This title is used only in Revelation (see also
This doxology concludes the prologue to this book. John was writing to believers experiencing persecution; yet he assured them that Jesus not only continuously cared for and loved them but also had set them free, no matter how they might feel. Jesus had set them free from their sins by shedding his blood, that is, through his death on the cross. Through that blood, he had made his people his kingdom and his priests who serve before God his Father.
The book of Revelation describes that day when he will return to earth. That Jesus will come with the clouds of heaven summarizes the message of Revelation. Jesus’ second coming will be visible and victorious. Everyone will see him arrive (Mark
Alpha and Omega are the first and last letters of the Greek alphabet. The Lord God is the beginning and the end. God the Father is the eternal Lord and Ruler of the past, present, and future (see also 4:8; Isaiah 44:6; 48:12-15). God is sovereign over history and is in control of everything. The one who is, who always was, and who is still to come is also described in 1:4. The phrase the Almighty One comes out of the Old Testament and conveys military imagery, referring to God as a mighty warrior. The military imagery helped the people in the churches to whom this book was written understand that they had the ultimate Warrior fighting on their side. God rules over all.
Although John was an apostle and an elder of the church, he described himself as their brother in Christ because he and the persecuted believers were partners in suffering as persecution against believers began to escalate at the end of the century. They were partners in God’s coming Kingdom because they were already its citizens. And they were partners in patient endurance as they awaited the arrival of God’s coming Kingdom.
John had paid for his faithfulness of preaching the word of God and speaking about Jesus by being exiled to the
On the Lord’s Day (Sunday), John was worshiping in the Spirit, which refers to a visionary experience given to John by the Holy Spirit. In this vision John heard a voice that sounded like a trumpet blast. The trumpet heralds the return of Christ (1 Corinthians 15; 1 Thessalonians 4). The voice commanded John to write down what he would see in the visions. John’s record then became this book, which he would send to the seven churches. The contents of specific messages to these churches are in chapters 2 and 3.
The seven gold lampstands are the seven churches in
The feet like bronze picture an exalted person with great power (also from Daniel). Bronze usually symbolized the might of
In his right hand, Christ holds seven stars, explained in
There are two swords in Revelation. Chapter 19 has the “great sword.” The sword here is the sharp two-edged sword. This type of sword, invented by the Romans, represents invincible might. The double-edged sword was light and sharp on both edges. These swords gave such a great advantage in hand-to-hand combat that the Roman army was called “the short swords.” It made them virtually invincible. This sword is coming from Jesus’ mouth, symbolizing the power and force of his message. Jesus’ words of judgment are as sharp as swords; he is completely invincible.
This shining brilliance of his face probably describes Christ’s entire being. The same sort of picture is described in the Transfiguration, an event that John himself had witnessed (10:1; Matthew 17:2).
John’s response to the awesome sight of the glorious Son of Man was to fall at his feet as dead. Most likely this was not a trance; rather, it was in response to having seen a spectacular vision. The message given by this glorious figure—Christ—is the same one that had been given to the women at the tomb (Matthew 28:5): “Don’t be afraid!” For those who believe, there is no need to fear. This Christ is the First and the Last—essentially the same as the Alpha and the Omega (see also Isaiah 44:6). Christ is the living one—not a dead idol but alive and always with his people, every moment, in control of all things. He is the same one who was resurrected. He died; that is, he experienced physical death on the cross. But now he is alive forever and ever. Because Jesus rose from the dead, he can promise the same for his people.
Jesus holds the keys of death and the grave, which give him complete control over that domain. Christ alone has absolute authority over people’s lives and deaths. He alone can free people from the ultimate enemy, death. Believers need not fear death because Christ holds the keys (see Luke
The command to write down what John had seen is repeated (see also
Christ explains that the seven stars are the angels of the seven churches. But just who are the “angels of the seven churches”? Because the Greek word angeloi can mean angels or messengers, some believe that they are angels designated to guard the churches; others believe that they are elders or pastors of the churches. The case for angels as the correct interpretation comes from the fact that every other use of “angels” in Revelation refers to heavenly beings. However, because the seven letters in Revelation 2–3 contain reprimands against the messengers, and angels are not ever considered to be heads of churches, it is doubtful that these angels are heavenly messengers. If these are earthly leaders or messengers, they are accountable to God for the churches they represent.
The seven gold lampstands among which Christ had been standing (
The basic problem with the church in
Chapter.2
Although John was writing, the words are clearly from Christ, the one who holds the seven stars in his right hand and walks among the seven gold lampstands (1:13, 16). Christ controls the churches. Christ is described differently in every letter, mainly because each description is tied to the problems of the specific church.
Christ commended the church at
Despite the commendations, Christ had something against this church—they did not love Christ or each other as much as they had at first. The Ephesians, though commended for their zeal in protecting the faith, had fallen into caring more about orthodoxy than love.
Every church should have pure faith and root out heresy. But these good efforts should spring from their love for Jesus Christ and for other believers. Both Jesus and John stressed love for one another as an authentic proof of the gospel (John 13:34; 1 John 3:18-19). In the battle to maintain sound teaching and moral and doctrinal purity, it is possible to lose a charitable spirit.
Paul had once commended the church at
If they refused to repent, however, Christ said that he would come and remove the church’s lampstand from its place, meaning the church would cease to be a church. Just as the seven-branched candlestick in the
Christ added a further commendation to this church in
Each of the seven letters ends with the exhortation, Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches. The words of the Spirit are the words of Christ. Note that all the letters were to be read to all the churches. Those who “hear” what is read should then “listen to the Spirit” in order to understand what the Spirit is saying and to know what should be done. Those who listen and do what the Spirit leads them to do will be victorious. These who are victorious will remain faithful to Christ no matter what the cost.
Those victorious ones will eat from the tree of life in the paradise of God. The Garden of Eden contained the tree of life and the tree of the knowledge of good and evil (see Genesis 2:9). Eating from the tree of life brought eternal life with God; eating from the tree of knowledge brought the ability to discern good and evil and, therefore, to choose evil. When Adam and Eve ate from the tree of knowledge, they disobeyed God’s command. So they were excluded from
In addition to being a center for the imperial cult,
The description of Christ given to this small church on the verge of being snuffed out by persecution is that Christ is the First and the Last, who died and is alive (see
The church in
Much of the persecution seems to have been coming from the Jews who, as noted above, were actively opposing Christianity. They may have claimed to have descended from Abraham, but true Jews (God’s people) are those who have accepted Jesus as Messiah and Savior (Galatians
Christ told the believers in
Whoever is victorious—that is, whoever stands strong for the faith despite persecution and suffering—will not be hurt by the second death. The Greek negative is emphatic—they will not in any way be hurt. Believers and unbelievers alike experience physical death. The first death for those in
The problem in
The city was also a center for the imperial cult. While
The proconsul of
As the center for four idolatrous cults,
Despite commending believers for holding fast to the faith (
The complete story of Balak and Balaam is recorded in Numbers 22–25. In brief, Balak was a king who feared the large number of Israelites traveling through his country, so he hired Balaam, a sorcerer, and told him to pronounce a curse on them. Balaam had refused at first, but an offer of money had changed his mind. Numbers 25:1-3 describes the Israelite men getting involved with pagan women and then worshiping the gods of
The church in
The church also had some Nicolaitans among them—people who follow the same teaching and commit the same sins as those who were like Balaam. These two groups were essentially the same in their practices. The Nicolaitans are described in 2:6 as those whose actions Christ hates. The believers in
The church should get rid of those who were attempting to compromise where there could be no compromise. A church who tolerates such people will find that Christ will come suddenly and fight against them with the sword of his mouth. This sword represents God’s judgment against rebellious nations (
This closing calls upon readers to listen to the Spirit and understand. Those who are victorious (faithful against compromise) will be given a reward that here includes three symbols: hidden manna, a white stone, and a new name.
Being able to eat of the manna that has been hidden away in heaven suggests spiritual nourishment that faithful believers will receive for keeping their churches doctrinally pure. On the journey toward the promised land, God provided manna from heaven to the Israelites for their physical nourishment (Exodus
It is unclear what the white stone represents or what the new name on each stone will be. Because these stones seem to relate to the hidden manna, they may be symbols of the believer’s eternal nourishment, or eternal life. Small stones served many purposes in ancient times. Some were given to the poor to help them obtain food, like food stamps. Some were used as invitations to a banquet. The invited person would bring along the stone in order to be admitted. Each stone would have an invited person’s name on it. For those who refused to go to the pagan banquets, a place was reserved at the Messiah’s banquet in heaven. The stones may be significant because each will bear the new name of every person who truly believes in Christ. Alternately, the new name may be Christ’s name as it will be fully revealed (
Thyatira was a working person’s town, a center for manufacturing. The city was filled with many trade guilds for commerce such as cloth making, dyeing, leatherworking, bronzeworking, and pottery making.
Christ’s description of himself as the speaker to this church is that he is the Son of God. This sets him against Apollo and the emperor, who were said to be sons of the chief god, Zeus. This title is used nowhere else in Revelation. This Son of God has eyes like flames of fire and feet like polished bronze (see
The believers in Thyatira were commended for their good deeds. Christ sees all good deeds. He knew of the believers’ love for one another (love that the Ephesian church had lost—2:4-5), their faith, their service, and their patient endurance. Christ was pleased to see their constant improvement in all these things.
Thyatira had the opposite problem that
In this case, the problem was Jezebel, who calls herself a prophet, a woman from among the believers, who claimed to have the gift of prophecy. She may indeed have had unusual gifts, but she was using her influence to teach positions that were contrary to God’s word, misleading the believers. Like Balaam, she was leading the people into worship of idols and sexual sin (
Most of the people in the city were tradesmen, so they belonged to various guilds. These guilds (such as potters, tentmakers, etc.) each had an area in the city and a guild hall, which functioned as a center for the guild’s religious and civic activities. Usually the guild would hold a banquet at the hall once a week, and these banquets would often be centered on idolatry—featuring meat sacrificed to idols and, most likely, some form of sexual license as part of the revelry. Jezebel was probably encouraging the believers, mostly tradespeople themselves, to continue to take part in their guilds’ activities as their civic duty. A refusal to join the guilds and take part in their activities would mean certain economic hardship. Jezebel suggested a way of compromise. Christ was pleased neither with this woman’s teaching nor with the fact that the church tolerated her.
God in his mercy had given Jezebel time to repent of her wicked ways, but she would not turn away from her immorality. Consequently, God was going to punish her with sickness and suffering. The reference to those who commit adultery with her may refer to both involvement in sexual immorality and in idolatry by way of her teaching. Those involved would also be punished unless they turned away from all their evil deeds.
The phrase I will strike her children dead most likely refers to Jezebel’s followers, her spiritual “children,” those whom she had convinced to compromise with the pagan world. God wanted the church to deal with Jezebel. This judgment would be an example so that all the churches would know that God can see the thoughts and intentions of every person. No matter how a person appears on the outside, God alone knows what is going on in that person’s heart. No one can hide from Christ; he knows what is in every person’s heart and mind. Those who work against Christ will be found out and will receive whatever they deserve.
Many in the church in Thyatira had not followed Jezebel and had seen through her deception. After the church would repent and get rid of Jezebel and her false teaching, Christ would not place any other responsibilities on them other than simply to hold tightly to what they had until his return. All they needed was their pure faith, not the depths of Satan that Jezebel had been teaching.
This teaching of deeper truths probably involved so-called secret insights that were guaranteed to promote deeper spiritual life. Jezebel may have considered her insights to be deeper knowledge of God, but Christ explained that these “truths” were really the teachings of Satan. Christ condemned her teaching.
Christ says that those who are victorious (over Jezebel, etc.) and who obey to the very end will rule over Christ’s enemies and reign with him as he judges evil. The promised authority over all the nations fulfills Psalms2, a messianic Psalmsdescribing how God will hand the nations of the world over to Christ (Psalms2:8-9). Christ applies this Psalmsto the readers by showing that the future reign of the Messiah will be shared with those who remain faithful (see 1:6;
The iron rod and smashed clay pots symbolize total judgment (see Isaiah 30:12-14; Jeremiah
Those who are victorious in Thyatira were promised the same authority that Christ had received from the Father; they would also receive the morning star. Christ is called the morning star in
The conclusion that marks each of these messages to the churches implores everyone to listen and understand what the Spirit is saying to the churches. All these letters would be read to all the churches. The message included in each letter was for more than just the church to whom it had been written. The others churches should listen and hear, as should churches of the present day. We, too, are called to listen and understand what the Spirit is saying to us.
Chapter.3
The wealthy city of
Christ had no words of commendation for this church. It seems to have been untroubled by heresy from within or persecution from without. Yet this church had compromised with its pagan surroundings.
Christ described himself as the one who has the sevenfold Spirit of God and the seven stars (see 1:4, 16). The “sevenfold Spirit of God” is another name for the Holy Spirit. The seven stars are the messengers, or leaders, of the churches (see 2:1). Knowing this church’s deeds, Christ had no good words to say. The believers may have had a reputation for being alive, but they were dead. Like the city itself, the church in
The following verses record five commands focusing on watchfulness. The city had been sacked twice because the watchmen on the walls had not seen the enemies scaling the cliffs. Thinking that they were impregnable on the mountaintop led to a deadly complacence. What had happened to the city was happening to the church, and it needed to wake up. The situation was not completely hopeless—if they caught themselves in time, they could strengthen what little remains even though it, too, was at the point of death.
Christ knew all their deeds, and condemned them as far from right in the sight of God. The church may have looked impressive from the outside, but there was no spiritual motivation or power behind its deeds. In letters to the other churches, Christ commended deeds of love, faithfulness, obedience, and perseverance.
Christ commanded the church at
Not every believer in
To be clothed in white means to be set apart for God, cleansed from sin, and made morally and spiritually pure. Revelation mentions white robes several times. (
The Book of Life refers to the heavenly registry of those who have accepted salvation in Christ. This expression appears elsewhere in the Bible. The picture of God’s “book” first appears in Exodus 32:32-33. Also, the psalmist had cried out against his enemies, “Erase their names from the Book of Life; don’t let them be counted among the righteous” (Psalms69:28). Daniel had prophesied, “At that time every one of your people whose name is written in the book will be rescued”(Daniel 12:1). This “book” symbolizes God’s knowledge of who belongs to him. At that time cities had registry books, so having one’s name removed meant losing citizenship. A city would also erase a person’s name from the registry when he or she died. For the citizens of heaven, however, death is not a cause for one’s name to be removed; instead, it is the way of entrance.
Some have suggested that Christ’s statement that he will “never erase” certain names leaves open the possibility that he might erase some names, and may imply that people can lose their salvation. In other words, can a name be written in the book and then later erased? It would be shaky to base one’s theology of salvation on this symbol, so it is best to take Christ’s statement at face value. Those who remain faithful to him are promised future honor and eternal life—they are guaranteed citizenship in heaven.
Christ will announce to the hosts of heaven that the believers belong to him. Christ had stated, “If anyone acknowledges me publicly here on earth, I will openly acknowledge that person before my Father in heaven” (Matthew
Again Christ emphasizes the importance for the readers of Revelation to listen and understand. The message in this letter is also for you.
For Christ to hold the key of David means that he has the authority to open the door to his future Kingdom. This alludes to an event recorded in Isaiah 22:15-25 when the official position of secretary of state in
The church may have been small (you have little strength) and may have had little impact upon the city, but it had obeyed and had not denied God. They had been faithful in a difficult area. The phrase, I have opened a door for you that no one can shut, may mean that the church had a prime location for missionary activity—they had an open door that no one could shut. The meaning, however, may refer to the Jewish believers who had been excommunicated from the synagogue for their faith in Christ (see 3:9). While the door to the synagogue may have been closed to them, Christ had opened the door to eternal life. No one could keep them out if they trusted in Christ.
Apparently there was significant conflict between the Christians and the Jews in
The believers had endured patiently, as Christ had commanded, so Christ promised to protect them from the great time of testing that will come upon the whole world to test those who belong to this world. Some believe that this protection from “the great time of testing” means there will be a future time of great tribulation from which true believers will be spared. This is a key verse for those who subscribe to the pre-Tribulation-Rapture theory—that believers will be kept from this time of testing because they will not be on the earth then, having been taken to heaven in what is called the “Rapture” (based on 1 Corinthians 15:51-53; 1 Thessalonians 4:15-17). Others believe that the verse refers to times of great distress in general, the church’s suffering through the ages. Others interpret the protection to mean that the church will go through the time of tribulation and that God will keep them strong during it, providing spiritual protection from the forces of evil (7:3). The verb “protect” is the same Greek verb in the Lord’s prayer (“Deliver us from the evil one,” Matthew
This “great time of testing” is also described as the Great Tribulation or Day of the Lord, mentioned also in Daniel 12:2; Mark 13:19; and 2 Thessalonians 2:1-12. All the judgments recorded in the remainder of the book of Revelation take place during this time of tribulation. While believers may have to face difficulty and suffering, they will certainly be protected from God’s wrath and judgment.
For the churches in
The believers who are victorious and remain faithful to the end receive the promise to become pillars in the
Christ also gives these victorious believers three further promises. He will write God’s name on them, they will be citizens in the new Jerusalem, and they will have Christ’s new name inscribed upon them. This “new name” of Christ has not been revealed, but those who are victorious and persevere will have this new name inscribed upon them. For more on the new Jerusalem, see 21:2.
This threefold promise pictures believers belonging to God, having citizenship in heaven, and having a special relationship with Christ. The new Jerusalem is the future dwelling of the people of God (21:2). They will be citizens in God’s future Kingdom. Everything will be new, pure, and secure.
This closing is the same as for the letters to the other churches: all should listen to the Spirit and understand what is being said.
The church may have been founded by Epaphras (see Colossians
To this church, Christ is described as the Amen—the faithful and true witness. The word “amen” signals an acknowledgment of something true and binding. Christ was true and faithful, but the Laodiceans were not. They were rich and powerful, but they were not “faithful and true.”
This allusion to the Laodicean water supply is a fitting metaphor for the activities of this church.
Many have thought that this cold and hot refers to spirituality—and that Christ would rather have “cold” people (without faith at all, or without any sort of growth) than “lukewarm” believers (who believe some). They take the word “cold” to be negative and “hot” to be positive, with “lukewarm” in between. Instead, both “cold” and “hot” should be taken as positive. Christ wished that the church had cold, refreshing purity or hot, therapeutic value, but it had neither.
The city was proud of its cloth and dyeing industries. They had developed a black wool that had become famous all over the
There was a second chance for this church; Christ offered them the opportunity to repent. His correction and discipline would come because of his love for the church (Proverbs
The Laodicean church was complacent and rich. They felt self-satisfied, but they didn’t have Christ’s presence among them. Christ knocked at the door of their hearts, but they were so busy enjoying worldly pleasures that they didn’t notice him trying to enter. The pleasures of this world—money, security, material possessions—can be dangerous because their temporary satisfaction can make people—even believers—indifferent to God’s offer of lasting satisfaction.
Many have taken this verse as a help in evangelism, picturing Christ wanting to enter an individual’s heart. The context is actually Christ speaking to an entire church. The people in the church in
This promise that everyone who is victorious will sit with Christ on his throne refers to the heavenly Kingdom (see also 1:6, 9;
At the end of each message to these churches, believers were urged to listen and take to heart what had been written to them. Although a different message was addressed to each church, all the messages contain warnings and principles for everyone. Which letter speaks most directly to your church? Which has the greatest bearing on your own spiritual condition at this time? How will you respond?
Chapter.4
After writing the letters to the seven churches, John looked and saw a door standing open in heaven (see also Ezekiel 1:1). It is God who opens the door, so this is God revealing these visions to John and to us. This first voice that sounded like a trumpet was the voice of Christ (see
Some who subscribe to the pre-Tribulation theory see a veiled reference to the rapture of the church in the words of Christ to “come up.” But the text indicates that John alone was commanded to be transported in the Spirit to heaven. The Rapture is not mentioned specifically in the book of Revelation. For more on the Rapture, see 1 Thessalonians 4:13-17.
Four times in the book of Revelation, John wrote that he was in the Spirit (
John saw a throne in heaven and someone sitting on it (compare with 1 Kings
Surrounding God’s throne were twenty-four thrones with twenty-four elders sitting on them. John did not identify these twenty-four elders. Evidently, the worship they were providing was more significant than who they were. Scholars have proposed several possibilities for the identity of these twenty-four elders:
1. Because there were twelve tribes of Israel in the Old Testament and twelve apostles in the New Testament, the twenty-four elders (twelve plus twelve) in this vision represent all the redeemed of God for all time (both before and after Christ’s death and resurrection). They symbolize all those—both Jews and Gentiles—who are now part of God’s family. The twenty-four elders show us that all the redeemed of the Lord are worshiping him.
2. The twenty-four elders are the heavenly counter- part of the twenty-four priestly ranks who served the
3. Most likely, the elders are an angelic group providing this worship, and the reference to twenty-four remains speculative. Their continuous praise supports this view, and the fact that they serve with, but are distinguished from, the four living creatures (
In Revelation, lightning and thunder are associated with significant events in heaven. Lightning and thunder had filled the sky at
The seven lampstands represent the Holy Spirit (see also comments on 1:4 and Ezekiel
Glass was very rare in New Testament times, and crystal-clear glass was virtually impossible to find. The sea of glass serves as the magnificent floor of God’s throne room and highlights both the magnificence and holiness of God. It is probably not a literal “sea”; rather, it is a metaphor for the scene. No earthly ruler can compare with the awesomeness of God. See also Job 37:18 and Ezekiel 1:22.
The four living beings are angelic beings of high order, serving as part of the worship and government in heaven (see Isaiah 6:1-4; Ezekiel 1:5-25). Isaiah 6:2 refers to these beings as “seraphim.” The seraphim surround God’s throne, lead others in worship, and proclaim God’s holiness. The eyes picture knowledge and alertness. They see and scrutinize everything. These are powerful figures, as noted by the wings (4:8). These four living beings also appear throughout Revelation (see also 5:6, 8, 14; 6:1;
The Old Testament prophet Ezekiel saw four similar beings in one of his visions (Ezekiel 1:5-10;
A further description of these four living beings indicates that each had six wings, indicating power and swiftness (see Isaiah 6:2). The eyes all around are mentioned again (4:6) and indicate complete knowledge—that is, they could perceive and understand everything that was happening. Their continuous praises to God reveal constant worship.
The four living beings sing about God’s holiness. The repetition three times of the word holy means ultimate holiness (see also Isaiah 6:3). Lord God Almighty pictures the ultimate, divine Warrior (see commentary on 1:8). Churches of all ages facing persecution gain great comfort knowing that no matter what happens on earth, God is almighty. Those who are victorious will one day join in praise with the angels. The phrase who always was, who is, and who is still to come describes God’s transcendence over time—he is eternal (see also commentary on 1:4).
The actions of these living beings picture complete worship and submission to God. The one who lives forever and ever emphasizes God’s eternality (see
These verses are the second hymn sung in Revelation (see 4:8), a hymn of praise to God for his work in creation. The point of this chapter is summed up in this verse: All creatures in heaven and earth will praise and honor God because he is the Creator and Sustainer of everything. No king or emperor can make such a claim. No Roman emperor could ever be acknowledged for creating heaven and earth. This role belongs to God alone (14:7; 21:5; Romans
The phrase you are worthy was used to herald the entrance of an emperor when he came in his triumphal procession. Later, the emperor Domitian added the phrase “our Lord and God” as a reference to himself, thereby promoting the cult of emperor worship. Christians, however, are to acknowledge only one Lord and God.
Earthly honor and power is to be laid before the throne, just as the living beings lay their crowns before the throne. This demonstrates that all authority and honor belong to God. He delegates his authority to others, but it belongs to him.
Chapter.5
The phrase the one who was sitting on the throne refers to 4:2-3, where John had been taken to the throne room of heaven. This one on the throne is God himself. In his right hand God is holding a scroll. In John’s day some books were written on scrolls—pieces of papyrus or vellum up to thirty feet long, rolled up and sealed with clay or wax. Other books were written in codex form—much like our modern book. The seven seals indicate the importance of the scroll’s contents, and they guaranteed the secrecy of the document. The book had writing on both sides. John does not tell us the exact contents of the book, but it seems that, from what follows in chapters 5–8, it is none other than the content of the rest of the book of Revelation. As each seal is broken, another part of the book is revealed. The final seal, the seventh one, opens the way to the seven trumpets, and so on through the rest of Revelation.
As God was holding the scroll, a strong angel asked, “Who is worthy to break the seals on this scroll and unroll it?” The identity of this angel is unknown. The question, shouted with a loud voice, went out across all of creation to find someone worthy to bring history to its appointed end. But no one in heaven or on earth or under the earth could be found who had the authority and purity to open the scroll and read it. This emphasizes the sovereignty and centrality of Christ. He alone was able to open the scroll.
John wept that no one could be found who was worthy to open the scroll and read it. John wept because he knew that the unopened scroll would mean that the closing scene of history could not begin; thus, evil would continue unabated on the earth, and there would be no future for God’s people. But one of the elders (4:4, 10) told John not to weep any longer, because someone was worthy to open the scroll—the Lion of the tribe of
The Messiah, Jesus Christ, has conquered. Christ proved himself worthy by living a perfect life of obedience to God, dying on the cross to pay the penalty for the sins of the world, and rising from the dead to demonstrate his power and authority over evil and death. Only Christ conquered sin, death, hell, and Satan himself, so only he can open the scroll and break its seven seals, setting in motion the forces that will bring about the final destruction of all evil.
One of the elders called John to look at the Lion (5:5), but when John looked, he saw a Lamb. Christ the Lamb was the perfect sacrifice for the sins of all humankind; therefore, only he can save his people from the terrible events that will be revealed by the scroll. This is a beautiful picture: the Lion of the tribe of
This Lamb is different from a dead Passover lamb, however. This Lamb is standing upright, conquering and triumphant, like a strong ram. This Lamb has seven horns and seven eyes, symbolizing perfect (the number seven) power and wisdom. The horns symbolize strength and power (see 1 Kings
Christ stepped forward and took the scroll from his Father, who was seated on the throne. Christ was worthy to take the scroll because of his sacrifice on the cross, by which salvation was won for all who believe. In this vision the time had come for God to unleash the final acts of history before setting up his Kingdom. Christ would open the scroll and begin the process that would bring about the end of this fallen world.
As Christ took the scroll, the four living beings and the twenty-four elders fell down before the Lamb. This pictures all of the heavenly beings worshiping the Son, just as they had done for the one on the throne (
The remainder of this chapter contains three hymns of praise. This first new song was sung by the twenty-four elders and the four living creatures (they refers to 5:7-8). In
The song of the twenty-four elders and the four living creatures praises Christ’s work. (See Psalms96 for a similar song.) The fact that the Lamb was killed refers to Christ’s death on the cross as recorded in the Gospels. Through his blood shed on the cross, he ransomed his people. A “ransom” was the price paid to release a slave from bondage. Through his death Jesus would redeem his people from the bondage of sin and death. The disciples thought that as long as Jesus was alive, he could save them. But Jesus revealed that only his death would save them and all those who trust in him.
God has ransomed people from every tribe, language, people, and nation. God’s message of salvation and eternal life is not limited to a specific culture, race, or country. Anyone who comes to God in repentance and faith is accepted by him and will be part of his Kingdom. We must not allow prejudice or bias to keep us from sharing Christ with others. Christ welcomes all people into his Kingdom.
The worship that had begun with the four living beings and twenty-four elders here spreads to all of heaven with all of the angels. In
Finally, the choir grew to every creature in heaven and on earth and under the earth and in the sea. They sang both to the one sitting on the throne as well as to the Lamb—both God and his Son. In response to the song of creation, the four living beings said, “Amen!” in agreement. The twenty-four elders responded by falling and worshiping the one on the throne (God) and the Lamb (Christ). Everything created, both in heaven and on earth, will one day worship God and his Son (Philippians
Chapter.6
The Lamb, Christ, broke open the first seal and with that came the first of four riders on horseback. One of the four living beings called loudly, “Come!” probably beckoning the rider on the horse. A white horse with a rider holding a bow had a crown placed on his head and he rode out to win many battles.
This is the only rider who didn’t bring catastrophe (the others initiated warfare, famine, and death); this rider went out to gain the victory. There is much debate over who or what this horseman represents. Some have suggested that this rider symbolizes the proclamation of the Good News of Christ. They see the white horse as being “good” and therefore the rider on a good mission. Others believe that the rider on the white horse is Christ himself, for Christ later appears on a white horse (
The fact that this white horse and its rider precede three other horsemen who wreak havoc on the earth, however, suggests that the white horseman might represent the lust for conquest. When humankind is bent on conquest, the result is warfare, famine, and death. The color white could correspond, then, to conquest. Most likely, the rider on the white horse represents sinful humankind’s desire for conquest; when this occurs, many suffer.
At the breaking of the second seal, a rider on a red horse appeared. He was given a mighty sword and was sent out to remove peace from the earth. The picture here is of warfare. Throughout history, conquest has led to warfare and civil war. The rider on the white horse went out to “win many battles,” and in his wake came warfare. The color of this horse, red, symbolizes great bloodshed upon the earth.
Christ broke the third seal and a black horse arrived. This rider was holding a pair of scales for weighing food. The words of the four living beings regarding the amount of food for a day’s pay pictures wartime inflation. First-century readers would have interpreted this amount as twelve to fifteen times what they were used to paying. What a person would earn in a day would buy only enough food to feed that person, no one else, not even his or her family. This then would lead to widespread famine, another devastating result of warfare. Following on the heels of the red horse of warfare, therefore, comes a black horse, which represents the sorrow and desolation of warfare that leaves people without money or food. The phrase, “Don’t waste the olive oil and wine,” could be a warning to conserve two staples.
The Lamb broke the fourth seal, and the fourth living being called a rider on a pale green horse. The rider’s name was Death. Following close behind was the Grave. The drive for conquest (white horse), had led to warfare and bloodshed (red horse), which had brought famine and pestilence (black horse), resulting in death and the grave (pale green horse). The color indicates the color of a corpse. The four riders were given power over one-fourth of the earth to kill people with the sword and famine and disease and wild animals. Death by wild beasts would be expected when millions of people have died through war, famine, and plague. The number of one-fourth of the earth, working from present-day numbers, would mean over a billion people would die in this first wave of judgment were it to happen today. Nothing that cataclysmic has occurred in all of history.
After the four horses have ridden off, the Lamb broke the fifth seal. It reveals an altar in heaven, under which are the souls of all who had been martyred for faithfully proclaiming the word of God. They had been killed for standing up for Christ and for his word (see also
The souls of the martyrs beneath the altar were calling out for vengeance for their deaths, asking God how long it would be before he would judge the earth and avenge their blood. This is an imprecatory prayer—a prayer for vengeance against God’s enemies. Just as David had written psalms that called for vengeance against his enemies (for example, Psalms 35; 94:3), so these martyrs asked for vengeance and vindication against the people who belong to this world (see also 3:10; 8:13; 11:10; 13:8, 12; 17:2, 8). These words may sound harsh when used in prayer, but the martyrs were calling for God’s justice, and they were leaving the vengeance to God. God promises to help the persecuted and to bring judgment on unrepentant sinners.
The martyrs were told to rest a little longer until the full number of the servants of Jesus had been martyred. God is not waiting until a certain number are killed; rather, he is waiting for the appointed time to arrive. He promises, however, that those who suffer and die for their faith will not be forgotten. In fact, they will be rewarded and honored by God. Today, oppressed people may wish for justice immediately, as these martyrs did, but they must be patient. God works according to his own timetable, and he promises to act. No suffering for the sake of God’s Kingdom, however, is wasted. God will vindicate his people, but he will do it in his time, not ours.
The white robe that each martyr was wearing, as throughout the book of Revelation, symbolizes purity (see also 3:4;
The sixth seal changed the scene back to the physical world. The first five judgments had been directed toward specific areas, but this judgment was over the whole world. The entire population would be afraid when the earth itself trembled. With the opening of the sixth seal, there was a great earthquake, followed by other cosmic disturbances. To properly understand these events, we must go beyond the literal meaning. These word pictures were common to many of John’s readers and stood for the coming “day of the Lord” or “day of judgment.” The earthquake in Scripture always pictures God’s presence (see Exodus 19:18; Isaiah 2:19-21; Haggai 2:6). The color of the sun is that of cloth worn in times of mourning. The moon will appear red due to whatever in the atmosphere caused the sun to be darkened. The stars falling to earth could refer to a terrifying meteor shower with meteors striking the earth (see also Joel 2:30-31; Mark 13:21-25). The disappearance of mountains and islands will probably result from the great earthquake (see Hebrews
Finally, the sky will roll up like a scroll (see also Isaiah 34:4). Those who interpret this book as chronological will consider this to be the end of the first round of judgments. Those who picture the book as cyclical, or as showing varying intensity with all the judgments ending at the return of Christ, see the rolling up of the sky as the time when Christ opens heaven and returns to earth (
As the earthquake moved the mountains and the sky was filled with terrifying signs, everyone on the earth, from the rich and powerful to the citizens, to the slaves, all hid from God. They recognized that the end of the world had come and they hoped to hide from the face of the one who sits on the throne and from the wrath of the Lamb. The people were so terrified of the one seated on the throne that they would prefer that an avalanche fall on them rather than have to face God. The evil people on the earth dread God more than they dread death. They do not realize that even death cannot help them to escape their judgment by God.
Chapter.7
John saw four angels who were standing at the four corners of the earth (referring to the whole earth, the four points of the compass). The sudden silence and the angels holding back the four winds from blowing upon the earth picture God’s protection from harm; they contrast the peace and security of the believers with the terror of those hiding in the rocks (6:16). The winds described here picture harmful winds as agents of God bringing destruction (see Daniel 7:2). The four angels hold back the winds so that not a leaf rustled in the trees, and the sea became as smooth as glass. This scene contrasts with the earthquakes and meteor showers that had just occurred (
Another angel came from the east who had the seal of the living God. In ancient days, a king would push his signet ring into wax on a scroll or document as a seal to mark his ownership and to protect its contents. God places his own seal on his followers, identifying them as his own and guaranteeing his protection over their souls. Here, God’s seal was placed on the foreheads of his servants. This seal would be counterfeited by Satan in
The number of those who were sealed is 144,000. This does not mean that only 144,000 people alive on the earth at that time will be saved. Most likely, it is a symbolic number: 12 x 12 x 1,000, symbolizing completeness. A similar multiple appears in
Some believe that the tribes of
Most likely, however, this listing of the twelve tribes is symbolic of all of God’s true followers—the “true
In 7:4, John had heard the number of those sealed; here, he saw a vast crowd, too great to count. This fulfilled God’s promise to Abraham that he would have descendants too numerous to count (Genesis 15:5; 32:12; Romans 9:6-8; Galatians
Who is this great multitude? In
The angels, elders, and living beings of chapters 4 and 5 were joined by a huge crowd of people. No distinctions of race, ethnic background, or gender exist in this worshiping community. These were the redeemed people—those who had accepted Christ’s sacrifice on their behalf and had experienced God’s forgiveness. They sing about salvation. These were clothed in white, symbolizing their purity because of the salvation they had received (3:4-5; 4:4;
The angels, the elders, and the four living beings had stood before the throne in John’s earlier vision. For more information about the elders, see the commentary on 4:4. For more information on the four living beings, see the commentary on 4:6-7.
After the redeemed sang their song (7:9-10), these worshiped God and sang to him seven words of praise because of the salvation he had given to all the redeemed. Jesus said, “There is joy in the presence of God’s angels when even one sinner repents” (Luke
One of the twenty-four elders turned to John and anticipated his question regarding the identity of this great crowd in white robes, “Where do they come from?” These people have come out of the great tribulation. They have persevered, standing true for Christ. Some may have been martyred, but probably not all of them. They have been redeemed, for they have washed their robes in the blood of the Lamb and made them white. It is difficult to imagine how blood could make any cloth white, but the blood of Jesus Christ is the world’s greatest purifier because it removes the stain of sin (Hebrews
According to 7:1-8, the believers receive a seal to protect them through a time of great tribulation and suffering; in 7:9-17, John receives a glimpse into the future—the believers finally with God in heaven. All who have been faithful through the ages were singing before God’s throne. Their tribulations and sorrows were over: no more tears for sin, for all sins were forgiven; no more tears for suffering, for all suffering was over; no more tears for death, for all believers had been resurrected to die no more.
The phrase day and night means continuous, unceasing service to God—that “service” refers to worship and praise (22:3-5) The Temple is not limited to some particular building in heaven, nor is it a reference to the
Chapter.8
The Lamb broke the seventh seal, which was the last on the scroll (5:1). When the seal was opened, there was silence throughout heaven for about half an hour (see Habakkuk
Seven angels were given seven trumpets. The trumpet judgments, like the seal judgments, are only partial. God’s final and complete judgment had not yet come. The Lamb had opened the seven seals to set in motion events of judgment, but angels had been given the power to execute the trumpet and bowl judgments.
Throughout the Old Testament, trumpets had a variety of meanings and purposes. Moses was instructed to make two silver trumpets that would call the people together, move the tribes forward on their journey, sound an alarm, or signify the feast days (Numbers 10:3, 5-6, 9-10). The trumpets herald the arrival of the day of God’s wrath.
Apparently, the events of 8:3-5 occur immediately following this time of silence.
Then John saw another angel, not one of the seven, who had a gold incense burner and came to the altar (also mentioned in 6:9). The angel was given a great quantity of incense, which was used to mix with the prayers of God’s people. The angel acted in the role of a priest, presenting the prayers of the saints to God. The incense symbolized the offered prayers, and the angel was merely the agent. The smoke of the incense, mixed with the prayers of the saints, ascended up to God (see Exodus 30:7-9). These prayers are most likely prayers for justice and deliverance, as described in
Then the angel filled the incense burner with fire from the altar and threw it upon the earth. Ezekiel described a similar scene (Ezekiel 10:2-7), thereby picturing judgment on the city of
The trumpet and the bowl judgments symbolically reenacted the plagues of
1. They were directed against the gods of
2. The plagues were oriented to the cycle of nature. The Egyptians worshiped many gods representing the various forces of nature so that nature would feed and take care of them. The second purpose of the plagues was to show the Egyptians that God controlled nature and that
The plagues showed the helplessness of the people of
Returning to the action of 8:2, the seven angels who had been given the seven trumpets got ready to blow their mighty blasts. The picture is of these mighty angels raising the trumpets to their lips and then awaiting the signal to blow at the appropriate time. The trumpet blasts have three purposes: (1) to warn that judgment is certain, (2) to call the forces of good and evil to battle, and (3) to announce the return of the King, the Messiah.
At the beginning of chapter 7, an angel had called for the angels holding back the four winds to not hurt “the land or the sea or the trees” until God’s servants had been sealed (7:1-3). But after they had been sealed, God’s fury was unleashed upon the earth.
The first angel blew his trumpet, and hail and fire mixed with blood were thrown down upon the earth. This compares to the seventh plague on
The result is that one-third of the earth was set on fire, along with one-third of the trees and all the grass. Since only one-third of the earth was destroyed by these trumpet judgments, this was only a partial judgment from God. His full wrath was yet to be unleashed. The purpose of this judgment was to warn people to repent.
When the second angel blew his trumpet, one-third of the sea was destroyed. The great mountain of fire was thrown into the sea, causing the disruption. Some suggest that this refers to a falling meteor or asteroid that, upon impact in the sea, disrupts the ecology of the sea and creates a tidal wave. The water is described as becoming blood, with the result that one-third of all things living in the sea died. This compares to the first plague when the
For an economy centered around the sea for its trade and food, as was
When the third angel blew his trumpet, the results affected all the inland waters—one-third of the rivers and the springs of water. This occurred when a great flaming star fell out of the sky. This may be a comet. It is named Bitterness, picturing the bitterness of sorrow and death. This reversed the miracle that God had performed for his people in the wilderness at Marah—turning the bitter water sweet so that it would be drinkable (Exodus 15:22-25). Here, sweet water was turned bitter, making it undrinkable and causing many people to die.
This also compares to the first plague against
The fourth angel blew his trumpet and the celestial bodies were affected. The picture is of the sun and stars losing some of their light, but more than that, one-third of the day was dark and
This verse provides a transition from the four trumpet blasts that caused havoc on nature to the three coming blasts that would let loose demonic forces to attack people on the earth.
Habakkuk used the image of eagles to symbolize swiftness and destruction (see Habakkuk 1:8). The picture is of a strong, powerful bird, here called an eagle (also a carrion bird), flying over all the earth, warning of the terrors yet to come. While the first four trumpet judgments were horrible, the eagle is saying that worse was yet to come. There is one “terror” for each remaining trumpet blast.
While both believers and unbelievers experience the terrors described in 8:7-12, all who belong to this world refers to the unbelievers who will meet spiritual harm through the next three trumpet judgments. God has guaranteed believers protection from spiritual harm (7:2-3; 9:4).
Chapter.9
The first “terror” occurred when the fifth angel blew his trumpet. John saw a star that had fallen to earth from the sky. There is much debate as to the identity of this star, whether the “star” is Satan, a fallen angel, Christ, or a good angel. Some scholars point to
The bottomless pit, is the eternal destination of the wicked and the abode of the demonic forces (see Luke 8:31; 2 Peter 2:4; Jude 1:6; also referred to in 9:11; 11:7; 17:8; 20:1-3). It is full of smoke and fire, for when it was opened, smoke poured out as though from a huge furnace. There is so much smoke upon the opening of this pit that the sunlight and air were darkened.
Out of the billowing smoke come locusts. God had also sent a plague of locusts on
Here, however, these locusts were told not to hurt the grass or plants or trees. This is a very different kind of “locust” plague, for they looked like horses (9:7; Joel 2:4) and they were given power to sting like scorpions. These “locusts” were terrifying. In fact, they were demons—evil spirits ruled by Satan who tempt people to sin. They did not attack vegetation but, instead, attacked all the people who did not have the seal of God on their foreheads (7:3). This invasion of demons tortured people who did not believe in God. Believers, however, were protected from this (
This description is very similar to what locusts actually look like upon close observation (see Joel 2:4), but these locusts are exaggerated and much bigger than life—supernatural locusts. That they had human faces probably indicates that these were not mere insects but were intelligent beings. These locusts were not just out for food but were sent to make war against their own followers. Their teeth were like the teeth of a lion is also a description found in Joel’s prophecy (Joel 1:6). These locusts had armor made of iron, making them invincible. No one would be able to fight against them. Their wings had the roaring sound of an army of chariots rushing into battle. This was the most fearsome sound of warfare in the ancient world. No one could stand against war chariots (see also Joel 2:5).
This army of locusts had a king. He was the angel from the bottomless pit. Most likely, this was not the same angel who unlocked the pit in 9:1 but a different angel, an emissary of Satan (see commentary on 9:1).
This angel’s name is given in both Hebrew (Abaddon) and in Greek (Apollyon), both meaning “Exterminator” or “Destroyer.” The Greek name may relate to the god Apollo, who was believed to be the leader of all the gods and was adopted as the patron god of the emperor. One of the symbols of Apollo was a locust. Roman emperors, such as Domitian, liked to portray themselves as the incarnate Apollo. Ironically, John may have linked this leader from hell (the locust king) with the emperor. Most likely, this is a powerful demon, similar to a commander in the hierarchy of demons, but not Satan himself.
In the Old Testament, the word terror always refers to coming judgment. Though carried out by demonic powers, these events are actually divine judgments. Satan is at the mercy of God’s power. At this point, two more terrors are coming.
When the sixth angel blew his trumpet, a voice came from the four horns of the gold altar. It is unknown whether this was the voice of God or of another angel. The “horns” refer to the altar in the
This angel would release the four angels who are bound at the great
The four “angels” (demons) command an army of 200 million mounted troops, sent out to kill one-third of all the people on the earth. This affects only those who did not have the seal of God on their foreheads (9:4, 20). As with the torture inflicted during the sixth trumpet, these demons were attacking their own followers.
This could correspond to the plague in
In John’s day, two hundred million mounted troops in an army was inconceivable. In the censuses taken in the
John saw this army of two hundred million as horses and riders with brightly colored armor. They were released to kill with three plagues. This sort of destruction had fallen on the evil cities of
The entire picture in this vision is horrifying. There is much symbolism in these descriptions. The main point to remember is that God released these demonic hordes to kill their own followers. This should warn those who refuse to repent.
This outpouring of judgment upon the earth was a final attempt by God to bring people to repentance. They had a chance to turn from their evil deeds but, unfortunately, they did not. They saw what was occurring but still refused to turn to God, desiring instead to continue to worship demons and idols.
Idolatry is demonic; it is worship of Satan (1 Corinthians
This is why there has to be eternal punishment. God does everything he can do to draw people to himself, but these people want to continue in their idol worship and live out what that worship leads to—murders, witchcraft, immorality, and thefts. They have chosen their side and so must remain there. God does not want anyone to perish (2 Peter 3:9); however, when God’s call is consistently rejected, then judgment must fall.
As noted earlier, the Scripture does not state whether these events follow in sequence, are cyclical, or are merely intensifying with each set of seven judgments. God has chosen not to explain these visions totally. This book reveals God’s judgment upon evil and his bringing of his own to be with him forever. When and how that all happens is for us to discuss and study in order to be morally and spiritually prepared. Believers should not allow their different beliefs regarding the end times to distract them from the hope in Christ’s return.
Chapter.10.
John then saw another mighty angel coming down from heaven. Some have suggested that this angel was actually Christ because of the divine imagery surrounding this angel’s appearance. While this description sounds much like the description of Christ in
This powerful archangel was carrying a small scroll that he had unrolled. Two scrolls appear in Revelation. The first contains a revelation of judgments against evil and was unrolled by the Lamb (chapters 5 and 6). The contents of the second little scroll are not indicated, but it also may contain a revelation of judgment.
So large and powerful was the angel that he stood with his right foot on the sea and his left foot on the land. Many of John’s readers may have immediately pictured the
This angel standing on the sea and on the land indicates that his words would affect all creation, not just a limited part, as did the seal and trumpet judgments. The seventh trumpet (
The shout of this mighty angel sounded to John like the roar of a lion. When the angel spoke, the seven thunders answered. This is a picture of the awesome sight of God on
The angel lifted his right hand to heaven (see also Daniel 12:7) and swore an oath in the name of the one who lives forever and ever—referring to God (1:4). This description highlights the truth that God is eternal and controls all of time—what a comfort for persecuted believers. The oath declares that God will wait no longer. With the sounding of the seventh trumpet, God would bring about the end of history—God’s mysterious plan will be fulfilled. “Mystery” is a key word in the New Testament. The word is almost synonymous with the word “revelation.” In the Bible, the word “mystery” refers to a divine secret. All of time has been pointing forward to this moment. All prophecy will be fulfilled—everything will occur just as God had announced to his servants the prophets. From the very beginning, God had promised that, despite the peoples’ sin, he would one day defeat evil. From the moment Adam sinned, all of history has been pointing toward this blowing of the final trumpet.
The time of final judgment has come. God would stop giving warnings and offers of repentance. All restraint would be removed, and the Antichrist would be revealed (2 Thessalonians 2:3). The forces of God and Satan would meet in final confrontation, as foretold by Daniel (Daniel 12:1).
The voice from heaven told John to go to the magnificent angel and take the unrolled scroll. So John obeyed. When he took it, the angel told him to eat the scroll.
Some think that this scroll is the word of God, but that is probably too general. More likely, the scroll represents the revelations of God as given to John in this book. Like the prophet Ezekiel, John would eat this scroll that would taste like honey (see also Psalms119:103; Jeremiah
John took and ate the little scroll, and it did just as the angel had said—tasted sweet but made his stomach sour. Then the angel gave John another command, “You must prophesy again about many peoples, nations, languages, and kings” (see also 7:9). John would prophesy about a world that had turned from God. There would be no distinctions among people—the message would be for all. The only distinction left would be those who had the mark of the beast and those who had been sealed by God. The following chapters contain these prophecies.
Chapter.11
In 10:8-10, John had become a participant in his vision—taking the little scroll from the angel and eating it. In this chapter, John again was participating, for he was given a measuring stick and told to go and measure the
There are two main interpretations of the
Those who believe that this is a reference to the Jews have two slightly different views. Some understand the
The second way of interpreting this passage is that it refers not just to the Jews but to all believers. In this view, the
Some who believe that the believers have already been raptured (taken to heaven) by this time will say that this action is primarily focused on the Jews, as a way to draw them to Christ before the end. Those who believe that the Christians are still on the earth understand this to refer to God’s protection of his people, similar to his sealing them in 7:3 (see also 1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:19-22; Revelation 2:4-10).
John measured the
Ezekiel had been told to describe the
We simply do not know if this scene is in heaven or on earth, so we must ask what God, through his Spirit, wishes us to grasp from John’s actions. Most likely, this
The outer courtyard of the
This courtyard had been turned over to the nations who will trample the holy city for 42 months. This statement could refer to Jesus’ words about a time of great apostasy (Mark 13) and the coming of the Antichrist, who will rule over the nations, trample the holy city, and set himself up as god (see also 2 Thessalonians 2:3-4). During this time, many will turn to the worship of evil. God’s true and faithful people, however, will be protected from spiritual harm (see
The outer courtyard had been turned over “to the nations.” The word “nations” has also been translated “Gentiles.” The Greek word, ethne, is used several times in Revelation and never means “Gentiles” as opposed to Jews. Instead, it stands for peoples of the earth—groups of people such as believers (
Some literally interpret the “holy city” as
The expression “42 months” occurs only here and in 13:5, although its equivalent can be found in other places. In 11:3 and 12:6, it is “1,260 days” (42 months x 30 days for each month). In
In his vision, Daniel saw a king who “will defy the Most High and wear down the holy people of the Most High . . . they will be placed under his control for a time, times, and half a time” (Daniel
In Daniel, the trampling and the setting up of a “sacrilegious object” in the Temple has been interpreted as (1) the desecration of the Temple by Antiochus IV Epiphanes in 168–167 B.C. (see Daniel 11:31); (2) the destruction of the Temple by the Roman general Titus in A.D. 70 when one million Jews were killed; or (3) the future reign of the Anti- christ (see Matthew 24:15; Revelation 13:5-7). As with so much of Bible prophecy, Daniel may have been seeing all those events rolled into one. Jesus, when speaking of the future, had said, “The time will come when you see what Daniel the prophet spoke about: the sacrilegious object that causes desecration standing in the holy place. . . . That will be a time of greater horror than anything the world has ever seen or will ever see again. In fact, unless that time of calamity is shortened, the entire human race will be destroyed. But it will be shortened for the sake of God’s chosen ones.
Daniel’s prediction had come true when Antiochus Epiphanes had sacrificed a pig to Zeus on the sacred
In Revelation, the three and a half years are equivalent to the length of time the holy city will trampled (11:2), the two witnesses prophesy (11:3), the woman is protected from the Dragon (12:6, 14), and the Antichrist (the “beast”) reigns (13:5-7). That these time periods are the same length may or may not mean that they will occur at the same time. They all may be simultaneous. Another explanation is that the first three and a half years of that seven-year period involve the preaching of the two witnesses and the protection of the woman in the wilderness (a symbol explained in chapter 12), while the second three and a half years is the time of the Antichrist’s (the “beast”) reign and the trampling of the holy city.
Another question involves whether these are actual calendar years or symbolic lengths of time. The answer is unknown, although John used numbers as symbolic in other places in Revelation (see
Despite the fact that the holy city will be trampled and God’s people will suffer under the Antichrist, God will give power to two witnesses. During this time of tribulation, the merciful God will still offer people a chance to hear and respond to the truth.
There are two views about the identity of the two witnesses. The first view is that these witnesses are two men sent to prophesy to the Jews. In this regard, various names of Old Testament saints have been suggested (Enoch and Elijah, because both had been taken to heaven without dying; or Moses and Elijah, because both did similar miracles). Moses and Elijah also appeared with Christ at his transfiguration (see Matthew 17:1-7). Jewish tradition anticipates that Moses and Elijah will return before the end (see Deuteronomy
These two witnesses are described as clothed in sackcloth, the ancient garb of the prophets of God (Isaiah 20:2; Daniel 9:3; Zechariah 13:4). Wearing sackcloth was a sign of mourning (Isaiah 37:1-2; Jeremiah 4:8;
John described these two prophets as two olive trees. This picture is in Zechariah 4:14. Zechariah saw a vision of a lampstand and two olive trees. In the context of Zechariah, these two anointed ones may have referred to Joshua and Zerubbabel who had the special task of completing the rebuilding of God’s Temple in Jerusalem after its destruction by the Babylonians (Zechariah 4:6-10; 8:11-14). Zechariah’s vision had been given to encourage and strengthen Joshua and Zerubbabel in their difficult task, for the people who were rebuilding the
John also described the two witnesses as two lampstands. There is much debate about what the “lampstands” symbolize. Many think they symbolize the church because the churches to whom John wrote are called “lampstands” (
Oil and light often symbolize spiritual revival, and the two witnesses will speak God’s message and spark a revival among the people on the earth. Some take this to mean that there will be a great harvest among the Jews who will become believers through the testimony of these two prophets. In any case, the power and authority of the prophets (or the church as a whole) to witness comes from God alone—not by might or by power, but by his Spirit (Zechariah 4:6).
These two witnesses, here called prophets, were divinely protected so that they could give the testimony that God had called them to give. If anyone tries to harm them, fire flashes from their mouths and consumes their enemies. Their ability to do this was a judgment from God against those who would stop them from delivering their message. Note, Elijah had called down fire from heaven (1 Kings 18:36-38; 2 Kings 1:10-14). It is unknown what aspects of this description are literal and which are symbolic. But the point is that no one will be able to stop these two prophets until God’s appointed time (see 11:7).
Like Elijah, these prophets have power to shut the skies so that no rain will fall. Elijah had done the same, as recorded in 1 Kings 17:1, 7. These prophets would stop the rain from falling for as long as they prophesy—meaning 1,260 days (11:3) or three and a half years, the same amount of time that Elijah had kept the rain from falling (James 5:17; also Luke 4:25).
Like Moses, these prophets also have the power to turn the rivers and oceans into blood, and to send every kind of plague upon the earth as often as they wish (Exodus 7–11). With the devastation already caused by the seals and the trumpets, the additional horror of a drought and no drinkable water would bring great suffering to those left on the earth. Through these difficulties, God would call people to turn to him. This would be their last and only hope. They must believe the message of these prophets from God.
At the end of the 1,260 days (three and a half years), the two witnesses would complete their testimony. God had given them that amount of time to preach the message of salvation, but then God would remove their supernatural protection and powers and would allow the beast that comes up out of the bottomless pit to conquer and kill them.
Who is this “beast”? In Revelation, the word “beast” refers to the Antichrist. This is the first of 36 references to this person in this book. He is also mentioned in other places in the Bible. Daniel described the beast as a “little horn,” who would speak arrogantly (Daniel 7:8-27). The Antichrist would blasphemously set himself against God by persecuting believers and defiling the Lord’s holy place (Daniel
This vision presents a figure who fulfills these earlier prophecies. Abruptly introduced here, more details are given in coming chapters. This man of evil, known as the beast, would be dedicated to opposing God. Using Satan’s power (12:9), the beast would gain control over the world, force people to worship him, establish the wicked kingdom of Babylon, and persecute those who refuse to worship him (13:16-17). Some individuals in history stand out as so evil that people of their time have considered them to be the Antichrist of Scripture—people like Caligula, Nero, Stalin, and Hitler. The Bible teaches, however, that many antichrists will appear, but one will stand out (1 John
The beast would attack and kill the two witnesses. Up to this point, the witnesses had been supernaturally protected from harm for 1,260 days. But then God would allow them to be killed by the Antichrist. Just as the “little horn” was “waging war against the holy people and was defeating them” (Daniel
After the beast would kill them, he would refuse even to give them a burial, preferring to desecrate their bodies by allowing them to lie in the main street of
John wrote that the city is called “
The bodies of the two witnesses would not be buried but left in the street (11:8) for three and a half days. That time period corresponds to the three and a half years of their ministry (1,260 days; 11:3). For the mid-Tribulation position, these three and a half days are the Great Tribulation. Refusing to bury the bodies was the greatest dishonor that could be given. In fact, the people are so happy about the deaths of these men that they give presents to each other to celebrate the deaths of the prophets who had tormented them. The words of these prophets had pricked people’s consciences, and they did not want to hear the message. The ability of the prophets to inflict physical affliction in the form of drought, plagues, and spoiled water supply (11:6) had also been a torment to the people who had blamed the prophets for those troubles. The world today rejoices when God’s spokesmen for truth and morality are silenced or suffer setbacks.
Because God always controls events and timing, these two witnesses remained dead for only three and a half days (see 11:9). Their bodies had been left out for all to see, but suddenly, the spirit of life from God entered them, and they stood up. Later, the Antichrist would copy this resurrection (13:3).
Obviously, the merriment surrounding their death stopped, and terror struck all who were staring at them. Next, a voice from heaven said, “Come up here!” Then the two witnesses rose to heaven in a cloud.
Mid-tribulationists base much of their view on these verses. They believe that the church will be raptured after three and a half years of the tribulation, at the sounding of the seventh trumpet (which occurs in
Those who believe that the book of Revelation is cyclical (that is, the visions are repetitions of one another, intensifying as they go) may see this as the rapture of the church. They would say, however, that the rapture will occur at the end of the tribulation rather than in the middle, for this event occurs just before the last trumpet.
The two witnesses ascend to heaven in full view of their enemies who had been gleeful over their deaths. The main point is that God alone possesses authority over life and death and that only those who believe in him will be taken to be with him forever.
As part of the vindication of his two witnesses, God sent a terrible earthquake immediately after the ascension of the two witnesses—an earthquake that destroyed a tenth of the city. Ezekiel had prophesied of an earthquake that would precede the end of history (Ezekiel 38:19-20). Zechariah also had seen the
The flying eagle had warned of three “terrors” (
The seventh angel blew his trumpet, in essence announcing the arrival of the King. There was now no turning back. The coming judgments were no longer partial but complete in their destruction. God unleashed his full wrath on the evil world that refused to turn to him (
The song of triumph by the heavenly hosts introduces the great themes of the following chapters. The end times had begun. When Christ first came, he brought in the Kingdom, yet his fulfilled Kingdom was still to come. The Kingdom is with God’s people spiritually but has not been fulfilled historically. This verse refers to that final consummation. This is a worship pageant, portraying in heaven what will be unfolded on earth.
The twenty-four elders are mentioned again as sitting on their thrones before God and then falling on their faces in worship. These elders give thanks to God. This is much like the song they had sung in 4:8 and
The nations of the world were angry, but Christ’s wrath would subdue them; he would destroy all who have caused destruction on the earth (see also Psalms2:1-2, 4-5). Not only did Christ bring wrath, he also brought judgment and rewards. The judgment is described in chapter 20. No one will escape judgment, for Christ will even judge the dead. All believers (God’s servants—the prophets and the holy people) will be rewarded according to their deeds. Throughout Revelation, the prophets are held in high esteem, separate from the rest of the believers, although joined with them as those who reverence God (see also 16:6;
Most likely, this was not a physical
In this vision of God’s open
The flashes of lightning, thunder, hailstorm, and earthquake indicate God’s signature on these events. These events occur here, at the sounding of the seventh trumpet, and they also occurred at the opening of the seventh seal (8:5). This will occur again at the pouring out of the seventh bowl (
Chapter.12
The woman here represents much more than a woman. Pictured as a superhuman figure, she was clothed with the sun and had the moon under her feet. She was also wearing a victor’s crown, a crown of twelve stars.
In the Old Testament, the nation of
God had set apart the Jews for himself (Romans 9:4-5), and that nation had given birth to the Messiah, who would “rule all nations with an iron rod” (12:5; see also Psalms2:9). In this part of the vision, John saw that this woman, Israel, was pregnant and awaiting delivery of the Messiah (see also Isaiah 26:17-18; 54:1; 66:7-12; Hosea 13:13; Micah 4:9-10; 5:2-3; Matthew 24:8). When Mary gave birth to a tiny baby in
This picture also symbolizes the nation of
John saw a large red dragon, who was Satan (12:9). Satan was originally created for God’s glory. But Satan arrogantly rebelled against God because he desired to be like God instead of giving glory to God (1 Timothy 3:6; Jude 1:6). After Adam and Eve’s sin in the Garden of Eden, God had promised to destroy Satan and his demons and reestablish his own Kingdom. Speaking to the serpent, God had said, “You and the woman will be enemies, and your offspring and her offspring will be enemies. He will crush your head, and you will strike his heel” (Genesis
Although a great battle had been won, the war was not over. Since
This dragon is pictured as having seven heads and ten horns, with seven crowns on his heads. These are not supernatural, heavenly crowns, as the crown of twelve stars on the woman’s head (12:1); instead, these heads and crowns symbolize nations over which Satan has control. Throughout Revelation, the number seven signifies completeness, so the seven heads and seven crowns could picture the totality of Satan’s control over the earth. The dragon has authority only in this world. The “ten horns” allude to Daniel 7:7 and 24. The ten horns, or ten kings, are also mentioned in Revelation 17:12. The huge statue in Nebuchadnezzar’s vision also had ten toes (Daniel
This verse describes the fall of Satan (see details on 12:7-9). John saw a vision of the dragon standing before the woman waiting to devour the baby. This reminds us of the slaughter of the young boys in
The woman gave birth to a boy. This boy child is Jesus, born to a devout Jew named Mary (Luke
The wilderness represents a place of spiritual refuge and protection from Satan, probably not meant to be literal because this chapter is mostly symbolic. In this place prepared by God, he cared for her for 1,260 days—the same number noted for the trampling of the holy city (11:2), the ministry of the two witnesses (11:3), and the rule of the beast (13:5). God would care for his people during the entire time when evil would be in control in the world. In the wilderness, God’s people would be hounded by the people on the earth (those who would follow the beast), but God would watch over them. Many would be martyred, but God would care for them. The word translated care is literally “nourish.” The woman will be provided with food miraculously, just as Elijah was cared for in the wilderness by God (1 Kings 17:2-4). God also provided manna in the wilderness for his people (Exodus 16:4).
Some think that this woman pictures the Jewish believers only. Others suggest that she symbolizes all believers, the true
This is the first expansion on the pictures described in 12:1-6. What John saw next fills in for the readers more detail of what was described in 12:4 regarding Satan’s expulsion from heaven.
Satan’s expulsion from heaven began as a war in heaven between Michael and the angels of God and the dragon (Satan) and his angels. Michael is a high-ranking angel (called an archangel). Throughout Jewish literature, Michael is named as the one who comes to the aid of God’s people. He was seen as one of their protectors (see also Daniel
Here, the great dragon is identified as the ancient serpent called the Devil, or Satan. The Devil is not a symbol or legend; he is very real. The Devil, God’s enemy, constantly tries to hinder God’s work, but he is limited by God’s power and can do only what he is permitted to do (Job 1:6–2:6). The name Satan means “accuser” (
Some consider this verse to describe warfare in the ancient past, but others think that Satan’s fall to earth took place at Jesus’ resurrection or ascension and that the 1,260 days (12:6) are a symbolic way of referring to the time between Christ’s first and second comings. Still others say that Satan’s defeat will occur in the middle of a literal seven-year Tribulation period, following the rapture of the church and preceding the second coming of Christ and the beginning of Christ’s one-thousand-year reign. Regardless of the interpretation, God’s clear teaching is that Christ is victorious—Satan has already been defeated because of Christ’s death on the cross (12:10-12). Even though God permits the Devil to do his work in this world, God is still in control. And Jesus has complete power over Satan; he defeated Satan when he died and rose again. One day Satan will be bound forever, never again to do his evil work (
Satan fell to the earth with “all his angels”—referring to demons. This world is their prison, where, as the enemies of God, they work against God’s people. Satan is not omnipresent—he cannot be everywhere at once, so his demons work for him. Demons are fallen angels, sinful spiritual beings who have Satan as their leader (Matthew 25:41; Luke
Verses 10-12 comprise a hymn of praise to God for the defeat of Satan when he was thrown out of heaven. Despite Satan’s power on this earth, he is and always will be a vanquished foe. A voice proclaims the victory of God’s Kingdom and Christ’s authority: Salvation means deliverance—not just spiritual salvation from sin, but freedom from the clutches of Satan. This had occurred because of God’s power (strength exerted for believers) and Kingdom (his rule in believers’ lives), and because of the authority of his Son. Both the Father and the Son have given this deliverance.
There is a promise that Satan is ultimately and forever defeated because of the blood of the Lamb and because of their testimony. The critical blow to Satan had come when the Lamb, Jesus Christ, had shed his blood for sinful humanity. The victory had been won by sacrifice—Christ’s death to pay the penalty for sin. Those who accept this sacrifice become victors along with the Lamb. They confirm their loyalty to the Lamb through their testimony—some even to the point of death. The martyrs who were not afraid to die revealed their ultimate victory in that final act of faith. When a believer dies, Satan may think he has gained a victory. In reality, however, he has lost. In fact, he loses every time a believer dies. The victory of the saints is the heart of Revelation. In each of the letters to the seven churches (chapters 2–3), Christ had promised that those who are victorious will receive great reward.
Those in heaven will rejoice. But those left on earth will face terror. The reason? The Devil has come down to you in great anger, and he knows that he has little time. Knowing that his doom is sealed and that he will ultimately be defeated, Satan, in great anger, lashes out, attempting to take as many people with him as he can, as well as causing suffering and pain to those who are on God’s side. Although the Devil is very powerful, as can be seen by the condition of our world, he is always under God’s control. That is, he can only do what God permits him to do. One of the reasons God allows Satan to work evil and bring temptation is so that the false believers will be weeded out from Christ’s true believers. Knowing that the last great confrontation with Jesus was near, Satan was desperately trying to recruit as great an enemy force as possible for this final battle.
Verse 7-10describe the war in heaven and expand on verse 4; verses 13-17 describe the war on earth, expanding on verse 6. The dragon realized that he had been thrown down to the earth and was angry. He had lost the war in heaven (12:8), lost access to God and, thus, no longer was allowed to accuse the believers (
This verse repeats 12:6. The text says that the woman was given two wings like those of a great eagle, picturing divine protection and deliverance (see also Exodus 19:4; Deuteronomy 32:10-11; Psalms91:4; Isaiah 40:31). Eagles were the largest birds known in
The 1,260 days mentioned in 12:6 correspond to the time, times, and half a time mentioned here. “Time” means one year; “times” means two years; and “half a time” means half a year. This equals three and a half years, or 42 months (see 11:2), or 1,260 days (42 months x 30 days per month). Thus, the woman would be protected during the time of persecution. This could refer to the time period of the trampling of the holy city (11:2) or to the time when the Antichrist reigns (13:5), or to both, depending on how these time periods fall. The point is that God has prepared a place of spiritual protection for his people during the time when Satan will rampage across the earth. Many will die, but that will be their greatest victory over Satan. The time of that rampage has an end because God will bring an end to Satan and all evil.
The dragon spewed water from its mouth, hoping to drown the woman. A flood is a common Old Testament picture of overwhelming evil (see Psalms 18:4; 32:6; 69:1-2; 124:2-5; Nahum 1:8). This is a flood of lies and deceit in an attempt to drown the woman in sin. This could refer to the river of lies that will threaten Christians in the last days (see
Next, John saw that the earth helped her by opening its mouth and swallowing the river so that the flood could not hurt the woman. God used the earth to protect his people. God delivered
If the woman represents faithful Jews, then the phrase, the rest of her children, could refer to all believers—the entire church—all who keep God’s commandments and confess that they belong to Jesus. If the woman represents all believers (both Jew and Gentile), then “the rest of her children” could refer to all who come to Christ through the testimony of God’s people or to those specifically chosen for martyrdom. Because Satan could not bring down the group (the Jewish believers or the church at large), he waged war against individuals. “The rest of her children” could also refer to all of God’s people after the first child, Jesus. All believers are considered to be Jesus’ family (Romans
The beast was foreshadowed in 11:7 as the one who would attack the two witnesses. He was described there as the beast from the bottomless pit. At this point, John would see the beast arrive. The dragon (the subject of chapter 12) was waiting on the shore of the sea, ready to call out one who would help him pursue God’s people.
Chapter.13
The beast rose up out of the sea to do the dragon’s (Satan’s) bidding. John described the beast as horrible to look at, for it had seven heads and ten horns, with ten crowns on its horns. Much like the description of the dragon in 12:3, this could simply be a picture of the dragon’s authority over the beast. It may also be that the ten horns represent national leaders who followed the beast; their crowns symbolized their authority, but they actually belonged to the beast—who belonged to Satan. Initially, this beast was identified with
On each head the beast had names that blasphemed God. Some have suggested that these refer to the divine names that had been given to various Roman emperors. Whether referring to the Roman emperors or not, these blasphemous names signified the beast’s challenge of God’s sovereignty and his setting himself up as god.
This Antichrist seems like a combination of the four beasts that Daniel had seen centuries earlier in a vision (Daniel 7:4-8), combining the characteristics of a leopard, a bear, and a lion. In Daniel’s vision, the lion with eagle’s wings represented
In combining these four beasts, John’s vision reveals the epitome of evil power. The dragon (Satan) gave the beast (the Antichrist) his own power and throne and great authority. Those same words are used in the hymns in Revelation sung to God. So Satan attempted to again make a false copy, by giving his beast his power, throne, and authority. As the dragon (
Using spectacular miracles, the Antichrist persuaded the world to accept his false teachings. The beast seduced the world by imitating Christ’s resurrection when he recovered from a fatal wound. People will follow him because they will be awed by his power and miracles. Paul had written, “This evil man will come to do the work of Satan with counterfeit power and signs and miracles. He will use every kind of wicked deception to fool those who are on their way to destruction because they refuse to believe the truth that would save them” (2 Thessalonians 2:9-10).
The ultimate goal of the dragon was, of course, to draw people away from Christ and to himself. He wanted people’s worship. Thus, the people who were astounded by the beast worshiped the dragon for giving the beast such power, in addition to worshiping the beast. Worshiping anything other than Christ is worshiping Satan. The people explained, “Who is able to fight against the beast?” Some scholars think the beast will actually bring world peace so that no one can fight against him. But that peace will be based on domination and without real substance; thus, it will be shallow and short-lived.
The Antichrist was allowed to speak great blasphemies against God, exalting himself as God. This compares to the “little horn” that Daniel had seen, “The little horn had . . . a mouth that was boasting arrogantly” (Daniel 7:8). He blasphemed God by placing himself in God’s position. The Antichrist slandered God’s name and all who live in heaven, who are his temple (God’s people). Such pride and blasphemy are the heart of this world. The Antichrist will be the archenemy of all who side with Christ.
Whether one subscribes to the pre-Tribulation or post-Tribulation theory, the text is clear that there will be believers on earth during the Tribulation. Those who believe that the Christians will have been taken before this time think that the believers on earth will be those who will become Christians during this time of tribulation. Those who believe the church will not be taken until after the Tribulation would assert that all believers on the earth at this time will face this persecution.
The Antichrist will unite all nations and all religions under his authority. Even so, the power given to the beast will be limited by God. He will allow the beast to exercise authority only for a short time—forty-two months. This is the same time period as noted in 11:2 for the trampling of the holy city, in 11:3 for the ministry of the two witnesses (stated as 1,260 days), and in 12:6 and 12:14 for the protection of the woman (God’s people). (For more information on that time period, see commentary on 11:2.) Even while the beast is in power, God is still in control (
The Antichrist was responsible for unleashing the Tribulation, the most intense period of persecution God’s people would ever experience (Mark
The Book of Life belongs to the Lamb who was killed before the world was made. This refers to God’s plan from eternity past to have his Son redeem humankind from sin.
This phrase, anyone who is willing to hear should listen and understand, also appears at the end of all the letters to the seven churches. It warns readers that they had better listen.
These verses come from Jeremiah 15:2. Here they describe how believers should act during this time of tribulation by the beast (see
There is a further imitation of Christ, the Lamb of God, in that the false prophet has two horns like those of a lamb (5:6). Perhaps his very similarity to Christ will be part of his deceptiveness. He may appear good, helpful, and caring—an “angel of light” (2 Corinthians
As with their interpretation of the first beast, scholars are divided about the beast from the earth. The different thoughts are that the second beast represents either (1) a movement or power, or (2) an individual who, at the end times, will arise along with the Antichrist to take control of the world. Those who believe that this beast represents a movement or power point to the first beast as representing the worldwide anti-God system, with the second beast representing false teachers who cause people to stray.
The first beast’s authority came from Satan; the second beast exercised all the authority of the first beast. This second beast’s job was to make all the earth and those who belong to this world to worship the first beast. The false prophet was in position when the Antichrist was killed and came back to life. Then the false prophet made everyone worship the Antichrist.
The second beast was also empowered to do astounding miracles, such as making fire flash down from heaven. Again, in copycat style, this was the same miracle that the two witnesses for God could perform (11:5), which is a reference to a miracle of Elijah recorded in 1 Kings 18:36-38. Ironically, Elijah had performed that miracle so that God could show who was a true prophet and who was not. Christ had warned, “False messiahs and false prophets will rise up and perform miraculous signs and wonders so as to deceive, if possible, even God’s chosen ones” (Mark 13:22). This miracle and others deceived all the people who belong to this world.
As with all worship that is not of the one true God, this worship of the beast is idolatry. The false prophet ordered the people of the world to make a great statue of the first beast. This brings to mind the great statue that Nebuchadnezzar, king of
The false prophet was permitted (by God) to give life to this statue so that it could speak. The statue seemed to live and supposedly spoke to its worshipers. This, again, convinced many on this earth. The God of the Christians seemed to be mysteriously silent and invisible, but this god could be seen and he spoke audibly. No wonder many followed. And no wonder the believers needed to be warned so that they would not be swayed from the truth.
The heart of the false prophet’s power is in the next words, anyone refusing to worship the statue must die. Christianity had become a capital offense—for only those who followed Christ were unwilling to worship the beast’s image. This was universal persecution.
The false prophet went further in the worship of the beast by requiring everyone, no matter their age or social status, to be given a mark on the right hand or on the forehead. The mark is described as the name of the beast or the number representing his name (
People will have to worship the beast in order to receive the mark and to be able to buy or sell anything. Clearly those who refuse the mark (the Christians) will be set up for economic ruin, homelessness, and hunger. In the end times, no one will be able to buy or sell anything without the mark of the beast.
The meaning of this number has been discussed more than that of any other part of the book of Revelation. The three sixes have been said to represent many things including the unholy trinity of Satan, the first beast, and the false prophet (
Wisdom is needed to understand this. Throughout church history, people have assigned numerical values to the letters of names to try to identify the beast. The first readers of this book probably applied the number to the Emperor Nero, a man symbolizing all the evils of the
Because the book of Revelation is filled with symbolism, this number probably is also symbolic. The number seven is used in the book as a symbol of God’s perfection. Conversely, the number six symbolizes human imperfection. So 666, then, symbolizes the number of a man—all human beings and their continued imperfection. Three sixes together—666—implies a trinity of imperfection—a parody of the number seven. The number symbolizes the worldwide dominion and complete evil of this unholy trinity designed to undo Christ’s work and overthrow him.
Chapter.14.
The battle was still occurring on the earth—believers were being persecuted and killed for their faith, unable to buy or sell anything because they had refused to worship the beast (13:15-17). To encourage John, God revealed what would await believers in heaven, reminding him that believers have been sealed by God.
The Lamb is Jesus the Messiah, and
Standing with the Lamb are 144,000 who had his name and his Father’s name written on their foreheads. This contrasts with the reference in
This group of 144,000 represents the same spiritual reality as the group of 144,000 in 7:4, the number symbolizing completeness (see commentary on 7:4). The 144,000 mentioned in 7:4 had been sealed against the difficulties to come on earth. That is, all those who have been or will be saved are protected spiritually and sealed for heaven. In this passage, all those who had been sealed and promised heaven were standing with Christ. In other words, no believers will be lost, forgotten, or misplaced. Everyone who has been sealed with God’s seal will one day be with Christ. All believers throughout history will be with Christ. The promise is certain. The number will be complete.
John heard a sound from heaven. He described it as the roaring of a great waterfall or the rolling of mighty thunder. Many different voices had spoken to John in his vision. Thus far, he has described them as sounding like “thunder” or a “waterfall.” Here he also described the sound as many harpists playing together. This scene of great rejoicing in heaven includes victorious singing and instrumental music. This was not an angelic choir singing, but the 144,000 who had been redeemed (14:3).
The 144,000 who had been sealed by God and brought to their reward in heaven sang a wonderful new song in front of the throne of God and before the four living beings and the twenty-four elders (see commentary on 4:4 and 4:6). The angel choir had sung a “new song” in 5:9, but the new song mentioned here could only be sung by the people who had been redeemed from the earth—purchased by the blood of the Lamb (see also
They refers to the 144,000, the true believers whose robes had been washed and made white in Christ’s blood (
They were following the Lamb wherever he goes, indicating that they had followed him exclusively—referring to following Christ’s instructions and his example. They have been purchased from among people means that Christ had bought them with his blood (5:9;
No falsehood was found in these believers’ mouths—they are blameless. These believers, bought by Christ’s blood and redeemed, had also been made perfect in the presence of the Lamb. In contrast to the evil world that loves “to live a lie” (
Another angel flew and announced a message to the people of the earth (as did the eagle in
The message is proclaimed to everyone—every nation, tribe, language, and people; therefore, no one can have the excuse that they did not know the gospel message. As Paul said in Romans, “They have no excuse whatsoever for not knowing God” (Romans
A second angel followed the first angel, shouting that
The angel’s words here are a prediction: the actual fall of the city would not occur until the judgment of the last bowl (
A third angel followed the first two, shouting a warning to anyone who worships the beast and his statue (
In chapter 13, the believers were told how difficult it would be for them if they refused the mark of the beast. In these verses, an angel explained to the nonbelievers what would happen to them if they do receive the mark of the beast. Their eventual judgment would be much worse and the consequences eternal. While those who belong to God would suffer and be killed, they would have a glorious eternity awaiting them (14:1-5). Those who worship the beast and accept his mark, however, would be choosing to operate according to the Antichrist’s world economic system and would ultimately face God’s judgment. To get what the world values, these people would have turned away from God and violated Christian principles.
Thus, they must drink the wine of God’s wrath. The Old Testament often pictures God’s anger as being in a cup, ready to be poured out (see Job 21:20; Psalms75:8; Isaiah 51:17; Jeremiah 25:15-38). This cup of wrath is undiluted. God’s wrath will be in its strongest form. The full extent of his anger, undiluted by mercy and grace, would soon be poured out on those who had adamantly refused to turn from sin and receive his salvation.
Their future torment will be with fire and burning sulfur—a picture taken from the destruction of
A similar statement is in
The angels had spoken, and John heard another voice from heaven. This time John was commanded to write this down, emphasizing its importance to the readers. The voice pronounced the second of seven beatitudes in Revelation: Blessed are those who die in the Lord from now on. (The first beatitude is in 1:3.) Believers would face persecution and death at the hands of the Antichrist and his worldwide power and influence. The phrase “from now on” doesn’t mean that some martyrs for the faith would not be blessed; in fact, those already dead are waiting for the final vindication (6:9-11).
Those who die in the Lord are blessed indeed, for they will rest from all their toils and trials. The torment of unbelievers will leave them with “no relief day or night” (
John sees the Son of Man, Christ. In the vision, Christ may be waiting for the angelic messenger to announce the time of the harvest, just as other angels have announced the judgments. He wore a gold crown on his head and had a sharp sickle in his hand—waiting for the announcement that the harvest of the earth was to begin.
An angel came from the
Without any further detail, the one sitting on the cloud swung his sickle over the earth, and the whole earth was harvested. There is some debate about who was being harvested—God’s people or the sinners. Some scholars have suggested that
Another angel arrived from the
The angel who has power to destroy the world with fire could refer to the angel who had authority over the fire on the altar (8:3-5). The altar is connected both with the souls of the martyrs (6:9) and the prayers of the saints (8:3), both of which play a part in bringing about this final drama of ultimate judgment.
The angel with the sickle is told to gather the clusters of grapes from the vines of the earth, for they are fully ripe for judgment. While the previous picture of the harvest in
Obeying the command (
The grisly detail of the blood flowing out pictures the ultimate horror of this judgment. The distance of 180 miles is approximately the north-south length of
Chapter.15
This next event that John saw in heaven was seven angels who were holding the seven last plagues. These plagues were in golden bowls, given to these angels by one of the four living creatures (15:6-7). The seven last plagues are also called the seven bowl judgments. They actually begin in the next chapter. These plagues would end the reign of terror by the Antichrist, the reign of Satan, and evil itself, bringing God’s wrath to completion.
John saw what seemed to be a crystal sea mixed with fire. This is similar to the “sea of glass” described in 4:6, located before the throne of God. Here it was mixed with fire to represent wrath and judgment. Those who stood beside it had been victorious over the beast (the Antichrist, 13:1ff), and his statue (
The song of Moses had celebrated
The song glorifies God and his ultimate victory over all the world. That all nations will come and worship him does not mean that eventually everyone will be saved. The thought is very much like that recorded in Philippians 2:10, “every knee will bow”; it means that whether in grateful worship or defeated submission, eventually all nations will give the honor to Christ that is his due (see commentary at 14:6-7).
The
John again saw this “tabernacle” thrown wide open (see also
In what appears to be a solemn ceremony, one of the four living beings (see commentary at 4:6) handed each of the seven angels a gold bowl filled with the terrible wrath of God. When these bowls would be poured out, there would be no escape, and the judgment would be complete. The smoke that filled the
God’s glory filled the
Chapter.16
A mighty voice shouted from the
The outpouring of these bowls occurred in rapid succession, one right after the other, but the effects of each seem to have lingered. For example, the malignant sores that people get here still affect them during the fifth plague (
When the first angel poured out his bowl, everyone broke out in horrible sores. This compares with another of the plagues on
Those who subscribe to the pre-Tribulation theory assert that because the believers have already been raptured, those who become believers after the rapture will still be on the earth but will be protected from these plagues. Those who subscribe to the mid-Tribulation theory say that just before these universal plagues hit, the believers are raptured so that the only people left on the earth at this point will be unbelievers. Those who subscribe to the post-Tribulation theory say that the believers are still on the earth going through this difficulty. But even as these plagues hit, the believers will be protected by the seal of Christ they have received (7:3) and the promise of protection (
The second angel poured out his bowl. This time the sea became like the blood of a corpse, killing everything in it. During the second trumpet, a third of the water of the sea had become blood, killing a third of the sea creatures (8:8-9). This time, the entire sea turned to blood (see also Exodus
The third angel poured out his bowl of God’s wrath, and this time the rivers and springs—the inland waters—also turned to blood. During the third trumpet judgment, one-third of the rivers and springs were turned bitter so that they were undrinkable (
The horror of the plague of blood upon all water led to a pause in heaven, during which time the angel who had authority over all water explained the logic and justice of the plague. Ironically, those who had shed believers’ blood were left with blood to drink. They are punished with the methods of their own crimes. The holy people and the prophets had been killed, their blood poured out on the earth. So the just reward for the murderers was to give them blood to drink. God’s judgment reflects his righteous and just nature.
This second voice confirmed what the angel had said (16:5). The personification of the altar acclaiming God shows that everyone and everything will praise God, acknowledging his righteousness and perfect justice. The “altar” could refer to the souls under the altar—the martyrs—who had been waiting for this day to arrive (6:9-11).
After a brief interlude, the fourth angel poured out his bowl on the sun. This intensified the sun’s heat so that it scorched people with its fire. The fourth trumpet had caused the sun and the moon to stop giving light for portions of the day (
The people on earth were burned by this blast of heat. They knew that these judgments had come from God, and they cursed him for sending them. But still they refused to recognize God’s authority and repent of their sins. The contrast with those protected is unmistakable: “These are the ones coming out of the great tribulation. . . . they will be fully protected from the scorching noontime heat” (
The reason for the phrase they did not repent is to show the complete depravity of the people left on the earth. They had totally and irrevocably rejected God. They cursed (literally, blasphemed) his name. They had taken on the character of the beast (13:6) and had committed the unforgivable sin by rejecting God with absolute finality.
The fifth, sixth, and seventh bowls deal with Armageddon. The fifth angel poured out his bowl on the throne of the beast. This bowl was directed on the controller of the inhabitants of the earth—the beast, the Antichrist, who had been placed into power by Satan (see chapter 13). His “throne” was merely an imitation of God’s great throne in heaven (4:2-11).
When the fifth bowl was poured out, the Antichrist’s kingdom was plunged into darkness. This was not like the partial darkness that had occurred during the fourth trumpet (
But the same phrase is repeated from 16:9: they cursed the God of heaven and they refused to repent. These people knew that God exists (none of them were atheists), but they decided that they hated him.
When the sixth angel poured out his bowl, the great
These three evil spirits confirm that these kings were the combined forces of evil coming to the final battle. One evil spirit came from the mouth of the dragon (12:3-9), a second out of the mouth of the beast (13:1-10), and the third out of the mouth of the false prophet (
Demons are fallen angels who had joined Satan in his rebellion against God and now are evil spirits under Satan’s control (possibly described in 12:7-9). During these last days, the demons will be set loose to perform their destruction, ironically, on those who have rejected Christ and are on the side of Satan (see also commentary on 9:3). The demonic forces will come together to this final battle. These evil spirits will cause all the rulers of the world to gather for battle against the Lord. The imagery of the demons coming out of the mouths of the three evil rulers signifies the verbal enticements and propaganda that will draw many people to their evil cause.
In this vision, the battle is now set for that great judgment day of God Almighty—God already knows that the demons are coming, and this is part of the plan. The final outcome has already been decided. Throughout the Bible, the phrase “day of the Lord” is used in two different ways: (1) it can mean the end times (beginning with Christ’s birth and continuing into the present); (2) it can mean the final judgment day at the end of time. In Scripture, the phrase is always used in connection with an extraordinary happening, whether a present event (such as a locust plague in Joel
This is the third of seven beatitudes in Revelation—blessed are all who are watching for me (see also 1:3;
The evil spirits (
Although the actual location is uncertain, we are told what will happen. This will truly be a “world war,” except that the entire world will be on the same side. They will assemble to fight together against God. The armies of the east will march to Armageddon by crossing the dried-up
Some Christians believe that the battle of Armageddon will be a spiritual rather than a physical conflict. Others believe that the battle is being fought now.
Dispensational premillennialists believe that the battle of Armageddon begins when the king of the north and the king of the south converge on
Amillennialists and historic premillennialists believe that evil and destruction will increase in the last days. Christians will be present on earth during this period of Tribulation. Both amillennialists and historic premillennialists believe that the vision of Armageddon in Revelation figuratively portrays the final rebellion against God. As a result, they pay more attention to Christ’s second coming than to the battle itself.
Postmillennialists believe that evangelists and Christians who try to spread God’s word will always face obstacles. Postmillennialists don’t believe that wickedness and persecution will significantly increase as the world draws to a close. Instead, because they think the church is gradually transforming society, they believe that Armageddon is a picture of Christ’s victory over evil forces throughout church history. God’s word will triumph over all opposition and establish the millennial Kingdom.
While interpretations differ, all believers agree that Jesus has already defeated both Satan and death (
This verse echoes
History was finished; the end had come—proleptically speaking. With the bowl, God’s wrath was completed. The reason for the creation of humankind was coming to fruition.
In Revelation, the phrase the great city of
Not only that, but also cities around the world fell into heaps of rubble. So great is this earthquake that every city in the world will be destroyed—New York, Chicago, Mexico City, Hong Kong, Paris, London, Tokyo, Sydney—all will be flattened by this worldwide earthquake. This will indeed be an earthquake “greater than ever before in human history” (
In 14:8, an angel had described the fall of
The earthquake will be so severe that every island will disappear. The earth will have such an upheaval that it will flatten the mountains so that they cannot even be found (see also
Along with the lightning, the thunder, and the earthquake, there was a hailstorm so severe that huge hailstones fell from heaven onto the people on earth. The Old Testament records God using hail to punish
Chapter.17
One of the angels who had poured out the bowls came to John and spoke to him. The angel wanted to show John what those seven bowls had been directed against. The angel would show John the judgment that is going to come on the great prostitute. The “great prostitute” is also called “
But the prostitute represents far more than just the
The great prostitute, rather than being described as any particular city of any particular time period, exists where there is satanic deception and resistance to God. This was true in many ancient kingdoms, such as
John was taken in spirit into the wilderness where he would see this great prostitute. Four times in Revelation, John is described as being “in the spirit” or carried away in the spirit (
John saw a woman sitting on a scarlet beast. This woman is, of course, the great prostitute described in 17:1. Most likely, this “scarlet beast” is Satan, for he is described in 12:3 as a “large red dragon,” but this beast is also identified as the beast out of the sea (13:1). All three have the same source—and all are described as having seven heads and ten horns (as noted in 12:3; 13:1). These heads and horns are further described by John in verses 9-18.
The beast from the sea is further described as having names on each head that blasphemed God. This scarlet beast also was written all over with blasphemies against God. This beast—the Antichrist controlled by Satan—is the supreme enemy of the church and God’s people. The woman represents the world system of evil; the beast represents the power supporting that world system. The blasphemous names are probably the names the beast takes upon himself in calling himself God.
This woman, the great prostitute, was dressed in purple and scarlet clothing, signifying royalty and luxury. The purple and scarlet dyes were extremely expensive in the first century; no common person ever wore purple or scarlet. She was also wearing beautiful jewelry made of gold and precious gems and pearls, signifying wealth and materialism.
The woman was holding a gold goblet full of obscenities and the impurities of her immorality. In a sense, that was her inner person—she was extremely immoral. She was a prostitute—beautifully clothed but obscene and impure. Her veneer could not hide what was in her goblet.
The further description of the woman on the beast focuses on the mysterious name that was written on her forehead. The “mysterious name” shows that the true source and nature of evil is being revealed. The title
The woman riding the beast was drunk, certainly a pastime in the city of
The angel asked why John was so amazed. This is the true nature of evil, so perhaps believers should not be surprised at its sheer ugliness. The angel said that he would explain to John the mystery of this woman and of the beast. The remainder of this chapter interprets the beast; chapter 18 explains more about the prostitute.
The beast, as noted in 17:3, signifies the Antichrist and his power source, Satan. In a parody of the description of Christ (4:8), Satan is referred to as one who had exercised his power (was alive), was bound when Christ died on the cross (isn’t now), and then will have a time at the end of history during which to exercise great authority on the earth and to go into battle with God at Armageddon (will soon come) before he is finally destroyed. This also could describe the beast in 13:3 who had recovered form a fatal wound. The beast was alive, then dead, and then came back to life. The beast’s resurrection symbolizes the persistence of evil. His source is the bottomless pit—the abode of the demonic forces, the eternal destination of the wicked, the place of the beast’s final eternal destruction (see 9:1, 11; 11:7; 20:1-3; Luke
This resurgence of evil power will convince many to join forces with the beast. They will be so astonished by his resurrection (a copy of Christ’s true resurrection) that they will follow him. These people, whose names were not written in the Book of Life, received the beast’s mark (
Many scholars think that, in this explanation, the angel was referring to
Others connect the seven kings to seven world kingdoms. The first five would be
It is also possible that the number seven is used here as it is everywhere else in Revelation as symbolic of completeness (seven seals, seven trumpets, seven bowls). The seven heads could indicate complete blasphemy, with the seven kings referring to the complete number of kings who will rule until the end, with the end coming when the complete number has been reached (similar to the complete number of the martyrs in 6:11). The question then arises why John included the numeric formula. Some scholars point to an ancient seal showing the seven-headed monster of chaos being killed. In the seal, four of the heads are dead, but the creature is still living with three active heads. But it obviously faces imminent death. John could be describing the evil as being progressively destroyed. The battle has been fought and won in the past; the battle is presently being fought; and the battle will continue to be fought until the beast is completely defeated. John’s numeric formula also could simply mean that he is declaring the imminent end of history. Time is passing (five sevenths have passed) and has a definite end point which is all in God’s plan.
Whatever the interpretation,
The seven heads are seven hills, which are interpreted as seven kings, but here an eighth king is introduced, who was alive and then died. This eighth king is the scarlet beast himself—identified elsewhere as Satan or the Antichrist (see commentary at 17:3). As the seventh seal leads into the first trumpet, and the seventh trumpet into the first bowl, so the seven kings lead into the final king who actually embodies all of them. This eighth king, then, is the Antichrist himself. He is not simply another evil ruler; he is evil itself. He will become a human being—a leader, a king. But again, God’s sovereignty shows itself—the Antichrist will go to his doom.
With this verse, John returned to the future in his vision, describing the Antichrist and what would occur during his rule. The ten horns are ten kings who will be the Antichrist’s minions and will rule under him (see also Daniel 7:7, 24). The ten horns represent kings of nations yet to arise. Some have suggested that these ten kings who have not yet risen to power are ten future kings who will reign over the world under the Antichrist or even the ten nations of the European Common Market. The number ten may be literal, or, more likely, it symbolizes the totality of the powers on earth that will serve the Antichrist and war against Christ.
These “ten kings” (which may be an actual or symbolic number) will give their power and authority to the beast. These human kings will allow themselves to be completely possessed by Satan (or his demons). The beast will have one job for these kings—to wage war against the Lamb.
The outcome, however, is guaranteed: the Lamb will defeat them. The outcome of the war has already been determined. Even as Satan will seem to gain the upper hand in the final days, the end is already known. Christ will win because he is Lord over all lords and King over all kings (see
The angel continued his description of the vision that John was seeing (17:7). The prostitute is described as sitting “on many waters” (17:1). The great prostitute is called “Babylon” (17:5) and the imagery of the waters comes from Jeremiah’s prophecy to Babylon, whose water source was the Euphrates River, “You are a city rich with water, a great center of commerce, but your end has come” (Jeremiah 51:13). Although
This verse describes the nature and outcome of evil. In a dramatic turn of events, the beast on whom the prostitute rides will turn on her and destroy her. In fact, the beast has hated the prostitute all along. This is how evil operates. Destructive by its very nature, it turns on itself. The beast and the ten kings (Satan and the leaders) will end up destroying what they have made. The very evil of the culture they have created will leave it in shambles. They will bring that culture to ruin. Despite the great beauty and luxury of the prostitute’s clothing and jewels (17:4), the beast will strip her naked. She will be completely destroyed—her flesh eaten and her remains burned. The horror of her demise parallels the penalty in the Old Testament for prostitution (Leviticus 21:9), the end of the wicked queen Jezebel (2 Kings
In an ironic twist, John wrote that God has put into the minds of the ten kings a plan that will carry out his purposes. (
The angel explains John’s vision further, describing the woman (the “great prostitute” in 17:1, 3) as the great city that rules over the kings of the earth. As noted in the commentary on 17:1, John’s original readers would have identified this immediately with Rome—the capital of an empire that had spread across much of the known world, a city filled with immorality and idolatry and famous for its active persecution of Christians. The vision surely represents that, but it also means far more. Like
Chapter.18
John saw another angel who had great authority. This angel was so glorious that the earth grew bright with his splendor—he was like the sun, reflecting the glory of God himself from whose presence the angel had come. This angel would be bringing the final message of destruction upon the evil world system of the Antichrist.
As described in the commentary in 17:1, the name
The glorious angel shouted that the great city is fallen. The hideout of demons and evil spirits is literally a prison or watchtower, like a haunt, from which the evil beings watch over the desolate ruins. This is an image of desperate desolation. Buzzards are carrion birds found in desolate places. The Old Testament records many prophecies against the ancient city of Babylon, which are appropriate parallels to the total destruction described by John for this metaphorical “Babylon” to come (see Isaiah 13:19-22; 21:2, 9; 47:8-11; Jeremiah 50:13, 39). The angel announced that the formerly great, luxurious city had become a total wasteland, filled with everything evil and unclean. It is a haunt of evil spirits.
The reason that
The rulers of the world have committed adultery with her, meaning that they have committed shameful sins—giving up what is most important for what is gratifying. This “adultery” probably refers to both sinful alliances and the total abandoning of God’s morality. Also, the merchants throughout the world have grown rich as a result of her luxurious living. They were seduced by the great riches that could be gained by their relationship with her. Isaiah 47:8 describes the great luxury of
Jeremiah had prophesied regarding the ancient city of
God’s people are called to separate themselves—to “come away”—from evil for two reasons: (1) not to share in society’s sins, and (2) not to eventually share in that society’s punishment by God. Believers must always be aware that they must not compromise with a godless society. To compromise will mean facing punishment. Although “come out” can refer to a physical separation from the places of evil, it always refers to a spiritual, mental, and emotional separation from the sins that plague the current society. The church must always stand firm on the foundations of the faith, never swaying at the whims of society.
The people of
Jeremiah had written of ancient
For all of
In the end, the city will be consumed by fire, unable to escape the destruction, unable to stop the raging fire as it sweeps and destroys. Jeremiah had prophesied of ancient
Those who control various parts of the economic system will mourn at
First, the rulers who had given their power to the beast had committed immoral acts with her. As a reward for their subservience, these kings enjoyed her great luxury. But when the city is destroyed, they will be terrified by her great torment and will stand at a distance. Most likely, the destruction is so great that they don’t want to be caught up in it. They do not attempt to rescue the city because they realize it is futile. These rulers will be terrified because, without
The next group to join the funeral dirge are the merchants (
This list of various merchandise illustrates the extreme materialism of this society. Few of these goods are necessities—most are luxuries, including precious metals, jewels, and cloth, aromatic perfumes, and foods. Even people had become no more than commodities—human lives were the slaves who would have been sold to
The fancy things refer to all the exotic imports that would come into cities like
Like the kings of the world (18:9-10), the merchants will also be terrified at the torment of the great city. They too will weep and cry. The description of the beautiful city matches the description of the great prostitute in 17:4. These merchants will be terrified at the swiftness and totality of the great city’s destruction. With the economy collapsed, there will no longer be a market for the exotic and pricey goods that the merchants had traded and from which they had grown wealthy.
The third group to join the funeral dirge will be the shipowners and captains of the merchant ships and their crews—all who earn their living from the sea. The vast amount of trade was carried on, at least partially, by ships arriving from far distant lands. As the merchants had become rich on the commodities, those who ran the ships had become rich delivering them. With the fall of the great city, their services will no longer be required. There will be no one to buy and nothing to trade. As the city goes up in smoke, they will throw dust on their heads to show their great sorrow. Ezekiel had written of
In contrast to the weeping and mourning of the people at the fall of
This boulder as large as a great millstone would be a stone about fifteen to twenty feet wide, a foot thick, and weighing thousands of pounds—heavier than any human being could even move. But a mighty angel picked it up and threw it into the ocean. As a huge boulder, hurtled through the air, sinks to the bottom of the sea, so would
Jeremiah had given a similar prophecy to the city of
The mighty city, thrown like a boulder into the sea, will be destroyed and silenced. This city had been filled with music. There had been busy industry in its humming economy. The milling of grain had provided plenty of food. People had enjoyed life, and there had been wedding celebrations. But when it all collapses, all that will be no more. There will be complete darkness, without a single lamp. This will be total and utter destruction.
Why will this happen? Because her merchants, who were the greatest in the world, deceived the nations with her sorceries. The word “sorceries” probably does not refer to black magic, although that was certainly practiced in the
This is the great sin of
This is the only place in the New Testament where the word hallelujah is found, and it occurs in verses 1, 3, 4, and 6. The word is derived from a combination of two Hebrew words, halal and Jah, meaning “Praise Yahweh” or “Praise God.” The word can be found in the Old Testament, especially in Psalms 113–118, known as the Hallelujah psalms.
The song in Revelation praises God for his just and true judgments (see also 15:3; 16:5, 7). He is praised for avenging the murders of his people. The punishment of the evil adversaries of God and his people is cause for praise in heaven. God has punished the great prostitute who corrupted the earth with her immorality, and he has avenged the murder of his servants. The identity of this “great prostitute” is explained in the commentary on 17:1. Her corruption of the earth is described in chapters 17–18. The beast and his kingdom will be judged for deceiving the nations and for killing God’s servants. The “great prostitute,” the evil city, has been destroyed and the smoke from that city ascends forever and forever (see also 9:2;
The identity of the twenty-four elders and the four living beings is explained in 4:4 and 4:6. These joined with the vast crowd (19:1) in praise to God, who was sitting on the throne. They fell down in worship, indicating a position of total humility and subservience to God (see also
The closing of this song of praise was given by a voice located near the throne. This was not God’s voice, because the words “praise our God” would not have come from God. The voice came from one of the heavenly beings and called upon all of God’s servants, from the least to the greatest, all who fear him, to praise him. “Fear” refers to reverence for God. These are all of God’s redeemed people called to join in praise to the God who had saved them from the end brought by Satan and evil—the burning fires of
The multitude was singing, rejoicing, exulting, and giving glory to God in a time of celebration like nothing ever seen before, for it will celebrate the wedding feast of the Lamb, referring to Christ. This next great vision, the bride getting ready for her wedding, contrasts with the “great prostitute” of 17:1. His bride has prepared herself—the bride is the new Jerusalem (21:2, 9-10), the church, the believers, those redeemed by Christ’s blood. This is the culmination of human history—the judgment of the wicked and the wedding of the Lamb and his bride, the church.
In the Old Testament, the figure of a wedding banquet, with the bride as God’s people Israel, pictured God’s eternal love and protection over them (Isaiah 24:6-8; 54:5-7; 61:10; 62:5; Hosea 2:19). In some of his parables about the
The bride’s clothing stands in sharp contrast to the gaudy clothing of the great prostitute (17:4). The bride was permitted to wear the finest white linen. In John’s day, linen was expensive—only the very wealthy wore clothing made with linen. Here the bride of Christ, the believers, were wearing the finest, explained as representing the good deeds done by the people of God (see also 3:4-5, 18; 4:4; 6:11; 7:9, 14; 15:6; 19:14). These “righteous acts” were not religious deeds done by believers so that they could be saved; instead, the acts reflected the fact that the saints had been saved in order to do good works (Ephesians
The bride wore this clothing that had been purchased for her by the blood of Christ; she made herself “ready” through her faithfulness to Christ until the day of the “wedding,” when she would be joined with him.
This verse includes the fourth of seven beatitudes in Revelation (see also 1:3;
In the parable of the wedding feast (Matthew 22), Jesus described a king who prepared a great banquet and, while many guests had been invited, at the time of the banquet they all refused to come. They had taken on other commitments that they decided were more important. So the king filled his banquet hall with others who did come when invited. The point is that God has invited people to join him at this great feast. Blessed are those who have accepted the invitation to the marriage supper.
As an assurance to the readers of the absolute truth of the wedding banquet of Christ in which they would take part, the angel told John, “These are true words that come from God.” God’s true words stand forever.
Whether John had mistaken this heavenly being for Christ, or whether he was simply overcome with the emotion of the promise he had just foreseen, John fell down at the angel’s feet to worship him. But the angel stopped him, “No, don’t worship me.” The Bible forbids worship of angels, for, as the angel said, “I am a servant of God, just like you and the other believers who testify of their faith in Jesus.” The powerful angelic beings thus far described in Revelation—despite their amazing strength and glory—were simply faithful servants of God, as are all believers who tell about their faith in Jesus.
These servants of Christ had testified of their faith in Jesus, and the angel said that the essence of prophecy is to give a clear witness for Jesus. “Clear witness” also means “testimony” (1:9; 6:9;
This verse describes the second coming of Christ—the moment God’s people had been waiting for (see Mark 14:62; Luke 24:30). Christ’s return will be unmistakable. Heaven will be opened, as Christ, on a white horse, makes his entrance. The white horse symbolizes victory. (Some think this is the same rider as mentioned in 6:2, who was also on a white horse. They suggest that the rider symbolized Christ and the spread of the Good News across the world. See commentary at 6:2 for more information.)
This rider is named Faithful and True, who judges fairly and then goes to war. The order of words indicates that the warfare is a result of God’s judgment on the inhabitants of the earth who have completely rejected him. Although Jesus is called “Faithful and True,” “Word of God” (
His eyes were bright like flames of fire (see also
The believers who had come out of the Great Tribulation had “washed their robes in the blood of the Lamb and made them white” (
Accompanying Christ are the armies of heaven, referring to all believers who have been taken to heaven (in the Rapture, which will have occurred at some point prior to this although believers are divided as to when this will happen). Here the believers will be returning to earth with Christ as part of his vast army. They will be dressed in pure white linen, as noted also in 19:8. Some suggest that this army will be angels because Christ had spoken of returning with his angels (Matthew 24:30-31). Most likely, however, this army will be believers because
The believers will come with Christ on white horses. They will not come to fight, however, for there will not need to be a battle. Christ will conquer with his potent word (
Christ is described as having a sharp sword coming from his mouth. This is also seen in
The picture of Christ ruling with an iron rod (or scepter) describes him beating down the nations (see also
Lastly, Christ is pictured as treading the winepress of the fierce wrath of almighty God. The winepress image appeared in
Most of the world will be worshiping the beast, the Antichrist, whom they believe has all power and authority. Then suddenly out of heaven Christ and his army will appear. On his robe and thigh (easily seen, for he is on a horse) was written this title: King of kings and Lord of lords. This title indicates God’s sovereignty. It is used elsewhere in Scripture, always indicating God’s absolute sovereignty over all other kings and lords (see
John saw another angel; this one described as standing in the sun and calling out to the vultures—birds of carrion. This will be the most gruesome single act of carnage ever in the history of humankind; the entire army will come to do battle and, with the word of Christ, they will be totally annihilated. Their flesh will be left for the birds to eat, for there will be no one left to bury the dead. A previous description of this battle included how “the blood flowed from the winepress in a stream about 180 miles long and as high as a horse’s bridle” (
The angel called the birds together before the battle. Again, the picture is clear of the certainty of the final outcome. Ezekiel had written God’s words to him in a prophecy of this final battle, “And now, son of man, call all the birds and wild animals,” says the Sovereign Lord. “Say to them, ’Gather together for my great sacrificial feast. Come from far and near to the mountains of
This beast is the same one that had risen out of the sea (chapter 13; see commentary there). The kings of the earth refer to the “ten horns” that John had seen on the beast (see 13:1), and, most likely, their number symbolizes all the kings of the earth who pledge allegiance to the Antichrist. At the pouring out of the sixth bowl of God’s wrath, “miracle-working demons caused all the rulers of the world to gather for battle against the Lord . . . to a place called Armageddon” (
The beast and the kings of the earth and their armies gathered to fight against the one sitting on the horse (Christ) and his army (the redeemed). The battle lines had been drawn, and the greatest confrontation in the history of the world was about to begin.
The two armies sat facing each other—the beast and all the kings of the earth versus the rider on the white horse and his redeemed people. Suddenly, the battle was over. There was no fight, for, in a second, the end had come. There was no need for a battle because the victory had been won centuries earlier when the rider on the white horse, Christ, had died on a cross. At that time, Satan had been defeated; here at Armageddon, he is finally stripped of all his power. Satan’s beast (the Antichrist, described in 13:1-10) was captured, along with his false prophet who had deceived all who had accepted the mark of the beast. This is described in
The beast and the false prophet were captured and thrown alive into the lake of fire that burns with sulfur. This is the final destination of all evil. At this point, however, only these two evil beings received this punishment. This lake is different from the bottomless pit referred to in 9:1; it is mentioned in
With the two leaders captured (the Beast and the false prophet), the army was left to be destroyed. Christ, with the sharp sword of his mouth (
Whether the one thousand years is a literal or figurative number, most likely, the Millennium will occur in history; it will probably be an earthly reign of Christ that follows his second coming.
The end of chapter 19 describes the Beast, the false prophet, and all their followers thrown into the lake of fire. This vision at the beginning of chapter 20 describes Christ’s dealings with Satan. An angel came from heaven with the key to the bottomless pit and a heavy chain in his hand. In 9:1-12, an angel had arrived with the key to the bottomless pit and had released the locusts as part of the fifth trumpet judgment. This may be the same angel.
Several names are used here for the same being—the dragon, the old serpent, the Devil, and Satan (see also 12:9 for another list of these names). The angel seized Satan, bound him, and threw him into the bottomless pit, locking the door. Satan was put away and could not get out until God would decide to let him out. God’s sovereignty is emphasized again.
This describes a different situation than that in 12:7-13. Chapter 12 describes Satan’s fall from heaven and his freedom to roam the earth (
Those who propose that this Millennium time period is not limited to a thousand years (the amillennialists) and believe that it is the time between the first and second comings of Christ interpret this binding as referring to Satan being kept from working in the lives of believers and from stopping the gospel’s advance. Others explain, however, that the word “nations” is always used in Revelation to describe unbelievers. It seems clear, therefore, that Satan will be bound and locked away from deceiving the unbelievers (still alive after Armageddon), while Christ rules during this period. The words describing how Satan is locked and sealed away indicate that his activity on earth will be completely stopped for this period of time. During this time, the unbelievers will experience true justice and God’s perfect rule over the earth.
Why is there a millennium? Why doesn’t God go straight from Armageddon to eternity? Why this interim and then another final battle—Gog and Magog? We don’t know, but it appears that unbelievers on earth are given the opportunity to experience what the rule of God is like. However, as shown in the following verses, even though unbelievers will experience the reign of Christ, they will continue to rebel against God even without Satan’s deceptive influence. And the moment that Satan is let out of the prison, these people will flock after Satan and go to war against Christ. This will prove their absolute depravity, their true allegiance, and the necessity of the final punishment in the lake of fire.
Satan has been bound and thrown into the bottomless pit so that for a thousand years he will not be able to deceive the nations. Here Revelation describes who will take part in that thousand-year reign of Christ, free from the influence of evil.
First, John saw thrones. The people sitting on the thrones had been given the authority to judge. Who are those sitting on the thrones? The Scripture does not identify them specifically. Many interpreters believe that these are those who had been martyred for their faith, but the problem with this theory is that the martyrs are not mentioned until the last part of the verse. Some suggest that this is only the twenty-four elders (4:4) or that this forms an angelic court of some kind. In Matthew 19:28, the apostles are promised that they will judge from twelve thrones. First Corinthians 6:2-3 says that the saints will judge the world. What we can determine is that this is a court in heaven composed of those whom God wants to assist in judgment (see also Daniel
Next, he saw the souls of those who had been beheaded for their testimony about Jesus, for proclaiming the word of God. Then a problem arises with the translation. Between the sentence describing the martyrs and the sentence that says they had not worshiped the beast or his statue, nor accepted his mark, the Greek includes the words “and who,” which can be taken as a further description of the martyrs, or as a description of an entirely different group. If the latter is the case, John saw the martyrs, whom he had described in 6:9-11, as well as others who were martyred during the Great Tribulation. Then he saw a separate group who had not worshiped the beast.
If “those who had not worshiped the beast” is merely a further description of the martyrs, then it appears that only the martyrs came to life again, and they reigned with Christ for a thousand years—a reward for their ultimate faithfulness to Christ by giving up their lives. This first resurrection could be a resurrection only of the martyrs. If so, then the rest of the believers along with the unbelievers are described as the rest of the dead who do not come back to life until the thousand years are over. At this point, God will separate the unbelievers from the believers, sending the former to the lake of fire and granting the latter eternal life. However, some commentators think that all believers partake of the “first resurrection” because all believers have been freed from the second death—that is, the lake of fire. The phrase “come back to life” refers to a physical resurrection of their bodies. These believers will have new bodies, as described in 1 Corinthians 15:51-53.
Those who do not believe in a literal thousand-year reign of Christ say that this first resurrection is spiritual (in believers’ hearts at salvation), and that the Millennium is their spiritual reign with Christ on earth between his first and second comings. During this time, believers are priests of God because Christ reigns in their hearts. In this view, the second resurrection is the bodily resurrection of all people for judgment. Others believe that the first resurrection occurs after Satan is set aside. It is a physical resurrection of believers who then reign with Christ on the earth for a literal 1,000 years. The second resurrection will occur at the end of this Millennium when God will judge unbelievers who have died.
These believers are “blessed,” the fifth of seven beatitudes in Revelation (1:3;
Satan had been locked up for a thousand years so that he could no longer deceive the nations (20:2-3). But at the end of that thousand years, Satan will be let out of his prison (this is planned by God, see 2:3). Immediately, Satan will deceive the nations from every corner of the earth. The unbelievers still on the earth after the battle of Armageddon will have lived through the thousand-year reign of Christ, but as soon as Satan is set free, they will be deceived and ready for battle. This reaction demonstrates that Satan will not repent. It also shows that people rebel against God no matter how long or how many chances they are given to repent. The source of rebellion against God comes not from the environment or even from Satan himself but from within the human heart.
The names Gog and Magog symbolize all the nations of the earth that join together to battle God. Noah’s son, Japheth, had a son named Magog (Genesis 10:2). Ezekiel presented Gog, of the
This vast army of people, led by Satan himself, went up on the broad plain of the earth and surrounded God’s people and the beloved city. The unbelievers attacked the believers. “Beloved city” probably refers to
Before a battle can even ensue, however, fire from heaven came down on the attacking armies and consumed them (see also Ezekiel 38:22; 39:6). God totally destroyed this entire army. All of Satan’s followers were destroyed in an instant.
The Devil, Satan, the one who had been let free and had betrayed all the nations, received his just punishment. He was thrown into the lake of fire that burns with sulfur, joining the beast and the false prophet (
The description of the torment in this lake of burning sulfur has caused a debate regarding the true nature of this place. Some believe in a doctrine of “annihilationism”—meaning that after death, the wicked are utterly obliterated and consumed through God’s judgment. Their “torment” is knowing that they will never come to life again. This view is based on the fact that much of the biblical imagery of hell—a consuming fire, destruction, and perishing—may imply eternal death. Another view is that this lake of burning sulfur (and its implication of the fires of hell) may be symbolic of a certain kind of horror that will be appropriate punishment. The exact nature of this lake of fire is unknown, but certainly it is not a place one would desire to go. (For more information on the lake of fire, see commentary at 14:9-11.)
Next, John saw a great white throne with someone sitting on it. He did not identify the one on the throne. Throughout Revelation, it is God who is pictured as sitting on a throne (see, for example, 4:2;
With the appearance of this one on the throne, the earth and sky fled from his presence, but they found no place to hide. This poetic imagery could describe the dissolution of everything material and corrupt in the presence of God as Judge; it could also depict the end of the old earth and old heavens—in preparation for the creation of the new (21:1). (See also Isaiah 51:6; Matthew 24:35; 2 Peter 3:10-12.)
The dead, both great and small probably refers to all people—believers and non-believers. No one will escape God’s scrutiny. Why they are called “the dead” is uncertain. Some suggest that this is only the judgment of unbelievers because they would be the ones still dead who would take part in the second resurrection (20:5). However, it most likely stands for everyone, for God “will judge everyone, both the living and the dead” (1 Peter 4:5). Christ described the judgment of all people (Matthew 25:31-33, 46).
This is the great and final judgment, the place where the books will be opened, including the Book of Life. As noted in 3:5, this is the heavenly registry of those who have accepted Christ’s gift of salvation. All people will be judged according to the things written in the books, according to what they had done. The idea of judgment by works is a theme throughout the Old and New Testaments (Psalms62:12; Jeremiah 17:10; Daniel 7:10; Romans 2:6;
Believers will be judged—not to see if they merit eternal life, for their names will already be in the Book of Life. This will be a judgment for rewards. Believers’ works cannot save them, but their deeds are important to God. The deeds with which believers build their lives do matter (1 Corinthians
And death and the grave were thrown into the lake of fire. This is the second death—the lake of fire. And anyone whose name was not found in the Book of Life was thrown into the lake of fire. God’s judgment is complete. As Paul said, “The last enemy to be destroyed is death” (1 Corinthians
Chapter.21
John sees a new heaven and a new earth, for the old heaven and the old earth had disappeared. The earth and sky had fled from God’s presence (see
That the sea was also gone could refer to evil being gone, for the sea was associated with evil (the beast had come out of the sea, 13:1). This could mean that there will be no oceans in the new earth. It probably means, however, that all evil will be forever banished (21:4).
The Old Testament prophets had predicted that God would create a brand-new earth and heaven. Isaiah described this (Isaiah 65:17-19) as had Peter (2 Peter
In addition to a new heaven and a new earth is a
That this city is called “the new Jerusalem” indicates a relationship to the “old
God’s people, all believers, will live in this magnificent city, described as a beautiful bride prepared for her husband—pure and radiant, ready to join the one she loves (see also 21:9). In 19:7-9, God’s people, the church, are described as a bride making herself ready for the marriage feast (see commentary there); here, the new Jerusalem is also described as a bride. Whether
A loud shout from the throne (not from God, but probably an angel near the throne) announced the words all of creation had been waiting to hear: “Look, the home of God is now among his people! . . . God himself will be with them.” What had been foreshadowed in God’s presence in the Tabernacle (Exodus 40:34-35), in the
The utter joy of living in God’s presence is indescribable; Revelation explains what will not be there. There will be no more death or sorrow or crying or pain. All that has caused sadness and suffering will be taken away. All sin that has been the source of sorrow will be gone. Isaiah had seen a future day of no more sorrow and sighing (Isaiah 35:10). There can be no evil in God’s glorious presence; therefore, the old world and its evils are gone forever. The “old world” where Satan ran free and sin ran rampant will be replaced by God’s world.
This time, God himself, the one sitting on the throne, spoke (see also 1:8). His words describe the reality of what was happening: “Look, I am making all things new!” God is the Creator. The Bible begins with the majestic story of God creating the universe, and it concludes with his creating a new heaven and a new earth. This is a tremendous hope and encouragement for believers. God told John to write this so that believers across the generations, awaiting this glorious future, can be encouraged to know that these words are trustworthy and true. Because God has spoken, believers can know of the absolute certainty that these events will one day occur. God’s word never changes.
Just as God finished the work of creation (Genesis 2:1-3) and Jesus finished the work of redemption (John
God said, “I am the Alpha and the Omega—the Beginning and the End.” This repeats 1:8 (see also
God promised that he would give the springs of the water of life without charge to all who are thirsty. This water is also described in 22:1, and it symbolizes eternal life. Jesus had told the Samaritan woman about this water (John
Verses 7 and 8 form an interlude; they are directed to the readers who must make a choice whether they will be part of the victorious ones who will inherit all these blessings (21:7) or the cowards who turn away from God and face their doom (21:8). Because they stubbornly refused to drink from the water of life and receive salvation in Christ, their doom will be the second death—the lake of fire. The “first death” is physical death. But all the dead will be raised to be judged, and those who are sent away to punishment will face the “second death,” which is spiritual.
John described the beast’s followers. This list is not meant to be exhaustive, but is representative of all sin and rebellion against God. Those who refuse to believe, no matter how good or moral they are, will join those whose sins are more blatant, as recorded in this list. All unbelievers will face the same punishment. This is a warning to those who may be Christians in name only to be certain of their salvation. Which will they choose? The water of life, or the fire of the second death? Those who can endure the testing of evil and remain faithful will be rewarded by God.
The remainder of the chapter is a stunning description of the
John was again in spirit—this time carried away to a great, high mountain. From that vantage point, the angel showed John the holy city,
This is a further description of what John had written in 21:2—this time describing the city itself. Verses 10-14 describe the beauty of this city: These descriptions are not meant to be taken literally, but the fact that this is a symbolic vision does not diminish the glory of what John was attempting to describe. Often John drew upon Old Testament imagery (as from Ezekiel’s prophecies) in his attempt to describe the indescribable. As with the imagery of the bride, this city pictures the future, glorious dwelling place of the believers. John has already described eternal life in the new heaven and new earth (21:3-6); here he described heaven’s physical characteristics—absolute and incomparable beauty.
This city had no lights in it; instead, it radiated with the glory of God. John did not have electric or neon lights as a reference point, so he used the picture of a clear jewel, perhaps cut with many facets, radiating and reflecting light. Jasper had been used earlier in describing the appearance of God himself (4:3) and is used again in
Next, John described the walls of the city. In John’s day, most cities had walls around them, so in this part of the vision John described what would be the ideal city to his audience. There were twelve gates, three on each side of the city. The names of the twelve tribes of
The great, high wall of the city had twelve foundation stones. Ancient city walls would have huge stones as their foundations. This city had only twelve foundation stones—these were indeed huge stones. While the gates had the names of the twelve tribes, these stones had the names of the twelve apostles of the Lamb. Jesus told the apostles that they would rule the twelve tribes (Matthew
The angel had a gold measuring stick to measure the city, its gates, and its wall. The city’s measurements are symbolic of a place that will hold all God’s people. These measurements are all multiples of 12, the number for God’s people: there were 12 tribes in
That the wall was made of jasper and that God himself is described as appearing like jasper (4:3) indicates that everything in the city would radiate the presence of God. This holy city, in the shape of a perfect cube, is reminiscent of the
The foundation stones of the wall were inlaid with twelve gems. The significance of each stone has been debated. Some have suggested that this imagery comes from the breastplate of the high priest, which had twelve precious stones on it (Exodus 28:17-20), even though the identifications of the stones are different. This is the most likely source of the imagery, indicating that what had once been the high priest’s privilege alone had become part of the very foundation of the city of
The names of the various stones indicate jewels of various colors—all of them rare and beautiful. The picture John gives of this city indicates beauty beyond description.
Each of the twelve gates (
This beautiful city, like any other city in the ancient world, would be expected to have a temple—a central place of worship. Many ancient cities would have several temples for the various gods the people worshiped. The focal point of worship in
God had remade the heavens (21:1). Perhaps, when he did so, he didn’t re-create a sun or a moon. The
Elsewhere in Revelation, the word nations referred to the nations of the earth that joined the Antichrist (see 11:2, 18; 18:3, 23;
The city’s gates will never close. This does not imply that outside of the new Jerusalem, unsaved people are still roaming around. Instead, this pictures a city with open gates on a new earth where believers will dwell throughout. Ancient cities shut their gates at night for security purposes. However, since there is no night, and since all evil will have been eradicated, these gates will stay open constantly. Revelation seems to picture great activity coming and going from the city.
n contrast to the worldly nations’ trade with evil
Chapter.22
This section describes what could be called the “new
The angel showed John a pure river with the water of life, clear as crystal, flowing from the throne of God and of the Lamb, coursing down the center of the main street. The water of life is a symbol of eternal life. Jesus used this same image with the Samaritan woman (John 4:7-14). It pictures fullness of life with God and the eternal blessings that come when people believe in him and allow him to satisfy their spiritual thirst (see
This tree of life can be compared to the tree of life in the Garden of Eden (Genesis 2:9; see also Ezekiel 47:12.) After Adam and Eve sinned, they were forbidden to eat from the tree of life. But because of the forgiveness of sin through the blood of Jesus, there will be no evil or sin in the new Jerusalem. Believers will be able to eat freely from the tree of life when sin’s control is destroyed and eternity with God is secure. This tree (one tree or many trees) grows on each side of the river and bears twelve crops of fruit, with a new crop every month. Adam and Eve had been cut off from the tree of life because of their sin (Genesis 3:22-24); now the tree has fruit available for everyone—fresh fruit, not just once a year with a dry time in between, but new fruit every month.
In addition to the fruit, the leaves of the tree were used for medicine to heal the nations. Why would the nations need to be healed if all evil has been eliminated? John was alluding to Ezekiel 47:12, where water flowing from the temple produced trees with healing leaves. He was not implying that there would be illness in the new earth; he was emphasizing that the water of life would produce health and strength wherever it would go. God’s people in his Kingdom will have no physical or spiritual needs. All the hurts of the nations will have been healed.
The phrase no longer will anything be cursed could mean that nothing accursed will be in God’s presence. This would fulfill Zechariah 14:11. More likely, this refers to God lifting the curse that had been placed in
In addition, God’s people will have his name written on their foreheads. This points out God’s ownership. God’s people had been “sealed” (7:3), and this seal previously had been described as being in the form of the Father’s name (14:1). The point is that this is the same group—God will bring his own safely to his eternal Kingdom.
The point that there will be no night was noted in
The result of the entire book of Revelation is in this verse: God’s people, those who have been redeemed by the blood of Jesus, will reign forever and ever (see also Daniel
John referred to the angel (as opposed to “an” angel), so this is probably the same angel who had shown him the heavenly city (21:9; 22:1). The revelation closes with an angel explaining that what John has written is trustworthy and true. Throughout the ages, God had been telling his prophets what the future holds, and he did so again in this prophecy to John. Revelation describes what will happen soon (see also 1:1). The word “soon” means imminent—and implies certainty.
From Jesus himself come the words of assurance: “Look, I am coming soon!” The word “soon” (taxu) means that his coming will be quick and without delay. It may not be “soon” according to human timing (after all, John wrote this two thousand years ago), but it is certain to occur; it is imminent. Jesus clearly told his followers, “So be prepared, because you don’t know what day your Lord is coming. You also must be ready all the time. For the Son of Man will come when least expected” (Matthew 24:42, 44).
Then follows the sixth of seven beatitudes in the book: “Blessed are those who obey the prophecy written in this scroll.” (The other beatitudes are found in 1:3; 14:13; 16:15; 19:9; 20:6; 22:14; see the chart at 14:13.) Like the beatitude at 1:3, the one listed here promises a blessing to those who obey God by heeding the warnings of this prophecy.
Next, John signed his name, so to speak, as the one who saw and heard all these things. John did not imagine what he had written; he had actually seen and heard everything he had recorded. He understood that he had been given an awesome privilege. Once again overwhelmed, John wrote that he fell down to worship the angel who had given him the inspired glimpse of the future. But again (as at
The angel told John what to do after his vision had ended. Instead of sealing up what he had written, as Daniel had been commanded to do (Daniel 12:4-12), John was told, “Do not seal up the prophetic words you have written, for the time is near.” John’s prophecy was to be left open so that all could read and understand. This message was needed immediately by the churches of John’s day, as well as believers across the years until Christ’s return. Daniel’s message had been sealed because it was not a message for Daniel’s time. But the book of Revelation was a message for John’s time and is relevant today. As Christ’s return approaches, there is an increased polarization between God’s followers and Satan’s followers. We must read the book of Revelation, hear its message, and be prepared for Christ’s certain return.
The angel was not recommending evil living in this verse. Instead, this note follows on the heels of the angel’s words that “the time is near” (
Christ here spoke, reiterating that he would be coming soon (22:7). He would bring a reward that would be given to his people, according to their deeds. (For more on these rewards, see commentary at
Although all God’s people will be saved and will enjoy the reward of eternity with him, a number of rewards seem to be given to individuals, according to what they have done. God will look at each individual’s heart; thus, it may be that a quiet saint praying daily beside her bed will receive even greater reward than a flamboyant, well-known preacher. It may be that the woman who used her gifts to the fullest extent will be rewarded more greatly than the one who believed but was too afraid to reach her potential. God will not bestow his rewards in ways that we humans might. Each believer’s job is to serve God to his or her fullest potential with a heart that is right with him.
Next, Christ repeated the words he had spoken at the beginning of the Revelation: “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” (see 1:8, 17 and commentary there). The Creator began and will end time itself.
This verse includes the seventh and final beatitude in Revelation (the others were in 1:3;
Those who do so can enter through the gates of the city and eat the fruit from the tree of life. Entering the city indicates joining the redeemed people in eternity (the “city” is described in
Verse 14 describes those who will live in the
Jesus again spoke (as he had previously,
Jesus is both David’s source and the heir to his throne. As the Creator of all, he existed long before David. As a human, however, Jesus was one of David’s direct descendants (see Isaiah 11:1-5; Matthew 1:1-17). As the Messiah, he is the bright morning star, the light of salvation to all (see
Both the Holy Spirit and the bride, the church, extend the invitation to all the world to come to Jesus and experience the joys of salvation in Christ. Everyone who hears the message is invited to come. Everyone who is thirsty is invited to come and drink the water of life without charge. This evil world is desperately thirsty for living water, and many are dying of thirst. But it’s still not too late. One day it will be too late, as Revelation has clearly shown, but the invitation is still being offered.
This warning is given to anyone who might purposefully distort the message in this book. Moses gave a similar warning (Deuteronomy 4:1-4). People must handle the Bible with care and great respect, so that its message is not distorted. No human explanation or interpretation of God’s word should be elevated to the same authority as the text itself.
This warning is given to everyone who hears the prophetic words of this book—not just future scribes who might recopy the text, but everyone who even hears the revelation must be careful not to add or remove anything. To do so carries a severe warning that God will remove that person’s share in the tree of life and in the holy city that are described in this book. Many have taken this verse to refer to the Bible in its entirety, but it is actually focused on this book of Revelation. Yet all of God’s word should be handled with such care. It is a serious matter to tamper with God’s word, carrying a punishment with eternal consequences.
Jesus testified to the truth of this entire revelation to John in 22:7, 12, 16; then he added one final message, “Yes, I am coming soon!” No one knows the day or the hour, but Jesus is coming soon and unexpectedly. This is good news to those who trust him, but a terrible message for those who have rejected him and stand under judgment. Soon means at any moment, and his people must be ready for him, always prepared for his return.
John ended by saying, Amen, let it be so. With him, God’s people across the world say, Come, Lord Jesus! Then John pronounced a benediction on those who had read or listened to the words of this book: The grace of the Lord Jesus be with you all. People need that grace in order to become God’s children; God’s children need that grace daily as they seek to be overcomers for him. In the end, his grace, and nothing else, brings his people to be with him forever.
THANK YOU JESUS.
M.PARIMALASINGHAM.
No comments:
Post a Comment