Revelation

Glossary Of Terms

Chapter 1

Revelation: The opening word in the Greek text is “apokalypsis” or “apocalypse”, which means “revelation.” It is a book which reveals heavenly truths to humans. See the article on Apocalyptic literature for more information.

Soon Take Place - At Hand: The book says the same toward its end (22:6). There is a urgency in the revelation and its message was originally directed to the seven churches. These phrases have to be ignored in order to place the events of the revelation hundreds of years beyond its original readers.

Seven: The number seven is found 55 times in the book. It gives structure to the book as evidenced by the seven seals, bowls, and trumpets and it contributes greatly to the symbolism of the book. The number seven had a special significance in Judaism with the completion of creation on the seventh day or Sabbath. Seven likely carries the symbolic idea of completeness or perfection in Revelation.

“...who is, and was, and is to come”: this phrase is used three times in the book with reference to God (1:4, 8; 4:8). God’s activity in the world encompassed the past, includes the present, and will be manifested in the future. This has some similar characteristics to the concept of God described to Moses at the burning bush (Exodus 3:14 - “I am who I am” or “I will be who I will be”).

Seven Spirits: This phrase seems to be connected to Zechariah 4:2, 6, 10, which would indicate that it refers to the all seeing Spirit of God and God’s activity and presence in the world.

Faithful Witness: Jesus was faithful to God in the face of death. He was the martyr who was raised from the dead. Those who will later be sealed are willing to follow the Lamb wherever he goes (14:4). “Witness” and “testimony” will be terms used to describe martyrs in Revelation.

Ruler of the kings of the earth: It is important to note that this is said of Jesus prior to any judgments in the book and prior to the fall of Babylon (Rome). Jesus received his universal authority at his resurrection and ascension (Ephesians 1:20-22), not with the fall of Babylon. When you read later that the kingdom of the world had become the kingdom of Jesus (11:15), it does not mean that somehow the authority he received at the resurrection and ascension had been given up or taken away by Rome. God did not appear to reign in the days prior to the flood in Genesis. Psalm 29:10 states that God reigned at the flood and will reign forever. The flood was an earthly manifestation of what was always true. God reigned over his creation before, during, and after the flood. A similar concept is stated in Rev. 11:17. There it states God had taken his power and begun to reign. Surely there is never a time in which the sovereign creator of the universe does not reign. Such texts speak of an earthly manifestation of the heavenly reality. From an earthly view, it appeared Rome was sovereign. Revelation gives us the heavenly view. Jesus is king and God is sovereign. Jesus reigned while the Caesars sat on their earthly thrones and he will reign until he gives the kingdom back to the Father after the last enemy death is conquered (1 Cor. 15:21-26).

Alpha and Omega: The use of the first and last letters of the Greek alphabet proclaim the eternal sovereignty and limitless power of God. See also Isaiah 44:6. Jesus, having the same attributes of power and majesty is also referred to as the first and last (1:17).

Seven Churches: Although John later addresses seven real churches in Asia, the choice of seven churches is probably for the purpose of staying with the symbolism of sevens. The choice of seven churches may also be symbolic for all the churches. Thus this book was (and is) for all the churches.

Asia: This was a Roman province in what is now Turkey. It was a rich province and its culture was closely connected to Rome and emperor worship. It would have been a difficult place to maintain faith.

Seven Golden Lampstands: These lampstands represent the seven churches (1:20). They are to be a witness or light to the world. See Zechariah 4:1-14.

“..one like a son of man”: One like a son of man is also seen in Daniel seven where a human like figure received dominion from the Ancient One. Here, Jesus is the one like a son of man who is powerful and triumphant (sword in his mouth) and who has overcome death (keys of Death and Hades). Don’t get too caught up in every aspect of the image. See the glory, power, and majesty intended in the picture of Jesus.

Chapter 2

Note: Notice that in the beginning comments to each church, Jesus is described with one of the images given of him in Revelation 1:12-18 For example, in 2:8 Jesus is the one who was dead but came to life just as he is described in 1:18.

Angels of the churches: They were introduced in 1:20. Revelation does not give any interpretation of these figures as it did with the seven lamptstands. The answer may be found in other apocalyptic literature. In Daniel 10, a heavenly being in human form (probably the angel Gabriel: Daniel 8:16;9:21) appeared to Daniel. He told Daniel how the prince of Persia had opposed him and how the angel Michael had helped him. He went on to talk about having to continue to struggle with the prince of Persia and then having to do the same with the prince of Greece. Persia and Greece were nations that ruled over Palestine after Babylon. From this text, we see what some call a spiritual mirroring of earthly realities. The spiritual realm had its counterparts (princes of Persia and Greece and angels Gabriel and Michael) to the earthly kingdoms of Persia, Greece, and Palestine. As Palestine struggled on the earth with the domination of Persia and Greece, there was also war in heaven. The angels in Revelation are probably the spiritual counterparts to the churches addressed in the book. So things written to the angels were written to the churches.

Remove your lampstand: Churches are represented by a lampstand (1:20) among which Jesus walks (2:1). To be removed would mean Jesus would no longer be in their midst.

Nicolaitans: It is thought by many that these were false teachers who promoted sexual promiscuity and used grace as an excuse to sin.

Tree of life: This image comes from the garden of Eden in Gen. 2 and will be mentioned again in Rev. 22:2,14,19. It speaks of God’s provision.

Synagogue of Satan: This text is addressing Jews who did not come to faith in Jesus and who openly opposed Christianity. Although they claimed to be a synagogue of God they were viewed by John as a synagogue of Satan because of their opposition to Jesus.

Ten Days: This phrase is used to convey a short period of time and not necessarily exactly ten days.

Crown of Life: Victors in athletic competition received a crown made of laurel or other vegetation. Believers who remained true to their faith in the midst of opposition would be given a victor’s crown.

Second Death: Those who remain faithful will be a part of the resurrection while the enemies of God and his kingdom will experience God’s judgment, a second death (20:6, 14).

Satan’s Throne In Pergamum: Pergamum had many impressive buildings including shrines and temples dedicated to pagan worship. Believers were tempted to worship pagan gods and at times the Roman emperors as well. There was a strong temptation to assimilate their lives into the pagan culture around them. Sometimes, assimilation was the only way to avoid persecution or death.

Antipas: An otherwise unknown believer who, like Jesus, remained faithful unto death.

Balaam: In Numbers 24 and 31, Balak commissioned the prophet Balaam to curse Israel while in the wilderness. God would not allow Balaam to curse Israel, but instructed Balak how Israel could be enticed to sin (sexual immorality and idolatry) so that God’s wrath would come upon them. Balaam is a symbol for those who counsel God’s people to compromise with the world.

Hidden Manna: Manna was the food provided by God during the wilderness wanderings of Israel. Jewish tradition believed God would again miraculously provide manna in the Messianic kingdom.

White Stones: Some suggest the image of these stones comes from stones used by jurors when voting to acquit a person on trial or used as entrance tickets to banquets. There will be a marriage feast later. White is often a color associated with victory.

New Name: Often in scripture faithful people received new names as an indication of a new character or status (Saul to Paul, Simon to Peter). Here it comes from remaining faithful in the midst of persecution.

Eyes Like Fire and Feet Like Bronze: These are images of power. See the image of the man Daniel saw in Daniel 10. In Daniel, the man was the angel Gabriel (8:16; 9:21). Notice Daniel’s response to the vision in verses 7-11. Compare Daniel’s response to that of John in Revelation 1:17.

Jezebel: Jezebel was the wife of Ahab king of Israel (1 Kings 16). Having come from a nation who worshipped Baal (Sidon), she led Israel into idolatry and sexual immorality. Like Balaam, she stands for people who lead believers away from allegiance to God and into assimilation with the world.

Throw Her On A Bed: This may have reference to a sickbed, indicating God would punish her with illness. Notice, the purpose was to bring about repentance.

Rod Of Iron: Messianic power and authority (Psalm 2).

Morning star: Jesus will later be described as the morning star (Rev. 22:16). Here, John is using the ancient world’s view of the morning star Venus, which symbolized sovereignty. In the previous sentence, Jesus proclaimed he had received authority from the Father. This is most likely, therefore, a promise that those who conquer (stand firm in their faith) would reign with Christ (5:10; 20:6; 22:5).

Chapter 3

Dressed in white: This is the dress of those who have conquered through martyrdom (Rev. 6:11; 7:9,13-14).

Key Of David: This refers to Jesus as the holy one who has the authority of King David. Here, he has the authority to determine who can enter the kingdom of God. For Jesus’ kingship and its relationship with David see Acts 2:24-36; 13:33-36. See Isaiah 22:22 where God gave the key of the house of David to Eliakim as an example of receiving authority.

Pillar In The Temple: This is a secure place of prominence in the kingdom.

Name Of God Written On Them: Those who have the name of God, are those who remain faithful in the midst of trial and who therefore belong to God. Those with the name of God are distinguished from those who have the mark or name of the beast (13:17; 14:11).

The Amen, the faithful and true witness, the origin of God’s creation: Amen means true or valid. Jesus was the ultimate expression of one who was faithful and obedient to the point of death. He withstood the temptation of Satan to be glorified without the cross (Matt. 4:1ff; 26:42). He was also the agent of God’s work of creation (Colossians 1:15-20; John 1:2, 3).

Wretched, pitiable, poor, blind and naked: Laodicea was a materially prosperous city. The items mentioned in verse 18 probably related to the wealth of Laodicea. Although they were wealthy in material things, it could not keep them from being naked and blind spiritually. In contrast, Smyrna was spiritually rich but poor materially.

Place on my throne: After Jesus conquered, he was exalted to the right hand of the throne of God (Eph. 1:20-22). Those who conquer are promised they will share in his reign (5:10; 20:6; 22:5).

Chapter 4

The Throne: John was transported (carried in the Spirit) to the heavenly throne room of God. The throne of God is prevalent through Revelation as an expression of the authority and power of God. This is similar to Isaiah’s experience (Isaiah 6) and Ezekiel’s experience (Ezekiel. 1-2). Before believers decide whether they are going to assimilate into the pagan culture around them or maintain their allegiance with God, they need to know who is on the throne. “Throne” is found 12 times in this chapter. God’s throne is mentioned 41 times in Revelation.

Jasper and Carnelian: These are beautiful stones or minerals which express the splendor and glory of God.

Twenty-four Elders: The identity of the twenty-four elders is not clear. They wore the robes and crowns that are promised to martyred believers. They may represent all martyred believers. Twenty-four may relate to the twelve tribes of Israel and the twelve apostles. The names of both are written on the gates and foundation of the new Jerusalem (21:12-14). Some also suggest these are angelic attendants of God. Don’t miss the main point, which is what they are doing. They are praising and serving God.

Seven Spirits: See comments in Chapter 1.

Lightning and Thunder: This sounds like the effect God had on Mount Sinai (Exodus 19). The picture is one of power. See also 1 Kings 19:1-10.

Sea Of Glass: In Hebrew tradition, as well as nonbiblical ancient Near Eastern concepts of the world, the sea was a place of chaos and evil. This idea is seen in the phrase “formless void and darkness covered the face of the deep” in Gen. 1:1,2, and in the image of the raging or roaring sea in Psalm 65:6-7 and 89:9. The point of the previous texts is that God has the power to control the sea of chaos. The sea will play an important role in the book. Out of it a beast will come (chap. 13) and at the end of the book when evil is defeated, the sea will be no more (chap. 21).

Four Living Creatures: The same creatures are found in Ezekiel 1. Comparisons are often made with the cherubim of Exodus 25:17-22, whose wings were spread out over the ark of the covenant’s mercy-seat, and the seraphs of Isaiah 6. Based on information which comes from similar images of ancient Near Eastern deities, these may be God’s throne bearers (Psalm 18:10; 2 Samuel 22:11). Although many attempts are made to assign some specific meaning to each of the four creatures (lion, ox, human, eagle), there is no biblical text which assigns any such meaning. What we do know is that they are always close to the throne serving and leading in the worship of God (7:1, 11; 15:7).

Holy, holy, holy: The same proclamation made in Isaiah 6:3.

Created all things: God’s sovereignty is connected with his creative power. In Isa. 45 (see verses 12 and 18), God’s creative power was proclaimed as proof he could use the Persian king Cyrus to bring Israel out of captivity and restore them to their land. God is creator (Psalm 33:6-7), therefore he “brings the counsel of the nations to nothing; he frustrates the plans of the peoples (v. 10).”

Note: Revelation makes some audacious claims. It demands that people (believers and unbelievers) repent. It makes threats of judgment. It gives tremendous promises to the faithful. It does so at a time when everything one’s physical senses could experience should lead to the conclusion that Rome really was the sovereign power. For believers to maintain their allegiance to God, they had to believe their God was glorious, powerful, and sovereign over all creation.

Chapter 5

Scroll: The scroll contains God’s plan for addressing evil and the persecution of his people. Jeremiah was told to write on a scroll judgments against Israel and Judah (Jer. 36). He was later told to write on a scroll judgments against Babylon. For the use of a scroll in a section of apocalyptic literature, see Zechariah 5:1-5. Zechariah saw a scroll that would enter a wicked person’s house and set it on fire.

Who is worthy?: The fact that no one in heaven was able to open the book, heightens the drama and exalts the stature of the one who is worthy.

Lamb: An image of the passover lamb (Ex. 12).

Lion of the tribe of Judah: See Gen. 49:9-10; Matt. 2:6.

Root of David: See Isaiah 11:1-10; Jeremiah 23:5; 2 Timothy 2:8.

Conquered: Jesus conquered through his death, burial and resurrection (Acts 2:31-36;

Phil. 2:1-11). At that time, he sat down at the right hand of God and was given universal authority (Ephesians 1:20-22).

Seven Horns, Eyes, and Spirits: Horns represent power and the eyes and spirits have previously been identified as God’s presence and knowledge. This description of Jesus sets up a comparison with the dragon (12:3) and the beast (13:1). Jesus, the Lamb, has God’s power and is therefore worthy to open the scroll.

New Song: See Psalm 33:3; 40:3; Isa. 42:10.

Slaughtered: The same word is used of martyrs (6:9; 18:24).

Made to be a kingdom and priests: Israel was a priestly kingdom (Exodus 19:6).

Will reign on earth: There are variant readings in the Greek manuscripts on the word translated, “will reign.” It may read in the future tense as shown here or it may read in the present tense (“they reign on earth”). Even if the future tense is to be preferred, it does not have to mean that saints were not reigning prior to the fall of the dragon and the beast. If Jesus is king as stated in Rev. 1:5, his followers reign with him. In 20:6, it says of the martyrs that they “will be priests.” This does not mean they were not priests prior to being martyred (1 Peter 2:5-9). There are times when an already existing truth is vindicated by an action of God on the earth. The true position of saints will be manifested when the dragon and the beast are destroyed. See comments on “ruler of the kings of the earth” in Chapter 1.

Worthy: Jesus is worthy because of his redemptive death. Notice that “slaughtered” is used in two verses which proclaim his worthiness (vv. 9,12).

Chapter 6: The Seven S eals

Before you start this section: The most difficult part of the rest of Revelation is that we look at this literature with a 21st century, Western mindset. We want literature to flow in a linear, sequential, and chronological fashion. The ancient Near East world did not look at literature or life exactly the way we do and they certainly did not look at this style of literature the way many tend to look at it. They were very familiar with this style of literature, understood its images, and knew the sources for the images. It has been suggested that Revelation is like walking through an art gallery. You see a picture, then you walk down the hall and see another picture. We don’t know how long a period of time was involved in John receiving these visions. It could have been over a period of days or even months. Something similar may be found in Chapters 4 and 5 of Ezekiel. In those chapters, Ezekiel performs four one act plays to show what would happen to Jerusalem. They are all a little different but teach the same basic truths. Revelation has a number of pictures which teach the same basic truths. God will punish the wicked and will protect and reward his people. The pictures in Revelation are emphatic not sequential or chronological. The truths are stated boldly. For an example of the difficulties one has when trying to make this material literal and sequential, see the third and sixth bowls of Chapter 16. The third bowl turned all the rivers to blood (v. 4), yet when the sixth bowl is revealed there is water in the Euphrates river (v. 12). Don’t get caught up in looking for a linear, sequential, and chronological flow. See the images. Look for the truths in the pictures.

An example from the parables: The way parables have sometimes been allegorized rather than interpreted as Jesus intended, is an example of how Revelation should not be read. For example, following Augustine’s lead, some have seen every image of the parable of the good Samaritan (Luke 10) as having special meaning. Such interpretations see the innkeeper as Paul, the inn as the church, the next day as the resurrection, etc. Just as allegorizing takes away from the intended meaning of the parables, interpretations in Revelation of stars as modern missiles, or locust as modern helicopters, or mountains falling from the sky as atomic bombs take away from the intended teachings of the visions in Revelation. Revelation uses graphic imagery from the OT showing God’s power to use the natural world and to bring judgment upon his rebellious creation. It uses graphic images to portray the power and Herod that evil does bring into the world.

Note: There are three sets of seven judgments (seals, trumpets, bowls). In Leviticus 26:14-39, we find the sevenfold punishments of God (vv. 18,21,24,28). Judgments in Leviticus which are similar to those in Revelation include judgments which effect the sky and earth (26:19), diminish the food supply (26:20,26), bring wild beasts (26:22), and unleash a sword (26:33). Although not repeated exactly, Revelation uses the image of the sevenfold judgments found in Leviticus. The way God had dealt with evil in the past would be the same way he would deal with it in the future.

The Four Horses: These first four seals reveal the tools God has at his disposal to bring judgment upon the wicked. The source for this image comes from Zechariah 1:7-17 and 6:1-8. In the first Zechariah text, there are only three horses. They are sent out to report on the status of the earth. The vision gives assurance that the temple in Jerusalem will be rebuilt and announces God’s anger toward the nations that rose up against Judah. In the second Zechariah text, there are four chariots pulled by four horses which are the same color as the ones in Revelation, except for one being gray rather than green. As with the other scene in Zechariah, they are also sent out to patrol the earth. As is often the case in apocalyptic literature, the images are changed to fit current circumstances. This illustrates that the images used from the OT in Revelation are not to be considered fulfillments of the OT texts. One writer is using familiar language from another writer to express the truths being revealed. In these seals, the sovereignty of God over all of life is proclaimed. God has the power to produce war, strife, famine, and death to accomplish his will. These four seals are described in very brief terms, just like the first four trumpets and bowls which are later in the book.

First Seal - White Horse: This horse goes forth in military conquest. Jesus is pictured riding on a white horse in 19:11-21. Therefore, some see Jesus in this verse as well, but others point out that the color of the horse is the only similarity between the texts. It seems the best fit for the context is to relate it to the other three horses which bring judgment in different ways. This is probably symbolic of external military attacks upon the enemy of God’s people. Some make a connection between this horse and the Parthians who were renowned for their archery skill while on horseback. They were a major nemesis of the Romans. They are very likely the nation intended to be thought of in Rev. 16:12 where the kings from the east are mentioned. There are a number of OT texts which speak of God using nations and war to accomplish his will. God sent the Babylonians (Chaldeans) against Judah (Jeremiah 20). He sent the Medes against the Babylonians (Isa. 13:17-19).

Second Seal - Red Horse: This horse takes peace from the world which results in people slaughtering one another. In contrast to external threats seen in the first horse, this horse speaks of internal conflict or civil war.

Third Seal - Black Horse: America called the stock market crash that brought on the depression, Black Tuesday. This is not speaking of that event, but it may help us understand the idea of economic disaster or famine. A whole day’s pay would purchase only a quart of wheat. It is not a complete disaster because in the image olive oil and wine are not allowed to be damaged.

Fourth Seal - Pale Green Horse: Here is death in all its forms of sword, famine, pestilence and wild beasts. See Ezekiel 5:17 and 14:21 for the OT usage of these four modes of punishment. The punishment is limited to only one-fourth of the earth. God is in control. An illustration of how this style of literature should not be read sequentially and chronologically can be seen in this seal. The judgments here are, for the most part, the same type of judgments seen in the first three seals.

Fifth Seal - Martyrs under the altar: These martyrs are located where much of the OT sacrificial blood was poured, around the base of the altar (Lev. 8:15; 9:9). Their deaths are pictured as sacrifices to God. It was probably hard for believers to see the purpose of their deaths in the plans of God, and so they prayed for God to intervene. Just as war, civil unrest, and economic disaster can be used by God in his war against evil, the deaths of believers can be used for the same purpose. In 12:11, it will be stated that they conquered because of their testimony. As Jesus’ death was God’s way to conquer sin and death, so the death of believers will at times be God’s way of conquering an evil world. Therefore, there was a number that had to be completed and the martyrdom would not stop until God’s purpose was fulfilled.

White robes: These are the clothes of martyrs (3:5; 4:4; 7:14).

Sixth Seal - Sun blackened, stars fell, sky rolled up, mountains removed...: In the OT, God often used the natural world as tools of judgment upon the wicked. For example, the plagues of Egypt. The OT also portrayed the fall of a nation in figurative language by speaking of the destruction of the natural world. See Isaiah 13:1-10; 34:2-4,8-10, and notice that these cataclysmic descriptions concern the fall of ancient Babylon or other ancient nations. The texts are not speaking literally of the destruction of the physical universe. The world did not go dark when Persia defeated Babylon. Such language is used to communicate the complete destruction of God’s enemies and to proclaim God’s sovereignty over his creation (Rev. 10:6). He can use any part of his creation to bring judgment upon the world. For other texts which use the natural world in similar ways see Joel 2:10; 3:15-18; Micah 1:4; Nahum 1:5; Habakkuk 3:6; Haggai 2:6. For an OT text which is similar to 6:13, see Isa. 34:4.

Kings of the earth: These are the nations who make their allegiance with the dragon (Satan) and the beast (Rome). See Rev. 17:12,18; 18:3,9; 19:19.

Note: Those who chose to follow the beast and therefore, experience the judgment of God are from every status of life (rich, powerful, slave).

Hide us: God’s enemies cannot hide from him (Amos 9:2,3).

Day of their wrath: This is similar to the OT phrase “Day of the Lord,” which is language that speaks of impending judgment (Isa. 13:6,9; Ezek. 13:5; Obadiah 15).

Who is able to stand?: This is the critical question. The first six seals have revealed the wrath God can and will bring upon his enemies. Chapter 7 tells us who is able to stand.

Chapter 7

Four angels holding back the four winds: These angels delay the seventh seal. Wind was frequently the tool of God’s power in the OT (Exodus 10:13; 14:21). The four winds of heaven were used in the imagery of God’s power to bring life to Israel after their Babylonian captivity (Ezekiel 37:9). The image of four winds bringing judgment (as it is used in this text) can be found in Jeremiah 49:36.

Sealed on the forehead: Those who are sealed or marked belong to God and will be protected from God’s judgment. They will be able to stand in the midst of God’s wrath. Israel put the mark of blood on their door posts to protect them from the tenth plague (Exodus 12:1-28). The closest OT connection is found in Ezekiel 9. After showing Ezekiel the sins of Israel, God sent out his executioner into Jerusalem to carry out his wrath. Before the executions began, God had them put a mark on the foreheads of those who mourned the abominations that were being committed. Those marked were protected from God’s judgment. Here is an example of how apocalyptic literature works. Yes, Jerusalem was destroyed, but not by a single man clothed in linen, as is pictured in Ezekiel 9. This mark is not the mark or seal of the Holy Spirit which is given when a person becomes a believer (Ephesians 1:13). This mark is given to people who are already believers and are facing persecution. This is also not to be considered a literal physical mark of some kind. It is apocalyptic imagery and needs to be kept in the context of Revelation.

144,000: Many explanations are given for the number 144,000. That this number is not intended to be taken literally can be seen from the fact that this is not an accurate list of the original twelve tribes. The tribe of Dan is missing and has been replaced by Manasseh (a son of Joseph). It is a symbolic number, using the number twelve, which relates to the number of the tribes of Israel, and using the number one thousand which stands for completeness (Psalm 50:10; 90:4). The 144,000 are the believers on earth who are asking the question, “Who is able to stand (16:17)?” They are in a situation of impending peril and require the marking of God for protection.

Great Multitude: This is a different group from the 144,000. These are martyrs. They have passed through the persecution and are wearing their white robes of victory which were made possible by the blood of the Lamb. They worship before the throne of God night and day. Although they have been martyred, they are standing (v. 9) just like their slaughtered savior (5:6). As a result of their faith, they are given relief from their trials (v. 16).

Chapt er 8

Silence in heaven: The period of silence may be to heighten the anticipation of the events of the seventh seal. The silence is only for a brief period of time, about half an hour.

Seventh seal: Although the first six seals seem to set the reader up for the end of God’s judgments, the seventh seal reveals seven trumpets. Trumpets were sounded before the fall of Jericho (Joshua 6) and were blown when Israel went to war (Num. 10:9).

Golden Altar: This is the altar of incense (Exodus 30:1-3) which stood before the curtain of the Holy of Holies (Ex. 40:26). The incense combined with the prayers of the saints as a sweet aroma to God, assuring their prayers would be heard.

Fire from the altar: Here is an image from Ezekiel 10:2 where a man is commanded to throw burning coals over Jerusalem. It is a picture of judgment.

The First Four Trumpets: Many of the images for the first four trumpets come from the plagues of Egypt. The trumpets and the plagues included hail (Rev. 8:7; Exod. 9:18), water turned to blood (Rev. 8:8; Exod. 7:20), dead fish (Rev. 8:9; Exod. 7:21), darkness (Rev. 8:12; Exod. 10:22), and destroyed plants (Rev. 8:7; Exod. 9:25). These are very similar to the first four bowls of wrath (Chapter 16). All are connected to the statement in 14:7 that God made heaven, earth, the sea, and springs of water.

Second Trumpet - Mountain Falling Into The Sea: The mountain may simply be a picture of God’s power over his creation, showing his ability to use the creation to accomplish his judgment. For judgment language that speaks of a mountain being thrown down, see Ezekiel 38:20. This view fits with the context of God using the natural world, as expressed in the first four trumpets. For this image and the following image, see the notes on the sixth seal in Chapter 6.

Third Trumpet - Star fell from heaven: This is another image of God’s use of his creation to perform his will. As with the mountain, this view fits with the context of God using the natural world, as expressed in the first four trumpets. If this is the image, God would do the opposite of what he did in providing water in the wilderness. See comments on Wormwood.

Wormwood: The star’s name is Wormwood, a bitter poisonous plant. God blessed his people with sweet water in the wilderness (Exod. 15:22-25) but gives his enemies bitter water.

Fourth Trumpet - Their light was darkened; a third of the day was kept from shining: For images of darkness in relationship to divine judgment see Exodus 10:21-23; Amos 8:9; Joel 3:15; Ezekiel 32:7. Here is another example of the absurdity of reading this book literally. The first stated result of God striking the luminaries is described as the light being darkened or diminished. This would be like turning down the dimmer switch in your house. In the next phrase, the result is described as a third of the day and night having no light at all. If taken literally, the length of the day and night would be shortened. Thus, two different results are given for the same action of God. It is not to be taken literally and it is not to be seen as some movie showing a chronology sequence of literal events. Again, this is a symbol of God’s power over his creation to bring catastrophic punishment on his enemies.

One Third: God is in control. He determines the extent of the judgments.

Three Woes: Before the fifth trumpet sounds there is a pause in the action. Either an eagle or vulture, birds which prey upon the dead, flies about proclaiming three woes to come in regards to the three remaining trumpets. Three repetitions of a word deepens the emphasis of what is being communicated. God is called holy, holy, holy (Rev. 4:8).

Chapter 9

Fifth Trumpet: The first four trumpets were directed toward the natural world (water, vegetation, luminaries, etc.). The target of the following trumpets is people.

Fallen Star: Stars can represent angelic beings in Jewish literature (Judges 5:20; Job 38:7; Rev. 1:20). Some suggest this star is a fallen angel because of what it does, and others suggest it may be Satan. This star is possibly the king of the abyss (v. 11). The star did not have its own inherent authority to open the pit, but had to be given the key (by God). God will allow and use even a demonic force to bring judgment on the wicked.

Bottomless Pit: Also translated abyss. This is a source of evil in Hebrew mythology. See the discussion on Sea of Glass in Chapter 4.

Locusts: Locust plagues brought destruction to the biblical world and were often a form of punishment in the OT (2 Chronicles 7:13; Amos 4:9). In keeping with the first four trumpets, this trumpet is the same as one of the Egyptian plagues (Exod. 10:12-20). But these are more horrifying than normal locusts. They have “tails like scorpions.” God’s control is seen in three aspects of this trumpet. The locusts are allowed to torture but not kill, their destruction is limited to those who do not have the seal of God on their foreheads (see the relevant discussion in Chapter 7), and their destruction is limited to only five months (v. 10). In the Egyptian plagues there were times when God’s people were set apart from the Egyptians and spared the destruction of the plagues (Exod. 9:4, 26). Another OT connection can be found in Joel, where a gruesome locust plague is described in military terminology to speak of God’s judgment. There are a number of details given of the locusts. Again, don’t get caught up in trying to understand every individual detail (wings, teeth, breastplates, etc.). Rather, see the overall horror the vision is communicating. Having come out of the abyss, these locusts have a demonic nature to them.

Not to damage the grass: Here is another example that this book was not written to be read expecting to see a literal chronological sequence. In 8:7, all the grass was burned up. In scripture, the idea of burning something as judgment is not for the purpose of it coming out in better shape in the spring. Burning is for the purpose of utter destruction. So, what grass is being protected here?

Abaddon or Apollyon: The locust’s king is the angel of the bottomless pit. The first name given is Hebrew and the second name is Greek. Both carry the idea of destruction, ruin or destroyer. The angel is a personification of death. In the OT, Abaddon is linked with sheol or death (Job 26:6; 28:22). Mitchell Reddish (p. 179) makes an interesting connection between Apollyon and the god Apollo whose name was often linked with the word destruction and whose symbol was sometimes the locust. Reddish goes on to suggest that this might be an image of the emperor Domitian who at times claimed he was the living embodiment of Apollo. At this point in the book, Abaddon and the locusts are doing God’s bidding much like Babylon did in the OT (Jeremiah 32:28), but they will eventually be judged, as was Babylon (Isaiah 21:9; Jer. 25:12).

Four Horns of the Golden Altar: This is the altar of incense from which the prayers of the martyrs come (8:3). The source of the voice indicates divine authority and that the judgments are in response to the prayers of the martyrs.

Sixth Trumpet: This trumpet releases a great army of destruction.

Four Angels: These are not the same as the angels who hold back the four winds of heaven in Chapter 7. The angels in Chapter 7 were doing the binding or holding back the four winds. In this text, the angels are being bound or held back.

Calvary of 200 Million: This evil army has the unimaginable size, gruesomeness, and power of the evil army in the movie Lord Of The Rings. Again, their destruction is limited (one-third of mankind). Look for the overall picture rather than the details. This is similar to the picture given in the first seal (Chapter 6).

Euphrates: This brings up images of the OT nations who came against Israel and Judah from the north (Jeremiah 1:14; 6:1) or from beyond the (Euphrates) River (Isaiah 7:20). Invading armies from the north included Assyria, Babylon, and Persia. The image is one of a powerful conquering army. In relationship to Rome, John’s readers would probably have thought of the Parthians which were briefly mentioned under the white horse of Chapter 6. The image of the Parthians will be seen again in the battle of Harmagedon in Chapter 16.

Repent: The hearts of the enemies of God are exposed. Their wickedness is too deep to allow repentance. This image comes from Pharaoh of the Exodus whose heart was hardened as a result of the plagues (Exodus 7:13; 22; 8:15,19,32; 9:7,12,34).

Chapter 10

Introduction: Some refer to Chapters 10 and 11 as John’s prophetic call. Chapter 10 is John’s commission as a prophet. The first part of Chapter 11 is a picture of God’s people being protected so that the two witnesses (prophets) can fulfill their mission. The power, protection and victory God gives to his two witnesses are seen in 11:1-13.

Mighty Angel: There was another mighty angel in Chapter 5 who called for someone worthy to open a scroll. The appearance of this angel has features of theophanies (manifestations of God). The cloud and legs like pillars of fire are images from God’s presence with Israel in the wilderness (Exod. 13:21). The rainbow is a sign of divine mercy (Gen. 9:13). After being in the presence of God, the face of Moses shone so brightly he covered his face (Exod. 34:35). Earlier in the book, Jesus had the same facial appearance (Rev. 1:16). The angel is a messenger from the presence of God.

Little Scroll: We are not specifically told the contents of the scroll. See “eat the scroll” and “prophesy again” below.

Seven Thunders: Thunder is associated with the voice of God (Psalm 29:3; John 12:28,29), thus indicating the source of the message. When heard, the reader would logically expect to see something similar to the seven seals or trumpets. The seven thunders are not the same as the little scroll. The thunders are not revealed, whereas the little scroll will be John’s prophetic message to the world (10:10,11).

Seal up the seven thunders: John is told not to reveal the message of the seven thunders. The reason for sealing up the thunders may be found in 10:6. There will be no more delay. Therefore, there is no need for the seven thunders to occur. This is consistent with the urgency of the book (1:1,3; 6:10; 8:3). God’s mystery will be revealed in the seventh trumpet, which is to come.

Swore by him who lives forever: In Daniel 12, two men clothed in linen stood on each side of a stream. One of the men raised both hands and made a similar oath concerning the end of persecution for God’s people.

Created: God’s sovereignty over the universe is a major point in Revelation. The God who created it all will deal with his creation as he sees fit.

Eat the scroll: Like Ezekiel (Ezek 2:8-3:3), John is told to eat the scroll (12:9). Such an experience is a prophetic commission. Although Ezekiel only experienced sweetness in his mouth, his message included lament, mourning, and woe. John’s experience was bittersweet because of the dual impact of the message. Taking into account the main messages of the book, this may be a message of victory through martyrdom and resurrection, and a message of judgment.

Prophesy again: This is the message of the little scroll. Some suggest the message of this scroll will be seen in Chapters 12 and following. If this is correct, the little scroll will give more specific details concerning the true enemy (the dragon, harlot, and beasts) and their judgment. Another possibility is that the contents of the scroll is seen in 11:1-13. In 11:9, it is the “peoples and tribes and languages and nations” who gloat over the death of the prophets, who are terrified when the prophets are resurrected (v. 11), and who are killed in the ensuing earthquake (v. 13). John’s message was about “many peoples and nations and languages and kings” (10:11). Maybe the scroll is about all of the above and should not be nailed down to a specific section.

Chapter 11

Summary: This is a picture of the protection, rejection, martyrdom, vindication, and victory of God’s people (temple) and the faithful witnesses (prophets)..

Measuring of the temple: Because the temple is being measured, don’t assume the physical temple is standing at the time of the writing. Remember, this is apocalyptic literature and the images are symbolic. The imagery of measuring the temple comes from Ezekiel 40 and Zechariah 2. The purpose of the images in the OT texts are not exactly the same as here, but have been modified to fit John’s purpose. The temple is where God dwells. Therefore, this is an image of God’s presence and divine protection in the midst of his people. It does not guarantee protection from martyrdom but guarantees God’s presence through the ordeal. The message here is basically the same as the sealing in Chapter 7.

Outer Court: There are a number of suggestions given for the outer court. It seems best to see this image as indicating that there will be martyrs. The nations will be allowed to trample the outer court for forty-two months.

Nations: “Nations” is used two different ways in Revelation. In some texts, it speaks of the universal scope of believers (7:9; 21:24). More often it speaks of the unbelievers who follow the dragon and the beast (11:18; 14:8; 18:3,23; 19:15). In this text, the latter is the subject. The nations trample the city for a short period of time. This same picture of martyrdom is given in the next image of the two witnesses.

Forty-two Months-1,260 days: The time given comes from Daniel 7:25 (“a time, two times, and half a time”) and 12:11 (1,290 days). The first use of this number is symbolic of a limited time of persecution (v. 2). The second use of this number speaks of a limited time the faithfulness will be allowed to prophesy in safety (v. 3). It will be stated later (v. 7) that there will be a time when their testimony has fulfilled its purpose.

Olive Trees and Lampstands: This imagery comes from Zechariah 4 where Zerubbabel (the governor of Jerusalem) and Joshua (the high priest) were viewed as messianic figures. Here, the olive trees and lampstands (lampstands were used in 1:12-20 to represent the church) are the faithful witnesses who will be martyred for their faith.

Two Witnesses: Elijah [during whose time God brought a drought (1 Kings 17) and rained fire down from heaven (1 Kings 18)] and Moses (who brought the plagues to Egypt) are used to represent the church in its mission of witnessing to the world. For a time, they are seen as having extraordinary power. But after they accomplish their mission, they become martyrs

(v. 7). Not only are they martyred, they are mocked by those who follow the beast. To put it in an image you may have seen, this sounds like what happened to some of the soldiers as shown in the movie Blackhawk Down. But, like the dry bones in Ezekiel 37, they are resurrected by God and taken to heaven, as Elijah was carried off in a whirlwind (2 Kings 2:11) and Moses (according to tradition) ascended in a cloud. They are ultimately victorious. God’s power brought terror to those who had been mocking them.

The beast: He comes from the bottomless pit (Chapter 13). In Daniel 7, four beasts come out of the sea. The beasts of Daniel's writings were nations who dominated Israel. The beast will be identified more clearly later in the book.

Great City: As will be discovered later in the book, the evil city of John’s day is Rome. Jerusalem [the city that crucified the Lord and killed the prophets (Matt. 23:37)], along with Sodom (the great city of wickedness: Gen. 13:13) and Egypt (who made God’s people slaves) are appropriate symbols for any place that rejects God and persecutes his people.

Second woe: The witnesses are able to watch from heaven as God pours out his wrath.

Again, don’t get tied up in the difficult images and miss the point. Believers may die for their witness, but God will bring them to His presence and will judge the wicked.

Seventh Trumpet: The final trumpet takes us to a heavenly scene where praise is given to God because of the manifestation of his sovereign rule through the Messiah. There is no description of any judgment events related to this trumpet. There is only the proclamation of God’s victory. Although it appears this could be the end of the visions, the revelation is not over. As stated earlier, more details will be given in the following chapters concerning God’s judgment. The destroyers will be identified as Satan, the two beasts, and those who follow them.

The kingdom of the world has become the kingdom of our Lord: This does not mean there had been a time when God did not reign. Psalm 29:10 describes God as reigning at the flood. This did not mean he was not reigning prior to the flood. In the flood, God exercised his sovereign rule by bringing judgment on wicked humanity. Through his judgments, the world sees the physical evidence of God’s reign.

Who are and who were: Previously in the book, God was referred to as the one “who was and is and is to come (1:8).” Now that victory has occurred, there is no need for the phrase “is to come.” God’s reign has been made evident. Evil has been defeated.

Ark Of Covenant: The ark was a symbol of the presence (Numbers 7:8,9) and power of God. The ark went before Israel in their wilderness journey (Num. 10:33) and its presence determined the outcome of their battles (Num. 14:43-45). It was the ark that toppled the statue Dagon in the days of David (1 Samuel 5).

Note: Some have described Revelation as being like different movements in a symphony. There were the seals, the sealing of the 144,000, the trumpets, the little scroll, the two witnesses, etc. The end of Chapter 11 sounds like the final crescendo. But Chapter 12 will begin more movements in the composition. The truths will be the same, but told in different images and from different vantage points.

Chapter 12

Introduction: Up to Chapter 12, the enemy the seven churches were facing has not yet been clearly identified. Judgments are pronounced upon the earth and the people of the earth in the seals and trumpets, but it appears to be indiscriminate judgment on anyone who is not a believer. Synagogues of Satan are mentioned in some of the cities of the seven church, indicating a great deal of pagan idolatrous influence. There are hints with the locust from the abyss in the 5th trumpet (Chapter 9) and with the brief mention of the beast from the abyss who kills the two prophets in Chapter 11. In Chapter 12, it is revealed that the struggle is a cosmic battle involving Satan. In Chapter 13 Satan’s two allies are introduced (sea beast and earth beast). More details on their identity will be given in Chapters 17 and 18.

Source of the images: For the ancient Near Eastern world, myths were powerful tools which “express some of humanity’s deepest insights, experiences, and yearnings (Reddish, p. 231).” Fredenburg (p. 163) states that they “answered what modern Westerners call ‘worldview’ questions.” Many cultures had a story of a dragon-like creature pursuing a pregnant woman in order to destroy the male child she was carrying. Believing in the power of mythological language, John appears to have adapted a well known myth to convey the Christian message. Many scholars identify the myth concerning the birth of Apollo as the closest parallel to what we read in Chapter 12. Reddish (p. 232) describes the myth in this way.

“The goddess Leto became pregnant by Zeus. The great dragon, Python, after

learning that this soon-to-be-born child of Leto would one day kill him, sought

to kill the unborn Apollo and his mother. Poseidon, the god of the sea, intervened

and protected Leto by by carrying her safely to the island of Delos. He hid Leto

by sinking the island under the sea. Unsuccessful in his search for the pregnant

woman, Python ended the search and went away. Poseidon then raised the island,

and Leto gave birth to Apollo, who pursued the dragon Python and killed him.”

This is the story of the cross in mythological language.

Portent (NRSV): Sign

Woman: This woman has the characteristics of an ancient mythological cosmic queen. From the image of the twelve stars, John’s readers would have seen this woman as the twelve tribes of Israel. Israel was the nation that gave birth to the male child. Her children are believers, Jew and Gentile.

Red Dragon: The dragon is identified in verse nine as Satan. He works in the world through people he can seduce into following him. He is tenacious. Although he failed in his attempt to defeat Jesus, he continues to pursue God’s people (the woman and her children).

Seven Heads, Ten Horns, Seven Diadems: Here is another example of John using known mythological images to communicate his message. A seven-headed monster was common in ancient mythologies. For example, Tiamat was a seven-headed monster in Babylonian mythology. The ten horns (Daniel 7:7,20 uses this image to speak of ten kings) and the seven diadems symbolize the dragon’s power.

Tail swept down a third of the stars: This image of power probably comes from Daniel 8:10. In Daniel, a king would grow as high as the heavens and would throw down some of the stars of heaven. Satan is no wimp. John’s use of this language from Daniel does not mean Daniel’s visions are being fulfilled in John’s visions.

Child: The child is certainly Jesus. The most obvious clue is the statement that he would rule with a rod of iron. This is a reference to Psalm 2. It is also found in Revelation 2:27 and 19:15. Here is another place to demonstrate the non-literal aspect of Revelation. In the vision, the offspring is swept away as a child to heaven without having an adult earthly ministry, or being crucified.

Wilderness: The woman’s flight into the wilderness brings to mind Israel’s flight from Egypt into the wilderness. There God sustained Israel as He does the woman. For more on the 1,260 days, see Measuring Rod in Chapter eleven. God is known for sustaining his people in the wilderness (Moses, Elijah, Jesus).

War In Heaven: Readers are taken to heaven to see the heavenly counterpart to the struggle on earth. A similar battle is written about in Daniel 10:13-14. See “angels of the churches” in Chapter two of this document. Satan, regardless of his power, always loses.

Michael: One of the archangels of God who never loses. A similar scene can be found in Daniel 10 where Michael battled against his evil counterpart angel of Persia.

Thrown down to earth: There is no textual reason for using this text as a theology of the origin of evil or Satan. John’s concern is the defeat of Satan which, from Revelation’s viewpoint, took place at the cross (12:11) rather than some prehistory event.

Loud voice: Again God and his Messiah are praised because their victory over Satan has been demonstrated.

Conquered: It is important to notice the source of the victory. It was through the blood of the Lamb and the witness of believers in the face of death.

Knows his time is short: Satan knows God has placed limits on his activity.

Great Eagle: Satan continues his pursuit of the woman after being thrown out of heaven. As Israel was born on eagles wings when God delivered them from Egypt (Exodus 19:4), the woman is born on the wings of an eagle as she again goes to the wilderness to be nourished by God.

Earth And Flood: God, the creator of the natural world, opens up his earth which swallows the flood sent by the dragon to destroy the woman. As proclaimed in the seals and trumpets, God has control of his creation.

War With Her Children: Believers are not to think that Satan’s pursuit has yet stopped. See 1 Peter 5:8. Through the image of the dragon and the woman, the vision tells of Satan’s continual pursuit of believers. Although defeated at the cross, the battle continues. Satan always has and always will attempt to thwart the plans of God whether during the days of the OT, the life of Jesus, or throughout the history of the world. This will end when Satan is thrown into the lake of fire (20:10).

Standing On The Seashore: Satan stands on the shore of the sea waiting for the arrival of the beasts who will join him in the pursuit of the woman’s children (believers). See “sea of glass” in Chapter 4.

Chapter 13

Sea Beast: See “sea of glass” in Chapter 4. A sea beast is another aspect of ancient Near Eastern mythology. An example would be Baal’s defeat of the sea beast, Tiamat. In the OT, the mythological sea beast is Leviathan (Job 3:8 and Psalm 74:14). Pharaoh is portrayed as a dragon of the Nile river in Ezek. 29:3-5. See Daniel 7 for another example of beasts who come up out of the sea. The biblical writers adapted language from ancient mythology to speak of the power of Yahweh to control evil and chaos. The power behind the beast is the dragon (13:2). Being described in similar terms as the dragon (12:1), is an indication that the sea beast is the earthly representative of the dragon. The world (those whose names are not found in the book of the Lamb - v. 8) is amazed by the power of the beast and follows it. In doing so, they unknowingly worship the dragon (v. 4). As will be seen in Chapter 17 in more detail, this beast is Rome of John’s day, and in particular the emperors of Rome.

Seven heads: These heads will be identified as kings (emperors) in 17:9.

Blasphemous names: Possibly referring to the divine names that were sometimes given to Rome’s emperors. Such titles only belong to God. Nebuchadnezzar, king of ancient Babylon, made similar claims (Daniel 4:30).

Leopard, Bear, Lion: In Daniel 7 these animals represent different kingdoms of the world who would dominate God’s people. In this text, these animals are used to give a picture of a single beast or kingdom.

Note: Images from the Exodus and wilderness should not be interpreted as being fulfilled in Revelation. Rather, John uses images from the Exodus and wilderness experiences of Israel to teach important truths. The same is true here. John’s image of a beast with similar characteristics of Daniel’s should not be seen as the fulfillment of Daniel's vision.

Mortal wound: One of the heads (identified as kings in Rev. 17:9) receives a death blow but is healed. This is a parody of Jesus, the Lamb who had received a mortal wound but was standing (Chapter 5). During John’s day there was the Nero redivivus myth which claimed the Emperor Nero, who persecuted believers in the city of Rome in 64 AD, would come back and regain his throne. To believers, the thought of a return of Nero would be like the return of Hitler to a Jew. Revelation uses this image to tell believers that persecution is not over. It is not a prophecy that historical Nero would return.

Who Is Like The Beast?: The world is in awe of the beast’s power. Similar statements of praise are given to Yahweh in the OT (Exod. 15:11; Psalm 89:6; Micah 7:18).

Forty-two months: See the same heading in Chapter 11 of this document.

Was Given-Was Allowed: These phrases in the passive tense indicate that the authority and power of the beast was only temporarily being allowed by God (42 months).

Authority over ever tribe, people, language, nation: The beast and dragon are allowed to have the same authority as God (Rev. 5:9,10). It is only temporary and only true from a worldly perspective.

Captive - Sword: There is some question concerning the translation of verse 10. The first part is clearly stating that those believers whose lot it is to be captives will be taken captive. The second part of verse 10 can be understood in two ways. It can be the same as the first part of the verse. Those believers whose lot it is to be killed by the sword will be killed. It can also read in a way that would indicate that those who kill by the sword (persecutors of believers) will have the same end themselves. Either way the main point is found in the last line of the verse - endure!

Earth Beast: As Leviathan was used as a model for the sea beast, Behemoth, another primeval monster in Jewish legend (Job 40:15), is used in this image. This beast symbolizes those who enforce worship of the first beast (13:12). Of the seven churches addressed in the book, only Philadelphia and Laodicea did not have imperial altars and only Thyatira did not have an imperial temple. This beast has the authority to kill those who would not worship the beast (13:15).

Horns Like Lamb-Speech Like Dragon: This beast is a parody of Jesus. It may look like a lamb, but when it speaks it is evident it is like the dragon.

Great Signs: Just as the magicians in Egypt did things that simulated what Moses did (Exodus 7) and the prophets of Baal tried to call down fire like Elijah (1 Kings 18), this beast’s job was to deceive the people into believing the sea beast was worthy of worship (13:14). In 16:13, this beast will be called a false prophet.

Breathed life into the image of the beast: Here, the earth beast is a parody of God, having similar life giving power. It breathes life into the sea beast (13:15) just as God breathed life into Adam (Gen. 2:7). It gives life to the beast by making the earth worship the beast (13:12) through its false signs (13:13) and through its threats to kill those who would not worship the sea beast (13:15).

Mark On The Forehead: Just as God’s people are marked (see “sealed on the forehead” in Chapter 7), the followers of the beast are marked to identify their allegiance. There will be a clear distinction made between people, based on whose mark is on their forehead.

Buy Or Sell: John believed the decision to worship or not worship the beast might have an impact on their daily lives in the market place.

666: Very few images in Revelation have mystified readers more than this number. The most accepted understanding is that this number is a gematria. Many ancient languages (Hebrew, Aramaic, Greek and Latin) had numeric equivalents. An example would be Roman numerals (X is 10, L is 50, and C is 100). Children who grew up in a culture whose language had numeric equivalents would have been taught both uses of their alphabet. By associating numbers to a letter of the alphabet, a word is identified. The result of applying this system to the Hebrew spelling of Caesar Nero is 666. Commentators who suggest this understanding do not see this as a prediction of a literal return of Nero but rather see Nero as a symbol of persecution. It is inappropriate to arbitrarily assign numeric values to the English language in order to come up with a contemporary name. The English language does not officially have numeric values. It would have to be made up by the theologian.

Chapter 14

Chapter 7 was a interlude before the sounding of the seventh trumpet. Chapter 14 is an interlude before the pouring out of the seven bowls. After a description of the two evil beasts in Chapter 13, we are shown the Lamb and his followers. The chapter concludes with another picture of God’s wrath.

Lamb: This is the Lamb who purchased people with his own blood (Chapter 5). He stands on Mount Zion, the city of God, unlike the Dragon who stood on the edge of the evil sea.

144,000: See “144,000” in Chapter 7. These are the people who worship God, rather than the beast. Those who want the 144,000 to be a literal number for a special group of believers need to deal with the statement that they are all virgins. In a symbolic book this symbolizes a faithful life, religiously and morally. They follow the Lamb. This includes being faithful unto death. In contrast to the symbol of a virgin for the faithful, “fornication” was used earlier to speak of the unfaithful (2:14, 20-22). This is also not promoting a literal celibate life.

First Fruits: In the OT, Israel offered the first of their children, crops and livestock to God. The faithful are offerings to God.

Voice from heaven: John heard a heavenly chorus singing a new song of victory. Moses led Israel in a new song after they were delivered from Egypt (Exodus 15).

First angel: This angel calls upon all humanity to turn from the worship of the beast and to worship God, the true creator of heaven and earth. The message is urgent because judgment is coming.

Second angel: Quoting from Isaiah 21:9, this angel proclaims the fall of Babylon.

Fallen is Babylon: At the time of the above mentioned text from Isaiah, Babylon had not yet fallen but their fall was sure. The same is true for Rome at the time of John’s writing. From the time it destroyed Jerusalem and carried many Jews into captivity in the 6th century B.C., Babylon was the ultimate symbol for evil. Therefore, it would be an appropriate symbol for any nation that would ever persecute the people of God. From here on out, Babylon is a symbol for the Roman Empire and its emperors during the days of John. A more detailed description of the identity of Babylon will be given in Chapter 17.

Nations drink the wine of wrath: Babylon (Rome) had an intoxicating effect on the people, leading their world into fornication (unfaithfulness to God). Those who follow Rome will taste the “wine of (God’s) wrath” that will come for their fornication. Jeremiah used the same language to speak of the alluring effect of Babylon on the world (Jer. 51:7) and the wrath of God (Jer. 25:15).

Third Angel: Not only will Babylon fall, this angel proclaims that the nations who follow Babylon will drink the “wine of God’s wrath.”

Tormented with fire: Often this and similar images in Revelation are viewed as a literal description of hell. Remember, this is an apocalyptic book of symbols and images. This is judgment language which is not to be taken any more literal than water being turned to blood (16:14) or Jesus being a lamb. The image comes from Sodom and Gomorrah (Gen. 19:24). It is a statement of utter destruction.

Endurance: The description of the end of the wicked is a call to the church to remain faithful. This is the seventh and last time in the book the idea of believers enduring with patience is mentioned (1:9; 2:2,3,19; 3:10; 13:10).

Blessed Are: This is one of many beatitudes in Revelation (1:3; 16:15; 19:9; 20:6; 22:7,14).

Die in the Lord: These are martyrs. The opposite is said of those who follow the beast (14:11).

Son Of Man: See comments on “one like a son of man” in Chapter 1. Jesus is pictured coming on God’s chariot (cloud), with authority (golden crown) to carry out God’s judgment (sickle in hand).

Use Your Sickle: The Son of Man waits until the angel comes from the presence of God (temple) with God’s command to begin the judgment. Again, Jesus stands as the ultimate example of one who is faithful to the Father (John 5:30; 6:38).

Grape Harvest: See Joel 3:13 for the same judgment language.

Blood: Remember the book uses symbolic language. Don’t expect a literal river of blood to occur on the earth as some Premillennialist believe. This is an image of the enormity of the number of those who are unfaithful to God and the completeness of his wrath upon them.

Chapter 15

Seven Plagues: This will be the seven bowls of wrath which are in Chapter 16. These plagues will bring to an end the wrath of God upon the beast (Rome) and her followers.

Note: This is similar to the throne scene in Chapter 4. For many of the details go to the notes there. Having this heavenly scene before the bowls are poured out reminds the reader that the realm of God is involved in the events on earth.

Sea mixed with fire: This is the same sea described in Chapter 4, with the added judgment image of fire.

Standing Beside The Sea: The image here may come from the crossing of the Red Sea when Israel looked back and saw the destruction of Pharaoh’s army. Those who have conquered have successfully crossed through the sea (temptations and persecution from the beast) to the throne room of God.

Song of Moses and the Lamb: This image comes from the song of Moses in Exodus 32:3ff. It is a song of deliverance. Now the song of deliverance includes the cross of Jesus.

King: The major theme of their praise is the universal sovereignty of God.

Tent of witness: Probably referring to the portable tabernacle in the wilderness. It was a place of sacrifice and communication with God.

Robed in pure bright linen: Their dress has some similarities to priestly garments (Exod. 28:39) and their handling of the golden bowls (cultic utensils: Numbers 4:1-14) would be consistent with the duties of a priest.

Smoke: The presence of God. See Exodus 19:18.

No One Enter: The inability to enter the temple because of the glory of God is also found in Exod. 40:34,35 and 1 Kings 8:10,11. Why would no one be allowed to enter here? This may show that the plagues come from God and no one else. Some suggest this means there is no more time for mercy and therefore, no prayer would be allowed to divert the wrath of God.

Cha pter 16

Note: A comparison of these seven bowls and the previous seven trumpets will show many similarities.

First Four Bowls: Similarities can again be seen between these judgments and the plagues in Egypt (sores, water turned to blood, sun darkened). The first four bowls of wrath are similar to the first four trumpets.

Shed The Blood Of Saints: The judgments are God’s response to the persecution of his people. This is the reason given for God turning the drinking water into blood.

Altar respond: This is most likely the martyrs who are under the altar (Chapter 6 - 5th seal). They believe the beast and those who follow it are getting their just dues.

Not repent: See “repent” in Chapter 9.

Fifth Bowl: Again the sun is effected (darkness was the 9th plague in Egypt) in order to bring the judgment. This time it is poured out directly upon the throne of the beast. The sores are like the boils in the Egyptian plagues. This is the antithesis of protection God gives to his people (Rev. 7:16). There is some similarity between their response and the responses of Pharaoh to the plagues (Exod. 8:15; 10:28; 14:5ff).

Sixth Bowl: This is very similar to the sixth trumpet. Both have armies crossing the Euphrates river against God’s enemy. This bowl describes in more detail the enemies God is directing his wrath towards. It is a battle against Satan (the dragon of Chapter 12) and the beasts of Chapter 13 (Rome). Remember, Rome is also called Babylon at times. The image for this battle can be found in Zechariah 14. Dr. Rick Oster of the Harding Graduate School of Religion gives a brief discussion of this bowl on Broadway’s web site www.broadway-church.org. Go to the Sermons section and the February 22nd evening service entitled “Revelation Without The Rapture.” In that lesson, you will also find a discussion of the number 666 (13:18) and the 1,000 year reign (20:4-6).

Euphrates dried up: The river Euphrates is dried up like the Red Sea in the Exodus and the Jordan river for the crossing of Israel to conquer Canaan. God opens the way for the kings of the east to invade Rome. Some connect this imagery to the way the Persians conquered Babylon by damming up the Euphrates. This allowed the Persians to enter the city by way of the dried up river bed. As Babylon was destroyed, so will the dragon and the beast. See “Euphrates” in Chapter 9.

Kings Of The East: This is an army doing God’s bidding against the dragon and the beast. Some think this imagery comes from one of Rome’s arch enemies, the Parthians (See White Horse comments in Chapter 6). On the above mentioned web site, Dr. Oster discusses the belief at the end of the first century that Nero had not really died and was plotting to lead the Parthians against the Romans to regain his throne.

Three Foul Spirits: These are demonic spirits which come from the dragon (Satan), the beast (Rome), and their false prophets. The beast in this text is the sea beast of 13:1-8. The false prophets are the earth beast of 13:11-15 who used signs to deceive the world. Their message seduced the kings of the whole world to make their alliance with the dragon and the beast in order to do battle against God. The use of frogs to characterize these demonic spirits may be connected to the ancient worlds association of frogs with gods and goddesses. The plague of frogs in Egypt is also brought to mind here (Exod 18:1-15).

Blessed: This is the third beatitude of Revelation. Those who remain faithful are the blessed of God.

Coming like a thief: This is an exhortation to believers to be prepared (patiently endure). A similar statement was made by Jesus (Matt. 24:42,43).

Clothed, naked, shame: Commentators translate verse 15 with either the idea of always being fully clothed or having the outer garments close by so they can easily be put on when needed. “Nakedness” and “shame” are closely connected in the OT (Isa. 20:4; 47:3; Hos. 2:10) as well as here in Revelation 3:18. In the above Isaiah texts, it is a picture of divine punishment. Those who remain faithful to God are blessed while those who give their allegiance to the beast will partake of God’s wrath.

Harmagedon or Armageddon: This word is only found here in all of the Bible. The most popular view of the word is that it comes from two Hebrew words, har and megiddon, meaning “mountain of Megiddo.” The problem with this interpretation is that there is no mount Meggido. In the OT, God’s people experienced great victories in the plain of Megiddo (Judges 5:19; 2 Kings 9:27; 23:29). Therefore, this explanation is only a good guess. Nothing else really helps us understand this word. Remember, it is symbolic language. As was indicated in Chapter 12, the enemy is Rome (Satan’s puppet beast). This will become even more clear in Chapter 17.

Note: The popular view of Harmagedon is that this is literally the last great battle on earth. Notice that the enemy is not only Satan but also the beast (Rome and its emperors) and the false prophet (the earth beast of Chapter 13). The beast and the false prophet will be spoken of again in a battle described at the end of Chapter 19. If this is literally the last battle, the beast and the false prophet would not be around for another battle. This is another indication that Revelation is not like a movie showing a literal sequential picture of history. This symbolic battle is a proclamation of God’s divine authority over evil. The same proclamation will be made again at the end of Chapter 19. For a more lengthy discussion of this see “end of time?” at the end of Chapter 19.

Seventh Bowl: “It is done” is parallel to the pronouncement “Fallen, fallen is Babylon (14:8)!” The cities of the nations who formed an alliance with Satan and the beast, as well as the great city itself (Babylon: Rome) have tasted the fury of God’s wrath. God’s power is so overwhelming that there is no battle. The dragon assembles his army and then God’s judgment simply falls on it.

Lightning, rumblings, thunder, and earthquake: These are associated with the presence of God (Exod. 19:16; Isa. 29:6).

No mountains were found: This may be a connection with the idolatry that was practiced on high places in the OT (Lev. 26:30; 1 Kings 12:31; Jeremiah 19:4,5). It was a part of the reform of Josiah (2 Kings 23:19).

Hail: Plague of Egypt (Exod. 9:13-26).

Note: See “Sixth Seal” at the end of Chapter 6 for a brief discussion of the language in 16:20-21.

Apocalyptic judgments are often expressed against the natural world although humanity is being judged. When Adam was punished, the earth was cursed (Gen. 3:17). The whole world is seen as being involved in sin. Romans 8:18-25 speaks of the creation as groaning and longing to be set free from its bondage to decay.

Chapter 17

Great Whore: Much of the description of the whore comes from Jeremiah 51, which is a description of the judgment of Babylon. The whore is later identified as Babylon (17:5). Babylon was first used as a symbol for Rome in 14:8. The fact that she is a whore depicts her unfaithfulness to God. She allured the kings of the earth into her evil ways (17:2). She had the appearance of being royal and majestic but she was evil (17:4). She had an addicting appetite for the death of saints (17:6). Babylon’s gruesome siege and destruction of Jerusalem is an appropriate image from the OT for one who was “drunk on the blood of the saints.” For an example of similar language, see Nahum’s description of Assyria in Nahum 3. The two most helpful statements concerning the identity of the woman are that she “sits on seven mountains” (19:9) and she “rules over the kings of the earth” (17:18). That has to be Rome. The mystery of the woman will be solved beginning in verse 7.

Many Waters: This is the same description given Babylon in Jeremiah 51:13. Jeremiah was making reference to the fact that Babylon’s wealth was attributed to the Tigris and Euphrates rivers. John uses this image to speak of those who have aligned themselves with the whore (17:15). This is a picture of the great wealth and power of Rome. Many peoples, nations, and languages are under her spell.

Scarlet Beast: While the woman is the Roman Empire, the beast upon which the woman sits goes back to 11:7 and 13:1, where a beast was seen coming up out of the abyss. There the sea beast was identified as the emperors of Rome. That interpretation will be made more clearly as Chapter 17 reveals that the beast has seven heads which are seven kings.

Seven Heads: This image is later given two meanings (17:9). See “seven kings” and “seven mountains” below.

Ten Horns: See later comments.

Was, and is not, and is about to ascend from the bottomless pit and go to destruction: The beast is a parody of God. God is the one “who is and was and who is to come.” Unlike God, this beast comes from the evil abyss and is headed for destruction. The phrase, “is not” may indicate there is no widespread persecution of believers at the time of the writing. This would coincide with the comments made in the next heading concerning Nero. For “ascend from the bottomless pit”, see “sea of glass” in Chapter 4 and “sea beast” in Chapter 13.

Was and is not and is to come: Both the phrase in bold type and the statements in verses 10-11 probably have to do with the Nero redivivus myth which was first mentioned in Chapter 13 under “mortal wound.” For more, see “seven heads = seven kings” below.

Seven heads = seven mountains: Seven mountains (hills) was a symbol for Rome from the mid-first century B.C. Seven mountains were enclosed within her walls. One example of this well known symbol for Rome comes from a coin minted in 71 A.D. during the reign of Vespasian. Vespasian’s likeness is on one side of the coin. On the other side is the likeness of the goddess Dea Roma. She is sitting on seven hills.

Seven heads = seven kings: This is clearly speaking of Roman emperors. Reddish, Caird, and Fair all state that it is difficult to identify historically the identity of these emperors, although many try to do so. All three believe the use of seven kings may fit more with the symbolic use of seven in the book than with any historical list of emperors. In this picture, five emperors have fallen, one is living, and a seventh will remain only for a little while until the eighth shows up. This is the focus of the image, the eighth. What is agreed upon by many scholars is that this eighth has reverence to the Nero redivivus myth. See “mortal wound” in Chapter 13. Reddish (pg. 329) describes this 8th ruler as, “a ‘rebirth’ of the spirit of Nero.” Here, the eighth king (emperor) and the beast are seen as one in the same (17:11).

Goes to destruction: The most important aspect of the image of the eight kings is that the eighth king, and therefore the beast, goes to destruction.

Ten Horns: In Daniel 7 there are ten horns on a beast which are understood to be the Seleucid kings after the breakup of Alexander’s Greek Empire. It seems most likely the ten horns in Revelation are client kings or governors who are both under the rule of Rome and aligned with Rome. They may be the “kings of the world” in 16:14. They are conquered by the Lamb (v. 14).

Lord of Lords and King of Kings : It is not Rome and its emperors. The true king is Jesus, the Lamb.

Make her desolate and naked: This is John’s way of describing the self- destructiveness of evil. The horns and the beast will hate the whore. In other words, there is no real loyalty within the Roman empire. That lack of loyalty will bring the beast down. This is all within the purpose and plan of God (17:17). The defeat of the beast and dragon is a common theme in Revelation. In Chapter 12, Michael defeated the dragon. They are defeated at the battle of Armageddon in Chapter 16 and they will be defeated again in Rev. 20:8-10.

Chapter 18

Fallen, fallen is Babylon: This quote is from Isaiah 21:9 and Jeremiah 51:8. Chapter 18 is a lament over the fall of Babylon. Reddish (pg. 340) describes the angels proclamation as a “taunt song.” For the use of such language in the OT see Isaiah 23-24; 47; Jeremiah 50 and 51. This chapter’s focus is on the response of the kings, merchants, and sailors over Babylon’s demise (18:3,17).

Note: An illustration that Revelation is not a chronological chart of events can be seen in this chapter. In 18:2, Babylon’s fall is spoken of in the past tense, as it was in 14:8. Back in 16:9, Babylon was given God’s wrath. Yet, beginning in 18:4, the text speaks of her future fall. Reddish (p. 340), in his discussion of this states, “His (John’s) concern is not with chronos but with kairos, that is, not with ‘clock time’ or measurable time but with the ‘right time.’ At the appropriate time, God’s time, the fall of Babylon will take place.”

Dwelling place of demons: John took images from the prophets description of the fall of ancient Babylon to describe the fall of the current Babylon (Rome). See Isaiah 13; Jeremiah 50, 51. The picture is of a deserted city. A place where scavenger beasts and birds live. “Foul” in the NRSV carries the idea of unclean animals. The ancient world believed demons lived in such places.

Kings - Merchants - Sailors: These are the ones who had aligned themselves with Rome in order to profit from her wealth (18:3,19). They mourn her loss (18:9,11,15) because they have lost their gravy train. This is the opposite of what the people of the earth were doing after the death of the two prophets (11:10).

Come out: John quotes from Jeremiah 51:45. In that text, those who remained in Babylon after the exile period were warned to flee from Babylon before its fall. Here, people are called to separate themselves from the evil lifestyle (idolatry, immorality, materialism) Babylon had tried to lead them into so they might not be victims of her punishment.

Her sins - Her plagues: Babylon’s sins were enormous (“heaped as high as the heavens”) and so her punishment will be great (“a like measure of torment and grief”).

Single day (v. 8) - One hour (vv. 10,17,19) : When God decides to bring judgment, it is quick and effortless.

Millstone: This image comes from Jeremiah 51:63,64. Here is another example of the style of literature used in Revelation. The picture is one of utter destruction but no literal millstone could be tied around the nation of Rome nor could Rome be literally thrown into the sea. As Dr. Fair states (p. 42), “We must remember that Isaiah, Jeremiah (their description of the fall of ancient Babylon), and John (description of Rome’s demise) are speaking prophetically and symbolically, not merely historically.” Remember the nature of the literature.

No more: This is repeated six times in verses 21 - 23. Similar language can be found in Isa. 24:8; Jer. 25:10; and Ezekiel 26:13. Again, the nature of the language does not have to be understood literally. See the description of the fall of Babylon in Isaiah 13:19-22 and the description of the fall of Edom in Isaiah 34:8-15. All things said about those two nations did not literally come to pass.

Sorcery: Like charlatan magicians, Rome had deceived the world into believing in their self-professed sovereignty.

Blood of all who have been slain: Rome’s guilt is depicted as reaching far beyond anything it ever did. Here is another example of exaggerated language to make the point.

Chapter 19

Introduction: Chapter 19 begins a series of three judgments. In 19:20, the beast and the false prophet will be thrown in the lake of fire. They will be followed by Satan in 20:10 and death in 20:14.

Hallelujah: Chapter 19 begins with praise and ends with another description of the fall of the beast and its followers. God’s is praised because he is just, he has judged the great whore, and he has avenged the death of believers. God is on the throne (v. 4) as John proclaimed in

Chapter 4.

Smoke goes up forever: The same thing is said of the judgment of God on Edom in Isaiah 34:8-10. The details are not to be taken literally. There is no smoke that continues to rise up in the sky today from the destruction of Edom. It is a figurative statement. Remember this for future reference in the book.

God the Almighty reigns: See “ruler of the kings of the earth” in Chapter 1.

Bride: Those who have remained faithful (saints and martyrs). This image is a sharp contrast to the harlot.

Marriage of the Lamb: The symbol of God being wed to his people is common in the OT (Hosea 2:19; Isaiah 54:5-7). The wedding image is carried into the NT (2 Corinthians 11:2; Ephesians 5:25-33). The symbol of a wedding feast is used here to enhance the image of the celebration that would result from the destruction of the beast. The faithful have come out of the ordeal as a bride ready for marriage, clothed with their righteous deeds (faithful witness). The fluidity of John’s use of images is seen here, as well as other places. Here, the church is both the bride and the wedding guests (for only believers will be invited to the banquet). The same thing is seen in 7:17 where Jesus is both lamb and shepherd, and in 12:1-6 where the God’s people are both the woman and her children. This is another reminder of the style of Revelation’s literature.

Fine linen: Garments of purity are spoken of in the OT (Isa. 52:1; 61:10; Zech 3:4). Two ways of obtaining the garments are given which must never be seen as in conflict with one another, but rather somehow in union with one another. First, the garments are “granted.” They are a gift. Second, they come as a result of their “righteous deeds.” The bride remained faithful. There is a sharp contrast between the bride and the whore who rode the beast (17:1-3).

White Horse: Although the rider on the white horse in Chapter 6 was identified as someone different, the rider here is Jesus. The images of faithful and true (Rev. 3:14), righteous judge, ruling with a rod of iron (Psalm 2:9; Rev. 12:5), Word of God (John 1:1-18), and “King of kings and Lord of lords ”(Rev. 17:14) seem to make that clear. Jesus is in reality what the beast claimed to be.

Name no one knows: The ancient world believed gods to have secret names. To know their secret name would give a person control over that god. Magicians would use the name of many gods in an attempt to have their powers. If this phrase is inspired by that belief, Jesus is portrayed as mysterious and beyond the control of human manipulation.

Robe dipped in blood: This image comes from Isaiah 63:1-6 where God is so pictured after his judgment on Edom. Scholars debate the source of the blood. Some believe it comes from Jesus destroying his enemies. But opponents point out that the blood stained garment is mentioned prior to the battle (19:15: “He will” tread the wine press). Such an interpretation depends upon whether John’s use of images is to be taken so concretely. Those who oppose the idea that the enemies blood is pictured, believe it to be the blood of Jesus. He conquers through his own blood (Rev. 5:9-12; 7:14; 12:11). The text does not settle the debate.

Armies of heaven: These are the ones who have conquered through their faithful testimony or as stated here, their righteous deeds. Their robes have been made white and pure (6:11; 7:14; 19:8) by the blood of their Lord. They don’t do battle, they just follow the King.

The great supper of God: The image comes from Ezekiel 39:17ff. The redeemed are invited to a marriage feast. The wicked are invited to a gruesome feast where they are the feast. Those who become fodder for the supper are those who followed the beast. The beast has another end. See Lake of fire.

Armies gathered to make war: As with the battle scenes of Chapter 16 (Harmagedon) and 17:14, the battle is never described. The battle is already won by the Lamb and his followers.

Lake of fire: The totality of the defeat of the beast and false prophet is seen in the image of being cast into a lake of fire.

End of time?: Beginning in 19:11, the rider on the white horse (Jesus) comes bringing God’s wrath. That is followed by an invitation to a great judgment feast where God’s enemies (kings, captains, etc.) are the feast. The beginning of the battle that will lead to the feast is introduced in 19:19. Notice that the battle is against the beast (which was identified as Rome beginning in Chapter 13) and the kings of the earth (those who have supported the beast: 17:2,18; 18:3,9). The beast (sea beast of 13:1-8) and the false prophet (earth beast of 13:11 which was described as the false prophet in 16:13) are thrown into the lake of fire. But Satan is not yet thrown in the lake of fire. Therefore, the end has not come. Only the end of Rome is pictured here. John will see a symbolic 1,000 years in Chapter 20 before Satan is ultimately defeated. Most importantly, death is not thrown into the lake of fire until 20:14. Caird (p. 235) calls this “qualified finality.” He states that John uses end of time language “to depict events which possess only a qualified finality, events through which in the course of history men are compelled to face the ultimate issues of life.” John is writing of such a time. His contemporaries are being called to endure the temptations and persecutions that come from Rome and to maintain their allegiance to God. Fair (p. 45) writes, “The purpose of this type of expression serves to drive home the certainty, reality, and in some sense, the finality of one’s present actions and beliefs. Rome, because of her evil and refusal to repent, is already judged in the present with end of the world finality.” As has been stated earlier, this same “end of the world” language was often used in the OT to speak of the destruction of nations.

Rome didn’t fall this way: Interpreters who look for a future fulfillment of the fall of a revived Roman empire point out that nothing like the description given in Revelation ever happened to Rome. The argument goes something like this, “If God predicts something that does not come true, how can you trust him, and is he really God anyway? God’s prophecies always come true!” Of course, these interpreters read this book as a literal historical novel. There are texts in the OT which teach that God sometimes retracts or cancels prophecies. In Ezekiel 26:7-14, God proclaimed that Nebuchadnezzar and Babylon would utterly destroy Tyre. In Ezekiel 29:17-20, God told Ezekiel that since Nebuchadnezzar was not able to utterly destroy Tyre, he would give Egypt to Nebuchadnezzar. Jonah’s sermon to Nineveh was, “Forty more days and Nineveh will be overturned.” There was no possibility of repentance given in Jonah’s sermon. The king of Nineveh believed God would change his mind if they repented (3:9) and he did (3:10). Jeremiah 18 clearly states that God will change his word concerning a nation. If a nation repents, he will withhold the punishment he had earlier pronounced; and if they do evil, he will withhold the good he had promised to them. Since Rome’s persecution never became as wide scale as Revelation depicts and since they eventually became friendly toward believers, God’s pronouncements upon Rome in Revelation did not need to come to pass. However, the truths found in this book remain true.

Chapter 20

Introduction:

Satan was pictured as being thrown out of heaven in Chapter 12 but continuing his terror of the world in the following chapters through his puppets, the two beasts of Chapter 13. The defeat of the beast (Rome), the false prophet, and the kings of the earth has just been depicted at the end of Chapter 19. But any portrayal of the battle between good and evil is not complete until the two great enemies of God and his people (Satan and death itself) are dealt with. Chapter 20 paints a picture of the demise of those two enemies.

There are a number of questions related to this text. After Satan is bound, why is he released? Why is there a period of a thousand years? These questions and others are more problematic for those who are intent on this being some literal historical novel. The apocalyptic symbolism of this book is still in play in these last three chapters. Back in Chapter 12 John used an ancient red dragon myth to draw his picture of the defeat of Satan. That myth was also understood as a combat myth. John’s use of combat myth language continued with the introduction of the two beasts of Chapter 13 and their defeat in Chapter 19. John appears to continue to be using that combat myth in his script to portray the defeat of Satan. See Reddish’s discussion in Chapter 12 for more on the combat myth. See also Fair’s (p. 46) discussion of Jewish legends that may lay behind the images here.

Bound him: An angel comes with the power to lock Satan up in the abyss. The completeness of this binding is seen in a number of words. Satan is chained, locked, and sealed in the pit. A similar statement is made is Isaiah 24:21-22. Fair and Reddish both give examples from the Jewish Apocrypha which speak of the binding of evil spirits.

Thousand Years: Psalm 50:10 states that God owns the cattle on a thousand hills. As creator, his ownership is certainly not limited to a thousand hills. It is a symbol for all of something or completeness. Satan’s ability to deceive the nations is totally prevented during this time. Remember, John did not all of a sudden change style of literature. He is still using images and symbols. This is not intended to be a literal 1000 years of 24 hour days. It is symbolic of a lengthy but limited period. In the context of Revelation, the binding of Satan comes after his puppet, Rome, is destroyed. After Rome is gone, Satan is not allow to deceive the nations. The binding serves its purpose for a time but it does not last. There is no reason given for this. It simply serves John’s purpose.

Note: Dr. Fair (pp. 46-47) sees verses 4-6 as a “parenthetical statement” framed by Satan being bound in verse 3 and being released in verse 7. He believes it should be read separately from the rest of 20:1-10.

Thrones and those who have been beheaded: Throughout the book, martyrs have been promised blessings from God. For promises concerning a reign or authority given conquerers or martyrs see 2:26-27; 3:21; 5:10. With the fall of Rome and the subsequent binding of Satan, martyrs receive their reward.

1000 year reign of martyrs: Revelation 20:4-6 is a major text for premillennialists. They believe this text is teaching that Jesus will reign for a thousand years in Jerusalem prior to the end of time. A close look at this text reveals that this is not about a thousand year reign of Jesus. There is nothing in the text said about Jesus reigning on earth or in Jerusalem. Jesus’ reign is eternal. He was seated on his throne at his ascension (Acts 2:32-35; Phil. 2:5-11; Ephesians 1:20-21) and he never stopped reigning. The reign that is being highlighted is the participation in the reign of Jesus that is given to a particular group of believers. It is important to note that the reason for their reward is that they did not worship the beast or receive its mark on their forehead. The beast has been identified since Chapter 13 as Rome of John’s day. This blessing or reward is given to those in John’s day who did not assimilate into the pagan culture and paid with their life. In Rev. 3:21 it is stated that those who would overcome or conquer would sit with Jesus on his throne because they were conquerers (martyrs) just as he had conquered. See also Revelation 12:11.

First resurrection: This is another way John describes the reward given to martyrs. Throughout the book they have been told that their death is really a victory (12:11). They are first fruits of the harvest (14:4).

Satan released: There is no reason given for the release of Satan. He does not conquer anyone to regain his power. He is allowed to have authority to deceive the nations as he had previously done to Rome. He is pictured using an army by the name of Gog and Magog.

Gog and Magog: These two words are not found anywhere else in the NT. Magog is a name mentioned in the genealogy of Japheth (Gen. 10:2; 1 Chron. 1:1). Gog is the name of a son of Joel (1 Chron. 5:4). The only other time these two words are found in the OT is in Ezekiel 38-39. There, Gog is a person and Magog is the land over which he rules. Gog goes out to do battle against Yahweh and his people. God pours out all of the plagues and punishments that have been mentioned in Revelation and Gog is defeated. Some have tried to identify the Gog in Ezekiel as the same as Gog and Magog here. That is difficult to do if you take these texts literally. In Ezekiel Magog is a land (Ez. 38:2), whereas in Revelation, it is a nation. Gog in Ezekiel comes only from the North (38:15), whereas in Revelation, Gog and Magog come from the four corners of the world to complete the picture of surrounding the city. The two texts just do not exactly fit each other. As has been frequently pointed out in this document, John used images from the OT that the readers would be familiar with and changed them to fit his purposes. For centuries, interpreters of Revelation have tried to match these two figures with contemporary world powers and have come up with no good solutions. This is probably because such attempts miss the point. Remember, this is apocalyptic language. It does not have to represent any known nation. The reason Rome can be identified in Revelation is because readers are given clues to the beast’s identity (city that sits on seven hills and rules the world during John’s day, etc.). Rome was the contemporary known persecutor of believers. No such description is given here. This is most likely an imaginary army of enormous proportions which is made up of people who come from the four corners of the earth. They are symbolic of an army that is even larger than any army seen previously in the book (“as the sands of the sea”). It answers the question, “What if Satan uses a nation in the future even more powerful than Rome?”

Fire consumed them: No battle is described. God’s power is so overwhelming, there is nothing to describe. Even though they completely surround the saints and it appears hopeless, fire just comes down and consumes them. In one of the Indiana Jones movies, a man approaches Indiana with a sword and goes through a number of moves showing his skill with a sword. Indiana just straightens up, pulls his gun out of the holster and shoots the guy. There is no struggle, no real contest. That is the image communicated here, only on a much grander scale. For OT similarities see Genesis 19:24, Numbers 16:35, 1 kings 18:38, and 2 Kings 1:12.

Note: Although Revelation is primarily about God’s wrath upon Rome, no discussion of the battle between good and evil would be complete without a discussion of the defeat of death and end time judgment. Therefore, John includes a brief picture of the end. Again, John has not changed his style of literature.

Thrown into the lake of fire and sulfur: Satan ends up where his previous puppet, Rome, was thrown in Chapter 19.

Great white throne: This is an expression of God’s power and glory.

Earth and heaven fled: This poetic language emphasizes the glory of God. Even his glorious creation is not worthy to be in his presence. This may have something to do with the contamination that sin brought into God’s creation. See “note” at the end of Chapter 16 in the glossary. Reddish (p. 387) adds the idea that this is a way of saying, “the old order, the old way of rebellion, sin, and chaos - the old heaven and earth - is a thing of the past.”

Dead, small, and great: No one is immune from judgment.

Books opened: There appear to be two sets of books mentioned here. There are the books which have the deeds or works of the dead who stand before the throne. Then, there is the “book of life of the Lamb” which has been mentioned three other times (3:5; 13:8; 17:8). It is not clear whether or not these are in contrast to one another with the book of life having the names of believers and the other books having only the deeds of the unbeliever and rebellious, or if the book obtaining the deeds include the deeds (righteous and unrighteous) of all people. The book of life is certainly a reminder of the grace of God that provided such a book through the blood of the Lamb.

Death and Hades: Hades is the realm of the dead. In 1 Corinthians 15:26, Paul called death the last enemy and spoke of the victory believers would enjoy over death through the resurrection of Jesus (1 Cor. 15:54-57). At his resurrection, Jesus defeated death and from then on held the keys to death and hades (Rev. 1:18). His total control over death is pictured in the casting of death and hades into the lake of fire along with the beast and Satan.

Second Death: The second death is the lake of fire. It is not like the bottomless pit. It is final. Earlier, the beast had been thrown in the lake and then Satan was thrown into the lake. Next death is thrown in. Death was called by Paul the last great enemy (1 Cor. 15:26). Then the rebellious are thrown into the lake.

Note: There can be the temptation to get caught up into focusing on a systematic understanding of judgment and miss the main point. The struggle between good and evil has come to its conclusion.

Chapter 21

New heaven and new earth: The image of a new heaven and a new earth is found in Isaiah 65:17ff. In Isaiah’s context, it is a promise of a new existence after Israel’s Babylonian captivity. That new existence would be characterized by gladness and rejoicing in Israel and would come about through their special relationship with God. God would rejoice in Jerusalem and delight in his people (65:19). This same idea is found often in Jewish apocalyptic literature. One example is found 1 Enoch 91:16 which reports, “And the first heaven will vanish and pass away, and a new heaven will appear, and all the power of heaven will shine for ever (with) sevenfold (light)” [Aune, p. 1116). In the context of Revelation, the first heaven and earth had passed away because the beast, Satan, and death had been thrown into the lake of fire.

Sea no more: This is the sea which was first introduced in Chapter 4, and is the mythical place where evil resided and out of which evil has come throughout the book. It existed in the old order of things. This is another way of saying the beast, Satan, and death are no more. Therefore, evil no longer exists.

Holy city/new Jerusalem: In the same way that Israel looked for a new existence after their Babylonian captivity, believers in John’s day who experienced persecution and suffering looked for a new existence. This new Jerusalem is in sharp contrast to all that came out of the sea of chaos. Its creator is God. It comes from heaven.

Wife adorned for her husband: Here is another example of John’s fluid use of imagery and symbols. The holy city is not as much where believers dwell as it is a description of believers themselves. The new Jerusalem is identified as a “bride adorned for her husband.” That same dual imagery is seen later in verses 9-10. In verse nine, John is told he will be shown the bride of the Lamb. What he is shown, beginning in verse ten, is the “holy city Jerusalem.”

Home of God among mortals: The primary focus of this new existence is not that believers can bask in luxury walking on streets of gold, etc. The focus is relational. God is in their midst. The word translated “home” in the NRSV and “dwelling” in the NIV is the same Greek word translated “tent” in John 1: 14. “The presence of Jesus among his followers was a foretaste of the eschatological presence of God with God’s people (Reddish, p. 403).”

Shall be his people: This same thing is said of Israel in the OT (Leviticus 26:12; Jeremiah 7:23; Ezekiel 36:28).

Wipe every tear: Now that the enemies of God’s people are no more and there are no barriers either physical or spiritual between God and his people, everything is different. This world produces fear, pain, suffering, and death. In the fulness of God’s presence is joy, peace, security, and life.

Alpha and Omega: A major message of this book is that God is sovereign. He brought creation into existence, enters it at his will to do his will, and brings it to it’s consummation at his will.

Water of life: See also Rev. 7:17 and Isaiah 25:8. Blessings promised Israel upon their return from Babylonian captivity included no thirst (Isa. 49:10).

Cowardly and faithless: This is particularly pertinent in the book of Revelation. These are the ones who gave into the allure of the beast, worshipped the beast, and abandoned their faith in God. In contrast, John has called for endurance and faithfulness from believers. Reddish and Caird connect the whole list of sins to the context of Revelation. The “polluted” were unfaithful and soiled their clothing (Rev. 3:4). The “fornicators” committed religious adultery by following the beast. The “sorcerers” deceived others into following the beast. The “liars” participated in Satan’s deception of the world (12:9).

Bride/Jerusalem: As was stated earlier, John uses both images to speak of the people of God. Again, when John is told he will be shown the wife of the Lamb, he is shown the holy city Jerusalem. There is a sharp contrast between God’s people (Jerusalem) and Babylon, the city of whores and abominations (Rev. 17:5).

Contrast between Babylon and New Jerusalem: Reddish (pg. 405 ) has a chart which shows the contrast between the two cities. Here are some elements from his chart.

Babylon

· Sinful (18:5)

· In the wilderness (17:3)

· Prostitute (17:1)

· Clothed in purple & scarlet (17:4)

· Full of abominations (17:4)

· Dwelling place of demons (18:2)

· City of death (17:6)

· Received torment and grief (18:7)

· Light shines no more (18:23)

· Deceives nations (18:23)

· Will be destroyed (18)

Jerusalem

· Holy (21:2)

· On a mountain (21:10)

· A bride (21:9)

· Adorned for husband (21:2)

· Abomination excluded (21:27)

· Dwelling of God (21:3)

· Death no more (21:4)

· Mourning and pain no more (21:4)

· God and Lamb are its light (21:23-25)

· Healing to nations (22:2)

· Live forever (22:5)

The glory of God: The picture of new Jerusalem is one of overwhelming beauty and majesty. The reason it has such glory is because God makes his home there. There is no need for a sun or moon because of the glory of God and the Lamb who dwell in its midst (v. 23). See also Isaiah 60:19. The imagery for such a city comes from Ezekiel 40-43. In Ezekiel 43, the temple is the centerpiece of the city. In the new Jerusalem there is no temple (vs. 22). God and the Lamb dwell in uninhibited communion with their people.

Nations/kings of earth: There is a problem with 21:24 when attempting to extract from Revelation a neat linear view of history. In Revelation 21:24-27 it appears that nations outside the community of believers still exist and conversions are still happening. Yet, at the end of the previous chapter, the final judgment was depicted; books were opened and all were judged according to what they had done. In Revelation, the nations and kings of the earth have always been those who aligned themselves with the dragon and the beast. At the pouring out of the seventh bowl, they cursed God (16:17ff). They were seen as being killed at the end of Chapter 16 (v. 21). Gog and Magog were devoured by fire from heaven in Chapter 20 (v. 9). Surely, their names were not in the book of life at the end of Chapter 20. Some believe this text teaches universal salvation, but that does not fit with the judgments in this book and the overall teaching of scripture. Both Reddish and Aune point out that this context draws very closely from Isaiah 60, especially verses 3 and 19. This idea of nations coming to Jerusalem is also found in non-canonical (nonbiblical) Jewish prophetic texts. For example, Aune (p. 1171) shows four similarities between the Sibylline Oracles (3.657-731) and Revelation 19:11-21:27. In the oracles, the kings of the earth attack the temple in Jerusalem, God defends Jerusalem and annihilates the enemies, Zion is restored, and the inhabitants of the nations recognize the sovereignty of God. Aune appears to have a reasonable solution to the problem. He states that the apocalyptic tradition of nations coming to Jerusalem was so firmly fixed in their literature that it had to be included here even though it is inconsistent with the scenario of Revelation (pp. 1171-1172). Again, John was painting a picture of the battle between good and evil in which God is victorious. He drew heavily upon Jewish scriptures as well as other Jewish writings to teach theological truths. His purpose was not to present some literal description or time line of the end of history.

Open gates/no nights/nothing unclean: Evil has been eliminated and God is in the midst of his people. God’s people have peace and safety.

Chapter 22

Note - Who’s talking?: There is some difficulty determining who is speaking at times in this chapter. It appears the angel is speaking in verse 6. The opening of verse 7 is similar to Jesus’ statement to the church in Philadelphia (3:11), therefore this seems to be Jesus. Based on verse 8, the speaker in verses 9 and 10 is probably the angel. The one speaking in verse 12 is identified as the “Alpha and the Omega.” Although God is describe in this way in Revelation 1:8, Jesus is described as the “first and the last” in Revelation 1:17 and 2:8. Jesus is most likely the speaker here. Since verse 16 is definitely Jesus, verse 14 may be Jesus as well. It may be that the Spirit in verse 17 is not to be seen as distinct from Jesus. See Romans 8:9. Verse 18 is problematic. It could be Jesus or John. Verse 20 is again Jesus.

River of life: This image and the following images in verses 1-3 come from two OT texts. There was a river that flowed from the garden of Eden (Gen. 2:10). A river flowed from the restored temple described in Ezekiel 47:1-12 and ran into the dead sea turning the stagnant water fresh. Hope for Israel’s future was often described in terms of Eden or Paradise in other Jewish literature as well.

Throne of God and Lamb: In Ezekiel’s vision, the river flowed from the temple. Here, there is no temple. God and the Lamb are in the midst of their people and they are the source of life.

Tree of life: The river in Ezekiel’s vision of restored Jerusalem (Eze. 47) had trees lining its banks which was to be for healing. Along with a rive, Eden had the tree of life (Gen. 2:9).

See his face: God spoke to Moses face to face but Moses was not able to see God’s face lest he die (Ex. 33: 11-23). This is a picture of intimacy.

Name on foreheads: They belong to God. The book has made a contrast between those who have the mark of the beast and those who have the mark of God.

Trustworthy and true: What is said is true because the source is the “God of the spirits of the prophets.”

Soon take place (6)/time is near (10): The urgency of the message is again stated as it was in the opening of the book (1:1, 3).

Coming soon: Three times it is expressed in this chapter that Jesus is “coming soon” (vv. 7, 12, 20). Is this to be understood as a prophecy that the end of time would come soon after John’s writings? Obviously that did not happen. So, what are we to do with these statements? The message of Revelation was addressing the needs of suffering believers during John’s time just as Paul’s letters to the Ephesians and Corinthians were directly addressing their needs. The theological truths apply to all believers throughout history but they were originally meant for the initial readers. Perhaps Caird (p. 12) has the best understanding of the purpose of the book. “John’s coming crisis was simply the persecution of the church, and ... all the varied imagery of his book has no other purpose than this, to disclose to the prospective martyrs the real nature of their suffering and its place in the eternal purposes of God.” When John pictured the end of Satan and death in Chapter 20, he was doing so for the purpose of showing prospective martyrs in his time how their faithfulness fit in the eternal purposes of God. Jesus’ coming soon would be to enter history and vindicate believers, and in particular the martyrs, who would face persecution from the beast. Revelation’s purpose is not to show a literal and chronological picture of the end of time.

Robes/tree/gates: Metaphors for salvation.

Outside: This is another example that Revelation cannot be read as a literal and sequential picture of the end. In the book, the rebellious have all been judged and thrown in the lake of fire (20:15). If this is to be viewed literally, how can any rebellious be outside New Jerusalem? See the note Nations/kings of the earth at the end of Chapter 21 in the glossary.

I warn: Reddish (p. 429) calls the following words a “curse formula” which is found in ancients writings to warn future copyists from altering the text. Although these verse are often used as such, this does not have direct application to the whole Bible. The warning is not to alter the message which would result in believer’s assimilating into the pagan culture rather than remaining faithful to God. Believer’s would be more likely to turn away from God if they did not believe the message of the book.

Glossary compiled by Bill Starcher using the following resources:

Aune, David E., Word Biblical Commentary: Revelation, Thomas Nelson Publishers, Nashville, TN, 1998.

Caird, G.B., The Revelation of Saint John, Hendrickson Publishers, Peabody, MA, 1966.

Fair, Ian A., Revelation: Visions Of Victory, HillCrest Publishing, Abilene, TX, 2000.

Fredenburg, Brandon L., The College Press NIV Commentary, Ezekiel, College Press,
       Joplin, MO, 2002.

Reddish, Mitchell G., Smyth & Helwys Bible Commentary: Revelation, Smyth & Hewlys
       Publishing, Inc., Macon, GA, 2001.

Rowland, Christopher, The New Interpreter's Bible, Vol, XII, Abingdon Press, Nashville,
       TN, 1998.

You may contact Bill with comments or questions at bill.starcher@broadway-church.org.

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