Hollywood studios produce spectacular displays for movie-theater entertainment. With computer-generated images and other high-tech tricks, movies present special effects that seem almost beyond comprehension. Aliens and dinosaurs come to life; explorers travel faster than light; animals and trees dance, sing, and talk. Viewers marvel at the show, then return to reality as the credits roll.
That’s great
entertainment. But we know it’s not real. Now flip to the back of your Bible,
to the last book—Revelation. As you read, you soon will become immersed in a
fantastic display of sights, sounds, colors, and images. If you feel
overwhelmed and amazed, think of what the original witness to these events,
John, must have felt as vision after vision assaulted his senses. No adjectives
can adequately describe this
multimedia show. Trumpets, thrones, lightning, thunder, lampstands, awful
creatures, millions of majestic angels, a mighty chorus, fiery horses, plagues,
terrible bowls ... one scene follows another, moving steadily and decisively
toward the ultimate finale.
This is a story of martyrs and battles, of demons and angels, of things to come. Revelation reveals God and his plan for the future. And it’s true.
AUTHOR
John the apostle, son of Zebedee and Salome, and younger brother of James.
In a book
filled with obscure images and vague allusions, one thing comes through loud
and clear: the name of the author. At the very beginning, Revelation identifies
its source: “This is a revelation from Jesus Christ ... sent to God’s servant
John” (1:1 NLT). The statement asserts that Jesus Christ himself gave
this revelation to a man named John.
The early
church fathers—including Justin Martyr, Irenaeus, and Hippolytus—uniformly
identified this John as the apostle of the same name, the one who abandoned his
father’s fishing nets to follow Jesus (Matthew 4:21–22). It is clear
from the Gospels that the apostle John was very close to Jesus. Jesus singled
out Peter, James, and John to accompany him to Jairus’s home to witness the
resurrection of Jairus’s daughter (Mark 5:37–43). Then, on two separate
occasions, Jesus asked the three men to go away with him to a secluded place to
spend time in prayer. On the first of these occasions, John witnessed the
dazzling transfiguration of Jesus as he was joined by two heavenly guests,
Moses and Elijah (Luke 9:28–31). The second occasion came during that
agonizing night Jesus spent in the Garden of Gethsemane before his arrest (Matthew
26:36–38). John also helped make preparations for the Last Supper (Luke
22:8). What a great privilege to have been such a close confidant of the
Lord Jesus himself!
Apparently,
John’s proximity to the Master made him quite bold. He didn’t shrink from
asking Jesus if he could sit in a place of honor in the coming kingdom (Mark
10:35–37). John even offered to call down fire from heaven to wipe out a
Samaritan village that had rejected Jesus (Luke 9:54–55). In each case,
Jesus reined in the misplaced enthusiasm of this “Son of Thunder” (see Mark
3:17). Yet John’s clear loyalty to his Lord and Savior should be admired.
His love for Jesus motivated him to stay close in the darkest hour. On the day
of Jesus’ crucifixion, John stood at the foot of the cross, where Jesus
entrusted him with the care of Jesus’ earthly mother (John 19:26–27). No
wonder John humbly described himself as the disciple Jesus loved (John
13:23; 19:26; 20:2; 21:20–24).
It is
certainly understandable, therefore, that Jesus would appear to this beloved
apostle at a later date, to entrust him with a very special message for the
church (Revelation 1:9–19). So, near the end of his life, John received
a vision from Christ, which he recorded for the benefit of the seven churches
in Asia and for Christians everywhere, throughout history.
Although much
evidence affirms the apostle John as Revelation’s author, a few scholars aren’t
convinced. Dionysius, a fourth-century bishop of Alexandria, was the first
known doubter of this apostle’s authorship of Revelation. Dionysius pointed out
the following:
·
Revelation has a completely different structure
than John’s other writings—including the Gospel of John, 1 John, 2 John, and 3
John.
·
None of John’s writings allude to Revelation.
·
The rough and inaccurate Greek of Revelation
sharply contrasts with the polished and faultless Greek of John’s Gospel and
letters.
Dionysius
cautiously suggested that a prophet named John, who lived in Ephesus in the
first century, had written this book.
The
differences in Greek style between Revelation and John’s writings are real but
can be easily explained. The primary difference comes from the fact that John
was writing apocalyptic literature—that is, he was recording the images he saw
while he was seeing them. This style of writing, if left uncorrected, would
account for its poor grammar and awkward syntax. The subject matter of Revelation
also accounts for the difference in style. John’s other writings are
instructional or historical, while Revelation is the record of an extraordinary
vision—a vision that couldn’t be expressed with the precise syntax of the Greek
language.
Although Bible scholars cannot assert with certainty that the “John” of Revelation is the apostle John, no other viable alternative has been offered. The evidence for Dionysius’s “John of Ephesus” is slim. Thus, we have no substantial reasons to doubt that the apostle John was the one who witnessed the remarkable visions recorded in this book, appropriately titled “Revelation.”
DATE
AND SETTING
Written around A.D. 90–95 from the island of Patmos.
Readers don’t
have to guess or research where Revelation was written. The text clearly names
the location as the island of Patmos: “I am John, your brother. In Jesus we are
partners in suffering and in the Kingdom and in patient endurance. I was exiled
to the island of Patmos for preaching the word of God and speaking about Jesus”
(1:9 NLT). Patmos, with its rugged volcanic hills, lies about fifty-five
kilometers off the southwest coast of Asia Minor and is only twelve kilometers
long and seven kilometers wide.
John had been
sent to that barren and rocky island off the coast of present-day Turkey
because he had fearlessly proclaimed the gospel. John had been banished to
Patmos as the Roman authorities continued moving against the church. Threatened
by John’s powerful ministry, they viewed John as a dangerous leader of the
Christian sect. During this exile, while John was separated from his Christian
brothers and sisters, the risen Jesus appeared to him in a spectacular vision.
Although the
place of John’s vision is identified in the text, the exact time is not. Most
of the evidence seems to point to Emperor Domitian’s reign, around A.D.
90–95. The early church father Irenaeus made this case. Modern scholars
agree with Irenaeus, believing that after writing Revelation, John was released
from Patmos, whereupon he returned to Ephesus, where he had been ministering
before his exile. Then, several years later, around A.D. 100, John died.
This progression of events fits well with the evidence in Revelation itself.
The writer
described himself as a brother and companion of the believers in Ephesus and
nearby cities (1:9–11)—an appropriate statement for a leader of the
Ephesian church.
The letters to
the seven churches in Asia Minor in 2–3 speak of a spiritual decline—something
that certainly could have occurred during the forty or so years after their
foundings. The church of Laodicea is described as rich in 3:17. Since
the city was completely destroyed by an earthquake in A.D. 60–61, it
would have been difficult to say this of Laodicea much before A.D. 90.
Some believe
that Revelation was written during Nero’s reign, between the years A.D. 54
and 68, the time of Nero’s greatest persecution of the Christians. The
best argument for this date is that the apostle John may have written the
description of the New Jerusalem (21:1–27) before the destruction of the
old city in A.D. 70. Another explanation for an early date is that the
number 666 works as a possible cryptic reference to Nero. When the words “Nero
Caesar” are transcribed into Hebrew, the numeric value of the Hebrew letters
can be calculated as 666. Another argument is that the persecution that Nero
instigated against Christians could be coincidental with the persecution in the
book of Revelation.
In the last analysis, however, the evidence seems to support the early church tradition that the apostle John wrote Revelation on the island of Patmos around A.D. 90–95.
AUDIENCE
The churches in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea and believers everywhere.
Although
Revelation touches on all of human history, it is specifically addressed to
seven churches located in what today is southwestern Turkey. Reliable
historical sources from the second-century A.D. describe the apostle John as
ministering in Ephesus around A.D. 70–100, so he would have been
intimately familiar with the strengths and weaknesses of the churches he was
addressing.
Before John
worked in Ephesus, Paul had labored there. Paul founded the Ephesian church on
his second missionary journey. At that time Paul had been on his way to
Jerusalem, so he had left mature Christians—Aquila and Priscilla—to carry on
the work (Acts 18:19–21, 24–26). On his third missionary journey, Paul
stayed in Ephesus for three full years, making it a center for evangelistic
activity in the present-day region of Turkey. The city was ideally suited for
this strategic purpose because it was located at the intersection of two major
overland routes: the coastal road running north to Troas and the western road
that headed toward Laodicea. In addition, Ephesus sat on the Cayster River and,
therefore, had easy access to the shipping traffic in the Aegean Sea. Because
of this central and strategic location, Ephesus had become a commercial and
cultural hub of the region. Another attraction in Ephesus was a great temple to
Artemis, the fertility goddess. Visitors flocked to this temple every year (Acts
19:23–27). Paul envisioned Ephesus as the center of Christianity, rather
than paganism, in the region.
In the lecture hall of Tyrannus, Paul organized an evangelism school to train teachers and preachers in the gospel message (Acts 19:9–10). For three years Paul stayed in Ephesus. (The “two years” of Acts 19:10 only account for part of Paul’s stay there.) Most likely, during this time all the churches addressed in Revelation were founded. These churches—Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea—were located on a circular postal route in southwestern Asia Minor (present-day Turkey).
PURPOSE
To reveal the full identity of Christ and to give warning and hope to believers.
Because of the
description in Revelation of Christian martyrs and a beast who demands worship
(13:1–8), many readers of Revelation have assumed that the cities to
which the apostle John wrote were being severely persecuted. Indeed, these
communities were experiencing some
persecution. John himself had been exiled to Patmos for preaching the gospel (1:9),
and Antipas in Pergamum had been put to death for his adherence to Christ (2:13).
Nero was the first Roman emperor to persecute Christians. Yet his persecution
of Christians was local and not Empire-wide. Nero blamed the Christians in Rome
for the devastating fire that had destroyed much of the city.
It wasn’t
until the reign of Domitian (A.D. 81–96) that refusing to worship the
Roman emperor became a punishable offense throughout the Empire. Before that
time, emperor worship had been spreading throughout the Roman Empire but hadn’t
been enforced. But even with the decree that all should worship him as “God and
Lord,” there isn’t much evidence from Domitian’s reign of widespread
persecution of Christians. Most of the persecution of Christians in the first
century consisted of local challenges to specific groups of believers. Out of
the seven churches addressed in Revelation, John encouraged only three (Smyrna,
Pergamum, and Philadelphia) to endure suffering and persecution.
This book
seems to be more concerned about false teaching, sexual immorality, divisions
within congregations, lack of love for God and others, and complacency toward
the things of God. The greatest threat to these churches was internal, not
external—the spread of false teaching and spiritual compromise (2:14–16,
20–22; 3:4, 15–17). So Revelation wasn’t necessarily addressed to a
persecuted minority. Instead, it was a wake-up call to a complacent,
compromising church.
Revelation highlights the unseen realities that these congregations were ignoring. Vivid and terrifying visions illustrate a furious battle between good and evil—a battle in which the eventual outcome has been already determined. Ultimately, God will win! The only question was whether the members of these churches would be on God’s side or on Satan’s side. The answer to this question was a matter of life and death.
UNDERSTANDING
APOCALYPTIC LITERATURE
To understand Revelation, we must recognize that John, the author, wrote in a specific genre—apocalyptic literature.
From 200 B.C.
to A.D. 100, certain groups of Jews and Christians used this writing
style to describe the end of the world and God’s judgment. Apocalyptic
literature uses fantastic imagery to remind readers of the invisible,
supernatural battle occurring behind the events of human history. Within the
Bible, in addition to Revelation, the clearest examples of apocalyptic
literature are Daniel 10–12 and Mark 13. Outside of Scripture,
there is The Assumption of Moses, The
Apocalypses of Ezra, The Shepherd of Hermas, and Baruch. Non-canonical apocalypses usually name no author but are
written as though prominent Old Testament figures, such as Moses or Ezra, were
seeing the future. There are three key characteristics of apocalyptic
literature.
1.
All apocalyptic literature claims to be a
revelation from God. The Greek word for “apocalypse” (apokalupsis) actually means “revelation.” Thus, in the book of
Revelation, God gives a glimpse into the future. Revelation consists of four
visions, each introduced by an invitation to see what the future holds (1:11;
4:1; 17:1; 21:9). In these visions world history is portrayed as a great
war between God and Satan. In the end, God defeats Satan and emerges as the
winner of this great struggle. As you read Revelation, keep in mind the big
picture—the cosmic warfare between good and evil.
2.
Apocalypses are symbolic. Mysterious
imagery, numerology, cosmic journeys, supernatural beings, and strange beasts
fill the pages of apocalyptic works. This type of literature attempts to
describe invisible, supernatural events in human terms. By their very nature, these
images go beyond what is known, as apocalyptic writers point to supernatural
realities through striking symbols. At this point, it is important to note that
in order to understand the symbols in Revelation, we must consider their
meaning to the first-century readers
and not impose contemporary events and people on the text. Apocalyptic writers
never intended for the symbols to be interpreted as literal photographs of the
future. Instead, they wanted their graphic and disturbing images to symbolize
events, beings, or traits in the supernatural realm. For example, 1:16
describes Christ as having a sharp, double-edged sword in his mouth. By
comparing this image to Hebrews 4:12–13 (which describes the Word of God
as a double-edged sword that penetrates the soul and judges every thought), it
becomes clear that this sword is a symbol of Christ’s words. Christ’s words are
so full of truth that they can cleanly separate good from evil, truth from
falsehood. Christ with his words of truth will be the ultimate Judge of all
people.
3. Apocalyptic literature highlights God’s supernatural intervention in history—the times when God decisively acts in ways that transcend natural laws. Revelation doesn’t try to encourage people to discover God’s workings within the natural laws that people take for granted. Instead, the visions in this book picture God acting purposefully to end the way things have always been. Revelation describes God defeating evil in this world once and for all and establishing peace and justice forever. In the end, God will interrupt the natural world so dramatically that the earth and sky will flee from his presence (20:11). God will replace the old world with a radically new one (21:1). On the new earth, for example, neither sun nor moon will be needed (21:23).
Though most of
this book is apocalyptic, not all of it is. Revelation also contains
straightforward prophecy (1:3; 22:7, 10, 18–19) and seven letters of
admonition from Jesus Christ (1:4–3:22). As prophecy, it focuses on
believers’ responsibilities in this world and their relationships to an eternal
future spent with God. As an epistle to seven churches, it gives advice and
encouragement to believers in seven separate churches. This is the only book in
the Bible that promises a blessing to those who listen to its words and do what
it says (1:3).
Revelation is a hybrid of apocalypse and prophecy written within the framework of an ancient Greek letter. The purpose of this letter was to inspire believers to overcome all obstacles by steadfastly holding on to their faith (2:7, 17, 25–26; 3:5, 11–12, 21). Despite the many strange images and mysterious symbols, the central message of Revelation is clear: God controls all of history, and Christ will return to earth to judge it and to reward those who have joined his side in the fight against evil and who have remained faithful to him (22:7, 12–13, 20).
INTERPRETING REVELATION
Revelation is a book of symbols.
Every symbol
in this book was understandable by people in the first century. This was a
first-century book, written to the believers of the first-century church; yet
it also has significance for Christians two thousand years later. The questions
to ask when reading the book are, What was God saying to John’s original
readers? What would they have understood from John’s words? Why did God use a
particular symbol to get across his message?
Revelation is
a book about the future and about the present. It offers future hope to all
believers, especially those who have suffered for their faith, by proclaiming
Christ’s total triumph over evil and the reality of eternal life with him. It
also gives present guidance as it teaches us about Jesus Christ and how we
should live for him now. Through graphic pictures, we learn that Jesus Christ
is coming again, that evil will be judged, and that the dead will be raised to
judgment, resulting in eternal life or eternal destruction.
Revelation is
one of the most mysterious books of the Bible. For centuries people have
debated various aspects of the book—for example, the timing of the rapture of
the church, the nature of the millennial reign of Christ, and the timing of
Christ’s return (before, in the middle of, or after the Great Tribulation). And
debates have raged over the identity of the Beast, the number 666, and the
Great Prostitute. Unfortunately, these debates have fueled such great
controversy that Christians have been divided, and churches have even split
over these issues.
Every
Christian who approaches this book must realize that if these questions have
been debated over centuries, then God probably made them not clear on purpose.
Churches and seminaries have made their interpretations of these debated issues
part of their doctrinal statements. But they must understand that other
Christians who disagree with their positions are doing only that—disagreeing.
The positions regarding postmillennialism versus premillennialism do not make a
difference as to whether one is a believer or not. The cardinal doctrine is
whether a person believes that Christ, the Savior, and King, will indeed one
day return for his people and whether one has trusted in him as personal
Savior. From there, the timing of Christ’s return or when the church will be
raptured are merely issues for discussion—not fundamental doctrines that affect
a person’s salvation.
Believers should study Revelation carefully, always realizing that whatever position they eventually take will meet with disagreement from other sincere Christians. Believers must have respect for those who, on the basis of biblical evidence and their own studies, accept a different position. We must recognize and condemn heresy, teaching that directly contradicts Scripture, such as someone giving a date for Christ’s return when Christ has clearly said no one can know the date. But when Scripture is not clear on certain issues, and especially when those issues have been debated throughout church history without agreement, then believers should lovingly accept people who disagree.
Historically,
Christians have taken four main approaches to interpreting Revelation.
1.
One approach is to understand the book as
describing the events immediately preceding and following Christ’s second
coming. Christians who interpret Revelation this way are called “futurists.”
These believers insist that the judgments of the seals, trumpets, and bowls (see
5:1–16:21) are future events that will occur at the end of history.
Typically,
futurists insist that the key to interpreting Revelation can be found in the
description of the sealed scroll, which only the Lamb, Jesus, is worthy to open
(5:1–14). Each time the Lamb opens one of the scroll’s seven seals, the
earth experiences a cataclysmic event. Thus, futurists believe that the
descriptions of famine, war, and devastation in the central chapters of
Revelation depict the final days of human history. According to this view, the
Beast of Revelation 13 is the Antichrist, who will appear in the end times to
deceive people.
2.
Many of the Reformers—Luther, Calvin, and
others—interpreted Revelation much differently. They understood this mysterious
book as a prophetic survey of church history. Joachim of Fiore (1135–1202) was
the first person to interpret Revelation this way; he considered that the book
prophesies the events of Western history from the early church until his own
time. In this approach, called the “historicist” view, each one of the
seven churches in Revelation 2–3 represents a certain stage of church history,
from the early church to the church of the Middle Ages to, perhaps, even the
modern-day church. According to this view, therefore, the Beast of Revelation
would represent a specific person or institution in history. The historicist
view doesn’t enjoy much favor today because there hasn’t been any agreement on
the specific historical events that Revelation describes.
3.
Other scholars believe that Revelation
simply describes events confined to the apostle John’s day. This is called the
“preterist” view (“preterist” means “past action”). According to this
perspective, for example, the Beast in Revelation 13 represents the Roman
Empire because Revelation’s original readers would have readily identified the
Roman Empire as the primary opponent of the church.
4. Another group of interpreters understands Revelation as being primarily “symbolic.” They believe that through symbols Revelation presents timeless truths that were relevant to the original readers and are relevant to readers today. According to the symbolic view, Revelation essentially describes a battle between good and evil that occurs throughout world history. Proponents of the symbolic perspective assert that Revelation’s fundamental message can be understood by everyone—a person born in the Roman Empire in the first century, someone living in New Zealand in the nineteenth century, or someone living in America today. An extreme symbolic approach would spiritualize the entire book, asserting that Revelation predicts no specific historical events. The Beast, according to the symbolic view, would represent the power of all those who oppose Christ and who have opposed him throughout all of world history.
Whenever you
hear someone talking about his or her view of Revelation, remember these four
basic interpretative approaches. Some preachers and Bible teachers use more
than one.
The basic
approach of this commentary is to treat Revelation as a prophetic book, as the
book itself claims to be (1:3; 22:7–21). Thus, commentary will attempt
to show how Revelation unveils the future and the end of human history. The
commentary will also describe what Revelation would have meant to its original
readers in ancient Asia Minor.
In the final analysis, the central idea, on which all four basic interpretations agree, is that Christ will return at some point in time in the future. This return will be a welcome sight to his people, for at that time Christ will defeat evil, judge evildoers, and reward the righteous. As you read Revelation, look beyond the symbols and interpretations to your sovereign God and to your Savior, Jesus Christ. And take hope—his victory is sure!
A
QUICK JOURNEY THROUGH REVELATION
Revelation is a complex book that has baffled interpreters for centuries.
We can avoid a
great deal of confusion by understanding the literary structure of this book.
This approach will allow us to understand the individual scenes within the
overall structure of Revelation and keep us from getting unnecessarily bogged
down in the details of each vision. John gives hints throughout the book to
indicate a change of scene, a change of subject, or a flashback to an earlier
scene.
John begins by
relating the circumstances that led to the writing of this book (1:1–20),
then relates special messages given to him by Jesus for the seven churches of
Asia Minor (2:1–3:22).
Suddenly
caught up in heaven, John sees a vision of God Almighty on his throne. All of
Christ’s followers and the heavenly angels are worshiping God (4:1–11).
John watches as God gives a scroll with seven seals to the worthy Lamb, Jesus
Christ (5:1–14). The Lamb begins to open the seals one by one. As each
seal is opened, a new vision appears.
As the first
four seals are opened, riders appear on horses of various colors; war, famine,
disease, and death are in their paths (6:1–8). As the fifth seal is
opened, John sees those in heaven who have been martyred for their faith in
Christ (6:9–11).
A set of contrasting
images appears at the opening of the sixth seal. On one side, there is a huge
earthquake, stars fall from the sky, and the sky rolls up like a scroll (6:12–17).
On the other side, multitudes are before the great throne, worshiping and
praising God and the Lamb (7:1–17).
Next, the
seventh seal is opened (8:1–5), unveiling a series of God’s judgments
announced by seven angels with seven trumpets. The first four angels bring
hail, fire, a burning mountain, and a falling star, and the sun and the moon
are darkened (8:6–13). The fifth trumpet announces the coming of locusts
with the power to sting (9:1–12). The sixth trumpet heralds the coming
of an army of warriors on horses (9:13–21). In 10:1–11, John is
given a little scroll to eat. Following this, John is commanded to measure the
temple of God (11:1–2). He sees two witnesses, who proclaim God’s
judgment on the earth for three and a half years (11:3–14).
Finally, the
seventh trumpet sounds, calling the rival forces of good and evil to a decisive
battle. On one side is Satan and his forces; on the other side stands Jesus
Christ with his forces (11:15–14:5). During this battle God reveals the
absolute futility of Satan, who knows his time is short (12:12) and who,
though he desires power and wants to rule, can only parody God and Christ. For
example, the fatal wound that heals (13:3, 12) is an imitation of the
Resurrection, and the mark of the Beast (13:16–18) imitates God’s seal (7:3–4).
In the midst of this call to battle, John sees three angels announcing the
final judgment (14:6–13). Two angels begin to reap this harvest of
judgment on the earth (14:14–20). Following on the heels of these two
angels are seven more angels, who pour out God’s judgment on the earth from
seven bowls (15:1–16:21). One of these seven angels reveals to John a
vision of a great prostitute called Babylon riding a scarlet beast (17:1–18).
After the defeat of Babylon (18:1–24), a great multitude in heaven
shouts praise to God for his mighty victory (19:1–10).
The last three
and a half chapters of Revelation catalog the events that complete Christ’s
victory over the enemy: the judgment of the rebellious nations, the Beast, and
the false prophet (19:11–21); Satan’s one-thousand-year imprisonment (20:1–10);
the final judgment (20:11–15); and the creation of a new earth and a new
Jerusalem (21:1–22:6). An angel then gives concluding instructions
concerning the visions John has seen and what to do once he has written them
all down (22:7–11).
Revelation
concludes with the promise of Christ’s return, an offer to drink of the water
of life that flows through the great street of the new Jerusalem, and a warning
to those who read the book (22:12–21). John finishes by praying, “Amen.
Come, Lord Jesus” (22:20).
This book, and thus the whole Bible, ends with a message of warning and hope for men and women of every generation. Christ is victorious, and all evil has been conquered. As you read Revelation, marvel at God’s grace in the salvation of the saints and his power over the evil forces of Satan, and take hope in the reality of his ultimate victory.
MESSAGE
God’s Sovereignty, Christ’s Return, God’s Faithful People, Judgment, and Hope.
God’s Sovereignty (5:1–14;
11:15–18; 20:1–22:21). The
sovereignty of God is a foundational theological truth. It asserts that God
totally controls what happens in the world, the universe, and human life.
Nothing occurs outside of God’s direct or permissive will. Although this truth
permeates all of Scripture, it is most clear in Revelation, where the
culmination of history, the final judgment of all people, and the vindication
of the righteous are vividly pictured. God is sovereign, greater than any power
in the universe. God is incomparable, far above and beyond any religion,
government, or leader, including Satan. God controls history for the purpose of
uniting true believers in loving fellowship with him.
Importance for today. Assaulted with
negative news from across the world and in our own communities, we can feel
powerless and hopeless. Often it seems as though the forces of evil control
life and will triumph. Revelation teaches the opposite. Though Satan’s power
may temporarily increase, we must not be led astray. God is all-powerful. He is
in control and will bring his true family safely into eternal life. Because God
cares for us, we can trust him with every aspect of our lives.
Christ’s Return (19:11–16; 20:4–6; 21:1–7;
22:6–21). When Christ came to earth as a man, he
came as a perfect “Lamb,” without blemish or spot, fulfilling God’s requirement
of a perfect sacrifice for sin. When Christ returns, he will come as the
triumphant “Lion,” the rightful ruler and conqueror. Christ will defeat Satan,
settle accounts with all those who have rejected him, and usher his faithful
followers into eternity. Because finite humans are limited by time and space,
it can seem as though Christ will never return—twenty centuries have passed
since his first coming. Yet to God, those years are but a flicker as his plan
unfolds in his eternal present. The clear message of Revelation is that
Christ’s coming is sure—he will
return. And he could come at any moment. (Lest we forget, we could go to see
him at any moment, our life and time on earth are finite.) What a
triumphant and glorious day that will be!
Importance for today. For centuries
struggling and suffering Christians have been given hope and strength to endure
in the knowledge that their Savior could return at any time. We know that God’s
timing is perfect. Thus, Christ will return at just the right moment (Ephesians
1:10). At that time, he will come as King and Judge. Since no one knows
when Christ will appear (Matthew 24:36), we must always be ready. This
means keeping our faith strong and living as God wants us to live.
God’s Faithful People (14:1–5;
20:4–6; 21:3–4). Soon after
Revelation was written, the church came under tremendous pressure from without
and from within. Believers were pressured by the government, with threats of
violent persecution, to renounce their faith in Christ and to worship the
emperor. At the same time, a number of heresies threatened to negatively
influence believers and divide the church. John wrote to encourage believers to
resist the demands to worship the Roman emperor and to be devoted only to
Christ. Revelation identifies the faithful people and explains how they should
live until Christ returns.
Importance for today. Christians today
still face pressures to compromise or reject their faith. In many countries,
persecution is as violent as it was in ancient Rome. In more affluent and
civilized areas, believers face more subtle pressure to worship “Caesar.” And
heresies have never been in short supply. God’s message in Revelation is clear:
stay focused on Christ and his Word; stay faithful and true to your calling.
Regardless of the sources and strength of pressure and persecution, we must be
faithful. Victory is sure for those who resist temptation and who make loyalty
to Christ their top priority.
Judgment (6:10–17; 11:15–19;
15:1–16:21; 18:1–20:15; 22:10–15).
As first-century believers looked at their world, they must have wondered at
the seeming triumph of evil. The church was being persecuted, the government
was corrupt, and pagan morality was the norm. Revelation clearly shows that God
is just; eventually, all evildoers will be punished. One day God’s anger toward
sin will be fully and completely unleashed. At that time Satan will be defeated
with all of his agents, and false religion will be destroyed. God will reward
the faithful with eternal life, and all who refuse to believe in him will face
eternal punishment.
Importance for today. Because human
nature is still sinful and because Satan still lives and works in the world,
evil and injustice are prevalent. Living as a distinct minority in faith and
morality, Christians can become discouraged and feel defeated. But the strong
message of Revelation is that evil and injustice will not prevail forever;
God’s final judgment will put an end to them. We can take hope in this sure
promise from God. But we also should spread this truth to others: no one who
rejects Christ will escape God’s punishment.
Hope (1:3, 7–8; 2:7, 11, 17,
26–29; 3:8–13, 20–22; 4:1–11; 7:9–17; 14:13; 19:1–10; 20:4–6; 21:1–22:7;
22:17–21). Surrounded by
enemies, overwhelmed by pain and grief, or confronted by seemingly
insurmountable obstacles, a person can lose hope. The first-century believers
must have struggled with maintaining a hopeful perspective during those dark
days of persecution and depravation. In contrast, Revelation presents the
promise that one day God will create a new heaven and a new earth. All
believers will live with him forever in perfect peace and security. Regardless
of their present troubles, believers can look ahead with hope, trusting in
their loving God.
Importance for today. Today people still struggle with discouragement, doubt, and defeat. Depression has become epidemic as men and women feel that they are trapped in hopeless circumstances. Even Christians can lose hope in the midst of trials. But the message of Revelation still rings hope through the night. We know that what God has promised will come true. And each day the Lord’s appearing is one day closer. When we have confidence in this truth and in our ultimate destination, we can follow Christ with unwavering dedication, no matter what we must face.
Vital Statistics
Purpose: To reveal the full identity of
Christ and to give warning and hope to believers
Author: The apostle John
To Whom Written: The seven churches in
Asia and all believers everywhere
Date Written: Approximately A.D. 95,
from Patmos
Setting: Most scholars believe that the
seven churches of Asia to whom John writes were experiencing the persecution
that took place under Emperor Domitian (A.D. 90–95). It seems that the
Roman authorities had exiled John to the island of Patmos (off the coast of Asia).
John, who had been an eyewitness of the incarnate Christ, had a vision of the
glorified, risen Christ. God also revealed to John what would take place in the
future—judgment and the ultimate triumph of God over evil.
Key Verse: “God blesses the one who
reads this prophecy to the church, and he blesses all who listen to it and obey
what it says. For the time is near when these things will happen” (1:3 NLT).
Special Features: Revelation is written in “apocalyptic” form—a type of Jewish literature that uses symbolic imagery to communicate hope (in the ultimate triumph of God) to those in the midst of persecution. The events are ordered according to literary, rather than strictly chronological, patterns.[1]
Introduction to the Revelation of Jesus Christ to John the Apostle
[1] Barton, Bruce B. 2000. Revelation.
Edited by Grant R. Osborne. Life Application Bible Commentary. Wheaton, IL:
Tyndale House Publishers.
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