INTRODUCTION

Importance.

The Book of Revelation is important because it is the last inspired book of the Bible to be written and is rightly positioned as the New Testament’s final book. As the New Testament opens with the four Gospels relating to the first coming of Christ, so the Book of Revelation closes the New Testament with the general theme of the second coming of Christ. The Book of Revelation is also the climax of many lines of revelation running through both Testaments, and it brings to conclusion the revelation of many prophecies yet to be fulfilled.

The second coming of Christ and the years immediately preceding it are revealed in Revelation more graphically than in any other book of the Bible. The Book of Daniel describes in detail the period from Daniel’s time to Christ’s first coming and speaks briefly of the Tribulation and Christ’s rule on earth. But the Book of Revelation amplifies the great end-time events with many additional details, culminating in the new heaven and the new earth.

Authorship.

As the opening verses in Revelation plainly state, the book was written by John. From the first century to the present, orthodox Christians have almost unanimously agreed that he is the Apostle John. Dionysius was the first to dispute the Johannine authorship, and did so on the grounds that he disagreed with the book’s theology and found many inaccuracies in its grammar. These objections were disregarded in the early church by most of the important fathers such as Justin Martyr, Irenaeus, Tertullian, Hippolytus, Clement of Alexandria, and Origen. (For a full discussion see John F. Walvoord, The Revelation of Jesus Christ, pp. [pp. pages] 11-4.) Practically all scholars today who accept the divine inspiration of the Book of Revelation also accept John the Apostle as its author. However, Erasmus, Luther, and Zwingli questioned the Johannine authorship because it teaches a literal 1,000-year reign of Christ.

Date.

Most evangelical scholars affirm that Revelation was written in a.d. 95 or 96. This is based on accounts of the early church fathers that the Apostle John had been exiled on Patmos Island during the reign of Domitian who died in a.d. 96. John was then allowed to return to Ephesus.

Because of a statement by Papias, an early church father, that John the Apostle was martyred before a.d. 70, the Johannine authorship has been questioned. However, the accuracy of this quotation from Papias has been seriously challenged by statements by Clement of Alexandria and Eusebius who affirm that the book was written by John on Patmos in a.d. 95 or 96.

Inspiration and Canoncity.

Those accepting John the Apostle as the author universally recognize the divine inspiration of Revelation and its rightful place in the Bible. Because its style differs from that of other New Testament books, acceptance of Revelation by early Christians was delayed by a rising opposition to premillennialism. The doctrine of the literal 1,000-year reign of Christ was rejected by some church leaders in the third and fourth centuries. The evidence, however, shows that orthodox theologians readily accepted the book as genuinely inspired. Early fathers who recognized the book as Scripture include Irenaeus, Justin Martyr, Eusebius, Apollonius, and Theophilus, the bishop of Antioch. By the beginning of the third century the book was widely quoted as Scripture. The fact that the Book of Revelation complements other inspired Scripture such as the Book of Daniel has confirmed its divine inspiration.

Style.

Like the Old Testament Books of Daniel and Ezekiel, Revelation uses symbolic and apocalyptic forms of revelation extensively. The fact that symbols must be interpreted has led to many diverse interpretations. In most cases, however, the meaning of the symbolic revelation is found by comparing it with previous prophetic and apocalyptic revelation in the Old Testament. This has led many interpreters to view the Book of Revelation as presenting realistic predictions of the future. Its apocalyptic and symbolic character sharply contrasts with books of similar nature written outside the Bible which are classified as Pseudepigrapha. While many of these extrabiblical books are almost impossible to understand, Revelation, by contrast, presents a sensible view of the future in harmony with the rest of Scripture (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 23-30).

Interpretation.

Because of its unusual character, Revelation has been approached from a number of interpretive principles, some of which raise serious questions concerning its value as divine authoritative revelation.

The allegorical or nonliteral approach. This form of interpretation was offered by the Alexandrian school of theology in the third and fourth centuries. It regards the entire Bible as an extensive allegory to be interpreted in a nonliteral sense. The allegorical interpretation of the Bible was later restricted largely to prophecy about the Millennium by Augustine (354-430), who interpreted Revelation as a chronicle of the spiritual conflict between God and Satan being fulfilled in the present Church Age. A liberal variation of this in modern times considers Revelation simply as a symbolic presentation of the concept of God’s ultimate victory.

The preterist approach. A more respected approach is known as the preterist view which regards Revelation as a symbolic picture of early church conflicts which have been fulfilled. This view denies the future predictive quality of most of the Book of Revelation. In varying degrees this view combines the allegorical and symbolic interpretation with the concept that Revelation does not deal with specific future events. Still another variation of the preterist view regards Revelation as setting forth principles of divine dealings with man, without presenting specific events.

The historical approach. A popular view stemming from the Middle Ages is the historical approach which views Revelation as a symbolic picture of the total church history of the present Age between Christ’s first and second comings. This view was advanced by Luther, Isaac Newton, Elliott, and many expositors of the postmillennial school of interpretation and has attained respectability in recent centuries. Its principal problem is that seldom do two interpreters interpret a given passage as referring to the same event. Each interpreter tends to find its fulfillment in his generation. Many have combined the historical interpretation with aspects of other forms of interpretation in order to bring out a devotional or spiritual teaching from the book. The preceding methods of interpretation tend to deny a literal future Millennium and also literal future events in the Book of Revelation.

The futuristic approach. The futuristic approach has been adopted by conservative scholars, usually premillenarians, who state that chapters 4-22 deal with events that are yet future today. The content of Revelation 4-18 describes the last seven years preceding the second coming of Christ and particularly emphasizes the Great Tribulation, occurring in the last three and one-half years before His coming.

Objections to this view usually stem from theological positions opposed to premillennialism. The charge is often made that the Book of Revelation would not have been a comfort to early Christians or understood by them if it were largely futuristic. Adherents of the futuristic school of interpretation insist, on the contrary, that future events described in Revelation bring comfort and reassurance to Christians who in the nature of their faith regard their ultimate victory as future. The futuristic interpretation, however, is demanding of the expositor as it requires him to reduce to tangible prophetic events the symbolic presentations which characterize the book.

Purpose.

The purpose of the Book of Revelation is to reveal events which will take place immediately before, during, and following the second coming of Christ. In keeping with this purpose the book devotes most of its revelation to this subject in chapters 4-18. The Second Coming itself is given the most graphic portrayal anywhere in the Bible in chapter 19, followed by the millennial reign of Christ described in chapter 20. The eternal state is revealed in chapters 21-22. So the obvious purpose of the book is to complete the prophetic theme presented earlier in the prophecies of the Old Testament (e.g. [e.g. exempli gratia, for example] , Dan.) and the prophecies of Christ, especially in the Olivet Discourse (Matt. 24-25). Along with the predictive character of the Book of Revelation is extensive revelation in almost every important area of theology. In addition, many verses suggest practical applications of prophetic truths to a Christian’s life. Specific knowledge and anticipation of God’s future program is an incentive to holy living and commitment to Christ.

Application.

In addition to passages that suggest practical application of prophetic truth, chapters 2-3 are especially important for they consist of messages to seven local churches which appropriately represent the entire church. The pointed message of Christ to each of these churches is the capstone to New Testament Epistles dealing with the practical life of those committed to the Christian faith. On the one hand believers are exhorted to holy living, and on the other hand unbelievers are warned of judgments to come. The book provides solid evidence that the righteous God will ultimately deal with human sin and bring to consummation the salvation of those who have trusted in Christ. A solemn warning is given to those who are unprepared to face the future. A day of reckoning, when every knee will bow to Christ (Phil. 2:10), is inevitable in the divine program. Because of its broad revelation of events to come as well as its pointed exhortation to righteousness, the book pronounces blessing on those “who hear it and take to heart what is written in it, because the time is near” (Rev. 1:3).

A. Prologue (1:1-3)

B. Salutation (1:4-8)

C. The Patmos vision of Christ glorified (1:9-18)

D. The command to write (1:19-20)

II. Letters to the Seven Churches: “What Is Now” (chaps. [chaps. chapters] 2-3)

A. The letter to the church in Ephesus (2:1-7)

B. The letter to the church in Smyrna (2:8-11)

C. The letter to the church in Pergamum (2:12-17)

D. The letter to the church in Thyatira (2:18-29)

E. The letter to the church in Sardis (3:1-6)

F. The letter to the church in Philadelphia (3:7-13)

G. The letter to the church in Laodicea (3:14-22)

III. The Revelation of the Future: “What Will Take Place Later” (chaps. [chaps. chapters] 4-22)

A. The vision of the heavenly throne (chap. [chap. chapter] 4)

B. The seven-sealed scroll (chap. [chap. chapter] 5)

C. The opening of the six seals: the time of divine wrath (chap. [chap. chapter] 6)

D. Those who will be saved in the Great Tribulation (chap. [chap. chapter] 7)

E. The opening of the seventh seal and the introduction of the seven trumpets (chaps. [chaps. chapters] 8-9)

F. The mighty angel and the little scroll (chap. [chap. chapter] 10)

G. The two witnesses (11:1-14)

H. The sounding of the seventh trumpet (11:15-19)

I. The seven great personages of the end times (chaps. [chaps. chapters] 12-15)

J. The bowls of divine wrath (chap. [chap. chapter] 16)

K. The fall of Babylon (chaps. [chaps. chapters] 17-18)

L. The song of hallelujah in heaven (19:1-10)

M. The second coming of Christ (19:11-21)

N. The millennial reign of Christ (20:1-10)

O. The judgment of the great white throne (20:11-15)

P. The new heaven and the new earth (21:1-22:5)

Q. The final word from God (22:6-21)

COMMENTARY

I. Introduction: “What You Have Seen” (chap. [chap. chapter] 1).

A. Prologue (1:1-3).

1:1. The opening words, The revelation of Jesus Christ, indicate the subject of the entire book. The word “revelation” is a translation of the Greek apokalypsis, meaning “an unveiling” or “a disclosure.” From this word comes the English “apocalypse.” The revelation was given to John to communicate to others, His servants, and it prophesies what must soon take place, rather than relating a historic presentation as in the four Gospels. The word “soon” (en tachei; cf. [cf. confer, compare] 2:16; 22:7, 12, 20) means that the action will be sudden when it comes, not necessarily that it will occur immediately. Once the end-time events begin, they will occur in rapid succession (cf. [cf. confer, compare] Luke 18:8; Acts 12:7; 22:18; 25:4; Rom. 16:20). The words, He made it known, are from the Greek verb eseµmanen, meaning “to make known by signs or symbols,” but the verb also includes communication by words. The angel messenger is not named but some believe he was Gabriel, who brought messages to Daniel, Mary, and Zechariah (cf. [cf. confer, compare] Dan. 8:16; 9:21-22; Luke 1:26-31). The reference to John as a servant (doulos, which normally means “slave”) is the term used by Paul, James, Peter, and Jude (cf. [cf. confer, compare] Rom. 1:1; Phil. 1:1; Titus 1:1; James 1:1; 2 Peter 1:1; Jude 1) in speaking of their positions as God’s servants.

1:2. John faithfully described what he saw as the Word of God and the testimony of Jesus Christ. What John saw was a communication from—and about—Jesus Christ Himself.

1:3. The prologue concludes with a blessing on each individual who reads the book as well as on those who hear it and take to heart what is written in it. The implication is that a reader will read this message aloud to an audience. Not only is there a blessing for the reader and the hearers, but there is also a blessing for those who respond in obedience.

John concluded his prologue with the time is near. The word “time” (kairos) refers to a period of time, that is, the time of the end (Dan. 8:17; 11:35, 40; 12:4, 9). The end time, as a time period, is mentioned in Revelation 11:18 and 12:12. In 12:14 the word “time” means a year (cf. [cf. confer, compare] Dan. 7:25); and the phrase “time, times, and half a time” means one year (“time”) plus two years (“times”) plus six months (“half a time”), totaling three and one-half years—the length of the time of “the end.” Revelation 1:3 includes the first of seven beatitudes in the book (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14).

The prologue presents concisely the basic facts underlying the entire book: its subjects, purpose, and angelic and human channels. It is most important to observe that the book was primarily intended to give a practical lesson to those who read and heed its contents.

B. Salutation (1:4-8).

1:4-6. This salutation—like Paul’s salutations in his epistles and the salutation of John himself in 2 John—specifies the book’s destination. The recipients of this message were the seven churches in the Roman province of Asia in Asia Minor (Rev. 1:11; chaps. [chaps. chapters] 2 and 3). The words grace and peace concisely summarize both a Christian’s standing before God and his experience. “Grace” speaks of God’s attitude toward believers; “peace” speaks both of their standing with God and their experience of divine peace.

The salutation is unusual in that it describes God the Father as the One who is, and who was, and who is to come (cf. [cf. confer, compare] 1:8). The seven spirits probably refers to the Holy Spirit (cf. [cf. confer, compare] Isa. 11:2-3; Rev. 3:1; 4:5; 5:6), though it is an unusual way to refer to the third Person of the Trinity. Of the three Persons in the Trinity, Jesus Christ is here mentioned last, probably because of His prominence in this book. He is described as the faithful Witness, that is, the source of the revelation to be given; the Firstborn from the dead (cf. [cf. confer, compare] Col. 1:18), referring to His historic resurrection; and the Ruler of the kings of the earth, indicating His prophetic role after His second coming (chap. [chap. chapter] 19).

Christ’s resurrection was from the dead. As the “Firstborn,” He is the first to be resurrected with an everlasting body, which is a token of other selective resurrections including those of saints who die in the Church Age (Phil. 3:11), the Tribulation martyrs (Rev. 20:5-6), and the wicked dead of all ages (20:12-13).

In His dying on the cross Christ who loves us is the One who freed us from our sins by His blood (some Gr. [Gr. Greek] mss. [mss. manuscripts] have the word “washed” instead of “freed”). Believers are now a kingdom and priests with the purpose now and forever of serving God. This prompted John to express a benediction of praise and worship culminating with Amen (lit. [lit. literal, literally] , “so be it”).

1:7-8. Readers are exhorted to look for He is coming. This is His second coming which will be with the clouds (cf. [cf. confer, compare] Acts 1:9-11). Every eye will see Him, even those who pierced Him. Though the literal executioners and rejectors of Christ are now dead and will not be resurrected until after the Millennium, the godly remnant of Israel “will look on [Him], the One they have pierced” (Zech. 12:10). This godly remnant will represent the nation.

Christ’s second coming, however, will be visible to the entire world including unbelievers, in contrast with His first coming at His birth in Bethlehem and in contrast with the future Rapture of the church, which probably will not be visible to the earth as a whole. The present tense of the expression “He is coming” (Rev. 1:7) points to the future Rapture of the church (John 14:3). John again appended the word Amen. The salutation closes with a reminder of Christ as the eternal One, the Alpha and the Omega, the first and last letters of the Greek alphabet (also used in Rev. 21:6; 22:13). He is further described as the One who is, and who was, and who is to come (cf. [cf. confer, compare] 4:8; 11:17), the Almighty. The Greek word for “Almighty” is pantokratoµr, “the all-powerful One.” It is used 10 times in the New Testament, 9 of them in Revelation (2 Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22). The major revelation of the entire book is referred to in these salutation verses.

C. The Patmos vision of Christ glorified (1:9-18).

The location of the dramatic revelation of Christ recorded in this book was the island of Patmos, a small island in the Aegean Sea southwest of Ephesus and between Asia Minor and Greece. According to several early church fathers (Irenaeus, Clement of Alexandria, and Eusebius), John was sent to this island as a prisoner following his effective pastorate at Ephesus. Victorinus, the first commentator on the Book of Revelation, stated that John worked as a prisoner in the mines on this small island. When the Emperor Domitian died in a.d. 96, his successor Nerva let John return to Ephesus. During John’s bleak days on Patmos, God gave him the tremendous revelation embodied in this final book of the Bible.

1:9-11. This section begins with the expression I, John. This is the third reference to John as the human author in this chapter and the first of three times in the book when he referred to himself as I (cf. [cf. confer, compare] 21:2; 22:8). This contrasts with his reference to himself in 2 John 1 and 3 John 1 as an elder and his indication in John 21:24 that he was a disciple.

In these opening chapters addressed to the seven churches of Asia, John described himself as a brother who was patient in his endurance of suffering. His suffering had come because of his faithful proclamation of and faith in the Word of God and the testimony of Jesus. (Some Gr. [Gr. Greek] texts add “Christ” after Jesus.) “The testimony of Jesus” means John’s testimony for and about Jesus, not a testimony given by Jesus. Like many other well-known writers of Scripture (Moses, David, Isaiah, Ezekiel, Jeremiah, and Peter), John was writing from a context of suffering because of his commitment to the true God.

John’s revelation occurred on the Lord’s Day while he was in the Spirit. Some have indicated that “the Lord’s Day” refers to the first day of the week. However, the word “Lord’s” is an adjective and this expression is never used in the Bible to refer to the first day of the week. Probably John was referring to the day of the Lord, a familiar expression in both Testaments (cf. [cf. confer, compare] Isa. 2:12; 13:6, 9; 34:8; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Zeph. 1:7-8, 14, 18; 2:3; Zech. 14:1; Mal. 4:5; 1 Thes. 5:2; 2 Peter 3:10). “In the Spirit” could also be rendered“in [my] spirit”(cf. [cf. confer, compare] Rev. 4:2; 17:3; 21:10). That is, he was projected forward in his inner self in a vision, not bodily, to that future day of the Lord when God will pour out His judgments on the earth.

The stirring events beginning in Revelation 4 are the unfolding of the day of the Lord and the divine judgments related to it. The idea that the entire Book of Revelation was given to John in one 24-hour day seems unlikely, especially if he had to write it all down. Being transported prophetically into the future day of the Lord, he then recorded his experience.

Hearing a loud voice like a trumpet, John was instructed to write on a scroll what he saw and heard and send it to seven churches located in Asia Minor. This is the first of 12 commands in this book for John to write what he saw, a command which seems related to each preceding vision (cf. [cf. confer, compare] 1:19; 2:1, 8, 12, 18; 3:1, 7, 14; 14:13; 19:9; 21:5). One vision, however, was not to be recorded (10:4).

Each of these churches was an autonomous local church and the order of mention is geographical in a half-moon circle beginning at Ephesus on the coast, proceeding north to Smyrna and Pergamum, then swinging east and south to Thyatira, Sardis, Philadelphia, and Laodicea. (For more information on these seven churches see comments on chaps. [chaps. chapters] 2-3).

1:12-16. Hearing the voice behind him, John turned . . . to see its source. What he saw was seven golden lampstands. Apparently these were individual lampstands rather than one lampstand with seven lamps as was true of a similar piece of furniture in the tabernacle and the temple.

Among the lampstands John saw Someone “like a Son of Man,” an expression used in Daniel 7:13 to refer to Christ. The description was that of a priest dressed in a long robe . . . with a golden sash around his chest. The whiteness of His hair corresponded to that of the Ancient of Days (cf. [cf. confer, compare] Dan. 7:9), a reference to God the Father. God the Son has the same purity and eternity as God the Father, as signified by the whiteness of His head and hair. The eyes like blazing fire described His piercing judgment of sin (cf. [cf. confer, compare] Rev. 2:18).

This concept is further enhanced by His feet which were like bronze glowing in a furnace (cf. [cf. confer, compare] 2:18). The bronze altar in the temple was related to sacrifice for sin and divine judgment on it. His voice was compared to the roar of rushing waters. His face glowed with a brilliance like the sun shining. John noticed that in His right hand He held seven stars, described in verse 20 as the angels or messengers of the seven churches. Significantly Christ held them in His right hand, indicating sovereign possession. Speaking of Christ’s role as a Judge, John saw a sharp double-edged sword coming out of His mouth. This type of sword (rhomphaia, also referred to in 2:12, 16; 6:8; 19:15, 21) was used by the Romans in a stabbing action designed to kill. Jesus Christ was no longer a Baby in Bethlehem or a Man of sorrows crowned with thorns. He was now the Lord of glory.

1:17-18. John stated, When I saw Him, I fell at His feet as though dead. Paul was struck to the ground in a similar way when he saw Christ in His glory (Acts 9:4). Previously John had put his head on Jesus’ breast (cf. [cf. confer, compare] John 13:25, kjv). But now John could not be this familiar with the Christ of glory.

John received reassurance from Christ in the words, Do not be afraid. Christ stated that He is the eternal One, the First and the Last (cf. [cf. confer, compare] Rev. 1:8; 2:8; 21:6; 22:13), and the resurrected One, the Living One, who though once dead is now alive forever and ever! Here Christ affirmed that He alone has the keys of death and hades that is, authority over death and the place of the dead (cf. [cf. confer, compare] John 5:21-26; 1 Cor. 15:54-57; Heb. 2:14; Rev. 20:12-14). Though the glorified Christ is to be reverenced, faithful believers like John can be sure they are accepted by the Son of God. The Christian’s death and resurrection are both in His hands. This picture of Christ glorified contrasts with the portrayal of Christ as a Man in the four Gospels (cf. [cf. confer, compare] Phil. 2:6-8), except for His transfiguration (Matt. 17:2; Mark 9:2).

D. The command to write (1:19-20).

1:19-20. Following the revelation of Christ in glory, John was again commanded to write. The subject of his record has three tenses: (a) what he had already experienced: what you have seen; (b) the present experiences: what is now; and (c) the future: what will take place later. This appears to be the divine outline of Revelation. What John was told to write was first a record of his experience (chap. [chap. chapter] 1), now history. Then he was to write the present message of Christ to seven churches (chaps. [chaps. chapters] 2-3). Finally, the main purpose of the book being prophetic, he was to introduce the events preceding, culminating in, and following the second coming of Christ (chaps. [chaps. chapters] 4-22).

The chronological division of the Book of Revelation is much superior to many other outlines in which interpreters often seize on incidental phrases or manipulate the book to fit their peculiar schemes of interpretation. This outline harmonizes beautifully with the concept that most of Revelation (beginning in chap. [chap. chapter] 4) is future, not historic or merely symbolic, or simply statements of principles. It is significant that only a futuristic interpretation of Revelation 4-22 has any consistency. Interpreters following the allegorical approach to the book seldom agree among themselves on their views. This is also true of those holding to the symbolic and historical approaches.

In Revelation a symbol of vision is often presented first, and then its interpretation is given. So here the seven stars were declared to be the angels or messengers of the seven churches, and the seven lampstands are the seven churches themselves. The Book of Revelation, instead of being a hopeless jumble of symbolic vision, is a carefully written record of what John saw and heard, with frequent explanations of its theological and practical meanings.

Revelation, with assistance from such other symbolic books as Daniel and Ezekiel, was intended by God to be understood by careful students of the entire Word of God. Like the Book of Daniel, it will be better understood as history unfolds. Though timeless in its truth and application, it is a special comfort to those who need guidance in the days leading up to Christ’s second coming.

Before unfolding the tremendous prophetic scenes of chapters 4-22, Christ first gave a personal message to each of the seven churches with obvious practical applications to His church today.

II. Letters to the Seven Churches: “What Is Now” (chaps. [chaps. chapters] 2-3).

There has been much debate as to the meaning of these messages for today. Obviously these churches were specially selected and providentially arranged to provide characteristic situations which the church has faced throughout its history. Just as Paul’s epistles, though addressed to individual churches, are also intended for the entire church, so these seven messages also apply to the entire church today insofar as they are in similar situations. There were many other churches such as those at Colosse, Magnesia, and Tralles, some larger than the seven churches mentioned in Asia Minor, but these were not addressed.

As the contents of the letters are analyzed, it is clear that they are, first, messages to these historic local churches in the first century. Second, they also constitute a message to similar churches today. Third, individual exhortations to persons or groups in the churches make it clear that the messages are intended for individuals today. Fourth, some believe that the order of the seven churches follows the order of various eras in church history from the first century until now.

There are some remarkable similarities in comparing these letters to the seven churches to the movement of church history since the beginning of the apostolic church. For instance, Ephesus seems to characterize the apostolic church as a whole, and Smyrna seems to depict the church in its early persecutions. However, the Scriptures do not expressly authorize this interpretation, and it should be applied only where it fits naturally. After all, these churches all existed simultaneously in the first century.

Though each message is different, the letters have some similarities. In each one Christ declared that He knows their works; each one includes a promise to those who overcome; each one gives an exhortation to those hearing; and each letter has a particular description of Christ that related to the message which follows. Each letter includes a commendation (except the letter to Laodicea), a rebuke (except the letters to Smyrna and Philadelphia), an exhortation, and an encouraging promise to those heeding its message. In general these letters to the seven churches address the problems inherent in churches throughout church history and are an incisive and comprehensive revelation of how Christ evaluates local churches.

This portion of Scripture has been strangely neglected. While many turn to the epistles of Paul and other portions of the New Testament for church truth, often the letters to these seven churches, though coming from Christ Himself and being climactic in character, are completely ignored. This neglect has contributed to churches today not conforming to God’s perfect will.

A. The letter to the church in Ephesus (2:1-7).

1. destination (2:1).

2:1. At the time this letter was written, Ephesus was a major city of Asia Minor, a seaport, and the location of the great temple of Artemis (cf. [cf. confer, compare] Acts 19:24, 27-28, 34-35), one of the seven wonders of the ancient world. Paul had visited Ephesus about a.d. 53, about 43 years before this letter in Revelation was sent to them. Paul remained in Ephesus for several years and preached the gospel so effectively “that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (Acts 19:10). This large city was thoroughly stirred by Paul’s message (Acts 19:11-41), with the result that the silversmiths created a riot because their business of making shrines of Artemis was threatened.

The church accordingly had a long history and was the most prominent one in the area. The pastor or messenger of the church was addressed as the angel (angelos). The word’s principal use in the Bible is in reference to heavenly angels (William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament. Chicago: University of Chicago Press, 1957, pp. [pp. pages] 7-8). But it is also used to refer to human messengers (cf. [cf. confer, compare] Matt. 11:10; Mark 1:2; Luke 7:24, 27; 9:52).

Christ was holding seven stars in His right hand and walking among the seven golden lampstands. The “stars” were the angels or messengers of the churches and the “lampstands” were the seven churches (1:20).

2. commendation (2:2-3).

2:2-3. Christ commended those in the Ephesian church for their hard work . . . perseverance, their condemnation of wicked men, and their identification of false apostles. (False teachers were present in each of the first four churches; cf. [cf. confer, compare] vv. [vv. verses] 2, 6, 9, 14-15, 20.) In addition they were commended for enduring hardships and not growing weary in serving God. In general this church had continued in its faithful service to God for more than 40 years.

3. rebuke (2:4).

2:4. In spite of the many areas of commendation, the church in Ephesus was soundly rebuked: Yet I hold this against you: you have forsaken your first love. The order of words in the Greek is emphatic; the clause could be translated, “Your first love you have left.” Christ used the word agapeµn, speaking of the deep kind of love that God has for people. This rebuke contrasts with what Paul wrote the Ephesians 35 years earlier, that he never stopped giving thanks for them because of their faith in Christ and their love (agapeµn) for the saints (Eph. 1:15-16). Most of the Ephesian Christians were now second-generation believers, and though they had retained purity of doctrine and life and had maintained a high level of service, they were lacking in deep devotion to Christ. How the church today needs to heed this same warning, that orthodoxy and service are not enough. Christ wants believers’ hearts as well as their hands and heads.

4. exhortation (2:5-6).

2:5-6. The Ephesians were first reminded to remember the height from which you have fallen! They were told to repent and to return to the love they had left. Similar exhortations concerning the need for a deep love for God are frequently found in the New Testament (Matt. 22:37; Mark 12:30; Luke 10:27; John 14:15, 21, 23; 21:15-16; James 2:5; 1 Peter 1:8). Christ stated that one’s love for God should be greater than his love for his closest relatives, including his father, mother, son, and daughter (Matt. 10:37). Paul added that love for God should even be above one’s love for his or her mate (1 Cor. 7:32-35). In calling the Ephesian believers to repentance Christ was asking them to change their attitude as well as their affections. They were to continue their service not simply because it was right but because they loved Christ. He warned them that if they did not respond, the light of their witness in Ephesus would be extinguished: I will . . . remove your lampstand from its place. The church continued and was later the scene of a major church council, but after the 5th century both the church and the city declined. The immediate area has been uninhabited since the 14th century.

One additional word of commendation was inserted. They were commended because they hated the practices of the Nicolaitans. There has been much speculation concerning the identity of the Nicolaitans, but the Scriptures do not specify who they were. They apparently were a sect wrong in practice and in doctrine (for further information see Henry Alford, The Greek Testament, 4: 563-65; Merrill C. Tenney, Interpreting Revelation, pp. [pp. pages] 60-1; Walvoord, Revelation, p. [p. page] 58).

5. promise (2:7).

2:7. As in the other letters, Christ gave the Ephesian church a promise addressed to individuals who will hear. He stated, To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God. The tree of life, first mentioned in Genesis 3:22, was in the Garden of Eden. Later it reappears in the New Jerusalem where it bears abundant fruit (Rev. 22:2). Those who eat of it will never die (Gen. 3:22). This promise should not be construed as reward for only a special group of Christians but a normal expectation for all Christians. “The paradise of God” is probably a name for heaven (cf. [cf. confer, compare] Luke 23:43; 2 Cor. 12:4—the only other NT [NT New Testament] references to paradise). Apparently it will be identified with the New Jerusalem in the eternal state.

This encouragement to true love reminded them again of God’s gracious provision for salvation in time and eternity. Love for God is not wrought by legalistically observing commands, but by responding to one’s knowledge and appreciation of God’s love.

B. The letter to the church in Smyrna (2:8-11).

1. destination (2:8).

2:8. The second letter was addressed to Smyrna, a large and wealthy city 35 miles north of Ephesus. Like Ephesus, it was a seaport. In contrast to Ephesus, which today is a deserted ruin, Smyrna is still a large seaport with a present population of about 200,000. Christ described Himself as the First and the Last, who died and came to life again. Christ is portrayed as the eternal One (cf. [cf. confer, compare] 1:8, 17; 21:6; 22:13) who suffered death at the hands of His persecutors and then was resurrected from the grave (cf. [cf. confer, compare] 1:5). These aspects of Christ were especially relevant to the Christians at Smyrna who, like Christ in His death, were experiencing severe persecution.

The name of the city, Smyrna, means “myrrh,” an ordinary perfume. It was also used in the anointing oil of the tabernacle, and in embalming dead bodies (cf. [cf. confer, compare] Ex. 30:23; Ps. 45:8; Song 3:6; Matt. 2:11; Mark 15:23; John 19:39). While the Christians of the church at Smyrna were experiencing the bitterness of suffering, their faithful testimony was like myrrh or sweet perfume to God.

2. commendation (2:9).

2:9. What a comfort it was to the Christians in Smyrna to know that Christ knew all about their sufferings: I know your afflictions and your poverty—yet you are rich! Besides suffering persecution, they were also enduring extreme poverty (ptoµcheian in contrast with penia, the ordinary word for “poverty”). Though extremely poor, they were rich in the wonderful promises Christ had given them (cf. [cf. confer, compare] 2 Cor. 6:10; James 2:5). They were being persecuted not only by pagan Gentiles but also by hostile Jews and by Satan himself. Apparently the local Jewish synagogue was called the synagogue of Satan (cf. [cf. confer, compare] Rev. 3:9). (Satan is mentioned in four of the seven letters: 2:9, 13, 24; 3:9.) In the history of the church the most severe persecution has come from religionists.

3. rebuke.

Notable is the fact that there was no rebuke whatever for these faithful, suffering Christians. This is in striking contrast with Christ’s evaluations of five of the other six churches, which He rebuked. Smyrna’s sufferings, though extremely difficult, had helped keep them pure in faith and life.

4. exhortation (2:10a).

2:10a. The word of Christ to these suffering Christians was an exhortation to have courage: Do not be afraid (lit. [lit. literal, literally] , stop being afraid) of what you are about to suffer. Their severe trials were to continue. They would receive further persecution by imprisonment and additional suffering for 10 days. Some have taken these words “for 10 days” as a symbolic representation of the entire persecution of the church; others think it refers to 10 persecutions under Roman rulers. The most probable meaning is that it anticipated a limited period of time for suffering (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 61-2). Scott finds precedence in Scripture that 10 days means a limited period of time (Walter Scott, Exposition of the Revelation of Jesus Christ, p. [p. page] 69). He cites Genesis 24:55; Nehemiah 5:18; Jeremiah 42:7; Daniel 1:12; Acts 25:6. Alford holds the same position, citing Numbers 11:19; 14:22; 1 Samuel 1:8; Job 19:3 (The Greek Testament, 4:567).

The problem of human suffering, even for a limited time, has always perplexed faithful Christians. Suffering can be expected for the ungodly, but why should the godly suffer? The Scriptures give a number of reasons. Suffering may be (1) disciplinary (1 Cor. 11:30-32; Heb. 12:3-13), (2) preventive (as Paul’s thorn in the flesh, 2 Cor. 12:7), (3) the learning of obedience (as Christ’s suffering, Heb. 5:8; cf. [cf. confer, compare] Rom. 5:3-5), or (4) the providing of a better testimony for Christ (as in Acts 9:16).

5. promise (2:10b-11).

2:10b-11. In their suffering the believers at Smyrna were exhorted, Be faithful, even to the point of death. While their persecutors could take their physical lives, it would only result in their receiving the crown of life. Apparently up to this time none had died, but this could be expected. Later Polycarp, having become the bishop of the church in Smyrna, was martyred, and undoubtedly others were also killed (cf. [cf. confer, compare] Robert Jamieson, A. R. Fausset, and David Brown, A Commentary Critical, Experimental and Practical on the Old and New Testaments. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1945. 6:662). “The crown of life” is one of several crowns promised to Christians (cf. [cf. confer, compare] 1 Cor. 9:25; 1 Thes. 2:19; 2 Tim. 4:6-8; 1 Peter 5:4; Rev. 4:4). The crown of life is also mentioned in James 1:12. Believers are encouraged to be faithful by contemplating what awaits them after death, namely, eternal life.

As in all the letters, an exhortation is given to the individuals who will listen. The promise is given to overcomers, referring in general to all believers, assuring them that they will not be hurt at all by the second death (cf. [cf. confer, compare] Rev. 20:15).

The reassuring word of Christ to Smyrna is the word to all suffering and persecuted Christians. As stated in Hebrews 12:11, “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.”

C. The letter to the church in Pergamum (2:12-17).

1. destination (2:12).

2:12. The third church was in Pergamum or Pergamos, about 20 miles inland from Smyrna. Like Ephesus and Smyrna it was a wealthy city, but it was wicked. People in its pagan cults worshiped Athena, Asclepius, Dionysus, and Zeus. Pergamum was famous for its university with a library of about 200,000 volumes, and for manufacturing parchment resulting in a paper called pergamena. The atmosphere of this city was adverse to any effective Christian life and testimony.

Anticipating Christ’s rebuke for their being tolerant of evil and immorality, John described Him as the One who has the sharp, double-edged sword (also mentioned in 1:16; 2:16; 19:15, 21). The sword is a symbolic representation of the Word of God’s twofold ability to separate believers from the world and to condemn the world for its sin. It was the sword of salvation as well as the sword of death.

2. commendation (2:13).

2:13. Following the same order as in the two preceding letters, commendation is given first. Christ recognized the difficulty of their situation. They lived where Satan has his throne. This may refer to the great temple of Asclepius, a pagan god of healing represented in the form of a serpent. Further recognition of Satan is indicated at the close of the verse. Pergamum was where Satan lives. The saints there were commended for being true, even when Antipas (which means “against all”) was martyred. Nothing is known of this incident. The Christians at Pergamum had been true to God under severe testing but had compromised their testimony in other ways, as seen in the next two verses.

3. rebuke (2:14-15).

2:14-15. They had been guilty of severe compromise by holding the teaching of Balaam and the teaching of the Nicolaitans. Balaam had been guilty of counseling King Balak to cause Israel to sin through intermarriage with heathen women and through idol-worship (cf. [cf. confer, compare] Num. 22-25; 31:15-16). Intermarriage with heathen women was a problem in Pergamum where any social contact with the world also involved worship of idols. Usually meat in the marketplace had been offered to idols earlier (cf. [cf. confer, compare] 1 Cor. 8).

They were also condemned for following the Nicolaitans’ teaching. Earlier the Ephesian church had been commended for rejecting what appears to be a moral departure (cf. [cf. confer, compare] Rev. 2:6). Some Greek manuscripts add here that God hates the teaching of the Nicolaitans, as also stated in v. [v. verse] 6. Compromise with worldly morality and pagan doctrine was prevalent in the church, especially in the third century when Christianity became popular. So compromise with pagan morality and departure from biblical faith soon corrupted the church.

4. exhortation (2:16).

2:16. Christ sharply rebuked the church with the abrupt command, Repent therefore! They were warned, Otherwise, I will soon come to you and will fight against them with the sword of My mouth. He promised that the judgment would come “soon” (tachys) which also means “suddenly” (cf. [cf. confer, compare] 1:1; 22:7, 12, 20). Christ would contend with them, using the sword of His mouth (cf. [cf. confer, compare] 1:16; 2:12; 19:15, 21). This again is the Word of God sharply judging all compromise and sin.

5. promise (2:17).

2:17. The final exhortation to individuals, as in the messages to other churches, is again addressed to those who are willing to hear. Overcomers are promised hidden manna and a white stone with a new name written on it. The “hidden manna” may refer to Christ as the Bread from heaven, the unseen source of the believer’s nourishment and strength. Whereas Israel received physical food, manna, the church receives spiritual food (John 6:48-51).

Scholars differ as to the meaning of the “white stone.” Alford is probably right in saying that the important point is the stone’s inscription which gives the believer “a new name,” indicating acceptance by God and his title to glory (The Greek Testament, 4:572). This may be an allusion to the Old Testament practice of the high priest wearing 12 stones on his breastplate with the names of the 12 tribes of Israel inscribed on it. Though believers at Pergamum may not have had precious stones or gems of this world, they had what is far more important, acceptance by Christ Himself and assurance of infinite blessings to come. Taken as a whole, the message to the church in Pergamum is a warning against compromise in morals or teaching and against deviating from the purity of doctrine required of Christians.

D. The letter to the church in Thyatira (2:18-29).

1. destination (2:18).

2:18. Thyatira, 40 miles southeast of Pergamum, was a much smaller city. Thyatira was situated in an area noted for its abundant crops and the manufacture of purple dye. The church was small, but it was singled out for this penetrating letter of rebuke.

In keeping with what follows, Christ is introduced as the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze. This description of Christ is similar to that in 1:13-15, but here He is called the Son of God rather than the Son of Man. The situation required reaffirmation of His deity and His righteous indignation at their sins. The words “burnished bronze,” which describe His feet, translate a rare Greeke word chalkolibanoµ, also used in 1:15. It seems to have been an alloy of a number of metals characterized by brilliance when polished. The reference to His eyes being “like blazing fire” and the brilliant reflections of His feet emphasize the indignation and righteous judgment of Christ.

2. commendation (2:19).

2:19. Though much was wrong in the church at Thyatira, believers there were commended for their love . . . faith . . . service, and perseverance (cf. [cf. confer, compare] 2:2). And the Thyatira Christians were doing more as time went on (in contrast to the Ephesus church which did less). But despite these evidences of Christian life and testimony, the church at Thyatira had serious problems.

3. rebuke (2:20-23).

2:20-23. Jesus’ major condemnation concerned that woman Jezebel, who claimed to be a prophetess and taught believers to take part in the sexual immorality that accompanied pagan religion and to eat food sacrificed to idols. What was acceptable to that local society was abhorred by Christ. Their departure from morality had gone on for some time (v. [v. verse] 21). The church in Thyatira may have first heard the gospel from Lydia, converted through Paul’s ministry (Acts 16:14-15). Interestingly now a woman, a self-claimed “prophetess,” was influencing the church. Her name “Jezebel” suggests that she was corrupting the Thyatira church much like Ahab’s wife Jezebel corrupted Israel (1 Kings 16:31-33). Christ promised sudden and immediate judgment, called her sin adultery and promised that all who followed her would suffer intensely. He also promised, I will strike her children dead, meaning that suffering would extend also to her followers. The judgment would be so dramatic that all the churches would know that Christ is the One who searches hearts and minds.

4. exhortation (2:24-25).

2:24-25. After His condemnation, Christ extended a word of exhortation to the godly remnant who existed in the church in Thyatira, implying that the rest of the church was apostate. The remnant He called the rest of you in Thyatira . . . you who do not hold to her teaching and have not learned Satan’s so-called deep secrets. On this godly remnant He imposed one simple instruction: only hold on to what you have until I come. Perhaps because the church was small, Christ did not command them to leave it but to remain as a godly testimony. Judgment on Jezebel and her followers would come soon and would purge the church. In modern times Christians who find themselves in apostate local churches can usually leave and join another fellowship, but this was impractical under the circumstances in Thyatira.

The parallels between Thyatira and other apostate churches throughout church history are clear. Some compare Thyatira to believers in the Middle Ages when Protestantism separated from Roman Catholicism and attempted a return to purity in doctrine and life. The prominence of Jezebel as a woman prophetess is sometimes compared to the unscriptural exaltation of Mary. The participation in idolatrous feasts can illustrate the false teaching that the Lord’s Supper is another sacrifice of Christ. In spite of the apostasy of churches in the Middle Ages, there were churches then which, like the church of Thyatira, had some believers who were bright lights of faithfulness in doctrine and life.

5. promise (2:26-29).

2:26-27. Christ promises believers who are faithful that they will join Him in His millennial rule (Ps. 2:8-9; 2 Tim. 2:12; Rev. 20:4-6). The word in verse 27 translated “rule” (poimanei) means “to shepherd,” indicating that they will not simply be administering justice but will also, like a shepherd using his rod, be dealing with his sheep and protecting them as well. Though Psalm 2:9 refers to Christ’s rule, John’s quotation of it here relates the ruling (shepherding) to the believer who overcomes. Believers will have authority just as Christ does (1 Cor. 6:2-3; 2 Tim. 2:12; Rev. 3:21; 20:4, 6). Christ received this authority from His Father (cf. [cf. confer, compare] John 5:22).

2:28. In addition, the faithful will receive the morning star, which appears just before the dawn. The Scriptures do not explain this expression, but it may refer to participation in the Rapture of the church before the dark hours preceding the dawn of the millennial kingdom.

2:29. The letter to Thyatira closes with the familiar exhortation to hear what the Spirit says to the churches. Unlike the earlier letters, this exhortation follows rather than precedes the promise to overcomers, and this order is followed in the letters to the last three churches.

E. The letter to the church in Sardis (3:1-6).

1. destination (3:1a).

3:1a. The important commercial city of Sardis was located about 30 miles southeast of Thyatira, on an important trade route that ran east and west through the kingdom of Lydia. Important industries included jewelry, dye, and textiles, which had made the city wealthy. From a religious standpoint it was a center of pagan worship and site of a temple of Artemis, which ruins still remain (cf. [cf. confer, compare] comments on 2:1 regarding another temple of Artemis). Only a small village called Sart remains on the site of this once-important city. Archeologists have located the ruins of a Christian church building next to the temple. In addressing the message to the church Christ described Himself as the One who holds the seven spirits of God and the seven stars, similar to the description in 1:4. Here Christ said He holds them, speaking of the Holy Spirit in relation to Himself (Isa. 11:2-5; cf. [cf. confer, compare] Rev. 5:6). As in 1:20 the seven stars, representing the pastors of the churches, were also in His hands (cf. [cf. confer, compare] 2:1).

2. commendation (3:1b).

3:1b. The only word of approval is in actuality a word of rebuke as Christ declared that they had a reputation for being alive and apparently were regarded by their contemporaries as an effective church.

3. rebuke (3:1c, 2b).

3:1c, 2b. Christ quickly stripped away their reputation of being alive by declaring, you are dead. Like the Pharisees, their outer appearance was a facade hiding their lack of life (cf. [cf. confer, compare] Matt. 23:27-28). Christ added, I have not found your deeds complete in the sight of My God. They were falling far short of fulfilling their obligations as believers.

4. exhortation (3:2a, 3).

3:2a, 3. They were exhorted to wake up from their spiritual slumber and to strengthen the few evidences of life they still had. He exhorted them to remember . . . obey . . . and repent. He warned them that if they did not heed this exhortation, He would come on them like a thief, that is, suddenly and unexpectedly.

5. promise (3:4-6).

3:4-6. While this church as a whole was dead or dying, Christ recognized a godly remnant in the Sardis church who had not soiled their clothes with sin. He promised that true believers will be dressed in white (cf. [cf. confer, compare] v. [v. verse] 18), symbolic of the righteousness of God, that their names will remain in the book of life, and that He will acknowledge them as His own before His Father and His angels.

The statement that their names will not be erased from the book of life presents a problem to some. But a person who is truly born again remains regenerate, as John said elsewhere (John 5:24; 6:35-37, 39; 10:28-29). While this passage may imply that a name could be erased from the book of life, actually it only gives a positive affirmation that their names will not be erased (cf. [cf. confer, compare] Walvoord, Revelation. pp. [pp. pages] 82, 338). Six times John referred to the book of life (Rev. 3:5; 13:8 [cf. [cf. confer, compare] comments there]; 17:8; 20:12, 15; 21:27).

The letter also concludes with the exhortation to hear what the Spirit says to the churches. The letter to Sardis is a searching message to churches today that are full of activity and housed in beautiful buildings but are so often lacking in evidences of eternal life. Christ’s word today is to “remember,” “repent,” and “obey,” just as it was to the church in Sardis.

F. The letter to the church in Philadelphia (3:7-13).

1. destination (3:7).

3:7. The city of Philadelphia was 28 miles southeast of Sardis. It was located in an area noted for its agricultural products but afflicted with earthquakes which destroyed the city several times, most recently about a.d. 37. The city was named for a king of Pergamum, Attalus Philadelphus, who had built it. “Philadelphus” is similar to the Greek word philadelphia, meaning “brotherly love,” which occurs seven times in the Bible (Rom. 12:10; 1 Thes. 4:9; Heb. 13:1; 1 Peter 1:22; 2 Peter 1:7[twice]; Rev. 3:7). Only here is it used of the city itself. Christian testimony continues in the city in this present century.

Christ described Himself as the One who is holy and true, who holds the key of David, and who is able to open or shut a door which no one else could open or shut. The holiness of Christ is a frequent truth in Scripture (1 Peter 1:15), and being holy He is worthy to judge the spiritual life of the Philadelphia church. “The key of David” seems to refer to Isaiah 22:22, where the key of the house of David was given to Eliakim who then had access to all the wealth of the king. Christ earlier had been described as the One who holds “the keys of death and hades” (Rev. 1:18). The reference here, however, seems to be to spiritual treasures.

2. commendation (3:8-9).

3:8. As in the messages to the other churches, Christ stated, I know your deeds. In keeping with the description of His authority to open and close doors (v. [v. verse] 7), He declared, See, I have placed before you an open door that no one can shut. There is no word of rebuke, though Christ said, I know that you have little strength. These words, however, become a basis for His commendation that you have kept My word and have not denied My name.

3:9. Christ referred to their enemies as the synagogue of Satan (cf. [cf. confer, compare] 2:9). They were Jews who opposed the believers’ Christian testimony. False religion has always been a formidable antagonist against true Christian faith. The day will come, however, when all opponents of the faith will have to acknowledge the truth (cf. [cf. confer, compare] Isa. 45:23; Rom. 14:11; Phil. 2:10-11). Then Christ declared, I will make them come and fall down at your feet and acknowledge that I have loved you.

3. promise (3:10-12).

3:10. The church in Philadelphia received no rebuke from Christ. Instead they were commended and given a promise because they had been willing to endure patiently. The promise was, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. This is an explicit promise that the Philadelphia church will not endure the hour of trial which is unfolded, beginning in Revelation 6. Christ was saying that the Philadelphia church would not enter the future time of trouble; He could not have stated it more explicitly. If Christ had meant to say that they would be preserved through a time of trouble, or would be taken out from within the Tribulation, a different verb and a different preposition would have been required.

Though scholars have attempted to avoid this conclusion in order to affirm posttribulationism, the combination of the verb “keep” (teµrein) with the preposition “from” (ek) is in sharp contrast to the meaning of keeping the church “through” (dia), a preposition which is not used here. The expression “the hour of trial” (a time period) makes it clear that they would be kept out of that period. It is difficult to see how Christ could have made this promise to this local church if it were God’s intention for the entire church to go through the Tribulation that will come on the entire world. Even though the church at Philadelphia would go to glory via death long before the time of trouble would come, if the church here is taken to be typical of the body of Christ standing true to the faith, the promise seems to go beyond the Philadelphia church to all those who are believers in Christ (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 86-8).

3:11. Additional promises were given. Christ promised, I am coming soon, a concept repeated often in the Book of Revelation. The thought is not simply that of coming soon but coming suddenly or quickly (cf. [cf. confer, compare] 1:1; 2:16). They were exhorted in the light of His coming to continue to hold on to what they have.

3:12. Everyone who is an overcomer will become a pillar in the temple of . . . God. This is of course symbolic of the permanent place in heaven for believers, referred to here as the temple of God. The entire New Jerusalem will be the ultimate temple (21:22). In contrast to earthly temples and earthly pillars which fall, believers will continue forever in the temple. Christ specified that He was referring to the city of My God, that is, the New Jerusalem (cf. [cf. confer, compare] 21:2). He repeated His promise: I will also write on him My new name (cf. [cf. confer, compare] 2:17; 14:1; 19:12). Because believers have identified with Christ by faith, He will identify Himself with them.

4. exhortation (3:13).

3:13. The letter closed with the familiar appeal, hear what the Spirit says to the churches. The promise given to the Philadelphia church and the challenge to continue to be faithful is certainly God’s Word to His whole church today.

G. The letter to the church in Laodicea (3:14-22).

1. destination (3:14).

3:14. The wealthy city of Laodicea was located on the road to Colosse about 40 miles southeast of Philadelphia. About 35 years before this letter was written, Laodicea was destroyed by an earthquake, but it had the wealth and ability to rebuild. Its main industry was wool cloth. There is no record that Paul ever visited this city, but he was concerned about it (Col. 2:1-2; 4:16).

In addressing the church Christ introduced Himself as the Amen, the faithful and true Witness, the Ruler of God’s creation. The word “Amen,” meaning “so be it,” refers to the sovereignty of God which is behind human events (cf. [cf. confer, compare] 2 Cor. 1:20; Rev. 1:6). In speaking of Himself as “the faithful and true Witness” Christ was repeating what He had said earlier (1:5; 3:7). As “the Ruler of God’s creation” Christ existed before God’s Creation and is sovereign over it (cf. [cf. confer, compare] Col 1:15, 18; Rev. 21:6). This description was in preparation for the stern word of rebuke which Christ would give the church in Laodicea.

2. rebuke (3:15-17).

3:15-16. No word of commendation was extended to the Laodicean church. They were pictured as utterly abhorrent to Christ because they were lukewarm. This was addressed to the church and also to the messenger or the pastor whom some believe was Archippus (Col. 4:17). It is improbable, however, that Archippus, if he had been the pastor of the church, was still living. In referring to the church as “lukewarm” Christ had in mind that this was its permanent situation. In their feasts as well as in their religious sacrifices people in the ancient world customarily drank what was either hot or cold—never lukewarm. This rebuke would have been especially meaningful to this church, for water was piped to the city from Hierapolis, a few miles north. By the time the water reached Laodicea, it was lukewarm!

3:17. Their being lukewarm spiritually was evidenced by their being content with their material wealth and their being unaware of their spiritual poverty. Christ used strong words to describe them: wretched, pitiful, poor, blind, and naked.

3. exhortation (3:18-19).

3:18-19. They were urged to buy not ordinary gold, but refined gold, referring to that which would glorify God and make them truly rich. Through its banking industry the city had material wealth. But the church lacked spiritual richness. Though they had beautiful clothes, they were urged to wear white clothes (cf. [cf. confer, compare] v. [v. verse] 4), symbolic of righteousness which would cover their spiritual nakedness. As wool was a major product of the area, Laodicea was especially famous for a black garment made out of black wool. What they needed instead was pure white clothing.

Then Christ exhorted them to put salve . . . on their eyes. A medical school was located in Laodicea at the temple of Asclepius, which offered a special salve to heal common eye troubles of the Middle East. What they needed was not this medicine but spiritual sight. The church at Laodicea is typical of a modern church quite unconscious of its spiritual needs and content with beautiful buildings and all the material things money can buy. This is a searching and penetrating message. To all such the exhortation is be earnest, and repent. Christ rebuked them because He loved them, which love would also bring chastisement on this church.

4. promise (3:20-22).

3:20-21. Dramatically Christ pictured Himself as standing outside and knocking on a door. In a familiar painting the latch is not shown but is assumed to be on the inside. The appeal is for those who hear to open the door. To them Christ promised, I will go in and eat with him, and he with Me. With Christ on the outside, there can be no fellowship or genuine wealth. With Christ on the inside, there is wonderful fellowship and sharing of the marvelous grace of God. This was an appeal to Christians rather than to non-Christians. This raises the important question concerning the extent of one’s intimate fellowship with Christ. To those who respond, Christ promises to give the right to sit with Him on His throne and share His victory.

3:22. Once again the invitation to listen and respond is given: He who has an ear, let him hear what the Spirit says to the churches.

The letters to the seven churches are a remarkably complete treatment of problems that face the church today. The recurring dangers of losing their first love (2:4), of being afraid of suffering (2:10), doctrinal defection (2:14-15), moral departure (2:20), spiritual deadness (3:1-2), not holding fast (v. [v. verse] 11), and lukewarmness (vv. [vv. verses] 15-16) are just as prevalent today as they were in first-century churches. Because these letters come from Christ personally, they take on significance as God’s final word of exhortation to the church down through the centuries. The final appeal is to all individuals who will hear. People in churches today would do well to listen.

III. The Revelation of the Future: “What Will Take Place Later” (chaps. [chaps. chapters] 4-22).

In keeping with the divine outline given in 1:19, God unfolded to John the details of the future, “what will take place later.” This includes the stirring events leading up to the second coming of Christ (chaps. [chaps. chapters] 4-18); then the Second Coming itself (chap. [chap. chapter] 19); then the aftermath, the millennial kingdom (chap. [chap. chapter] 20); and finally the New Jerusalem and the new heaven and new earth (chaps. [chaps. chapters] 21-22). It is obvious that the central truth is the second coming of Christ in chapter 19, just as the central feature of the four Gospels was the first coming of Christ.

While many interpretations of the Book of Revelation have been suggested, the only views which provide a cogent understanding are those which consider the book, beginning with chapter 4, as referring to future events. Any other system of interpretation gets lost in a maze of conflicting opinions.

While the events portrayed in this futuristic section are not necessarily all in strict chronological order, they are all yet future. As such, they present a more graphic picture of the future, given in more detail, than is found in any other part of the Bible. Such a revelation is a fitting climax to all the biblical prophecies relating to human history, which are properly centered in the person and work of Jesus Christ.

The revelation of the future opens with a vision of heaven (chaps. [chaps. chapters] 4-5). Beginning in chapter 6 the seven seals, as they are broken, constitute the main chronological movement of the Great Tribulation, leading up to the second coming of Christ. The seven trumpets give the details of events which will follow the breaking of the seventh seal. Likewise in chapter 16 the seven bowls of the wrath of God unfold the content of the seventh trumpet.

The order is climactic, and as the period approaches the second coming of Christ, events occur with increasing rapidity and greater devastation. Once Christ’s second coming is revealed, the concluding chapters briefly summarize the wide expanse of future events— chapter 20 relating to the millennial kingdom, and chapters 21-22 describing the new heaven and the new earth.

It is obvious that the main purpose of the Book of Revelation is to present the second coming of Christ and accompanying events and to alert the people of God as well as the world as a whole to the importance of being prepared for God’s coming judgment.

A. The vision of the heavenly throne (chap. [chap. chapter] 4).

1. the invitation (4:1).

4:1. John saw the vision of the heavenly throne after he heard the revelation of the messages to the churches. The time sequence is indicated by the expression after this (meta tauta, in the nasb, “after these things”).

John saw a door . . . open in heaven and heard a voice inviting him, Come up here, and I will show you what must take place after this. The words “what must take place after this” are similar to those in 1:19, “what will take place later.” Whereas 1:19 indicates that the events will take place later, in 4:1b the Greek word dei is used, which means that the events must occur. This points not only to the future but also to the sovereign purpose of God. The similarity of the two expressions confirms the threefold chronological outline given in 1:19. Both the revelation and its fulfillment are chronologically subsequent to chapters 1-3.

2. the heavenly throne (4:2-3).

4:2-3. John stated that immediately he was in the Spirit (or “in [my] spirit”; cf. [cf. confer, compare] 1:10; 17:3) meaning that experientially he was taken up to heaven though his body was actually still on the island of Patmos. In heaven he saw a great throne with One sitting on it who had the appearance of jasper and carnelian. This jasper (cf. [cf. confer, compare] 21:18) is a clear stone in contrast to the opaque jasper stones known today; it may have resembled a diamond. The carnelian, also known as ruby (the niv trans. [trans. translation, translator, translated] it “ruby” in the OT [OT Old Testament] ), and sardius, were a ruby-red color. The jasper and the carnelian were the first and last of the 12 gemstones worn on the high priest’s breast (cf. [cf. confer, compare] Ex. 28:17-21). Jasper and sardius were used in relation to the king of Tyre (Ezek. 28:13) and will be in the foundation of the New Jerusalem (Rev. 21:19-20). The throne’s overall appearance was one of great beauty and color, enhanced by a rainbow, resembling an emerald, which encircled the throne. The green color of the emerald added further beauty to the scene.

3. the 24 elders (4:4).

4:4. Around the principal throne were 24 lesser thrones on which were seated . . . 24 elders. They were dressed in white and were wearing crowns of gold on their heads. The crowns were similar to those given victors in Greek games (stephanos), in contrast with the crown of a sovereign ruler (diadeµma, “diadem”). The crowns seem to indicate that the elders had been judged and rewarded.

There has been much speculation on the identity of the elders. The two major views are (1) that they represent the church raptured prior to this time and rewarded in heaven, or (2) that they are angels who have been given large responsibilities. The number 24 is the number of representation, illustrated in the fact that in the Law of Moses there were 24 orders of the priesthood. (For further discussion of the identity of the 24 elders see the comments on 5:8-10.)

4. The seven spirits of god (4:5).

4:5. The impressive scene of heaven was enhanced by flashes of lightning, rumblings, and peals of thunder. Thunder is mentioned eight times in Revelation (4:5; 6:1; 8:5; 11:19; 14:2; 16:18; 19:6). John also saw seven lamps which were blazing. These seven lamps were said to be the seven spirits of God. These should be understood to represent the Holy Spirit rather than seven individual spirits or angels, with the concept of the sevenfold character of the Spirit (Isa. 11:2-3; cf. [cf. confer, compare] Rev. 1:4; 5:6). With God the Father seated on the throne and the Holy Spirit represented by the seven lamps, the stage was then set for the revelation (chap. [chap. chapter] 5) of Christ Himself as the slain Lamb.

5. the four living creatures (4:6-8).

4:6-8. A sea of glass, clear as crystal, was before the throne and reflected all the brilliant colors of the entire heavenly scene (cf. [cf. confer, compare] 15:2). In the center of the picture four living creatures were compared to a lion . . . an ox . . . a man and a flying eagle. Each of the . . . creatures had six wings and was covered with eyes all around. They were said to be continually praising God as the holy . . . Almighty (pantokratoµr; cf. [cf. confer, compare] 1:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22), and eternal One (who was, and is, and is to come; cf. [cf. confer, compare] 1:8; 11:17). This is the first of 14 doxologies in the Book of Revelation (see the chart).

Many interpretations have been given of the four living creatures. As the Holy Spirit was seen symbolically in the seven lamps, probably the four living creatures symbolically represent the attributes of God including His omniscience and omnipresence (indicated by the creatures being full of eyes)—with the four animals bringing out other attributes of God: the lion indicating majesty and omnipotence; the ox, typical of faithful labor and patience; man, indicating intelligence; and the eagle, the greatest bird, representing supreme sovereignty. Another possible view is that they represent Christ as revealed in the four Gospels: in Matthew, the lion of the tribe of Judah; in Mark, the ox as the servant of Yahweh; in Luke, the incarnate human Jesus; and in John, the eagle as the divine Son of God. Another alternative is that the four living creatures are angels (cf. [cf. confer, compare] Isa. 6:2-3), who extol the attributes of God.

6. worship in heaven (4:9-11).

4:9-11. The worship by the four living creatures is attended by the 24 elders also worshiping the One on the throne and attributing to God glory and honor and power (cf. [cf. confer, compare] 5:12-13) and acknowledging that He is the Creator and Sustainer of the universe (cf. [cf. confer, compare] John 1:3; Eph. 3:9; Col. 1:16-17; Heb. 1:2-3; Rev. 10:6; 14:7). They lay their crowns before the throne in ascribing all glory to Him as the Sovereign.

B. The seven-sealed scroll (chap. [chap. chapter] 5).

1. the seven-sealed scroll introduced (5:1).

5:1. All of chapter 4 is an introduction to the main point of chapters 4-5, that is, to introduce the scroll with its seven seals. The symbolic presentation showed a scroll or a rolled-up parchment with seven seals affixed to the side in such a way that if unrolled the seven seals would need to be broken one by one.

2. the question, “who is worthy?” (5:2-5).

5:2-5. John saw a mighty angel (cf. [cf. confer, compare] 10:1; 18:21) and heard him ask in a loud voice, Who is worthy to break the seals and open the scroll? This is the first of 20 times “loud voice” occurs in Revelation. The last is in 21:3. The Greek word rendered “scroll” is biblion, from which is derived the word “Bible.” When no one was found to be worthy, John wept and wept (lit. [lit. literal, literally] , “kept on shedding many tears”). One of the 24 elders, however, told him not to weep, and introduced him to the Lion of the tribe of Judah, the Root of David (cf. [cf. confer, compare] Isa. 11:1; Rev. 22:16). The elder informed John that He had triumphed, that is, had already achieved victory, and that He alone was able to break the seals and open the scroll.

3. the lamb (5:6-7).

5:6-7. Though introduced as a “Lion” (v. [v. verse] 5), what John saw was a Lamb that appeared to have been slain or sacrificed. Yet the Lamb was standing in the center of the throne. About Him were the 24 elders and the four living creatures. The Lamb had seven horns and seven eyes.

The Lion and the Lamb surely refer to Christ, with the Lamb referring to His first coming and His death and the Lion referring to His second coming and His sovereign judgment of the world. This is the only place in Revelation where Christ is called a Lion, whereas the word “Lamb” (arnion, “a small or young lamb”) is found 27 times in Revelation and nowhere else in the New Testament. But two similar words for a sacrificial lamb are used in the New Testament: areµn, found only in Luke 10:3, and amnos, which occurs four times (John 1:29, 36; Acts 8:32; 1 Peter 1:19).

Since horns symbolize strength (1 Kings 22:11), the “seven horns” represent the authority and strength of a ruler (Dan. 7:24; Rev. 13:1). The “seven eyes” defined as the seven spirits of God (cf. [cf. confer, compare] Zech. 3:9; 4:10) symbolically represent the Holy Spirit (cf. [cf. confer, compare] Rev. 1:4, 4:5). Because He alone is worthy, the Lamb took the scroll from the right hand of Him who sat on the throne (cf. [cf. confer, compare] Dan. 7:9, 13-14).

4. The worship of the lamb (5:8-14).

5:8. When the scroll was taken by the Lamb, the 24 elders fell down before the Lamb in worship. Each elder had a harp and golden bowls full of incense, which was interpreted as the prayers of the saints (cf. [cf. confer, compare] Ps. 141:2). While the angels presented the prayers, they were not priests or mediators. Only the harp (lyre) and the trumpet are mentioned as musical instruments in heavenly worship in the Book of Revelation.

5:9-10. In a new song the 4 creatures and 24 elders ascribed worthiness to the Lamb to take the scroll and break the seals, stating that the Lamb had been slain and had purchased men for God from every tribe and language and people and nation. Those He purchased with His blood were made a kingdom and priests to serve our God (cf. [cf. confer, compare] 1:6), and to reign on the earth. “Purchased” is from the verb agorazoµ, “to redeem.” (See the chart, “New Testament Words for Redemption,” at Mark 10:45.)

A textual problem exists in these verses. The Greek text used by the KJV [KJV King James Version] indicates that the new song is sung by those who themselves have been redeemed: “Thou . . . has redeemed us to God . . . and hast made us unto our God kings and priests, and we shall reign on the earth.”

The NIV [NIV New International Version] , however, reads, “You purchased men for God. . . . You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.” If the KJV [KJV King James Version] is correct, the 24 elders must represent the church or saints in general. If their song is impersonal as in the NIV [NIV New International Version] and they simply are singing that Christ is the Redeemeer of all men, it opens the possibility that the 24 elders could be angels, though it does not expressly affirm it.

While scholars differ on this point, it would seem that since the elders are on thrones and are crowned as victors, they represent the church rather than angels. Angels have not been judged and rewarded at this point in the program of God. But angels soon join the creatures and the elders in praising the Lamb (5:11-12). The two different interpretations here should not mar the beauty of the picture and the wonder of this song of praise.

5:11-12. The elders were joined by the hosts of angels in heaven who added their words of praise in a loud voice. The words they sang are literally “they said” (legontes). This is in contrast to verse 9 where the 24 elders “sang” (adousin). In the angels’ praise they ascribed power and wealth and wisdom and strength and honor and glory and praise to God.

5:13-14. Every creature in heaven and on earth and under the earth and on the sea and all that is in them joined the heavenly throng in words of praise to God. In this final act of praise the four . . . creatures said Amen, and the 24 elders fell prostrate in worship.

With the heavenly vision of chapters 4-5, the stage was set for the dramatic events to follow, the opening of the seven seals. It is clear from this revelation that heaven is real, not imagined. These two chapters reveal the indescribable glory and infinite majesty of the Godhead in heaven. The following chapters reveal this sovereign power of God expressed in judgment on a wicked world sunk in unprecedented depths of sin and blasphemy. Though believers today do not have the privilege of sharing John’s vision or a similar one granted to Paul (2 Cor. 12:1-3), every believer can take the word pictures of Scripture here and anticipate the glory and the wonder of the heavenly scene that he will someday see with his own eyes.

C. The opening of the six seals: the time of divine wrath (chap. [chap. chapter] 6).

1. the first seal (6:1-2).

Five important questions must be answered before the events of chapter 6 can be understood: Are the events which begin with the breaking of the first seal past or future? Though many have tried to find fulfillment in the past (see Introduction), there are solid reasons for believing that the revelation concerns events yet future.

The vision in chapters 4-5 is described in 4:1 as “after this,” that is, after the revelation to the seven churches which is described in 1:19 as “what is now,” in contrast to “what will take place later.” Since the scroll in 5:1 is “sealed,” the clear implication is that the seals are broken at a time after chapter 5. All attempts to find fulfillment of the seals in history have failed to yield any uniform interpretation with no two commentators agreeing. Actually there is no sequence in history that clearly corresponds to these events. So it may be concluded that they are yet future.

A second question arises: What is the relationship of the seals to the Rapture of the church? In the letter to Thyatira the Rapture is pictured as yet future (2:25, 28) and the Rapture is in view in the letter to the church in Philadelphia (3:10-11). Beginning in chapter 6, however, there is no reference whatever to the churches or to the Rapture that is described in familiar passages (e.g. [e.g. exempli gratia, for example] , 1 Cor. 15:51-58; 1 Thes. 4:13-18). Since neither the Rapture nor the church are the subject of Revelation 6-18, many conclude that the Rapture of the church takes place before the events beginning in chapter 4 and thus precedes the Tribulation (for full discussion see Charles C. Ryrie, Revelation; Charles C. Ryrie, The Final Countdown; and John F. Walvoord, The Rapture Question).

A third question: What is the relationship of the seals to Daniel 9:27? Israel’s program, concluding in the 70th week of Daniel, is best understood as related to the scenes here described in Revelation. Though some have tried to find historic fulfillment of Daniel 9:27, nothing in history really corresponds to it; so it is better to consider the last seven years as the final period leading up to the Second Coming and therefore still future.

A fourth question: Does Revelation deal with the entire seven years anticipated in Daniel 9:27 or only with the last three and one-half years, often referred to as “the Great Tribulation” or “a time of great distress”? (Jer. 30:7; Dan. 12:1; Matt. 24:21) Because the Great Tribulation is specifically mentioned in Revelation 7:14 and the same period is called “the great day of their wrath” (6:17), there seems to be clear identification of Daniel 9:27 with the events of Revelation. Most expositors assume that the events beginning in Revelation 6 cover the whole seven-year period. The Book of Revelation, however, never uses a seven-year figure but frequently refers to three and one-half years or 42 months (11:2; 13:5). Because the events of chapter 6 and afterward seem to coincide with the Great Tribulation rather than with the time of peace in the first half of the seven years (1 Thes. 5:3), there are good reasons for concluding that these great events are compacted in the last three and one-half years before Christ’s return to the earth. Certainly at least by the fourth seal (Rev. 6:7-8), the events described anticipate a time of unprecedented trouble.

A fifth question: What is the relationship of the events of Revelation to Christ’s sermon on the end times? (Matt. 24-25) As J. Dwight Pentecost points out (Things to Come, pp. [pp. pages] 280-82), the order of events in Revelation and the order of events in Matthew are strikingly similar: (a) war (Matt. 24:6-7; Rev. 6:3-4), (b) famine (Matt. 24:7; Rev. 6:5-6), (c) death (Matt. 24:7-9; Rev. 6:7-8), (d) martyrdom (Matt. 24:9-10, 16-22; Rev. 6:9-11), (e) the sun and the moon darkened with stars falling (Matt. 24:29; Rev. 6:12-14), (f) divine judgment (Matt. 24:32-25:26; Rev. 6:15-17). It should be obvious that the events of Revelation have their background in previous prophecies, which aids in interpreting John’s symbolic revelation. The evidence points to the conclusion that it describes the final period (probably the final three and one-half years) climaxed by the second coming of Christ to set up His kingdom (for further discussion, see Walvoord, Revelation, pp. [pp. pages] 123-28; also cf. [cf. confer, compare] comments on Matt. 24-25).

6:1-2. As John watched the events after the opening of the first . . . seal by the Lamb, he saw a white horse with a rider holding a bow, wearing a victor’s crown (stephanos), and going forth to conquer. Because Christ in His second coming is pictured (19:11) as riding on a white horse, some have taken it that this rider in 6:2 also must refer to Christ, as the white horse is a symbol of victory. Roman generals after a victory in battle would ride a white horse in triumph with their captives following. The chronology, however, is wrong, as Christ returns to the earth as a conqueror not at the beginning of the Tribulation but at the end of the Tribulation. Also the riders on the other horses obviously relate to destruction and judgment which precede the second coming of Christ by some period of time.

A better interpretation is that the conqueror mentioned here is the future world ruler, sometimes referred to as Antichrist though Revelation does not use this term. He is probably the same person as the ruler of the people mentioned in Daniel 9:26. This ruler has a bow without an arrow, indicating that the world government which he establishes is accomplished without warfare (see comments on Rev. 13:4). The future world government begins with a time of peace but is soon followed by destruction (1 Thes. 5:3). In general, the seals, trumpets, and bowls of divine wrath signal the terrible judgments of God on the world at the end of the Age, climaxing in the second coming of Christ.

2. the second seal (6:3-4).

6:3-4. With the breaking of the second seal a red horse appeared with a rider empowered to take peace from the earth (cf. [cf. confer, compare] “the red dragon,” 12:3; the “scarlet beast,” 17:3). In contrast with the first rider who has a bow without an arrow this second rider carried a large sword. This again was a picture of political power with the rider as the world ruler.

3. the third seal (6:5-6).

6:5-6. With the opening of the third seal a black horse was revealed with a rider carrying a pair of scales in his hand. At the same time a voice was heard from among the four living creatures saying, A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine! “A day’s wages” refers to a silver coin, the Roman denarius, worth about 15 cents, which was the normal wage for a worker for an entire day. So this passage is saying that in that food shortage an entire day’s work would be required to buy either a quart of wheat or three quarts of barley. If one bought wheat, it would be enough for one good meal; if he bought barley, it would be enough for three good meals but nothing would be left for buying oil or wine. Famine is the inevitable aftermath of war. This will be a major cause of death in the Great Tribulation. The black color of the horse speaks of famine and death.

4. the fourth seal (6:7-8).

6:7-8. A pale horse was introduced when the fourth seal was opened. “Pale” is literally a pale green (cf. [cf. confer, compare] the same word used of vegetation in Mark 6:39; Rev. 8:7; 9:4). John stated that the rider’s name was Death and that hades was following close behind him. Here is the aftermath of war, famine, and death. With war and famine people fall prey to a plague and the wild beasts of the earth. The startling fact is revealed that a fourth of the earth, or approximately a billion people by today’s population figures, will be killed by these means. It should be obvious that this is not a trivial judgment but a major factor in the Great Tribulation, thus supporting the conclusion that the Great Tribulation has begun. The first four seals may be considered as a unit and a general description of the Great Tribulation as an unprecedented time of trouble (cf. [cf. confer, compare] Jer. 30:7; Dan. 12:1; Matt. 24:21-22).

5. the fifth seal (6:9-11).

6:9. With the opening of the fifth seal John had another revelation of heaven itself and his attention was directed to souls pictured as under the altar and identified as those who had been slain because of the Word of God and the testimony they had maintained. (For “under the altar,” see Ex. 29:12; Lev. 4:7.) These are obviously martyrs, mentioned in more detail in Revelation 7. This makes it clear that souls will be saved in the Great Tribulation, but many of them will be martyred.

6:10-11. They will cry out to the Lord, asking how long it will be before He will avenge them. In reply each is given a white robe and informed that the Tribulation is not over and that others must be martyred before God’s judgment on the wicked and deliverance of the righteous occurs at the Second Coming. This passage shows that the time period is the Great Tribulation, but not its end.

Spirits without any substance could not wear robes. The fact that they will be given robes supports the concept that when believers die they are given temporary bodies in heaven which are later replaced by resurrection bodies at the time of resurrection (cf. [cf. confer, compare] 20:4).

6. the sixth seal (6:12-17).

6:12-14. As the sixth seal opened, John recorded that a great earthquake occurred. More dramatic than the earthquake was the transformation of the heavens with the sun turning black, the moon turning blood red, and stars falling like late figs from a fig tree. The heavens appeared like a scroll being rolled up. At the same time, due to the earthquake, all the mountains and islands were moved from their places. Here again in the sequence of events, the end had not been reached as there was still another seal. But this was the most dramatic judgment thus far in this time of great distress before the Second Coming.

Many expositors have attempted to see a figurative fulfillment to this prophecy. It is preferable, however, to take this prediction literally. The trumpet and bowl judgments, to be revealed later in Revelation, also include great disturbances in the heavens and on the earth before Christ’s second coming.

6:15-17. The practical effect of the judgment was fear in unbelievers from all walks of life. They called on the mountains and the rocks to fall on them and to hide them from God’s wrath. Their fear was so great they would rather be killed by a falling mountain than to face the wrath of the Lamb and Their wrath, referring to the anger of the Triune God. Again this is not a picture of ordinary trouble but the period of greatest distress in world history.

Taken as a whole, chapter 6 is one of the most important and pivotal chapters in the entire book. It describes the first six seals and also introduces the seventh seal which consists of and introduces the seven trumpets and the seven bowls of the wrath of God in chapters 8-9; 16.

The contents of chapter 6 should put to rest the false teachings that God, being a God of love, could not judge a wicked world. It also raises the important question contained in the closing words of verse 17: Who can stand? Only those who have availed themselves of the grace of God before the time of judgment will be able to stand when God deals with the earth in this final period of great distress. Those who will be saved in the Great Tribulation are described in the next chapter.

D. Those who will be saved in the Great Tribulation (chap. [chap. chapter] 7).

1. the sealing of the 144,000 of Israel (7:1-8).

7:1-3. The question was raised in 6:17 whether any would be saved in the Tribulation. This is answered in this chapter, and two classes of the saved are mentioned specifically: (1) those who are saved in Israel, (2) those of all nations who, though saved spiritually, are martyred. Four angels were told to withhold judgment on the earth until the servants of . . . God were sealed (v. [v. verse] 3). The seal on their foreheads symbolizes protection and ownership and God’s intention to protect the 12 tribes that are mentioned, much as He protected Noah from the Flood, Israel from the plagues of Egypt, and Rahab and her household in Jericho.

7:4-8. John heard the names of 12 tribes with 12,000 from each tribe . . . sealed and thus protected. The 12 tribes are not “lost” as some contend.

Attempts have been made to identify the 12 tribes here with the church, mostly to avoid the implication that this is literally Israel. The fact that specific tribes were mentioned and specific numbers from each tribe were indicated would seem to remove this from the symbolic and to justify literal interpretation. If God intended these verses to represent Israel literally, He would have used this means. Nowhere else in the Bible do a dozen references to the 12 tribes mean the church. Obviously Israel will be in the Tribulation, and though men do not know the identification of each tribe today, certainly God knows.

Much speculation has arisen about why the tribe of Dan is omitted. Joseph and one of his two sons, Manasseh, are listed, but Ephraim, Joseph’s other son, is omitted. Thus if Dan were included, there would have been 13 tribes. According to J.B. Smith, Scripture contains 29 lists of the tribes of Israel in the Old and New Testaments and in no case are more than 12 tribes mentioned (A Revelation of Jesus Christ, p. [p. page] 130). The tribe omitted was usually Levi, from which the priesthood came. Inasmuch as it is normal to have only 12 and not 13 tribes, the omission of Dan is not significant. Perhaps Dan was omitted here because it was one of the first tribes to go into idolatry (Jud. 18:30; cf. [cf. confer, compare] 1 Kings 12:28-29). However, Dan is mentioned in Ezekiel 48:2 in the millen nial land distribution.

The most important fact taught here is that God continues to watch over Israel even in the time of Israel’s great distress. There is no justification whatever for spiritualizing either the number or the names of the tribes in this passage, to make them represent the church.

2. the multitude of martyrs (7:9-17).

7:9-12. Then John saw a multitude of people from every nation, tribe, people, and language, who were standing before the throne (i.e. [i.e. id est, that is] , before God the Father) and in front of the Lamb (i.e. [i.e. id est, that is] , God the Son). This is the same group mentioned in 6:9, but here they were wearing white robes and holding palm branches, apparently signifying righteous triumph. As this multitude ascribed salvation to God and to the Lamb, all the angels, the 24 elders, and the 4 living creatures joined them in worship as they did in 5:9-10.

7:13-17. One of the 24 elders asked about the origin of those who stood in white robes. Is it not significant that if the 24 elders represent the church these described here are a different group of the saved? When John indicated that he did not know the answer (v. [v. verse] 14a) the elder himself answered the question as to who this multitude was and where they came from: These are they who have come out of the Great Tribulation; they have washed their robes and made them white in the blood of the Lamb.

It seems evident that these “who have come out of the Great Tribulation” have been martyred and were then safe in heaven. They were given the special privilege of being before God’s throne and serving Him day and night in His temple. They were protected by God Himself and never again would they experience hunger . . . thirst, or scorching heat, with the implication that this was their experience of suffering on earth. They were under the special shepherd-care of the Lamb and were drinking from springs of living water. The narration concludes with the comforting truth that all their tears would be wiped away.

The two groups seen by John were the 144,000 Israelites and a great multitude from every nation, including some Israelites who were not thus protected and who were martyred in the Great Tribulation. A natural explanation of these two groups is that neither represents the church, the body of Christ in the present Age, because both groups are distinguished from the 24 elders and neither group is clearly identified with the church in this present dispensation.

The events of this chapter, like those in other chapters to follow, do not advance the narrative but are a pause in the description of the events to spotlight a concentrated revelation on a special feature, in this case the answer to the question of 6:17, “Who can stand?”

Though the chapters of Revelation are not all in chronological sequence, chapter 7 depicts a scene in heaven which precedes the second coming of Christ to the earth. Those seen in heaven were said to “come out of the Great Tribulation” (v. [v. verse] 14). The chapter accordingly indicates how they will be marvelously blessed in heaven after their trials on earth. The 144,000 will appear again (14:1-5), and the multitude of martyrs who were killed for refusing to worship the beast appear again at the time of the resurrection in 20:4. That they are not millennial saints should be evident from the fact that they will be in heaven before God’s throne, and will have been resurrected.

E. The opening of the seventh seal and the introduction of the seven trumpets (chaps. [chaps. chapters] 8-9).

1. the opening of the seventh seal (8:1).

8:1. The opening of the seventh seal is a most important event, confirmed by the fact that there was silence in heaven for about half an hour after it was opened. The contents of the seven trumpets indicate that they differ from the seven seals. W. Graham Scroggie states, “The trumpets, therefore, do not double back over all or some of the seals, but lie under the sixth seal, and proceed from it” (The Great Unveiling, p. [p. page] 111). He also holds that the bowls of the wrath of God (chap. [chap. chapter] 16) “do not double back over the seal and trumpet judgments” (p. [p. page] 112).

C.A. Blanchard holds the same position: “The series of three sevens are really included in one series of seven, that is, the seven trumpets are included under the seventh seal and the seven bowls are included under the seventh trumpet, so that we have in fact a single series in three movements” (Light on the Last Days, p. [p. page] 58). The seventh seal accordingly is important because it actually includes all the events from 8:1 through 19:10.

2. the seven angels and the seven trumpets (8:2).

8:2. As John observed the heavenly scene, he wrote that he saw the seven angels to whom were given seven trumpets. The fact that these are angels’ trumpets distinguishes them from the trumpet of God (1 Cor. 15:52; 1 Thes. 4:16) and from other New Testament trumpets (Heb. 12:19; Rev. 1:10; 4:1).

3. the golden censer (8:3-5).

8:3-5. Before the trumpets sounded, however, a dramatic introduction was given them by another angel, one in addition to the seven, who stood before the golden altar with a golden censer. In the Old Testament tabernacle a censer made of copper, probably heavy to handle, was used to carry coals from the brazen altar outside the tabernacle to the altar of incense inside. Later, in the temple, Solomon used censers made of gold (1 Kings 7:50; 2 Chron. 4:22).

This is the only reference to censers in the Book of Revelation, though golden bowls full of incense, which probably were not censers, are mentioned in Revelation 5:8. Like the golden bowls of 5:8, however, the golden censer offering incense here is symbolic of the prayers of all the saints.

This offering in heaven corresponds to the custom of offering incense on the altar of incense in both the tabernacle and the temple. The censer would hold the coals, and a separate vessel would carry the incense which was to be poured on the coals once the altar was reached. The resulting smoke was typical of prayer ascending before God.

In verse 5 the angel offered the incense on the coals before God, and then, taking the censer with the fire still in it, he threw it on the earth. As a result there were thunder, rumblings, flashes of lightning, and an earthquake. The picture is one of ominous anticipation.

4. the first trumpet (8:6-7).

8:6-7. As the first angel sounded his trumpet . . . hail and fire mixed with blood . . . was hurled down upon the earth, resulting in a third of the earth being burned up, including the trees and all the green grass. This devastating judgment, like that announced by most of the trumpets, primarily affected a third of the earth.

5. the second trumpet (8:8-9).

8:8-9. As the second . . . trumpet sounded, something like a huge mountain, all ablaze, was thrown into the sea. The result was that a third of the sea turned into blood, and this caused a third of the living creatures in the sea to die, and also a third of the ships were destroyed. It is best to interpret these events literally though the description of the sea being turned into blood may be the language of appearance as in the mention of blood after the first trumpet blast. Reference to blood as a divine judgment is found in the plagues of Egypt (cf. [cf. confer, compare] Ex. 7:14-22).

Obviously the results of these judgments are literal. The sea turned to blood results in the death of a third of the sea creatures, and the blazing mountain cast into the sea results in destruction of a third of the ships. The mountain is probably best understood as being a literal large body that fell from heaven. Since the results are literal, it is reasonable to take the judgments as literal also.

6. the third trumpet (8:10-11).

8:10-11. The judgment following the third . . . trumpet was similar to that of the second. But here the mass falling from heaven to earth was a great star, blazing like a torch. This fell on a third of the rivers and on the springs of water; in other words, waters other than the oceans.

The star was named Wormwood. Wormwood is a bitter desert plant mentioned only here in the New Testament. It is mentioned seven times in the Old Testament where it represents sorrow and bitter judgment (Deut. 29:18; Prov. 5:4; Jer. 9:15; 23:15; Lam. 3:15, 19; Amos 5:7).

Though many have attempted to interpret the third trumpet symbolically, it seems best to consider it as a large meteor or star falling on the earth from heaven and turning the water, as indicated, into bitterness so that people who drank it died. The contrast found in the Cross of Christ is symbolized in the sweetening of the waters of Marah (Ex. 15:23-25) and the turning of bitter judgment into sweet mercy, bringing life and hope. The third trumpet is another awesome judgment resulting in great loss of life.

7. the fourth trumpet (8:12).

8:12. At the sound of the fourth . . . trumpet the light of the sky was reduced by one third. Without a third of the sun a third of the day was lacking normal light, and a third of the night was without light from the moon and the stars. Again the best interpretation is literal. Just as the first three trumpets dealt with a third of the earth, so the fourth trumpet dealt with a third of the heavens.

8. announcement of the final three trumpets (8:13).

8:13. Warning was given that the next three trumpets would be more severe and devastating than those which preceded them. The triple woe announced by an eagle warned of coming judgment. Eagles are also mentioned in 4:7 and 12:14.

9. the fifth trumpet (9:1-11).

9:1-6. The events after the sounding of the fifth . . . trumpet are given considerable explanation, implying that this is a most important step in God’s progressive and increasing judgments on the earth. Because of the he in verse 2 and “king” in verse 11, the star that fell to the earth was a person rather than a fragment of a star (cf. [cf. confer, compare] Isa. 14:12-17; Luke 10:18). Even in modern terminology it is customary to speak of an unusual athlete or performer as a star. This star, probably representing Satan cast out of heaven at the beginning of the Great Tribulation (Rev. 12:9), was given the key to the shaft of the Abyss (“bottomless pit,” kjv). The “Abyss” (abyssos) is the home of demons (cf. [cf. confer, compare] Luke 8:31; Rev. 9:11; 11:7; 17:8; 20:1, 3; in Rom. 10:7 it is translated “deep”). Satan will be confined for a thousand years in the Abyss during the reign of Christ on earth (Rev. 20:1-3).

Here the star (Satan) used his key to allow demons in the Abyss to come out and afflict the earth. Visually this event was represented as a great smoke, darkening the sky and the sun. Out of the smoke came creatures called locusts with the deadly sting of scorpions. While they were harmless to natural vegetation and trees, they stung people who did not have the seal of God on their foreheads.

In chapter 7 the 144,000 of Israel were sealed, and protection from the plague was extended to all who knew the Lord in that day (cf. [cf. confer, compare] Eph. 1:13-14; 2 Tim. 2:19). In the Old Testament locusts were a fearful plague, for they were able to reduce the land to starvation by eating up all green vegetation (Ex. 10:12-20; Joel 1:4-7). These locusts, however, did not eat vegetation, but had the power to torment people for five months (cf. [cf. confer, compare] Rev. 9:10). Thus they might be demons who appeared in the form of locusts. This is confirmed by the fact that they came from the Abyss, the home of demons (Luke 8:31). Their demonic control over people was such, however, that though the victims desired to die they could not take their own lives.

9:7-11. The description of the locusts compared to horses prepared for battle is awesome: human faces . . . crowns of gold . . . women’s hair . . . lions’ teeth, ironlike breastplates, and wings that sounded like horse-drawn chariots rushing into battle.

Obviously John was describing what he saw but did not interpret each characteristic. The picture is one of Satan’s awesome supernatural power and the demon world especially in relation to unbelievers.

Unlike the previous judgments which apparently were short in time this judgment extended for five months (v. [v. verse] 10; cf. [cf. confer, compare] v. [v. verse] 5). This is important as it refutes clearly the notion that all these judgments will occur in a brief span of time immediately before the second coming of Christ.

The demons had a ruler over them whose Hebrew name is Abaddon and whose Greek name is Apollyon. Both words mean “destroyer.” Though Satan is sometimes portrayed as an angel of light (2 Cor. 11:14), here Satan and his demons are seen for what they really are, destroyers of people. This judgment confirms what was already intimated in preceding judgments, that the Great Tribulation, as Christ described it, will be a time of “great distress, unequaled from the beginning of the world until now—and never to be equaled again” (Matt. 24:21).

10. the sixth trumpet (9:12-21).

9:12. The fifth trumpet described as the first woe is now to be followed by the two final trumpets, also called “woes” (cf. [cf. confer, compare] 8:13).

9:13-15. The sixth . . . trumpet seems to relate to the final military conflict described in 16:12-16 (cf. [cf. confer, compare] Dan. 11:40-45). At the sounding of the sixth trumpet John heard a voice coming from the horns of the golden altar that is before God. The sixth angel was then instructed to release the four angels . . . bound by the Euphrates River. These four angels are clearly demons, as holy angels are not bound. The release of these four is minutely timed at a particular hour and day and month and year, and they kill a third of the world’s population.

The fourth seal (Rev. 6:7-8) resulted in a fourth of the earth’s people being killed. Here a third of the remainder were put to death. These two judgments alone, disregarding all intervening judgments, would account for the death of half the earth’s population. This fact is to be taken literally as it confirms the statement by Daniel (Dan. 12:1) and the words of Christ (Matt. 24:21) that the Great Tribulation will be without precedent and would end in the death of all mankind if it were not stopped by His second coming (Matt. 24:22).

9:16. The loosing of the four angels (not the same as the four angels of 7:1) resulted in releasing an army of 200 million . . . mounted troops. Most interpreters do not take the number literally, though there is good evidence that all other numbers in Revelation are literal. Even if taken symbolically, this figure clearly represents an overwhelming military force. Years ago Red China claimed to have an army of 200 million (cf. [cf. confer, compare] Time, May 21, 1965, p. [p. page] 35).

Some interpreters say these millions are demons, but demons are not normally marshaled as a military force. The fact that John heard the number, as obviously he could not visually count 200 million men, seems to lend credence to the concept that this is literal and predicts that an army will come from the East crossing the dried-up Euphrates River (16:12).

Great dams have already been placed across the Euphrates River to divert water for irrigation so that at times the riverbed is dry or partially so. A large invasion from the East and North in the end times is predicted in Daniel 11:44.

9:17-19. The horses and their riders had breastplates of red, dark blue, and yellow. The lionlike heads of the horses imply something other than natural horses. Furthermore, John declared, out of their mouths came fire, smoke, and sulfur. Some have taken this as a picture of modern warfare including the use of armed vehicles such as tanks. Whether symbolic or literal, the passage certainly implies terrible destruction and an awesome invading force. The results are twice stated and include the death of a third of mankind (vv. [vv. verses] 15, 18).

9:20-21. Though the judgment was devastating and obviously from God, it did not bring men to repentance, and they continued to worship demons and their representation in idols and kept on murdering and participating in the occult (magic arts, pharmakeioµn, from which is derived “pharmacies”; cf. [cf. confer, compare] Gal. 5:20; Rev. 18:23; 21:8; 22:15), their sexual immorality, and thievery.

The trumpet judgments clearly grew in a crescendo, becoming worse and more devastating. In spite of the clear evidence of God’s power to judge the world, no evidence was given John that there would be any change of heart on the part of the great mass of humanity. Though the sixth judgment produced fear, it did not produce repentance.

F. The mighty angel and the little scroll (chap. [chap. chapter] 10).

1. the introduction of the angel holding the scroll (10:1-4).

Chapter 7 dealt parenthetically with the 144,000 and the many martyrs, without advancing chronologically the events of the Great Tribulation. Similarly 10:1-11:14 give additional information as a background to the seal, trumpet, and bowl judgments.

Another angel was introduced, apparently not one of the seven angels sounding the trumpets. Some believe this angel was Christ, pointing to the angel mentioned in 8:3 as also probably a representation of Christ as a priest. But though Christ appeared frequently as the Angel of Jehovah in the Old Testament (e.g. [e.g. exempli gratia, for example] , Gen. 16:13; 24:7; 31:11, 13; Jud. 6:22), there is no evidence that this person was other than a mighty angel (cf. [cf. confer, compare] Rev. 5:2), perhaps Michael the archangel.

10:1-4. This angel, however, was pictured dramatically as robed in a cloud, having a rainbow above his head, his face brilliant with glory like the sun, and with his legs . . . like fiery pillars. John added that the angel held a little scroll and stood with his right foot on the sea and his left foot on the land. At the same time he shouted like the roar of a lion. The scene is certainly one to inspire awe, and when this angel shouted, the voices of the seven thunders spoke. John was forbidden to record what the seven thunders said. While Revelation is primarily designed to reveal and not to conceal God’s purpose and future events, some revelation was kept hidden as illustrated by God’s prohibiting John to write what “the voices” of the seven thunders said.

In contrast with the seven-sealed scroll (biblion) held by the Lamb (5:1), this angel held a small scroll (biblaridion, also used in 10:9-10). This scroll apparently contained the angel’s written order for the mission he was about to fulfill.

2. the announcement of the impending end (10:5-7).

10:5-7. The dramatic introduction of this angel (in vv. [vv. verses] 1-4) was a preparation for the pronouncement which followed in verses 5-7. Solemnly swearing by God the eternal Creator, the angel declared, There will be no more delay! The KJV [KJV King James Version] rendering, “There shall be time no longer,” has been mistakenly interpreted as an abolishment of the present time system with its sequence of events. But this is not the thought of the passage, as the NIV [NIV New International Version] translation is accurate. The clear reference to God as Creator (cf. [cf. confer, compare] 4:11; 14:7) answers evolutionary speculation as to the origin of the earth, and it also affirms the omnipotence of God in dealing with the world in judgment when the time is ripe.

Announcement was made that the seventh . . . trumpet would bring about the accomplishment of the mystery of God. This mystery had been previously announced to God’s prophets. The reference, therefore, is not to hidden truth but to the fulfillment of many Old Testament passages which refer to the glorious return of the Son of God and the establishment of His kingdom of righteousness and peace on the earth. While God’s purposes are not necessarily revealed in current events where Satan is allowed power and manifestation, the time will come when Satan no longer will be in power and the predictions of the Old Testament prophets will be fulfilled. Then all will know the Lord and the truth about Him (Jer. 31:34). Here again is evidence that the seventh trumpet introduces the seven bowl judgments of God’s wrath described in Revelation 16.

3. the eating of the scroll (10:8-11).

10:8-11. John obeyed the angel’s instruction to eat the scroll, and though it was sweet (like honey) in his mouth, it soured in his stomach. The angel then added that John would prophesy again.

What does this incident mean? Though no interpretation was given John, it is evident that in partaking of the book he was appropriating what the book states (cf. [cf. confer, compare] Jer. 15:16). The scroll seems to symbolize the Word of God and divine revelation in general, for John was told to deliver the Word faithfully.

To John the Word of God was indeed sweet with its revelation of the grace of God and its many precious promises that belong to believers. As such it sharply contrasted with his circumstances on Patmos Island. David stated, “The ordinances of the Lord are sure and altogether righteous. They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb” (Ps. 19:9-10). Though the Word is sweet to believers, it will be bitter to unbelievers when it brings divine judgment on them.

G. The two witnesses (11:1-14).

While it is clear that 11:1-14 continues the parenthetical section begun in 10:1, an amazing variation of interpretations of this portion of Scripture have been offered. Alford calls this chapter “one of the most difficult in the whole Apocalypse” (The Greek Testament, 4:655).

The best guideline to follow in interpreting this section is to take each fact literally. In line with this principle, a literal temple will be in existence during the Great Tribulation, and the city should be considered the literal city Jerusalem in keeping with its identification in 11:8. The time periods of 42 months (v. [v. verse] 2) and three and one-half days (vv. [vv. verses] 9, 11) again should be considered literally. The earthquake will kill literally 7,000 individuals, and the two witnesses should be considered as two individual men.

1. the measuring of the temple (11:1-2).

11:1-2. John was given a reed, a lightweight rod, to be used as a measuring instrument. John was instructed to measure the temple and the altar but not the outer court, meaning he was to measure the holy place and the holy of holies. While others could come into the outer court, only priests could enter into those two temple rooms. The explanation was given that this would be under the control of the Gentiles who would trample on the holy city for 42 months.

Why should John measure the temple? Measurement is usually taken of one’s possessions, and the temple belonged to God. In a similar way the temple of Ezekiel 40 was measured and the New Jerusalem was measured (Rev. 21:15-17). The temple here will be constructed so that orthodox Jews can offer sacrifices according to the Mosaic Law in the period in the first half of the seven-year period known as Daniel’s 70th week. At the beginning of the 42-month Great Tribulation, however, the sacrifices will stop and the temple will be desecrated and become a shrine for the world ruler of the Great Tribulation who will put an idol in it and proclaim himself to be God (cf. [cf. confer, compare] Dan. 9:27; 12:11; 2 Thes. 2:4; Rev. 13:14-15).

John was also instructed, however, to count the worshipers who came to the temple. Here the thought seems to be that God will evaluate both the temple and those in it.

The tendency of some is to spiritualize the 42-month length of the Great Tribulation, but this should be taken as a literal period, as confirmed by the 1,260 days of 11:3 which are 42 months of 30 days each. From this it is also clear that “the times of the Gentiles” (Luke 21:24) will not end until the second coming of Christ to the earth to set up His kingdom. Though Jews may possess Jerusalem temporarily, as they have in this century, they will lose possession in the Great Tribulation.

Some believe that the 42 months refer to the first half of Daniel’s 70th week (Dan. 9:27). While it is not clear, the evidence surrouding this passage in Revelation seems to refer to the final three and one-half years. This also seems to be confirmed by the fact that in the first half of the last seven years the Jews will actually possess the city of Jerusalem and worship in their temple, whereas here the context indicates that this is the period when Gentiles will tread down the Holy City, implying ill treatment of the Jews and desecration of the temple.

2. the ministry of the two witnesses (11:3-6).

11:3-6. It was revealed to John that the two witnesses would be empowered by God to serve as prophets for 1,260 days or 42 months. They would be clothed in sackcloth and would be called two olive trees and two lampstands.

Numerous and varied interpretations have been given concerning the two witnesses. Some have suggested that they are not literal individuals. However, in view of the fact that they die and are resurrected, the implication is that they are actual people.

Another problem is their identification. A common interpretation is that they are Moses and Elijah because the judgments inflicted by Moses and Elijah in the Old Testament are similar to those of these two witnesses (11:5-6). Further support is given the identification of Elijah because of the prediction (Mal. 4:5) that he will appear “before that great and dreadful day of the Lord comes.” Christ said this prophecy of Elijah was partially fulfilled in His lifetime (Matt. 17:10-13; Mark 9:11-13; cf. [cf. confer, compare] Luke 1:17). And both Moses and Elijah were involved in the transfiguration (Matt. 17:3), which anticipated the Second Coming. But a problem with this suggested identity is that Moses had already died once. Some have identified the two witnesses as Enoch and Elijah inasmuch as they did not die but were translated (cf. [cf. confer, compare] Heb. 9:27).

While there is room for considerable discussion of these various views, the fact is that the passage does not identify the two witnesses, and they probably do not have historic identification.

The description of the two witnesses as olive trees and lampstands has an Old Testament background (Zech. 4:2-14). The two witnesses in this passage were Joshua the high priest and Zerubbabel the governor. Their connection to the lampstands was that they were empowered by the Holy Spirit, symbolized by the olive oil. In a similar way the two witnesses of Revelation 11 will be empowered by the Holy Spirit.

Like prophets of old the two witnesses will be able to do supernatural miracles, and fire will destroy those who will try to harm them (Rev. 11:5). Like Elijah they will have power to stop rain, and will have power like Moses to turn water into blood and to bring on plagues (v. [v. verse] 6). In the midst of the unbelief, apostasy, and satanic power of the Great Tribulation these two witnesses will be a threat to the entire wicked world for a literal period of 1,260 days.

3. the death of the two witnesses (11:7-10).

11:7-10. With the ministry of the two witnesses ended, God permitted the beast that comes up from the Abyss (cf. [cf. confer, compare] 9:1-2, 11; 17:8; 20:1, 3) to overcome them. The beast, that is, the Antichrist, is mentioned nine other times in Revelation (13:1; 14:9, 11; 15:2; 16:2; 17:3, 13; 19:20; 20:10). After the witnesses were killed, their bodies were left unburied in Jerusalem, figuratively called Sodom and Egypt, because of the people’s apostasy and rejection of God.

For three and one-half days the whole world gloated over their dead bodies. This implies some worldwide display, now made possible by television. Their deaths were considered a great victory for the world ruler and Satan, and were celebrated by people sending each other gifts.

4. the resurrection of the two witnesses (11:11-12).

11:11-12. After three and one-half days in the street, however, suddenly the two witnesses were resurrected and stood on their feet. They responded to the invitation, Come up here, and went up to heaven in a cloud, while their enemies looked on with great fear.

5. the resulting judgment of God on jerusalem (11:13-14).

11:13-14. At the same moment an earthquake occurred in Jerusalem with a 10th of the city collapsing and 7,000 people were killed. In contrast with previous judgments where revolt and rebellion against God continued, the survivors were terrified and gave glory to the God of heaven. So ended the second woe, leaving only the seventh trumpet, the final and third woe, to come.

H. The sounding of the seventh trumpet (11:15-19).

11:15. Though the full results from the sounding of the seventh . . . trumpet are only introduced here and not brought to finality (as they will be in chap. [chap. chapter] 16), the introduction of the seventh trumpet itself is dramatic. As the trumpet sounded, voices were heard in heaven: The kingdom of the world has become the kingdom of our Lord and of His Christ, and He will reign forever and ever. (Cf. predictions of the earthly kingdom of Christ in Ezek. 21:26-27; Dan. 2:35, 44; 4:3; 6:26; 7:14, 26-27; Zech. 14:9.) The fact that this will be fulfilled at the Second Coming makes it clear that the period of the seventh trumpet chronologically reaches to Christ’s return. Therefore the seventh trumpet introduces and includes the seven bowl judgments of the wrath of God revealed in chapter 16. In contrast with previous trumpets where a single voice was heard, here a mighty chorus from heaven joined in the proclamation.

11:16-18. After this announcement, the 24 elders, who appear frequently (4:4, 10; 5:5-6, 8, 11, 14; 7:11, 13; 11:16; 14:3; 19:4) and who were seated on their thrones before God, were seen by John as falling on their faces to worship God. Their song of praise indicates that the time had come for God to judge the nations, to judge the dead, and to reward God’s servants.

God was described as the Almighty (pantokratoµr; also used in 1:8; 4:8; 15:3; 16:7, 14; 19:6, 15; 21:22), eternal (who is and who was; cf. [cf. confer, compare] 1:8; 4:8), and possessing power (dynamin) (11:17). In general their hymn of praise anticipates the second coming of Christ and the establishment of His rule on earth.

11:19. The chapter closes with another dramatic incident. John wrote, Then God’s temple in heaven was opened. At the same time John was able to look into the temple where he saw the ark of His covenant. This refers to the heavenly temple rather than to a temple on earth. The corresponding results in the earth, however, included lightning . . . thunder, an earthquake, and a great hailstorm (cf. [cf. confer, compare] 8:5).

The dramatic introduction of the events relating to the seventh trumpet concluded here and will be resumed in chapter 16. Chronologically the time was close to Christ’s second coming.

I. The seven great personages of the end times (chaps. [chaps. chapters] 12-15).

Though the seventh trumpet was recorded in 11:15 as sounding, the details of what will come out of the seventh trumpet are not revealed until chapter 16. Accordingly chapters 12-15 view the prophecies of the end time from another perspective and introduce the great personages who are involved in the second half of the seven-year period.

Many have pointed out that seven personages appear in chapters 12-13: (1) a woman clothed with the sun, represent ing Israel (12:1-2); (2) the red dragon with seven heads and 10 horns, representing Satan (12:3-4); (3) the male Child, representing Christ (12:5-6); (4) the archangel Michael, casting Satan out of heaven (12:7-12); (5) the offspring of the woman, persecuted by the dragon (12:13-17); (6) the beast out of the sea, the future world dictator (13:2-10); (7) the beast out of the earth, the false prophet (13:11-18). These chapters do not advance the narrative chronologically, but present events and situations that are concurrent with the soundings of the trumpets. Chronological progress of events resumes in chapter 16.

1. the first personage: a woman clothed with the sun (12:1-2).

12:1-2. The first great personage to appear was a woman clothed with the sun, with the moon under her feet and a crown of 12 stars on her head. She was called a great and wondrous sign (seµmeion mega, lit. [lit. literal, literally] , “a great sign”; cf. [cf. confer, compare] 13:13). Undoubtedly the sign provoked wonder, as indicated in the KJV [KJV King James Version] and NIV [NIV New International Version] , but the translation “a great sign” (nasb) is more accurate, since John did not use the Greek word for wonder (teras). This was the first of a series of events called “signs” or “miracles” (12:3; 13:13-14; 15:1; 16:14; 19:20). As signs they were symbols of something that God was about to reveal and usually contained an element of prophetic warning. Though this sign was seen in heaven, the events which followed obviously occurred on earth.

The woman symbolized Israel, as indicated by Genesis 37:9-11, where the sun and the moon referred to Jacob and Rachel, Joseph’s parents. The stars in the woman’s crown clearly related to the 12 sons of Jacob and identified the woman as Israel fulfilling the Abrahamic Covenant. J.B. Smith cites Isaiah 60:1-3, 20 as proof that the sun refers to Israel’s future glory (A Revelation of Jesus Christ, p. [p. page] 182).

Many commentaries are so intent on attempting to identify Israel as the church that they ignore these plain indications that the woman is Israel. Robert H. Mounce, for instance, makes the woman “the messianic community, the ideal Israel . . . the church (Rev. 12:17). The people of God are one throughout all redemptive history” (The Book of Revelation, p. [p. page] 236). While there is a unity of the people of God, this does not wipe out dispensational and racial distinctions.

The symbolism, while not referring specifically to Mary, the mother of Christ, points to Israel as the source of Jesus Christ. Thus it does not refer to the church. Wicked women are sometimes used to represent false religions, as in the case of Jezebel (2:20), the apostate church of the end time as a prostitute (17:1-7, 15, 18), and Israel as the unfaithful wife of Yahweh (Hosea 2:2-13). The church by contrast is pictured as the virgin bride (2 Cor. 11:2), the Lamb’s wife (Rev. 19:7).

The woman was said to be pregnant and about to give birth (12:2). While in some sense this may be fulfilled in the birth of Christ to the Virgin Mary, the context seems to refer to the emerging nation of Israel in its suffering prior to the second coming of Christ. This is further supported by the verses which follow.

2. the second personage: the red dragon with the 7 heads and 10 horns (12:3-4).

12:3-4. The second wonder (semeion, “sign”; cf. [cf. confer, compare] v. [v. verse] 1) appeared in heaven, though it actually related to scenes on earth. It was a great red dragon, having 7 heads and 10 horns, and 7 crowns on his heads. From similar descriptions in Daniel 7:7-8, 24 and Revelation 13:1, this beast represented Satan’s control over world empires in the Great Tribulation. Revelation 12:9 identifies the dragon as Satan. The color red might indicate the bloodshed related to this period. The 10 horns presented symbolically the 10 kings (see Dan. 7:24) who reigned simultaneously with the coming world ruler and who were mentioned both in Daniel 7:7 and Revelation 13:1.

The casting down of a third of the stars out of the sky seemed to imply satanic power which extended to the heavens and the earth. Satan was seen here to extend his power over those who opposed him spiritually or politically. The dragon’s attempt to devour the newborn Child (12:4) seemed to point to Satan’s attempts to destroy the Infant Jesus. Satanic opposition to Israel and especially to the messianic line is clear in both Testaments.

3. the third personage: the male-child, christ (12:5-6).

12:5-6. When the Child—described as a Son, a male Child, who will rule all the nations with an iron scepter—was born, He was snatched up to God and to His throne. The Child obviously is Jesus Christ (Ps. 2:9; Rev. 19:15). Alford states that “the Man-Child is the Lord Jesus Christ, and none other” (The Greek Testament, 4: 668). The catching up of the Child referred to the Ascension, not to the later Rapture of the church though the same word for “snatched up” is used of the Rapture (1 Thes. 4:17; cf. [cf. confer, compare] Acts 8:39; 2 Cor. 12:2-4). The Rapture of the church would not constitute a deliverance of the Man-Child from Satan.

The deliverance itself took place when the woman fled into the desert to a place prepared for her by God, and she was preserved for 1,260 days, which was three and one-half years or 42 months of 30 days each. Matthew (24:16) referred to the flight of Israel at the beginning of the Great Tribulation (cf. [cf. confer, compare] Mark 13:14). References to both desert and mountains are not a contradiction as both were wilderness areas. In her desert hideout Israel was cared for perhaps as miraculously as Israel was in her wilderness journey from Egypt to the Promised Land.

The time period was 1,260 days, later described as “a time, times, and half a time” (cf. [cf. confer, compare] comments on Rev. 12:14). This action (vv. [vv. verses] 5-6) followed what is described in verse 7 as a “war in heaven.”

4. the fourth personage: satan cast out of heaven (12:7-12).

12:7. Michael the archangel (cf. [cf. confer, compare] Jude 9) and his angels fought Satan and his angels, that is, demons. The time of this war in heaven was not indicated but the context refers to the end time. The efforts of some expositors to make this coincidental with the first coming of Christ, linking it with Luke 10:18, are not justified by the context in Revelation 12. Also Satan is most obviously active throughout the period of the Church Age (cf. [cf. confer, compare] Acts 5:3; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Tim. 1:20; 1 Peter 5:8).

The concept that Satan is inactive in the present Age is a false conclusion based on an attempt to place the binding of Satan at the first coming of Christ (Rev. 20:1-3). However, the binding of Satan is still a future event that relates to the millennial kingdom.

12:8-9. The outcome of the war was that Satan was hurled to the earth, and his character was clearly revealed in the various titles ascribed to him: the great dragon . . . that ancient serpent . . . the devil or Satan. With him went the fallen angels of the demon world.

While the concept of Satan in heaven is difficult to comprehend, it is clear that he is now the accuser of saints (cf. [cf. confer, compare] Job 1:6; Rev. 12:10). Though Satan was defeated at the first coming of Christ (John 16:11), his execution was delayed and is in stages. Here (Rev. 12:8-9) he will be cast out of heaven in the middle of the Tribulation. Later he will be bound for the duration of the millennial kingdom (20:1-3). The devil will finally be thrown into the lake of burning sulfur (20:10) where the world ruler (Antichrist) and the false prophet will have been cast a thousand years earlier.

Satan and his activities in heaven and earth opposed Christ as Priest in heaven, as King in Satan’s world rule in the Great Tribulation, and as the true Prophet by advancing the beast out of the earth (13:11), who was the false prophet (20:10). Satan was identified as that ancient serpent, alias the devil or Satan, and was declared to be the one who led the whole world astray. When he will be cast into the earth, all the fallen angels or demons will be cast down with him.

12:10-12. John then heard a hymn of praise uttered by a loud voice in heaven. Announcement was made of the coming demonstration of divine salvation and power with the advent of the millennial kingdom. Satan was characterized as the one who accuses believers before our God day and night. The principle by which he was overcome and cast out of heaven was the blood of the Lamb and the word of their testimony. Not only did Christ provide the victory, but also those who were martyred took part in that victory. Those in the heavens were called on to rejoice because of Satan’s defeat, but the earth was warned that the devil was filled with fury, because he knew that his time was short. The devil knew that his time was limited to 1,260 days, the period of the Great Tribulation. By no stretch of the imagination can these prophecies be spread to cover the whole Interadvent Age as some attempt to do.

5. the fifth personage: the offspring of the woman persecuted by the dragon (12:13-17).

12:13-14. The woman introduced in verse 1 became the special object of Satan’s persecution. She was given supernatural help symbolized by the two wings of a great eagle which enabled her to fly to the place prepared for her in the desert.

This hiding place was not clearly identified. Some suggest that it might be Petra, fortress capital of the Nabateans in Edom, south of the Dead Sea. This city has a narrow access which could easily be blocked but which opens up into a large canyon capable of caring for many thousands of people. Though Scripture is not specific, some believe the 144,000 of chapter 7 are to be preserved here. The Scriptures themselves speak of God’s seal of protection on them.

The two wings probably do not refer to modern airplanes but rather to God’s delivering power, and are a figure of speech taken from such Old Testament passages as Exodus 19:4 and Deuteronomy 32:11-12. The flight of Israel to a place of safety was also indicated in Matthew 24:16; Mark 13:14; and Luke 21:21.

Though Revelation 12:6, 14 referred to the refuge as a desert and the Synoptic passages referred to mountains, this is no contradiction as both desert and mountains are in a wilderness area. The length of time of her preservation was said to be a time, times, and half a time. This refers to the three and one-half years of the Great Tribulation with “a time” equaling one year, “times” equaling two years, and “half a time” indicating 6 months (cf. [cf. confer, compare] Dan. 7:25; 12:7 with the 42 months referred to in Rev. 11:2; 13:5). References to these specific time periods show that the Great Tribulation is not the entire present Age but the three and one-half years preceding the second coming of Christ.

12:15-17. Pursuing the woman, the devil as the serpent originated a flood to sweep her away with the torrent, but the earth swallowed up the water. Some have taken this as a literal flood, but since Israel could flee in every direction the contour of the Holy Land does not lend itself to such a flood. Probably the flood represents Satan’s effort to exterminate Israel. This is thwarted by the rough terrain which provides hiding places. In some way God assists the Israelites so that they are not completely destroyed, though Zechariah 13:8 indicates that “two-thirds will be struck down and perish.”

Though only one-third of Israel in the land is thus preserved (of which the 144,000 of Rev. 7 are a portion), Satan the dragon continues to war against the rest.

Revelation 12 introduces four important persons and one group of people living at the end time: Israel, Satan, Christ, the archangel, and the remnant of Israel. In Revelation 13 two important persons complete the scene.

6. the sixth personage: the beast out of the sea (13:1-10).

a. The beast out of the sea introduced (13:1-2).

13:1-2. Chapter 13 presents a most important personage of the end time—a beast coming out of the sea. His 10 horns and 7 heads, with 10 crowns on his horns, depict the revived Roman Empire, which was also represented by the fourth beast of Daniel, which also had 10 horns (Dan. 7:7-8; cf. [cf. confer, compare] Rev. 13:3; 17:3, 7). In Revelation 13 and 17 the beast is the world ruler, whereas in Daniel 7 the little horn on the beast was the world ruler.

The fact that the beast comes out from the sea indicates that he is a Gentile, for the sea of humanity is involved as his source (cf. [cf. confer, compare] Rev. 17:15).

Many have said that the beast refers to some character in past history, but the context clearly refers to the final three and one-half years before Christ’s second coming. Under the control of this central ruler in the Middle East during the Great Tribulation will be 10 nations (cf. [cf. confer, compare] Dan. 7:24, “The 10 horns are 10 kings”). (For discussion of various alternative views, see Walvoord, Revelation, pp. [pp. pages] 198-99.)

In Revelation 13:2 the beast was seen to gather in the symbolism of the three preceding empires—Greece (a leopard, cf. [cf. confer, compare] Dan. 7:6), Medo-Persia (a bear, cf. [cf. confer, compare] Dan. 7:5), and Babylon (a lion, cf. [cf. confer, compare] Dan. 7:4). The power of the beast was derived from Satan himself: the dragon gave the beast his power and his throne and great authority. This accords with Paul (2 Thes. 2:9) who referred to “the lawless one” (i.e. [i.e. id est, that is] , the Antichrist, this first beast of Rev. 13) as working “all kinds of counterfeit miracles [dynamei], signs [seµmeiois], and wonders [terasin].”

b. The fatal wound of the beast (13:3).

13:3. The seven heads of the beast seem to represent important rulers, and one of them, probably the seventh, suffered a fatal wound caused by a sword (v. [v. verse] 14), which was subsequently healed, causing astonishment in the entire world.

Many have attempted to identify this beast as someone in the past or present who is to become the final world ruler. Among the suggestions have been Nero, Judas Iscariot, Mussolini, Hitler, Stalin, Kissinger, and many others; but such men obviously do not fit the details of this yet-future ruler.

What is the meaning of the fatal wound that is healed? Two possibilities seem to fit this description. Alford, for instance, sees the deadly wound as the destruction of “the Roman pagan Empire” by “the Christian Roman Empire,” thus making it a matter of history rather than prophecy (The Greek Testament, 4: 675). The revival of the Roman Empire would then be its miraculous healing. Another plausible explanation is that the final world ruler receives a wound which normally would be fatal but is miraculously healed by Satan. While the resurrection of a dead person seems to be beyond Satan’s power, the healing of a wound would be possible for Satan, and this may be the explanation. The important point is that the final world ruler comes into power obviously supported by a supernatural and miraculous deliverance by Satan himself.

c. The worship of Satan and the beast (13:4-6).

13:4-6. The supernatural character of the beast makes him the object of worship along with Satan, the source of his power. It has always been Satan’s purpose to receive the worship due to God alone, as stated in Isaiah 14:14: “I will make myself like the Most High.” This is Satan’s final form of counterfeit religion in which he assumes the place of God the Father, and the beast or the world ruler assumes the role of King of kings as a substitute for Christ. This situation is probably introduced at the beginning of the last three and one-half years when the Great Tribulation begins.

Recognizing the supernatural character of Satan and the ruler, the question is raised, Who is like the beast? Who can make war against him? (Rev. 13:4) This apparently explains how the beast could become world ruler without a war. His blasphemous assumption of the role of God continues for 42 months, during which time he blasphemes God as well as heaven and those who live in heaven.

d. The worldwide power of the beast (13:7-8).

13:7-8. The beast becomes a worldwide ruler, for his authority extends over every tribe, people, language, and nation. As predicted in Daniel 7:23, he does “devour the whole earth, trampling it down and crushing it.”

In addition to achieving political domination over the entire world, he also abolishes all other religions and demands that everyone worship him (cf. [cf. confer, compare] 2 Thes. 2:4). All inhabitants of the earth worship the beast except for those whose names are recorded in the book of life. In the expression the Lamb that was slain from the Creation of the world, the words “from the Creation of the world” seem, as in the NIV [NIV New International Version] margin, to relate to the time in eternity past when the names were written in the book of life, rather than to Christ’s crucifixion, since He was not crucified when the world was created. As Paul wrote, those who were saved were foreordained to salvation before Creation (cf. [cf. confer, compare] Eph. 1:4).

Some hold that the book of life originally contained the names of every living person to be born in the world, and that the names of the unsaved get blotted out when they die. This interpretation stems from Revelation 3:5, where Christ promised the believers in Sardis that their names would not be erased from the book of life, and from 22:19, where a person who rejects the messages in the Book of Revelation is warned that “God will take away from him his share in the tree of life” (cf. [cf. confer, compare] “tree of life” in 2:7 and 22:2, 14 and “book of life” in 3:5; 17:8; 20:12, 15; 21:27). However, 13:8 probably means simply that those who are saved had their names written in the book of life in eternity past in anticipation of the death of Christ on the cross for them and that they will never be erased.

Taken together, verses 7 and 8 indicate the universal extent of the beast’s political government as well as the final form of satanic religion in the Great Tribulation. Only those who come to Christ will be delivered from the condemnation that is involved.

e. The exhortation to hear (13:9-10).

13:9-10. In a format similar to the exhortation to the seven churches of Asia Minor (chaps. [chaps. chapters] 2-3) this passage gave an invitation to individuals who would listen. The dream of many today, of a universal church and a universal religion, will be realized in the end time, but it will be satanic and blasphemous instead of involving worship of the true God. In such a situation, appeal can only be made to individuals who will turn from it to God. In every age God speaks to those who will hear, a concept mentioned frequently in the Gospels (Matt. 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35).

In contrast with the invitation addressed to the seven churches where each exhortation was addressed “to the church,” the mention of churches is notably absent here. This is another indication that the church has been raptured before the time of these events. Revelation, instead of being interpreted as addressed only to first-generation Christians facing persecution, is better understood as an exhortation to believers in all generations but especially those who will be living in the end time. Those who are willing to listen are reminded that their obedience to the Word of God may result in their captivity or martyrdom (Rev. 13:10), so the exhortation closes, This calls for patient endurance (hypomoneµ, “steadfastness, perseverance”; cf. [cf. confer, compare] 14:12) and faithfulness on the part of the saints.

7. the seventh personage: the beast out of the earth (13:11-18).

a. Introduction of the beast out of the earth (13:11-12).

13:11-12. In contrast with the first beast who came “out of the sea” (v. [v. verse] 1), the second beast came out of the earth. He was similar to the first beast (theµrion, “a beast,” was used of both personages). However, while the first beast was a Gentile, since he came from the entire human race as symbolized by “the sea” (v. [v. verse] 1), the second beast was a creature of the earth. Some have taken this as a specific reference to the Promised Land and have argued that he was therefore a Jew. There is no support for this in the context as the word for “earth” is the general word referring to the entire world (geµ). Actually his nationality and geographic origin are not indicated, and he is apparently the one referred to as “the false prophet” in 19:20 and 20:10. (For a comprehensive discussion of the two beasts see Alford, The Greek New Testament, 4: 678-79.)

The second beast had two horns like a lamb, but he spoke like a dragon, that is, like Satan. From this it can be gathered that he was a religious character whose role was to support the political ruler, the first beast. He had great authority apparently derived from Satan and the political ruler, and he made the earth and its inhabitants worship the first beast, the one whose fatal wound had been healed.

The false religious system, which was supported in this way imitated the divine Trinity. Satan seeks to take the place of God the Father; the first beast assumes the place of Jesus Christ, the Son, the King of kings; and the second beast, the false prophet, has a role similar to the Holy Spirit who causes Christians to worship God. This is Satan’s final attempt to substitute a false religion for true faith in Christ.

b. The miracles of the beast (13:13-15).

13:13-15. To induce people to worship the first beast, the second beast performs great and miraculous signs (lit. [lit. literal, literally] , “great signs,” seµmeia megala; cf. [cf. confer, compare] “a great . . . sign” in 12:1), including fire . . . from heaven. People sometimes overlook the fact that, while God can do supernatural things, Satan within certain limitations can also perform miracles, and he used this power to the full in this situation to induce people to worship Satan’s substitute for Christ. Accordingly the second beast deceived the inhabitants of the earth.

In addition to causing fire to come down from heaven, the second beast set up an image of the first beast. The image was probably set up in the first temple in Jerusalem which was taken over from the Jews. According to Paul (2 Thes. 2:4) the first beast actually sat in God’s temple at times and received worship which properly belonged to God. Perhaps the beast’s image was placed in the same temple to provide an object of worship when the beast himself was not there.

This image was mentioned frequently (Rev. 13:14-15; 14:9, 11; 15:2; 16:2; 19:20; 20:4). Whether the image was in the form of the world ruler, the first beast, or merely some object of worship is not clear, but it did seem to symbolize the power of the first beast.

The fact that the second beast could give breath to the image of the first beast, even making it speak, has created problems for expositors, for the Bible does not seem to indicate that Satan has the power to give life to an inanimate object. Only God is the Creator. So probably the beast’s image is able to give an impression of breathing and speaking mechanically, like computerized talking robots today. There might be a combination of natural and supernatural powers to enable the beast out of the earth to accomplish his purpose. It apparently was quite convincing to people and induced them to worship the image.

The command to worship the image as well as the first beast was enforced by killing those who refused to do so. But there was a difference between the decree to put them to death and its execution. The problem of ferreting out everyone in the entire earth who would not worship the beast would naturally take time. Hitler, in his attempt to exterminate the Jews, took many months and never completed his task. The multitude of martyrs is referred to in 7:9-17.

c. The mark of the beast (13:16-18).

13:16-18. Enforcing his control over the human race and encouraging worship of the beast out of the sea, the second beast required everyone . . . to receive a mark on his right hand or on his forehead, and without this evidence that he had worshiped the beast no one could buy or sell. The need to buy or sell such necessities as food and clothing would force each person in the entire world to decide whether to worship the beast or to bear the penalty. Apparently the great majority worshiped the beast.

There has been much speculation on the insignia or “mark” of the beast, but it could be any of several kinds of identification. Countless attempts have been made to interpret the number 666, usually using the numerical equivalents of letters in the Hebrew, Greek, or other alphabets. As there probably have been hundreds of explanations continuing down to the present day, it is obvious that if the number refers to an individual it is not clear to whom it refers.

Probably the best interpretation is that the number six is one less than the perfect number seven, and the threefold repetition of the six would indicate that for all their pretentions to deity, Satan and the two beasts were just creatures and not the Creator. That six is man’s number is illustrated in many instances in the Bible, including the fact that man should work six days and rest the seventh. (For further discussion of the many views cf. [cf. confer, compare] Mounce, The Book of Revelation, pp. [pp. pages] 263-65; Smith, A Revelation of Jesus Christ, pp. [pp. pages] 206-7; and Walvoord, Revelation, pp. [pp. pages] 209-12.)

The practice of gematria, the attempt to find hidden meanings in numbers in Scripture, was prominent in the ancient world. Maybe John had in mind a particular person whom his close associates would be able to identify. Literature from the early church fathers, however, reveals the same confusion and variety of meanings that exist today, so probably it is best to leave this puzzle unsolved. Probably the safest conclusion is that of Thomas F. Torrance, “This evil trinity 666 apes the Holy Trinity 777, but always falls short and fails” (The Apocalypse Today, p. [p. page] 86).

Chapter 13 is important because it introduces two of the main characters of Revelation: the beast out of the sea, the world dictator; and the beast out of the earth, the false prophet and chief supporter of the political ruler. There is no evidence that either of them is a Jew though some have identified one or the other as an apostate Jew based on the expression “the God of his fathers” (Dan. 11:37, kjv). However, the Hebrew word ŐeđloµhéĆm is a general word for god, quite different from Yahweh, and there is no proof that in Daniel it refers to the God of Israel. In recent translations it is “gods” (cf. [cf. confer, compare] asv, nasb, neb, niv, and rsv). Thus while it has been popular to consider either the first or the second ruler of Revelation 13 as an apostate Jew, the supporting evidence is lacking. Both beasts are probably Gentiles inasmuch as this will be the final hour of the time of the Gentiles, when Gentiles will tramp underfoot the city of Jerusalem (Luke 21:24), and both rulers will persecute Jews as well as believing Gentiles.

Revelation 13, however, gives much insight into the character of the Great Tribulation. It will be a time of one world government and one world religion, with one world economic system. Those who will resist the ruler and refuse to worship him will be subject to execution, and the martyrs may outnumber the believers who survive. It will be Satan’s final and ultimate attempt to cause the world to worship him and to turn them from the worship of the true God and Jesus Christ as their Savior.

This chapter also makes it clear that the postmillennial dream of a world getting better and better through Christian effort and gospel preaching is not supported in the Bible. Instead the final form of world religion will be apostate, satanic, and blasphemous. There are many indications today that the world is heading in this direction, with the corresponding conclusion that the coming of the Lord may be near.

8. the resulting scene in earth and heaven (chaps. [chaps. chapters] 14-15).

a. The 144,000 on Mount Zion (14:1-5).

In chapters 14 and 15 various other details of the world scene in heaven and earth are introduced in preparation for the final series of seven bowl judgments in chapter 16 and the judgments in chapters 17-18.

14:1-2. First, another view is given of the 144,000 who were standing on Mount Zion with the Lamb. It is reasonable to conclude that this is the same group mentioned in 7:4-8, except that here they are in a later period of the Tribulation. Chronologically the vision anticipates the triumph of the 144,000 still intact at the time of Jesus Christ’s return from heaven to earth. In contrast with many others who become martyrs, these people live through the period. But they are not the only ones to survive, as many Gentiles and Jews will turn to Christ in the end time and somehow escape martyrdom and be honored to welcome Christ at His return.

Again the scene in heaven is dramatic with a loud noise similar to rushing waters . . . thunder, and harpists (cf. [cf. confer, compare] “thunder” in 4:5; 6:1; 8:5; 11:19; 16:18; 19:6).

14:3-5. John wrote, And they sang a new song before the throne and before the four living creatures and the elders. These singers were apparently a heavenly group. They could be the multitude in white robes mentioned in 7:9-17. But there is no justification here for symbolizing Mount Zion as heaven. It is better to take the chorus as the 144,000 (cf. [cf. confer, compare] 14:1) who had not yet died and would still be on earth at the literal Mount Zion.

Reference to the purity of the 144,000 could be recognition that during the difficult times of the Tribulation they could not have led normal married lives. Or it may refer to spiritual purity, often symbolized by virginity (cf. [cf. confer, compare] 2 Kings 19:21; Isa. 37:22; Jer. 18:13; 31:4, 21; Lam. 2:13; Amos 5:2). In 2 Corinthians 11:2 the concept of virginity is extended to the entire church, including both sexes.

Some people believe that the 144,000 will be evangelists in the Great Tribulation. But there is no indication that the 144,000 were preachers or prophets; their testimony was largely from their moral purity and the fact that they were not martyred like many others. They follow the Lamb wherever He goes. John further stated, They were purchased from among men and offered as firstfruits to God and the Lamb. The word “firstfruits” suggests that these converted Israelites precede many others who at the Lord’s second coming will turn to Him (Zech. 12:10; Rom. 11:15, 26-27). They were also described as blameless (amoµmoi, a word used of sacrificial animals without defect) and as those who, living in a period of great satanic deception, were free from lying. The passage as a whole is a prophetic foreview of the triumph of the 144,000 when Christ returns.

b. The message of the three angels (14:6-12).

14:6-8. John was then given a vision of an angel carrying a message called the eternal gospel. The angel was commissioned to bring his message to every group of people on the earth. Because of the word “gospel,” some have felt that this was a message of salvation or the good news of the coming kingdom. The context, however, seems to indicate otherwise, for the message is one of judgment and condemnation. The angel announced, Fear God and give Him glory, because the hour of His judgment has come. So the “eternal” message seems to be a message of God’s righteousness and judgment rather than a message of salvation.

The first angel was followed by a second angel who announced that Babylon the Great, which intoxicated others with her adulteries, has fallen. This apparently is in anticipation of the description of that city (see comments on chap. [chap. chapter] 18).

14:9-12. A third angel followed with another judgment that worshipers of the beast and his image who receive his mark will be objects of God’s wrath and will be destined for eternal torment along with Satan, the demon world, and all unsaved people. The everlasting character of this judgment is stated plainly in verse 11: The smoke of their torment rises forever and ever, and they will have no rest. Those who keep God’s commandments and are faithful to Him will need patient endurance (v. [v. verse] 12; cf. [cf. confer, compare] 13:10). The doctrine of eternal punishment, though unpopular with liberal scholars and difficult to accept, is nevertheless clearly taught in the Bible. Jesus and the Apostle John say more on this subject than does all the rest of the Bible.

c. The blessing of the faithful saints (14:13).

14:13. After the solemn pronouncement of the third angel John heard a voice from heaven commanding him, Write: Blessed are the dead who die in the Lord from now on. To this the Holy Spirit added the promise, they will rest from their labor, for their deeds will follow them.

This passage is often quoted in regard to God’s general blessings on all Christians, but the context indicates that the blessing is especially for those who die in the Great Tribulation. For them it is a blessed release from persecution, torture, and trial and a deliverance into the glorious presence of the Lord.

d. The messages of the second group of three angels (14:14-20).

14:14-16. John in his vision next saw seated on a white cloud one like a Son of Man wearing a crown of gold and holding a sharp sickle. Though some have identified “a Son of Man” as an angel, it is more probable that it is Christ Himself who is frequently called “the Son of Man” (cf. [cf. confer, compare] 1:13). In the Book of Matthew alone this title is ascribed to Christ more than 25 times (Matt. 8:20; 9:6; 11:19; 12:8, 32; 13:41; etc.). The sickle in His hand suggests judgment. And this is supported by the messages of the three angels (Rev. 14:15-20).

An angel called out to Christ to reap, because the harvest of the earth is ripe. The ripeness is in the sense of withered or overripe (exeµrantheµ). What follows is judgment as the sickle is swung . . . over the earth. Alford holds that verse 14 refers to the harvest of the saints, and that verses 15-16 describe judgment on the wicked (The Greek New Testament, 4: 691). But it is difficult to imagine a harvest of saints as being withered or overripe.

14:17-20. Another angel had a sharp sickle, and a fellow angel commanded him to gather . . . clusters of grapes from the earth’s vine, because its grapes are ripe. Here a different word is used for ripe (eµkmasan), meaning “to be fully grown” or “in prime condition.” The grapes were full of juice and ready for harvest. In obedience the angel gathered the grapes and threw them into the great winepress of God’s wrath. They were trampled there outside the city, probably Jerusalem (cf. [cf. confer, compare] “the great city” in 11:8).

The custom was to produce grape juice by trampling on grapes in a winepress. The result here, however, is different. Blood flowed out of the press rising as high as the horses’ bridles for a distance of 1,600 stadia, about 180 miles. While this distance may be literal and may designate the area of judgment as around the city of Jerusalem, it is of course impossible for the blood to reach a height where it would touch horses’ bridles. What this affirms is a tremendous bloodletting in which blood is spattered as high as the bridles of horses. This is a graphic picture of a great slaughter (Isa. 63:1-3). Other Scriptures (e.g. [e.g. exempli gratia, for example] , Rev. 16:14; Dan. 11:40-45) make it clear that there will be a world war of tremendous scope underway at the time of the second coming of Christ, and this may be a partial fulfillment of these prophecies.

Taken as a whole, Revelation 14 on the one hand refers to the preservation of the 144,000 through the Great Tribulation. And on the other hand it graphically declares some of the terrible judgments that will be inflicted on the world which rejects Christ and follows Satan’s substitute for the Lord.

William Kelly regards this chapter as an outline of major events at the end of the Age: (1) the appearance of the godly remnant of Israel; (2) a testimony to Gentiles; (3) the fall of Babylon; (4) the doom of the worshipers of the beast; (5) the blessedness of saints who are martyred; (6) the harvest; (7) the wrath of God on the world (Lectures on the Book of Revelation, p. [p. page] 330).

e. The seven angels introduced (15:1-8).

15:1-2. With the background of the scene in heaven described in chapter 14, John then recorded more details of God’s judgment. He wrote that he saw in heaven another great and marvelous sign. Seven angels—each having a plague which all together were described as the seven last plagues—were introduced as the final step in the outpouring of God’s wrath on the earth. This final “sign” relates to the preceding great signs of the woman in 12:1 and the red dragon in 12:3. These seven angels should not be confused with the two groups of three angels in the preceding chapter (14:6-20) or with any other previous group of angels.

John also saw what looked like a sea of glass mixed with fire. This is probably the same sea that was described in 4:6. Beside this sea John saw the martyred dead, the same group described in 7:9-17.

15:3-4. The victorious saints sang with harps the song of Moses . . . and the song of the Lamb. These may be two separate songs, the first referring to God’s faithfulness to Israel and the second referring to their present situation in the Great Tribulation. Some, like Walter Scott, refer the song of Moses to Exodus 15 where Israel triumphed over the Egyptians (Exposition of Revelation, p. [p. page] 315). Others, such as J.B. Smith, suggest that this is the song of Deuteronomy 32, which gives a comprehensive review of God’s faithfulness to Israel (A Revelation of Jesus Christ, pp. [pp. pages] 224-25). In this song in Revelation 15:3-4 God is praised for His great deeds, justice, truth (cf. [cf. confer, compare] 16:7), glory, and holiness (see 4:8 for a chart of the 14 doxologies in Rev.). Then a prediction is made that all the nations will worship God.

This description of praise to God and prediction of universal worship is in keeping with many other Scriptures and relates, of course, to the second coming of Christ and worship of God by the entire world in the millennial kingdom (Pss. 2:8-9; 24:1-10; 66:1-4; 72:8-11; 86:9; Isa. 2:2-4; 9:6-7; 66:18-23; Jer. 10:7; Dan. 7:14; Zeph. 2:11; Zech. 14:9). The awful hour of wickedness and blasphemy against God, which will characterize the period leading up to the Second Coming, will be followed by a full vindication of God’s judgment and holiness in the next period.

15:5-8. As John continued to look at the heavenly vision, he saw the temple described as the tabernacle of Testimony. The allusion to a temple in heaven seems to be the heavenly counterpart of the earthly temple. As it was opened, the seven angels with their plagues exited from it. The clean, shining linen of the angels indicates their purity, and the golden sashes around their chests point to the glory of God.

John saw one of the four living creatures give the seven golden bowls filled with the wrath of God to the seven angels. When this was done, smoke filled the temple, making it impossible for anyone to enter it until the seven plagues were poured out on the earth (cf. [cf. confer, compare] Ex. 40:34-35). Taken as a whole, Revelation 15:5-8 presents a fearful picture of impending divine judgment on a wicked world. The judgments which are to be poured out (chap. [chap. chapter] 16) fully justify this ominous introduction.

J. The bowls of divine wrath (chap. [chap. chapter] 16).

Chronologically this chapter is close to the time of the second coming of Christ, and the judgments described fall in rapid succession. Alford says, “There can then be no doubt here, not only that the series reaches on to the time of the end, but that the whole of it is to be placed close to the same time” (The Greek Testament, 4:696). Daniel indicated that these closing days of the Tribulation will be a time of world war (Dan. 11:36-45). World events are now pictured by John as rapidly coming to their climax.

1. the first bowl (16:1-2).

16:1-2. John recorded that he heard a loud voice from the temple instructing the seven angels to pour out the seven bowls of God’s wrath on the earth. This is undoubtedly the voice of God speaking from His heavenly temple. The adjective translated “loud” (megaleµs) is frequently used in this chapter (v. [v. verse] 17 also refers to the loud voice). But the same Greek word is used in connection with intense heat (v. [v. verse] 9), the great river Euphrates (v. [v. verse] 12), the great day of God Almighty (v. [v. verse] 14), a severe earthquake (v. [v. verse] 18), the great city (v. [v. verse] 19), Babylon the Great (v. [v. verse] 19), huge hailstones (v. [v. verse] 21), and a terrible plague (v. [v. verse] 21). The judgments being poured out are greater, more severe, more intense than anything that has happened in the preceding events. When the first angel . . . poured out his bowl of wrath, it produced ugly and painful sores on those who had the beast’s mark and worshiped his image.

The question has been raised as to whether the bowls of the wrath of God are chronologically subsequent to or identical with the seven trumpets of the angels. There is clearly much similarity between the trumpet judgments and the bowl judgments. They both deal with (a) the earth (8:7) or the land (16:2), (b) the sea (8:8; 16:3), (c) the rivers and springs of water (8:10; 16:4), and (d) the sun, moon, and stars (8:12) with only the sun mentioned in the bowl judgments (16:8-9). The fifth trumpet dealt with demon possession with the sun and sky darkened (9:1-3), which is similar to the fifth bowl in which darkness will cover the earth and sores will cause agony among men (16:10-11). The sixth trumpet deals with the river Euphrates (9:13-14), and the sixth bowl will dry up the Euphrates (16:12). The seventh trumpet implies that the Great Tribulation is coming to its end (11:15-19), and the seventh bowl of the wrath of God records a loud voice from heaven, saying, “It is done!” (16:17) with resulting destruction of the earth by earthquake and hail, which is also included in the seventh trumpet (11:18-19).

Similarities, however, do not prove identity, and a comparison of the trumpets with the bowls of God’s wrath reveals striking differences even though the order of the judgments is the same. In the trumpet judgments, generally speaking, a third of the earth or heaven is afflicted, whereas in the bowl judgments the effects of the judgments are on the entire earth and are much more severe and final in character. Accordingly it seems best to follow the interpretation which has long been held in the church that the seven bowls are an expansion of the seventh trumpet, just as the seven trumpets are an expansion of the breaking of the seventh seal. The order is climactic and the judgments become more intensive and extensive as the time of the second coming of Christ approaches. All indications are that the bowl judgments fall with trip-hammer rapidity on a world that is reeling under previous judgments and a gigantic world war. Some bowl judgments are selective and extend only to the wicked (16:2, 8-11), and several affect parts of nature (sea, rivers, sun, etc.).

In the first bowl judgment people who followed the Antichrist received painful sores. Sores also come with the fifth bowl (vv. [vv. verses] 10-11).

2. the second bowl (16:3).

16:3. After the second trumpet blew (8:8-9), “a third of the sea turned into blood,” killing “a third of the living creatures” and destroying “a third of the ships” (8:8-9). In the second . . . bowl, however, every living thing in the sea died (16:3). It is probable that the ocean here did not chemically correspond to human blood, but that it looked like blood and had the same effect in killing everything. Just as in the second trumpet, the blood here is analogous to the first plague in Egypt (Ex. 7:20-25). As most of the earth’s surface is covered by the seas, this is a worldwide, tremendous judgment.

3. the third bowl (16:4-7).

16:4-7. Just as the third trumpet made “a third of the waters” bitter (8:11), so the third . . . bowl extends the judgment of the second bowl on the sea to rivers and springs and they became blood (16:4). John heard the angel in charge of the waters proclaim that God the Holy One is just in His judgments (v. [v. verse] 5). For God’s work in turning the waters to blood is in response to the shedding of the blood of . . . saints and prophets (v. [v. verse] 6). This is echoed by a word from the altar declaring the judgment just (v. [v. verse] 7; cf. [cf. confer, compare] 15:3).

4. the fourth bowl (16:8-9).

16:8-9. This judgment focused the intense heat of the sun. In response people cursed . . . God and refused to repent (cf. [cf. confer, compare] v. [v. verse] 11). By contrast, the fourth trumpet (8:12) darkened a third of the heavens but did not include additional intense heat. It is clear from this and other prophecies that dramatic changes in climate will occur in the Great Tribulation.

5. the fifth bowl (16:10-11).

16:10-11. This judgment was directed toward the beast’s throne, imposed darkness on the earth, and inflicted painful sores (cf. [cf. confer, compare] v. [v. verse] 2) on people. Again they cursed . . . God and refused to repent. This is the last reference in Revelation to a failure to repent (cf. [cf. confer, compare] 2:21; 9:21; 16:9; cf. [cf. confer, compare] , however, 16:21). The fifth bowl is similar to the fifth trumpet (9:1-11) in that both will bring darkness, but the fifth trumpet has to do with demon possession rather than physical pain.

6. the sixth bowl (16:12-16).

16:12. According to John’s revelation, the sixth angel poured out his bowl and dried up the river Euphrates to prepare the way for the kings from the East. There has been endless speculation about “the kings from the East,” with many expositors trying to relate them to some contemporary leaders of their generation. A survey of 100 commentaries of the Book of Revelation reveals at least 50 interpretations of the identity of the kings of the East. The simplest and best explanation, however, is that this refers to kings or rulers from the Orient or East who will participate in the final world war. In the light of the context of this passage indicating the near approach of the second coming of Christ and the contemporary world situation in which the Orient today contains a large portion of the world’s population with tremendous military potential, any interpretation other than a literal one does not make sense. Alford states it concisely: “This is the only understanding of these words which will suit the context, or the requirement of this series of prophecies” (Alford, The Greek Testament, 4:700).

This is related to the great river Euphrates because this is the water boundary between the Holy Land and Asia to the east (cf. [cf. confer, compare] comments on 9:12-16). While the implication is that the water is dried up by an act of God, the fact is that dams have been built across the Euphrates River in this century to divert water for irrigation so that there are times even today when there is little or no water in the Euphrates. The Euphrates River is frequently mentioned in Scripture (e.g. [e.g. exempli gratia, for example] , Gen. 15:18; Deut. 1:7; 11:24; Josh. 1:4). The drying up of this river is also predicted in Isaiah 11:15.

16:13-16. John was then given a symbolic and comprehensive view of the preparation for the final bowl of God’s wrath. He saw three evil spirits that looked like frogs coming out of the mouths of Satan (the dragon) and the two beasts (Antichrist [13:1-10] and the false prophet [13:11-18]). One need not speculate on the identity of the three frogs, for verse 14 explains that they are spirits of demons performing miraculous signs. These demons go throughout the world influencing kings to assemble for the battle on the great day of God Almighty (“Almighty” [pantokratoµr] is also used in 1:8; 4:8; 11:17; 15:3; 16:7; 19:6, 15; 21:22).

While the meaning of this symbolic presentation is clear, there is a major problem involved in what the demons do. The coming world government in the Great Tribulation will be established by the power of Satan (13:2). Here, however, Satan, the world ruler, and the false prophet unite in inciting the nations of the world to gather for the final world war. Actually the war is a form of rebellion against the world ruler. Why then should satanic forces be let loose to destroy the world empire which has just been created?

The answer seems to be in the events which follow. Satan, knowing that the second coming of Christ is near, will gather all the military might of the world into the Holy Land to resist the coming of the Son of Man who will return to the Mount of Olives (Zech. 14:4). Though the nations may be deceived in entering into the war in hope of gaining world political power, the satanic purpose is to combat the armies from heaven (introduced in chap. [chap. chapter] 19) at the second coming of Christ.

The war is said to continue right up to the day of the Second Coming and involves house-to-house fighting in Jerusalem itself on the day of the Lord’s return (Zech. 14:1-3). The reference to “the battle” (ton polemon, Rev. 16:14) is probably better translated “the war” (nasb). Thus it is better to speak of “the war of Armageddon” (see v. [v. verse] 16) rather than the “the battle of Armageddon.” The war will be going on for some time, but the climax will come at Christ’s second coming. “Armageddon” comes from the Greek Harmagedoµn, which transliterates the Hebrew words for Mount (har) of Megiddo. That mountain is near the city of Megiddo and the plain of Esdraelon, the scene of many Old Testament battles.

Accordingly John heard the warning coming from Christ Himself: Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed.

Christ’s return is often compared to the coming of a thief. It implies suddenness and unpreparedness as far as unbelievers are concerned. Just as Christians are not to be surprised by the Rapture of the church (1 Thes. 5:4), so believers at the time of the Second Coming will be anticipating His return. Blessing is promised to the one who is prepared for the coming of the Lord by being attired in the righteousness or clothing which God Himself supplies.

Taken as a whole, the sixth bowl of the wrath of God is preparation for the final act of judgment before the Second Coming, and is the later stage of development related to the river Euphrates, anticipated earlier (Rev. 9:14). The time factor between the sixth trumpet and the sixth bowl is comparatively short.

7. the seventh bowl (16:17-21).

16:17-20. The seventh angel then poured out his bowl into the air. John heard a loud voice from the throne, saying, It is done! A similar pronouncement followed the seventh trumpet (11:15-19). Here also John saw lightning flashes and heard thunder, which was followed by a severe earthquake (16:18). John was then informed that this will be the greatest earthquake of all time (other earthquakes are mentioned in 8:5 and 11:19), and the resulting description indicates that it will affect the whole earth with the possible exception of the land of Israel. The great city which split into three parts refers to the destruction of Babylon. The most important event, however, is that the cities of the nations collapsed. The huge earthquake will reduce to rubble all the cities of the nations (Gentiles). The stage is thus being set for the second coming of Christ. Obviously in the collapse of the world’s cities there will be tremendous loss of life and destruction of what is left of the world empire.

Though Jerusalem is mentioned in 11:8 as “the great city, which is figuratively called Sodom and Egypt, where also their Lord was crucified,” “the great city” here is specifically Babylon, as indicated in 16:19. God will give Babylon the cup filled with the wine of the fury of His wrath, that is, she will experience a terrible outpouring of His judgment. Some have suggested that this city is Rome, but is called Babylon because of its spiritual declension. While this has been debated at length by scholars (cf. [cf. confer, compare] J.A. Seiss, The Apocalypse, pp. [pp. pages] 381-82, 397-420), it is preferable to view “Babylon” as the rebuilt city of Babylon located on the Euphrates River, which will be the capital of the final world government (cf. [cf. confer, compare] Walvoord, Revelation, pp. [pp. pages] 240-41).

In addition to the terrible earthquake and probably because of it, John recorded, Every island fled away and mountains could not be found. These verses (vv. [vv. verses] 18-20), if taken literally, indicate topographical changes in the earth which eventually will also include great changes in the Holy Land in preparation for Christ’s millennial kingdom.

16:21. In addition to the earthquake, huge hailstones of about 100 pounds each fell on people. Such huge masses of ice supernaturally formed would destroy anything left standing from the earthquake and would no doubt kill or seriously injure those they hit. In spite of the severity of the judgment and its cataclysmic character the hardness of human hearts is revealed in the final sentence: And they cursed God on account of the plague of hail, because the plague was so terrible.

The question is sometimes raised why eternal punishment is eternal. The answer is that people in the hardness of their hearts will not change; they deserve eternal punishment because they are eternally unrepentant. With the final destruction coming from the seventh bowl of the wrath of God, the stage will then be set for the dramatic and climactic second coming of Christ, revealed in chapter 19. Before this event, however, a future detailed description is given of Babylon in chapters 17-18.

K. The fall of Babylon (chaps. [chaps. chapters] 17-18).

Babylon—the source of so many heathen and pagan religions which have opposed the faith of Israel as well as the faith of the church—is here seen in its final judgment. These chapters do not fall chronologically within the scheme of the seals, trumpets, and bowls of the wrath of God, and expositors have had difficulty in determining precisely the meaning of the revelation in these chapters.

In general, however, in chapter 17 Babylon is seen in its religious character climaxing in a world religion which seems to fit the first half of the last seven years preceding Christ’s second coming. Chapter 17 also records the destruction of Babylon by the 10 kings (v. [v. verse] 16).

Chapter 18, by contrast, seems to refer to Babylon as a political power and as a great city and as the seat of power of the great world empire which will dominate the second half of the last seven years before Christ’s return. Babylon, referred to about 300 times in the Bible, is occasionally viewed as a satanic religious program opposing the true worship of God, but primarily it is viewed as a political power with a great city bearing the name Babylon as its capital. The end times bring together these two major lines of truth about Babylon and indicate God’s final judgment on it.

1. religious babylon destroyed (chap. [chap. chapter] 17).

17:1-2. One of the seven angels (in chap. [chap. chapter] 16) who had one of the seven bowls invited John to witness the punishment of the great prostitute, who sits on many waters. This evil woman symbolizes the religious system of Babylon, and the waters symbolize “peoples, multitudes, nations, and languages” (v. [v. verse] 15). The angel informed John that the kings of the earth had committed adultery with the woman; in other words, they had become a part of the religious system which she symbolized (cf. [cf. confer, compare] 14:8).

17:3-5. John was then taken in the Spirit (or better, “in [his] spirit,” i.e. [i.e. id est, that is] , in a vision, not bodily; cf. [cf. confer, compare] 1:10; 4:2) to a desert where he saw the woman herself. She was sitting on a scarlet beast that was covered with blasphemous names. The beast had 7 heads and 10 horns. The beast is an obvious reference to the world government (13:1). The 10 horns are later defined (17:12) as 10 kings who had “not yet received a kingdom.” The 7 heads seem to refer to prominent rulers of the yet-future Roman Empire.

The woman was dressed in purple and scarlet, and was glittering with gold, precious stones, and pearls. Her adornment is similar to that of religious trappings of ritualistic churches today. While purple, scarlet, gold, precious stones, and pearls can all represent beauty and glory in relation to the true faith, here they reveal a false religion that prostitutes the truth.

In her hand the woman held a golden cup . . . filled with abominable things and the filth of her adulteries (cf. [cf. confer, compare] “the wine of her adulteries” in v. [v. verse] 2). This confirms previous indications that her character and life are symbolic of false religion, confirmed by the words written on her forehead: mystery babylon the great the mother of prostitutes and of the abominations of the earth. The NASB [NASB New American Standard Bible] and NIV [NIV New International Version] are probably right in separating the word “mystery” from the title which follows because the word “mystery” is not a part of the title itself; it describes the title.

The Bible is full of information about Babylon as the source of false religion, the record beginning with the building of the tower of Babel (Gen. 10-11). The name “Babel” suggests “confusion” (Gen. 11:9). Later the name was applied to the city of Babylon which itself has a long history dating back to as early as 3,000 years before Christ. One of its famous rulers was Hammurabi (1728-1686 b.c.). After a period of decline Babylon again rose to great heights under Nebuchadnezzar about 600 years before Christ. Nebuchadnezzar’s reign (605-562 b.c.) and the subsequent history of Babylon is the background of the Book of Daniel.

Babylon was important not only politically but also religiously. Nimrod, who founded Babylon (Gen. 10:8-12), had a wife known as Semiramis who founded the secret religious rites of the Babylonian mysteries, according to accounts outside the Bible. Semiramis had a son with an alleged miraculous conception who was given the name Tammuz and in effect was a false fulfillment of the promise of the seed of the woman given to Eve (Gen. 3:15).

Various religious practices were observed in connection with this false Babylonian religion, including recognition of the mother and child as God and of creating an order of virgins who became religious prostitutes. Tammuz, according to the tradition, was killed by a wild animal and then restored to life, a satanic anticipation and counterfeit of Christ’s resurrection. Scripture condemns this false religion repeatedly (Jer. 7:18; 44:17-19, 25; Ezek. 8:14). The worship of Baal is related to the worship of Tammuz.

After the Persians took over Babylon in 539 b.c., they discouraged the continuation of the mystery religions of Babylon. Subsequently the Babylonian cultists moved to Pergamum (or Pergamos) where one of the seven churches of Asia Minor was located (cf. [cf. confer, compare] Rev. 2:12-17). Crowns in the shape of a fish head were worn by the chief priests of the Babylonian cult to honor the fish god. The crowns bore the words “Keeper of the Bridge,” symbolic of the “bridge” between man and Satan. This handle was adopted by the Roman emperors, who used the Latin title Pontifex Maximus, which means “Major Keeper of the Bridge.” And the same title was later used by the bishop of Rome. The pope today is often called the pontiff, which comes from pontifex. When the teachers of the Babylonian mystery religions later moved from Pergamum to Rome, they were influential in paganizing Christianity and were the source of many so-called religious rites which have crept into ritualistic churches. Babylon then is the symbol of apostasy and blasphemous substitution of idol-worship for the worship of God in Christ. In this passage Babylon comes to its final judgment.

17:6. The woman symbolizing the apostate religious system, was drunk with the blood of the saints. This makes it clear that the apostate religious system of the first half of the last seven years leading up to Christ’s second coming will be completely devoid of any true Christians. As a matter of fact the apostate church will attempt to kill all those who follow the true faith. John expressed his great astonishment at this revelation.

17:7-8. The angel explained the meaning of the woman and of the beast she was riding. The beast . . . will come up out of the Abyss, the home of Satan (11:7) and the place from which demons come (9:1-2, 11). This indicates that the power behind the ruler is satanic (cf. [cf. confer, compare] 13:4) and that Satan and the man he controls are closely identified. Their power is one. The fact that the beast was, now is not, and will come up in the future is another indication of what was introduced in 13:3. The supernatural survival and revival of both the world ruler and his empire will impress the world as being supernatural and will lead to worship of the beast and Satan. (On the book of life see comments on 3:5; 13:8. Also cf. [cf. confer, compare] 20:12, 15; 21:27.)

17:9-11. The angel informed John, This calls for a mind with wisdom (cf. [cf. confer, compare] 13:18). The truth that is being presented here symbolically requires spiritual insight to be understood, and the difficulty of correct interpretation is illustrated by the various ways it has been interpreted in the history of the church.

The angel informed John that the beast’s heads are seven hills on which the woman sits. Many ancient writers, such as Victorinus, who wrote one of the first commentaries on the Book of Revelation, identified the seven hills as Rome, often described as “the city of seven hills.” This identification has led to the conclusion this passage teaches that Rome will be the capital of the coming world empire. Originally Rome included seven small mountains along the Tiber River, and the hills were given the names Palatine, Aventine, Caelian, Equiline, Viminal, Quirimal, and Capitoline. Later, however, the city expanded to include the hill Janiculum and also a hill to the north called Pincian. While Rome is often referred to as having seven hills or mountains, different writers do not necessarily name the same seven mountains.

A close study of the passage does not support the conclusion that this refers to the city of Rome. Seiss, for instance, offers extensive evidence that the reference is to rulers rather than to physical mountains (The Apocalypse, pp. [pp. pages] 391-94). This is supported by the text which explains, They are also seven kings (lit. [lit. literal, literally] , “the seven heads are seven kings”). If the mountains represent kings, then obviously they are not literal mountains and refer not to a literal Rome but to persons.

This view is also supported by verse 10, Five have fallen, one is, the other has not yet come; but when he does come, he must remain for a little while. John was writing from his point of view in which five prominent kings of the Roman Empire had already come and gone, and one was then on the throne (probably Domitian, who caused the persecution which put John on the island of Patmos). The identity of the seventh king, the one to come after John’s time, is unknown.

Verse 11 adds that the final world empire will be headed by an eighth king. . . . The beast who once was, and now is not. . . . belongs to the seven and is going to his destruction. The eighth king is obviously identical to the final world ruler, the man who heads up the final world empire destroyed by Christ at His second coming.

One possible explanation of the difference between the seventh and eighth beast is that the seventh beast itself is the Roman Empire marvelously revived in the end time, and the eighth beast is its final ruler. These verses show that in the end time, particularly during the first half of the last seven years, there will be an alliance between the Middle East ruler (the Antichrist) and the apostate world church of that time. This will come to a head, however, at the midpoint of the seven years, when that political power becomes worldwide.

17:12-14. Verse 12 explains that the 10 horns . . . are 10 kings. While many commentators have tried to identify 10 successive kings in the past, the passage itself indicates that they are contemporaneous kings who are heads of the countries which will form the original alliance in the Middle East that will support the future world ruler. They will receive authority for one hour . . . as kings along with the beast. While the 7 heads may be chronologically successive rulers of the Roman Empire who are singled out as prominent, the 10 horns by contrast are contemporaneous with each other, and as the text indicates they will receive political power for a brief time.

The 10 kings will unite their power to support the beast (v. [v. verse] 13), the Middle East ruler who will emerge in the end time and will make a covenant with Israel seven years before the second coming of Christ. Their antagonism to Christ is indicated throughout the entire seven years. And when Christ returns, these 10 kings will war against Him but will be defeated (v. [v. verse] 14). Interestingly Christ the Lamb is also the Lord of lords and King of kings (cf. [cf. confer, compare] 1 Tim. 6:15; Rev. 19:16).

17:15. Verse 1 stated that the woman “sits on many waters.” These waters are now interpreted as peoples, multitudes, nations, and languages. This indicates that there will be one ecumenical world religious system, embracing all nations and languages.

17:16-18. The chapter closes with the dramatic destruction of the woman. The beast (the world ruler, the Antichrist) and the 10 horns (10 kings) will hate the prostitute and will bring her to ruin. While the exact time of this event is not given in this passage, it would seem to occur at the midpoint of the seven years when the beast will assume the role of world dictator by proclamation (Dan. 9:27; Matt. 24:15).

When the ruler in the Middle East takes on worldwide political power, he will also assume the place of God and demand that everyone worship him or else be killed (cf. [cf. confer, compare] Dan. 11:36-38; 2 Thes. 2:4; Rev. 13:8, 15). The world church movement, which characterizes the first half of the seven years leading up to the Second Coming, is thus brought to an abrupt end. It will be replaced by the final form of world religion which will be the worship of the world ruler, Satan’s substitute for Christ.

This is part of God’s sovereign purpose to bring evil leaders into judgment, For God has put it into their hearts to accomplish His purpose by agreeing to give the beast their power to rule, until God’s words are fulfilled.

The final description of the woman is given in 17:18: The woman you saw is the great city that rules over the kings of the earth. The reference to the woman as a city is another link with ancient Babylon, this time regarded as a religious center for false religion. The apostate church represented by the woman was a combination of religious and political power. As stated in verse 5, the city and the woman are a “mystery,” and are therefore a symbolic presentation. Verse 18, however, introduces the next chapter which seems to refer to Babylon more as a literal city than as a religious entity.

2. political babylon destroyed (chap. [chap. chapter] 18).

18:1-3. Further revelation on the destruction of Babylon was made by another angel coming down from heaven. This contrasts with “one of the seven angels” mentioned in 17:1 and should not be confused with angelic representations of Christ. Angels do have great authority and often make pronouncements in the Book of Revelation. The power and glory of this angel was such that the earth was illuminated by his splendor (18:1).

The angel’s message is summarized: Fallen! Fallen is Babylon the Great! The question has been raised as to whether or not this is another view of the same destruction mentioned in 17:16-17. A comparison of chapters 17 and 18 reveals that these are different events. The woman in chapter 17 was associated with the political power but was not the political power itself, and her destruction apparently brought no mourning from the earth. By contrast the destruction of Babylon in chapter 18 brings loud lamentation from the earth’s political and economic powers. Instead of being destroyed and consumed by the 10 kings, here the destruction seems to come from an earthquake, and it is probable that this is an enlarged explanation of what was described in 16:19-21.

What is pictured here is a large prosperous city, the center of political and economic life. The judgment of God makes it a home for demons and a haunt for every evil spirit, a haunt for every unclean and detestable bird. For all the nations have drunk the maddening wine of her adulteries. This false religion is like a drug that drives men to madness. While it brought riches to merchants, it is now doomed for destruction.

18:4-8. Following the pronouncement of the angel, another voice from heaven instructed the people of God to leave the city so that they would escape the judgment to come on it (vv. [vv. verses] 4-5). Babylon will receive torture and grief commensurate with her glory and luxury, in which she boasted that she was a queen (v. [v. verse] 7). Death, mourning, and famine, also fire, will come on the city in one day (v. [v. verse] 8).

18:9-20. When kings who were involved with the city see its destruction they will be grieved, and will cry, Woe! Woe, O great city, O Babylon, city of power! (v. [v. verse] 10) Merchants too will bemoan the city’s downfall since they will no longer be able to carry on commerce with the city. The description in verses 12-13 indicates the great luxury and wealth of the city. This obviously refers to an economic and political situation rather than a religious one. The mourning of the merchants is similar to that of the kings: Woe! Woe, O great city . . . ! (v. [v. verse] 16)

Sea captains . . . sailors, and others in navigational occupations will lament in similar fashion: Woe! Woe, O great city . . . ! (v. [v. verse] 19) All three groups—kings, merchants, and sailors—speak of her destruction as sudden: in one hour (vv. [vv. verses] 10, 17, 19). As the world mourns the destruction of Babylon, the saints are told to rejoice because God has judged her for the way she treated you (v. [v. verse] 20).

18:21-24. The final and violent destruction of the city is compared to throwing a large millstone . . . into the sea (v. [v. verse] 21). The lament follows that those who once characterized the city—harpists and musicians, flute players and trumpeters, and workmen of any trade (v. [v. verse] 22)—will not be seen in the city again. Nor will there be light and the joy of weddings (v. [v. verse] 23). The reason for her judgment is that by her magic spell (pharmakeia; cf. [cf. confer, compare] 9:21) all the nations were led astray from God (18:23; cf. [cf. confer, compare] 17:2), and she was guilty of murdering prophets and . . . saints (18:24; cf. [cf. confer, compare] 17:6).

The question remains as to what city is in view here. A common view is that it refers to the city of Rome, because of the prominence of Rome as the seat of the Roman Catholic Church and the capital of the ancient Roman Empire. Some find confirmation of this in the fact that the kings and sea merchants will be able to see the smoke of the burning of the city (18:9, 18).

Other evidence seems to point to the fact that it is Babylon itself, located on the Euphrates River, which in the end time will be converted into a ship-bearing river. When all the evidence is studied, the conclusion seems to point to Babylon being rebuilt as the capital of the world empire in the end time rather than to Rome in Italy. Bible expositors, however, continue to be divided on this question.

The events of chapter 17 will be fulfilled at the midpoint of the seven years, whereas the events of chapter 18 will occur at the end of the seven years, immediately before the second coming of Christ. The destruction of the city of Babylon is the final blow to the times of the Gentiles, which began when the Babylonian army attacked Jerusalem in 605 b.c. (cf. [cf. confer, compare] Luke 21:24).

With chapters 17 and 18 giving additional insight and information concerning the earth’s major religious and political movements during that final seven years, the stage is now set for the climax of the Book of Revelation—the second coming of Christ (chap. [chap. chapter] 19).

L. The song of hallelujah in heaven (19:1-10).

1. the hallelujah of the multitudes in heaven (19:1-3).

Revelation 4-18 dealt primarily with the events of the Great Tribulation. Beginning in chapter 19 there is a noticeable change. The Great Tribulation is now coming to its end and the spotlight focuses on heaven and the second coming of Christ. For the saints and angels it is a time of rejoicing and victory.

19:1. Beginning in chapter 19 a chronological development is indicated by the phrase after this (meta tauta). Literally this phrase means “after these things,” and refers to the events of chapter 18. Accordingly John heard what sounded like the roar of many people in heaven praising God, obviously because of the judgment on Babylon. Interpreters have shown much confusion in understanding the order of the events in chapters 19-20; thus it is important to note that this praise in 19:1 follows Babylon’s destruction in chapter 18.

The word “roar” (phoµneµn) is literally a “sound,” modified by the adjective “great” (megaleµn). This loud noise is from a great multitude, the same phrase used in 7:9 where the “great multitude” refers to the martyred dead of the Great Tribulation. For them in particular the judgment of Babylon is a great triumph. The Greek word for Hallelujah is halleµlouia, sometimes translated “alleluiah.” The word “hallelujah” is derived from the similar Hebrew word in the Old Testament. It occurs in the New Testament only four times, all of them in Revelation 19 (vv. [vv. verses] 1, 3-4, 6). This is the biblical “Hallelujah Chorus.”

19:2-3. In expressing their praise of God, God’s glory and power resulting from and caused by His salvation are mentioned along with the fact that His judgments are true and just. The destruction of the great prostitute (cf. [cf. confer, compare] 17:1, 4) is a proper act of vengeance for her martyring the servants of God (17:6). The judgment that is wrought on her, however, is only the beginning of the eternal punishment of the wicked, indicated in the statement that the smoke from her goes up forever and ever.

2. the hallelujah of the 24 elders (19:4-5).

19:4-5. The 24 elders and the 4 living creatures also sing a hallelujah chorus. This is another reminder that the 24 elders, representing the church of the present Age, are distinguished from the Tribulation saints, described in verse 1 as “a great multitude.” The 4 living creatures, previously introduced in 4:6-8, seem to refer to angels who praise God. Still another voice of praise, apparently coming from an angel, also praised God and exhorted all you His servants (19:5) to join in this praise.

3. the prophetic proclamation of the wedding of the lamb (19:6-9).

19:6-8. The fourth and final hallelujah of this chapter, according to John, sounded like a multitude of people, rushing waters, and loud thunder. Here the rejoicing is prophetic for what is about to happen rather than for the judgment just executed.

The second coming of Christ is anticipated in the words, for our Lord God Almighty reigns. John used the word “Almighty” (pantokratoµr; also in 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22). Along with the exhortation to rejoice, announcement is made that the wedding of the Lamb has come, and His bride has made herself ready.

In Scripture, marriage is often used to describe the relationship of saints to God. In the Old Testament Israel is pictured, as in Hosea, as the unfaithful wife of Yahweh who is destined to be restored in the future kingdom. In the New Testament, marriage is also used to describe the relationship between Christ and the church, but the illustration contrasts with the Old Testament, for the church is regarded as a virgin bride waiting the coming of her heavenly bridegroom (2 Cor. 11:2).

The fine linen with which the bride will be adorned is explained as representing the righteous acts of the saints (Rev. 19:8). (In the OT [OT Old Testament] the high priest’s clothing included linen: Ex. 28:42; Lev. 6:10; 16:4, 23, 32.) While some think this refers to the fact that the saints are justified by faith, the plural expression “the righteous acts” seems to refer to the righteous deeds wrought by the saints through the grace of God. Though all this has been made possible by the grace of God, the emphasis here seems to be on the works of the bride rather than on her standing as one who has been justified by faith.

This is the last of 14 outbursts of praise to God in the Book of Revelation by saints, angels, the 24 elders, and/or the 4 living creatures. The hymns or shouts of praise are in 4:8, 11; 5:9-10, 12-13; 7:10, 12; 11:16-18; 15:3-4; 16:5-7; 19:1-4, 6-8 (see the chart near 4:8).

19:9. The angel who commanded John to write (14:13) commanded him again to record the message, Blessed are those who are invited to the wedding supper of the Lamb!

One of the false interpretations that has plagued the church is the concept that God treats all saints exactly alike. Instead, a literal interpretation of the Bible distinguishes different groups of saints, and here the bride is distinguished from those who are invited to the wedding supper. Instead of treating all alike, God indeed has a program for Israel as a nation and also for those in Israel who are saved. He also has a program for Gentiles in the Old Testament who come to faith in God. And in the New Testament He has a program for the church as still a different group of saints. Again in the Book of Revelation the Tribulation saints are distinguished from other previous groups. It is not so much a question of difference in blessings as it is that God has a program designed for each group of saints which corresponds to their particular relationship to His overall program. Here the church, described as a bride, will be attended by angels and by saints who are distinct from the bride.

Expositors have debated whether the wedding will be in heaven or on earth. While the difference is not that important, the interpretive problem can be resolved by comparing the wedding described here to weddings in the first century. A wedding normally included these stages: (1) the legal consummation of the marriage by the parents of the bride and of the groom, with the payment of the dowry; (2) the bridegroom coming to claim his bride (as illustrated in Matt. 25:1-13 in the familiar Parable of the 10 Virgins); (3) the wedding supper (as illustrated in John 2:1-11) which was a several-day feast following the previous phase of the wedding.

In Revelation 19:9 “the wedding supper” is phase 3. And the announcement coincides with the second coming of Christ. It would seem, therefore, that the wedding supper has not yet been observed. In fulfilling the symbol, Christ is completing phase 1 in the Church Age as individuals are saved. Phase 2 will be accomplished at the Rapture of the church, when Christ takes His bride to heaven, the Father’s house (John 14:1-3). Accordingly it would seem that the beginning of the Millennium itself will fulfill the symbolism of the wedding supper (gamos). It is also significant that the use of the word “bride” in 19:7 (gyneµ, lit. [lit. literal, literally] , “wife, ”) implies that phase 2 of the wedding will have been completed and that all that remains is the feast itself. (The word commonly used for “bride” is nympheµ; cf. [cf. confer, compare] John 3:29; Rev. 18:23; 21:2, 9; 22:17.)

All this suggests that the wedding feast is an earthly feast, which also corresponds to the illustrations of weddings in the Bible (Matt. 22:1-14; 25:1-13), and thus will take place on earth at the beginning of the Millennium. The importance of the announcement and invitation to the wedding supper, repeated in Revelation 22:17, is seen in the angel’s remarks, These are the true words of God.

4. the command to worship god (19:10).

19:10. So impressive was the scene in heaven with the four great hallelujahs and the announcement of the coming wedding feast that John once again fell down to worship the angel, as he had done before (1:17). Then, however, he was worshiping Christ, which was proper. But here the angel rebuked him, urging him to worship only God and not him since he was a fellow servant with John. The angel added, For the testimony of Jesus is the spirit of prophecy, that is, the very nature or purpose of prophecy is to testify of Jesus Christ and to bring glory to Him. In the present Age one of the special functions of the Holy Spirit is to glorify Christ and to inform believers of “what is yet to come” (John 16:13). The tremendous revelation in the first 10 verses of Revelation 19 is a fitting introduction to what is about to be revealed, the second coming of Jesus Christ, the subject of the entire book (1:1).

M. The second coming of Christ (19:11-21).

As John saw heaven open, he saw prophetically Christ’s second coming and the events which will follow it. The second coming of Christ is a prominent doctrine in Scripture (Pss. 2:1-9; 24:7-10; 96:10-13; 110; Isa. 9:6-7; Jer. 23:1-8; Ezek. 37:15-28; Dan. 2:44-45; 7:13-14; Hosea 3:4-5; Amos 9:11-15; Micah 4:7; Zech. 2:10-12; 12; 14:1-9; Matt. 19:28; 24:27-31; 25:6, 31-46; Mark 13:24-27; Luke 12:35-40; 17:24-37; 18:8; 21:25-28; Acts 1:10-11; 15:16-18; Rom. 11:25-27; 2 Thes. 2:8; 2 Peter 3:3-4; Jude 14-15; Rev. 1:7-8; 2:25-28; 16:15; 22:20). So this is obviously a major event in the divine program.

Conservative interpreters of the Bible almost universally recognize this as a yet-future event, as indicated in orthodox creeds throughout the history of the church. Just as the first coming of Christ was literal and was fulfilled in history, so the second coming of Christ which is yet future will be fulfilled in the same literal manner.

Among conservative interpreters, however, the question has been raised whether the Rapture of the church, as revealed in such major passages as 1 Thessalonians 4:13-18 and 1 Corinthians 15:51-58, is fulfilled at the time of the second coming of Christ to the earth or, as pretribulationists hold, is fulfilled as a separate event seven years before His formal second coming to the earth.

It should be noted that none of the many details given in Revelation 19:11-21 corresponds to the Rapture of the church. In Revelation Christ returns, but in none of the Rapture passages is He ever pictured as touching the earth, for the saints meet Him in the air (1 Thes. 4:17).

Most significant is the fact that in Revelation 19-20 there is complete silence concerning any translation of living saints. In fact the implication of the passage is that saints who are on earth when Christ returns will remain on earth to enter the millennial kingdom in their natural bodies. If the Rapture were included in the second coming of Christ to the earth, one would expect to find reference to such a major event in Revelation 19. But no such reference is to be found. For these and many other reasons chapter 19 is a confirmation of the teaching that the Rapture of the church is a separate earlier event and that there is no translation of the living at the time of His second coming to the earth. (For further discussion see John F. Walvoord, The Rapture Question.)

1. the revelation of the rider on the white horse (19:11-13).

19:11-13. As John gazed into heaven, he saw Christ on a white horse. Though some have identified this rider with the rider in 6:2, the context is entirely different. In 6:2 the rider is the world ruler of the Great Tribulation, while here the rider is a ruler who obviously comes from heaven itself. The white horse is a sign of His coming triumph. It was customary for a triumphant Roman general to parade on the Via Sacra, a main thoroughfare of Rome, followed by evidences of His victory in the form of booty and captives (cf. [cf. confer, compare] 2 Cor. 2:14). The white horse is thus a symbol of Christ’s triumph over the forces of wickedness in the world, the details of which follow.

The horse’s rider is called Faithful and True for, as John declared, With justice He judges and makes war. His piercing judgment of sin is indicated in the words, His eyes are like blazing fire (cf. [cf. confer, compare] Rev. 1:14), and His right to rule is evidenced by the many crowns He is wearing. Written on Him is a name that no one but He Himself knows, suggesting that Christ is the ineffable, indescribable One. But actual titles are given for Him. Revelation 19:13 says, His name is the Word of God (cf. [cf. confer, compare] John 1:1, 14; 1 John 1:1), and Revelation 19:16 states that the name of His robe and on His thigh is king of kings and lord of lords (cf. [cf. confer, compare] 1 Tim. 6:15; Rev. 17:14). The rider obviously is Jesus Christ, returning to the earth in glory. That He is coming as Judge is further supported by the fact that He is dressed in a robe dipped in blood (19:13; cf. [cf. confer, compare] Isa. 63:2-3; Rev. 14:20).

2. the coming of the king and his armies of heaven (19:14-16).

19:14-16. The drama of the scene is further enhanced by the multitude of the armies of heaven described as riding on white horses and dressed in fine linen, white and clean (cf. [cf. confer, compare] v. [v. verse] 8). In Christ’s mouth was a sharp sword (cf. [cf. confer, compare] 1:16; 2:12, 16; 19:21) which He would use to strike down the nations. The word for “sword” (rhomphaia) was used of an unusually long sword and sometimes used as a spear, thus indicating a piercing action. In addition to using the sword for striking down, He will use an iron scepter for ruling (cf. [cf. confer, compare] Ps. 2:9; Rev. 2:27). Christ is also described as the One who treads the winepress of the fury of the wrath of God Almighty (cf. [cf. confer, compare] 14:19-20; and cf. [cf. confer, compare] “Almighty” in 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6; 21:22). This scene is a dramatic indication of the awfulness of the impending judgment. Matthew 24:30 indicates that those on earth will be witnesses of this impressive scene.

The scene on earth is the final stage of the great world war that will be under way for many weeks. With armies battling up and down the Holy Land for victory, on the very day of the return of Christ there will be house-to-house fighting in Jerusalem itself (Zech. 14:2). Combatants will have been lured to the battle site by demons sent by Satan to assemble the armies of the world to fight the armies of heaven (cf. [cf. confer, compare] Rev. 16:12-16).

3. the destruction of the wicked (19:17-21).

19:17-18. The armies of earth are no match for the armies from heaven. The sharp sword in Christ’s mouth (v. [v. verse] 15) is symbolic of His authoritative word of command that destroys earth’s armies by divine power. Millions of men and their horses will be destroyed instantly. In keeping with this, John recorded that he saw an angel standing in the sun, who cried in a loud voice to all flying birds to gather together for the great supper of God to eat the carcasses of kings, generals, horsemen, and all people slain by Christ.

19:19-21. The beast and his armies will gather to fight against Christ and His army. The outcome of this battle— referred to in 16:14 as “the battle on the great day of God Almighty”—is summarized in 19:19-21. The world rulers—the beast and the false prophet—will both be captured. Their former miraculous demonic power will no longer be sufficient to save them. Both of them will be thrown alive into the fiery lake of burning sulfur.

The wicked who have died throughout the history of the world up to this point are in hades (Luke 16:23). The fiery lake, a different place, was prepared for the devil and his angels (Matt. 25:41), and will not be occupied by human beings until later (Rev. 20:14-15).

The armies themselves will be killed by Christ’s sword (19:21; cf. [cf. confer, compare] 1:16; 2:12, 16; 19:15). The number of dead will be so great that the vultures will have more than they can eat. The defeat of the earth’s wicked will then be complete, and will be finalized as later judgments search out the unsaved in other parts of the earth and also kill them (cf. [cf. confer, compare] Matt. 25:31-45).

The same inspired Word of God which so wonderfully describes the grace of God and the salvation which is available to all who believe is equally plain about the judgment of all who reject the grace of God. The tendency of liberal interpreters of the Bible to emphasize passages dealing with the love of God and to ignore passages dealing with His righteous judgment is completely unjustified. The passages on judgment are just as inspired and accurate as those which develop the doctrines of grace and salvation. The Bible is clear that judgment awaits the wicked, and the second coming of Christ is the occasion for a worldwide judgment unparalleled in Scripture since the time of Noah’s flood.

N. The millennial reign of Christ (20:1-10).

This chapter presents the fact that Christ will reign on earth for a thousand years. If this chapter is taken literally, it is relatively simple to understand what is meant. However, because many Bible interpreters have rejected the idea that there will be a reign of Christ on earth for a thousand years after His second coming, this chapter has been given an unusually large number of diverse interpretations, all designed to eliminate a literal millennial reign. In general there are three viewpoints, each with a number of variations.

The most recent view is what is known as postmillennialism. According to this view the thousand years represent the triumph of the gospel in the period leading up to the second coming of Christ. The return of Christ will follow the Millennium. Usually traced to Daniel Whitby, a controversial writer of the 17th century, this view has been advanced by other prominent scholars in the history of the church including Charles Hodge, A.H. Strong, David Brown, and more recently, Loraine Boettner. Basically it is an optimistic view that Christ will reign spiritually on earth through the work of the church and the preaching of the gospel. This view has largely been discarded in the 20th century, because many anti-Christian movements have prospered and the world has not progressed spiritually.

A second major view is amillennialism, which denies that there is any literal Millennium or reign of Christ on earth. The millennial reign of Christ is reduced to a spiritual reign in the hearts of believers. This reign is either over those on earth who put their trust in Him or over those in heaven. Both the amillennial and postmillennial views must interpret Revelation 20 in a nonliteral sense. Often there is wide difference among amillenarians in their interpretations of various passages in the Book of Revelation. Amillennialism historically had its first important advocate in Augustine who lived in the 4th and 5th centuries. Before Augustine, it is difficult to find one orthodox amillenarian. Modern advocates include such respected 20th-century theologians as Oswald Allis, Louis Berkhof, William Hendriksen, Abraham Kuyper, R.C.H. Lenski, and Gerhardus Vos.

A third form of interpretation is premillennialism, so named because it interprets Revelation 20 as referring to a literal thousand-year reign of Christ following His second coming. As the Second Coming occurs before the Millennium, it is therefore premillennial. Twentieth-century advocates of this position include Lewis Sperry Chafer, Charles L. Feinberg, A.C. Gaebelein, H.A. Ironside, Alva McClain, William Pettingill, Charles C. Ryrie, C.I. Scofield, Wilbur Smith, and Merrill F. Unger. Other premillenarians can be found from the first century on, including Papias, Justin Martyr, and many other early church fathers. Arguments for this position are based on the natural sequence of events in chapter 20 following chapter 19, viewing them as sequential and as stemming from the second coming of Christ. Many passages speak of the second coming of Christ being followed by a reign of righteousness on earth (Pss. 2; 24; 72; 96; Isa. 2; 9:6-7; 11-12; 63:1-6; 65-66; Jer. 23:5-6; 30:8-11; Dan. 2:44; 7:13-14; Hosea 3:4-5; Amos 9:11-15; Micah 4:1-8; Zeph. 3:14-20; Zech. 8:1-8; 14:1-9; Matt. 19:28; 25:31-46; Acts 15:16-18; Rom. 11:25-27; Jude 14-15; Rev. 2:25-28; 19:11-20:6).

It should be evident that one’s interpretation of Revelation 20 is an important decision that serves as a watershed for various approaches to prophetic Scripture. The approach taken in this commentary is that the events in chapter 20 follow chronologically the events in chapter 19. Many also believe that chapters 21-22 follow in chronological order (for more detailed discussion of various views, see Walvoord’s Revelation, pp. [pp. pages] 282-90; and The Millennial Kingdom. Grand Rapids: Zondervan Publishing House, 1959, pp. [pp. pages] 263-75).

1. the binding of satan (20:1-3).

20:1-3. Chapter 20 begins with the familiar phrase, And I saw an angel (cf. [cf. confer, compare] 7:2; 8:2; 10:1; 14:6; 18:1; 19:17). The “and” with which this chapter begins suggests that it continues the sequence of events begun in 19:1, which is introduced with the words “after this.” In chapter 19 the Greek has “and” at the beginnings of 15 verses (but it is omitted in the niv in vv. [vv. verses] 4, 8, 10-11, 13-16, and 21 and is trans. [trans. translation, translator, translated] “then” in vv. [vv. verses] 5-6, 9, and 19 and “but” in v. [v. verse] 20). The use of the word “and” (kai) often indicates action that follows in logical and/or chronological sequence. Accordingly there is no reason why chapter 20 should not be considered as describing events which follow chapter 19. “And” (kai) continues throughout chapter 20, beginning each verse except verse 5. There is thus no linguistic or grammatical suggestion that these events are anything other than events following the second coming of Christ and occurring in sequence.

In addition to the grammar which connects these incidents, there is also the causal connection of the events which follow naturally from the fact that Christ will have returned to the earth. In chapter 19 these events include casting the beast and the false prophet into the lake of burning sulfur and destroying their armies. Having disposed of the world ruler and the false prophet as well as the armies, it would be only natural that Christ should then turn to Satan himself, as He does in chapter 20.

Accordingly John saw an angel descend from heaven holding the key to the Abyss and a great chain. The angel grabbed Satan, the dragon (cf. [cf. confer, compare] 12:3-4, 7, 9, 13, 16-17; 13:2, 4, 11; 16:13), that ancient serpent (12:9, 14-15), bound him, and threw him into the Abyss, and locked it, in order to prevent Satan’s work of deceiving the nations any more for a thousand years.

An important interpretive question is whether Satan was bound at the first coming of Christ, as is commonly advanced by amillenarians, or will be bound at His second coming, as is held by premillenarians. Revelation 20:1-3 rather clearly contradicts the amillennial interpretation that Satan was bound at the first coming of Christ. Throughout the Scriptures Satan is said to exert great power not only against the world but also against Christians (Acts 5:3; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Tim. 1:20). If there is still any question whether this is so, it should be settled by the exhortation of 1 Peter 5:8: “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour.”

Amillenarians answer this by saying that Satan is limited by the power of God. But this has always been true, as illustrated in the Book of Job and elsewhere. To describe Satan’s present situation as being locked in the Abyss and unable to deceive the nations for a period of a thousand years is simply not factually true today, and it requires extreme spiritualization of the literalness of this passage as well as other New Testament references to Satan’s activities and present power. This same power of Satan is further revealed in the Great Tribulation when he empowers the world ruler (Rev. 13:4). Satan will have been cast out of heaven at the beginning of the Great Tribulation and will then be more active than ever (Rev. 12:9, 13, 15, 17).

If Satan is actually deceiving the nations today, as the Scriptures and the facts of history indicate, then he is not now locked in the Abyss, and the thousand-year Millennium is still future. This interpretation is also supported by the final statement that after the thousand years, he must be set free for a short time (20:3). Here expositors again are at a loss to explain this except in a literal way, making possible a final satanic rebellion at the end of the millennial kingdom.

2. the resurrection and reward of the martyrs (20:4-6).

20:4. Next in the series of revelations John recorded that he saw thrones on which were seated those who had been given authority to judge. In addition he saw the souls of those who had been beheaded because of their standing true to the Lord and His Word in the Great Tribulation. The fact that John could see them implies that they had received intermediate bodies in heaven and were awaiting their resurrections.

A distinction should be made between what John saw and what he received as revelation. Though he could see the souls, he was informed that they had been beheaded because they had refused to worship the beast or his image and would not receive his mark. What John saw was not all the souls in heaven but a particular generation of martyred dead who had been contemporaneous with the world ruler, the beast out of the sea (13:1). If the church were raptured prior to this event, as premillenarians teach, it would make sense to single out these martyred dead for resurrection. But if the church were not raptured, it would be most unusual to ignore all the martyrs of preceding generations, the church as a whole, and to specify this relatively small group.

John apparently was not told the identity of the individuals seated on the thrones. They evidently do not include the martyred dead themselves. Christ had predicted (Luke 22:29-30) that the 12 disciples would “eat and drink at My table in My kingdom and sit on thrones, judging the 12 tribes of Israel.” As the disciples are also a part of the church, the body of Christ, it would be natural for them to sit on these thrones.

According to the Scriptures a series of judgments is related to Christ’s return. The beast and the false prophet will be cast into the fiery lake (Rev. 19:20), Satan will be cast into the Abyss (20:1-3), and then the martyred dead of the Great Tribulation will be judged and rewarded (v. [v. verse] 4). In addition, Israel will be judged (Ezek. 20:33-38), and the Gentiles will be judged (Matt. 25:31-46). These judgments precede and lead up to the millennial kingdom.

John stated that these martyred dead came to life and reigned with Christ a thousand years. Their coming to life suggests that they will be given resurrected bodies. In addition to receiving the visual revelation, John was informed as to the meaning and character of the judgment that was here taking place.

20:5. John was also informed that the rest of the dead did not come to life until the thousand years were ended. This refers to the resurrection of the wicked dead, discussed later (vv. [vv. verses] 11-15).

John stated that what he was seeing is the first resurrection. Posttribulationists refer to this as proof that the church will not be raptured before the Tribulation and that no resurrection has taken place prior to this point in fulfillment of God’s prophetic program. It should be obvious, however, that in no sense could this be the number-one resurrection chronologically because historically Christ was the first to rise from the dead with a transformed, resurrected body. There was also the resurrection “of many” (Matt. 27:52-53) which took place when Christ died. In what sense then can this resurrection in Revelation 20:5 be “first”?

As the context which follows indicates, “the first resurrection” (vv. [vv. verses] 5-6) contrasts with the last resurrection (vv. [vv. verses] 12-13), which is followed by “the second death” (vv. [vv. verses] 6, 14). It is first in the sense of before. All the righteous, regardless of when they are raised, take part in the resurrection which is first or before the final resurrection (of the wicked dead) at the end of the Millennium. This supports the conclusion that the resurrection of the righteous is by stages. Christ was “the Firstfruits” (1 Cor. 15:23), which was preceded by the token resurrection of a number of saints (Matt. 27:52-53). Then will occur the Rapture of the church, which will include the resurrection of dead church saints and the translation of living church saints (1 Thes. 4:13-18). The resurrection of the two witnesses will occur in the Great Tribulation (Rev. 11:3, 11). Then the resurrection of the martyred dead of the Great Tribulation will occur soon after Christ returns to earth (20:4-5). To these may be added the resurrection of Old Testament saints which apparently will also occur at this time, though it is not mentioned in this text (cf. [cf. confer, compare] Isa. 26:19-21; Ezek. 37:12-14; Dan. 12:2-3).

20:6. All those who share in the resurrection of the righteous are said to be blessed and holy, and the second death has no power over them, but they will be priests of God and of Christ and will reign with Him for a thousand years. While all the righteous will be raised before the Millennium, individuals will retain their identities and their group identifications such as Gentile believers and believers in Israel in the Old Testament, the church of the New Testament, and saints of the Tribulation.

It should be noted that the term “a thousand years” occurs six times in chapter 20. This was not something that could be seen visually; John had to be informed of it and the vision had to be interpreted as relating to a period of a thousand years. While amillenarians and others have tended to view this as nonliteral, there is no evidence to support this conclusion. This is the only chapter in Revelation where a period of a thousand years is mentioned, and the fact that it is mentioned six times and is clearly described as a period of time before which and after which events take place lead to the conclusion that it means a literal thousand-year period.

Since other time designations in Revelation are literal (e.g. [e.g. exempli gratia, for example] , “42 months,” 11:2; 13:5; “1,260 days,” 11:3; 12:6) it is natural to take “a thousand years” literally also. If the term “a thousand years” designates a nonspecific but long period of time, the present Age between Christ’s two advents, as amillenarians hold, then one would expect John to say simply that Christ would reign “a long time,” in contrast to the “short time” of Satan’s release (20:3).

Events which precede the thousand years are (a) the second coming of Christ, (b) the beast and the false prophet thrown into the fiery lake, (c) the armies destroyed, (d) Satan bound and locked in the Abyss, (e) thrones of judgment introduced, and (f) the martyred dead of the Tribulation resurrected. These events revealed in their proper sequence make it clear that the thousand-year period follows all these events, including the second coming of Christ. The conclusion that the Second Coming is premillennial is clearly supported by a normal, literal interpretation of this text.

3. the final doom of satan (20:7-10).

Apart from frequent mention of the thousand years, no details are given concerning the reign of Christ on earth except that it is a time of great blessing. Many Old Testament passages supply additional information about the Millennium. The main point of the revelation here is that the Millennium follows the Second Coming.

20:7-8. John was told what would happen at the conclusion of the thousand years. Satan will be released from the Abyss, his prison, and will make a final attempt to induce nations—called Gog and Magog—to come and battle with him against Christ. Satan’s release will produce a worldwide rebellion against the millennial reign of Christ. The armies will be so vast in numbers that they are said to be like the sand on the seashore.

Who are these who will follow Satan? Those who survive the Tribulation will enter the Millennium in their natural bodies, and they will bear children and repopulate the earth (Isa. 65:18-25). Under ideal circumstances in which all know about Jesus Christ (cf. [cf. confer, compare] Jer. 31:33-34), many will outwardly profess faith in Christ without actually placing faith in Him for salvation. The shallowness of their professions will become apparent when Satan is released. The multitudes who follow Satan are evidently those who have never been born again in the millennial kingdom.

The question has been raised as to whether this war is the same one discussed in Ezekiel 38-39, where Gog and Magog are also mentioned (Ezek. 38:2). These are two different battles, for in the war of Ezekiel 38-39 the armies come primarily from the north and involve only a few nations of the earth. But the battle in Revelation 20:7-9 will involve all nations, so armies will come from all directions.

Furthermore nothing in the context of Ezekiel 38-39 is similar to the battle in Revelation, as there is no mention of Satan or of millennial conditions. In Revelation 20:7 the context clearly places the battle at the end of the Millennium, whereas the Ezekiel battle takes place in connection with end-time events.

Why then is the expression “Gog and Magog” used by John? The Scriptures do not explain the expression. In fact it can be dropped out of the sentence without changing the meaning. In Ezekiel 38 Gog was the ruler and Magog was the people, and both were in rebellion against God and were enemies of Israel. It may be that the terms have taken on a symbolic meaning much as one speaks of a person’s “Waterloo,” which historically refers to the defeat of Napoleon at Waterloo, Belgium, but has come to represent any great disaster. Certainly the armies here come in the same spirit of antagonism against God that is found in Ezekiel 38.

20:9. The armies will surround the camp of God’s people, the city He loves. This could mean only Jerusalem, which will be the capital of the world government of Christ throughout the millennial kingdom (cf. [cf. confer, compare] Isa. 2:1-5). The result is immediate judgment. Fire will come down from heaven and devour them.

In contrast with Ezekiel 38, there is no mention of earthquake, hail, or other disasters. The only similarity is that in both cases there is fire from heaven, a frequent method of divine judgment on the earth (cf. [cf. confer, compare] Gen. 19:24; Ex. 9:23-24; Lev. 9:24; 10:2; Num. 11:1; 16:35; 26:10; 1 Kings 18:38; 2 Kings 1:10, 12, 14; 1 Chron. 21:26; 2 Chron. 7:1, 3; Ps. 11:6; etc.).

20:10. After Satan’s followers will be destroyed, he will be thrown into the lake of burning sulfur. Being cast into the lake that was prepared for him and his angels is the final judgment on Satan (cf. [cf. confer, compare] Matt. 25:41). Most significant as a support of the doctrine of eternal punishment is the concluding statement, They will be tormented day and night forever and ever. The word “they” includes the devil, the beast, and the false prophet. The lake of burning sulfur is not annihilation, for the beast and false prophet are still there a thousand years after they experienced their final judgment (Rev. 19:20).

O. The judgment of the great white throne (20:11-15).

1. the resurrection and judgment of the wicked dead (20:11-13).

20:11. The final five verses of chapter 20 introduce the judgment at the end of human history and the beginning of the eternal state. John wrote, I saw a great white throne. The events here described clearly follow the thousand years of verses 1-6. The great white throne apparently differs from the throne mentioned more than 30 times in Revelation beginning with 4:2. It apparently is located neither in heaven nor earth but in space, as suggested by the statement, Earth and sky fled from His presence, and there was no place for them. It is not indicated who sits on this throne, but probably it is Christ Himself as in 3:21 (cf. [cf. confer, compare] Matt. 19:28; 25:31; John 5:22; 2 Cor. 5:10—though the throne in these references is not necessarily the same throne as in Rev. 20:11). While Christ is now seated on the throne in heaven and will be seated on the Davidic throne on earth in the Millennium (Matt. 25:31), this white throne judgment is a special situation.

The question has been raised as to whether the earth and the starry heavens as they are today will be destroyed at this point in the future or will be simply restored to a new state of purity. Many references in the Bible suggest that the earth and the heavens, as now known, will be destroyed (cf. [cf. confer, compare] Matt. 24:35; Mark 13:31; Luke 16:17; 21:33; 2 Peter 3:10-13). This is confirmed by the opening statement of Revelation 21, “the first heaven and the first earth had passed away.”

The present universe was created like a gigantic clock which is running down, and if left to itself, would ultimately come to a state of complete inactivity. Inasmuch as God created the universe and set it in motion for the purpose of enacting the drama of sin and redemption, it would seem proper to begin anew with a new heaven and a new earth suitable for His eternal purpose and built on a different principle. The new heaven and new earth described in chapter 21 has no similarity to the present earth and heaven.

20:12. The purpose of establishing the great white throne is to judge the dead. John wrote that the dead, great and small, stood before the throne. From other Scriptures it seems that all the righteous dead have been raised, including Old Testament saints, the dead of the Great Tribulation, and the church saints, the body of Christ (see comments on v. [v. verse] 5). Thus it may be assumed that verses 11-15 refer to the judgment of the wicked dead, who according to verse 5 would not be resurrected until after the thousand years and will have no part in what is called “the first resurrection.”

At that judgment John saw books . . . opened, including a book called the book of life. The text does not state clearly what these books are, but the first opened books may refer to human works and “the book of life” is the record of those who are saved (cf. [cf. confer, compare] 3:5; 13:8; 17:8; 20:15; 21:27). The fact that these dead have not been raised before is evidence in itself that they do not have eternal life and that their judgment is a judgment of their works.

All final judgments deal with works, whether the works of Christians rewarded at the judgment seat of Christ or the works of the unsaved which are in view here. The question of who is saved is determined not in heaven but in life on earth. What is revealed here is the confirmation of one’s destiny by means of God’s written records.

Some view the book of life as the record of all the living and that when the unsaved die their names are deleted from it. A better view is that the book is the record of those who are saved whose names were “written in the book of life from the creation of the world” (17:8). Regardless of which view is taken, at this time only the saved are in the book of life.

20:13. In order for the wicked dead to be judged . . . the sea . . . death, and hades will give up their dead. Those who are unsaved at the time of death go immediately to a state of conscious punishment described in the Old Testament as sheol and in the New Testament as hades. Neither sheol nor hades ever refer to the eternal state and should not be considered equivalent to the English word “hell,” which properly is the place of eternal punishment. The lake of fire (vv. [vv. verses] 14-15) referred to as “the fiery lake of burning sulfur” (19:20) is the same as gehenna (cf. [cf. confer, compare] Matt. 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6) and is translated “hell” in the NIV [NIV New International Version] and KJV [KJV King James Version] with the word “fire” added in several passages. Actually gehenna was originally a name for the place of burning refuse, located in the Valley of Hinnom south of Jerusalem. The term, however, goes far beyond this geographic background and refers to eternal punishment.

The statement “death and hades gave up the dead” means that the physical bodies of the unsaved will be joined with their spirits which have been in hades. The mention of “the sea” giving up its dead makes it clear that regardless of how far a body has disintegrated, it will nevertheless be resurrected for this judgment.

2. the lake of fire (20:14-15).

20:14-15. Following the great white throne judgment death and hades were thrown into the lake of fire. The lake of fire is the second death, the final destination of the wicked. The doctrine of eternal punishment has always been a problem to Christians who enjoy the grace of God and salvation in Christ. The Bible is clear, however, that the punishment of the wicked is eternal. This is confirmed in verse 10, where the beast and the false prophet are still in the lake of fire after the thousand years of Christ’s millennial reign. Though the wicked dead will receive resurrection bodies, they will be quite unlike the resurrection bodies of the saints. The former people will continue to be sinful but will be indestructible and will exist forever in the lake of fire.

Though many have attempted to find some scriptural way to avoid the doctrine of eternal punishment, as far as biblical revelation is concerned there are only two destinies for human souls; one is to be with the Lord and the other is to be forever separated from God in the lake of fire. This solemn fact is motivation for carrying the gospel to the ends of the earth whatever the cost, and doing everything possible to inform and challenge people to receive Christ before it is too late.

P. The new heaven and the new earth (21:1-22:6).

1. the new heaven and the new earth created (21:1).

21:1. The opening verses of chapter 21 describe the creation of the new heaven and the new earth, which chronologically follows the thousand-year reign of Christ described in chapter 20. Chapter 21 begins with the familiar words I saw, an expression repeated in verse 2 (cf. [cf. confer, compare] v. [v. verse] 22, “I did not see”). This new creation is described as a new heaven and a new earth. That it is a totally new heaven and a new earth, and not the present heaven and earth renovated, is supported by the additional statement, for the first heaven and the first earth had passed away (also see comments on 20:11). An amazingly small amount of information is given about the new heaven and the new earth. But one major fact is stated in this verse: there was no longer any sea.

In contrast with the present earth, which has most of its surface covered by water, no large body of water will be on the new earth. The Bible is silent, however, on any features of the first heaven except the statement in 21:23 that there will be no sun or moon and, by implication, no stars. The new heaven refers not to the abode of God, but to the earth’s atmosphere and planetary space.

No landmarks whatever are given concerning the new earth, and nothing is known of its characteristics, vegetation, color, or form. The implication, however, is that it is round and is the residence of all who are saved. A few other references are found in Scripture in relation to the new earth, including Isaiah 65:17; 66:22; and 2 Peter 3:10-13.

Because in some of these passages the Millennium is also discussed, expositors have often confused the eternal state with the Millennium. However, the principle is well established in Scripture that distant events are often telescoped together. Examples of this are Isaiah 61:1-2 (cf. [cf. confer, compare] Luke 4:17-19), which speaks of the first and second comings of Christ together, and Daniel 12:2, which mentions the resurrection of the righteous and of the wicked together even though, according to Revelation 20:5, they will be separated by a thousand years. Sometimes even the chronological order is reversed, as in Isaiah 65:17-25 (vv. [vv. verses] 17-19 refer to the new heaven and new earth whereas vv. [vv. verses] 20-25 clearly refer to the Millennium). End-time events are all also brought in close proximity in 2 Peter 3:10-13, where the beginning and the end of the day of the Lord are mentioned in the same passage.

Though expositors have differed on this point, the principle that clear passages should be used to explain obscure passages supports the conclusion that the second coming of Christ is followed by a thousand-year reign on earth, and this in turn is followed by a new heaven and new earth, the dwelling place of the saints for eternity. With the absence of any geographic identification and the absence of a sea, the new earth will obviously be entirely different. By contrast, the sea is mentioned many times in relation to the Millennium (e.g. [e.g. exempli gratia, for example] , Ps. 72:8; Isa. 11:9, 11; Ezek. 47:8-20; 48:28; Zech. 9:10; 14:8). The evidence is conclusive that the new heaven and new earth are not to be confused with the Millennium.

2. the new jerusalem described (21:2-8).

21:2. John’s attention was then directed to a specific feature of the new heaven and new earth, namely, the Holy City, the New Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. The New Jerusalem is called “the Holy City,” in contrast with the earthly Jerusalem (which spiritually was compared to Sodom in 11:8). As early as 3:12 the New Jerusalem was described as “the city of My God, the New Jerusalem, which is coming down out of heaven from My God.” The fact that the New Jerusalem comes down from heaven and that it is not said to be created at this point has raised the question as to whether it has been in existence during the Millennium (see further discussion on this under 21:9).

Many expositors regard the promise of Christ in John 14:2, “I am going there to prepare a place for you,” as referring to this city. The suggestion has been made that if the New Jerusalem is in existence during the millennial reign of Christ, it may have been suspended in the heavens as a dwelling place for resurrected and translated saints, who nevertheless would have immediate access to the earth to carry on their functions of ruling with Christ. J. Dwight Pentecost, for instance, quotes F.C. Jennings, William Kelly, and Walter Scott as supportng this concept of the New Jerusalem as a satellite city during the Millennium (Things to Come. Grand Rapids: Zondervan Publishing House, 1958. pp. [pp. pages] 577-79). In the Millennium the New Jerusalem clearly does not rest on the earth, for there is an earthly Jerusalem and an earthly temple (Ezek. 40-48).

The New Jerusalem then will apparently be withdrawn from its proximity to the earth when the earth will be destroyed at the end of the Millennium, and then will come back after the new earth is created. Though this possibility of a satellite city has been disregarded by most commentators and must be considered as an inference rather than a direct revelation of the Bible, it does solve some problems of the relationship between the resurrected and translated saints to those still in their natural bodies in the Millennium, problems which otherwise are left without explanation.

Here, however, the New Jerusalem is described as it will be in the eternal state, and it is said to be “a bride beautifully dressed for her husband.” Because the church is pictured in Scripture as a bride (2 Cor. 11:2), some have tried to identify the New Jerusalem’s inhabitants as specifically the church saints, excluding saints of other dispensations. However, the use of marriage as an illustration is common in Scripture, not only to relate Christ to the church but also Yahweh to Israel. Though the city is compared to a beautifully dressed bride, it actually is a city, not a person or group of people.

21:3-4. Following this initial revelation of the New Jerusalem John wrote, I heard a loud voice from the throne. This is the last of 20 times that the expression “a loud voice” is used in Revelation (first used in 5:2).

The final revelation from heaven states that God will then dwell with men, that the saints will be His people and He will be their God. In eternity saints will enjoy a new intimacy with God which is impossible in a world where sin and death are still present. The new order will be without sorrow. God will wipe every tear from their eyes, and death with its mourning, and pain with its crying will vanish, for the old order of things will have passed away.

Some have wondered if grief and sorrow will exist for a while in heaven and then be done away with here at the establishing of the new order. It is better to understand this passage as saying that heaven will have none of the features that so characterize the present earth.

21:5-6. The dramatic change to the new order is expressed in the words, I am making everything new! This revelation is trustworthy and true, and John was instructed to write down that fact. The One bringing about the change is Christ, who calls Himself the Alpha and the Omega (cf. [cf. confer, compare] 1:8; 22:13), the first and last letters of the Greek alphabet, interpreted by the phrase the Beginning and the End.

Those who are thirsty are promised that they will be able to drink without cost from the spring of the water of life. Apparently this refers not to physical thirst but to a desire for spiritual blessings.

21:7-8. Christ explained that he who overcomes will inherit all this, and I will be his God and he will be My son. This expresses the intimate relationship between the saints and God in the eternal state.

By contrast, those who practice the sins of the unbelieving world will be excluded from the New Jerusalem and will be destined for the fiery lake of burning sulfur. This judgment is a righteous punishment for their sins, eight of which are itemized here. He adds, This is the second death.

It should be obvious that this passage is not affirming salvation by works, but rather is referring to works as indicative of whether one is saved or not. Obviously many will be in heaven who before their conversions were indeed guilty of these sins but who turned from them in the day of grace in trusting Christ as their Savior. Though works are the evidence of salvation or lack of it, they are never the basis or ground of it. Similar lists of sins are found elsewhere in Revelation (cf. [cf. confer, compare] v. [v. verse] 27; 22:15).

3. the new jerusalem as the bride (21:9-11).

21:9-11. One of the angels of chapter 16 who had poured out a bowl of wrath on the earth then invited John to see the New Jerusalem as a bride. Come, I will show you the bride, the wife of the Lamb. Carried by the Spirit to a high mountain, John saw the New Jerusalem coming down out of heaven from God, shining with the glory of God.

Expositors have raised questions about the additional revelation of the New Jerusalem, beginning in verse 9. Some believe that this section is a recapitulation and pictures the New Jerusalem as it will be suspended over the earth during the millennial reign of Christ. A preferred interpretation, however, is that the passage continues to describe the New Jerusalem as it will be in the eternal state. Obviously the city would be much the same in either case, but various indications seem to relate this to the eternal state rather than to the Millennium.

The overall impression of the city as a gigantic brilliant jewel compared to jasper, clear as crystal indicates its great beauty. John was trying to describe what he saw and to relate it to what might be familiar to his readers. However, it is evident that his revelation transcends anything that can be experienced.

The jasper stone known today is opaque and not clear (cf. [cf. confer, compare] 4:3). It is found in various colors, and John apparently was referring to the beauty of the stone rather than to its particular characteristics. Today one might describe that city as a beautifully cut diamond, a stone not known as a jewel in the first century.

As in the earlier references to the New Jerusalem as a bride, here again is a city, not a person or group of people. This is confirmed by the description of the city which follows.

4. the new Jerusalem as a city (21:12-27).

21:12-13. John saw a gigantic city, “square” in shape (v. [v. verse] 16), and surrounded by a great, high wall with 12 gates. The 12 gates bore the names of the 12 tribes of Israel. The number 12 is prominent in the city with 12 gates and 12 angels (v. [v. verse] 12), 12 tribes of Israel (v. [v. verse] 12), 12 foundations (v. [v. verse] 14), 12 apostles (v. [v. verse] 14), 12 pearls (v. [v. verse] 21), 12 kinds of fruit (22:2), with the wall 144 cubits—12 times 12 (21:17), and the height, width, and length, 12,000 stadia, about 1,400 miles (v. [v. verse] 16). The city has walls north, south, east, and west with three gates on each side (v. [v. verse] 13) and with an angel standing guard at each gate (v. [v. verse] 12).

This is an entirely different situation from the earthly Jerusalem in the Millennium. But if the names of the gates corresponded to the millennial Jerusalem described in Ezekiel 48:31-34, the north side from east to west would have the gates named Levi, Judah, and Reuben. On the west side from north to south were Naphtali, Asher, and Gad; on the south side from east to west, Simeon, Issachar, and Zebulun; and on the east side from north to south, Joseph, Benjamin, and Dan. In contrast to Revelation 7:5-8, where Dan is omitted and Joseph and Manasseh are included, Ezekiel mentioned Dan but not Manasseh.

21:14-16. The 12 foundations to the city’s wall bore the names of the 12 apostles of the Lamb. The apostles were part of the church, the body of Christ. Thus both the church and Israel will be in the city; the former are represented by the apostles’ names on the foundations (v. [v. verse] 14), and the latter by the names of Israel’s 12 tribes on the gates (v. [v. verse] 12). The distinction between Israel and the church is thus maintained. An angel measured the city with a measuring rod of gold, about 10 feet in length. The city is 12,000 stadia in length and width, approximately 1,400 miles on each side. Tremendous as is the dimension of the city, the amazing fact is that it is also 1,400 miles high.

Commentators differ as to whether the city is a cube or a pyramid. The descriptions seem to favor the pryamid form.

21:17-18. Surrounding this huge city is a wall 144 cubits or 216 feet thick. The reference to man’s measurement simply means that though an angel is using the rod, he is using human dimensions.

As John gazed at the wall, he saw that it was made of jasper, and that the city was made of pure gold, as pure as glass. John was using the language of appearance, for apparently both the jasper and the gold differ from these metals as they are known today. In verse 11 the jasper is translucent, and in verses 18 and 21 the gold is clear like glass.

21:19-21. The decorations of the foundations (with the apostles’ names inscribed on them) include 12 stones involving different colors. The color of the jasper is not indicated. The sapphire was probably blue; the chalcedony comes from Chalcedon, Turkey and is basically blue with stripes of other colors. The emerald is a bright green; the sardonyx is red and white; and the carnelian, called a “sardius” in the NASB [NASB New American Standard Bible] , is usually ruby-red in color, though it sometimes has an amber or honey color. In 4:3 the carnelian stone is coupled with the jasper to reflect the glory of God. The chrysolyte is a golden color, probably different from the modern chrysolyte stone which is pale green. The beryl is a sea green; the topaz is a transparent yellow-green; the chrysoprase is also green; the jacinth is violet in color; and the amethyst is purple. The stones together provide a brilliant array of beautiful colors. The gates resemble huge, single pearls, and the street of the city was of pure gold, like transparent glass (cf. [cf. confer, compare] 21:18).

While the beauty of the city may have symbolic meaning, no clue is given as to the precise interpretation. Since it is reasonable to assume that the saints will dwell in the city, it is best to take the city as a literal future dwelling place of the saints and angels.

21:22-27. John declared that he did not see a temple in the city because God the Father and the Lamb (God the Son) are its temple. There will be no need for light from the sun or moon because the glory of God will provide the light. As John explained, the Lamb is its lamp.

From the fact that the nations (the Gentiles) will be in the city (vv. [vv. verses] 24, 26)— as well as Israel and the church—it is evident that the city is the dwelling place of the saints of all ages, the angels, and God Himself. The description of the heavenly Jerusalem in Hebrews 12:22-24 itemizes all those mentioned here and adds “the spirits of righteous men made perfect,” which would include all other saints not specifically mentioned.

John learned that the gates of the city will never be shut, and because God’s glory will be present continually there will be no night there. The glory and honor of the nations will be in the city, and everything that is impure . . . shameful, or deceitful will be excluded (cf. [cf. confer, compare] Rev. 21:8; 22:15). The inhabitants will be only those whose names are written in the Lamb’s book of life. It is interesting that in the six references to the book of life in Revelation only this one calls it “the Lamb’s” (cf. [cf. confer, compare] 3:5; 13:8; 17:8; 20:12, 15).

Though the description of the city does not answer all questions concerning the eternal state, the revelation given to John describes a beautiful and glorious future for all who put their trust in the living God.

5. the river of the water of life (22:1-2a).

22:1-2a. In the opening verses of chapter 22 additional facts are given about the New Jerusalem. The angel showed John the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb. While this may be a literal river, its symbolism is clear. Out of the throne of God will flow pure water, symbolic of the holiness and purity of God and the city. This reference to a river should not be confused with similar millennial situations such as those in Ezekiel 47:1, 12 and Zechariah 14:8. These refer to literal rivers flowing from the temple and from Jerusalem and will be part of the millennial scene. The river in Revelation 22:1 will be part of the New Jerusalem in the new earth. The water flows down the middle of the great street of the city. This apparently refers to a main thoroughfare in the New Jerusalem coming from the throne of God with the river being a narrow stream in the middle of the street. The KJV [KJV King James Version] attaches the phrase “in the midst of the street” to the next sentence rather than to the river.

It is significant also that the Lamb is pictured on the throne (mentioned also in v. [v. verse] 3). This makes it clear that 1 Corinthians 15:24, which states that Christ “hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power,” does not mean that Christ’s reign on the throne will end but that it will change its character. Christ is King of kings and Lord of lords (cf. [cf. confer, compare] Rev. 17:14; 19:16) for all eternity.

6. the tree of life (22:2b).

22:2b. As John contemplated the heavenly city, he saw the tree of life, bearing 12 crops of fruit, yielding its fruit every month. Interpreters have puzzled over this expression that the tree of life is on each side of the river. Some take this is as a group of trees. Others say that the river of life is narrow and that it flows on both sides of the tree. The tree of life was referred to in the Garden of Eden (Gen. 3:22, 24), where it was represented as perpetuating physical life forever. Adam and Eve were forbidden to eat of the fruit of this tree. Earlier in Revelation (2:7) the saints were promised the “right to eat from the tree of life, which is in the paradise of God.”

While the literal and the symbolic seem to be combined in this tree, there is no reason why it could not be an actual tree with literal fruit. The practical effect would be to continue physical life forever. While the verse does not state that the fruit can be eaten, this is presumably the implication.

The tree’s leaves . . . are for the healing of the nations. Based on this statement some have referred this situation back to the millennial times when there will be sickness and healing. However, another meaning seems to be indicated. The word “healing” (therapeian) can be understood as “health-giving.” The English “therapeutic” is derived from this Greek word. Even though there is no sickness in the eternal state, the tree’s fruit and leaves seem to contribute to the physical well-being of those in the eternal state.

7. the throne of god (22:3-4).

22:3-4. As if to remind the reader that healing as such is not necessary, John added, No longer will there be any curse. As the curse of Adam’s sin led to illness requiring healing and death, so in the eternal state there will be no curse; therefore no healing of illness is necessary.

As mentioned earlier, God and the Lamb are in the new city (21:22-23; 22:1). The New Jerusalem will be the temple of God (21:22), and the throne of God will also be in it. Then John wrote, His servants will serve Him. The highest joy and privilege of the saints in eternity will be to serve their blessed Lord, even though it is true that they will also reign with Him (2 Tim. 2:12; Rev. 5:10; 20:4-6). They will have a privileged place before the throne for they will see His face. The implication is that they are under the Lord’s good favor and in His “inner circle.” This intimacy is also indicated by the fact that His name will be on their foreheads (cf. [cf. confer, compare] 2:17; 3:12; 7:3; 14:1). Their freedom to be in the presence of God indicates that they will then be in their glorified bodies (cf. [cf. confer, compare] 1 John 3:2).

8. the saints’ reign with god (22:5).

22:5. Once again John wrote that the glory and light of the New Jerusalem will be the presence of God, with no artificial illumination (cf. [cf. confer, compare] 21:23-24). And once again the statement is made that the servants of God will reign with Christ forever (cf. [cf. confer, compare] 20:6b).

Q. The final word from God (22:6-21).

1. the certainty of the return of christ (22:6-7).

22:6-7. Confirming both the truth and possibility of comprehending the prophecies previously given, the angel told John that the words of this book are trustworthy and true. The purpose of these communications is not to bewilder and confuse but to reveal many of the things that must soon take place.

This directly contradicts the point of view of many scholars that the Book of Revelation is an imponderable mystery for which no key is available today. This book is the Word of God and not the vague imaginations of John. In addition it is intended to describe future events. When taken in its literal, ordinary meaning, this is exactly what it does, even though much of Revelation is written in symbolic form. The Word of God was not given to be obscure. It was given to be understood by those taught by the Spirit.

The theme of Revelation is stated again in verse 7: Behold, I am coming soon! (cf. [cf. confer, compare] 1:7; 22:12, 20) Also He is coming quickly. The Greek word tachy may be translated “soon” (niv) or “quickly” (nasb, asv), and from the divine standpoint both are true. The coming of Christ is always soon from the standpoint of the saints’ foreview of the future, and when it occurs, it will come suddenly or quickly. Accordingly a special blessing is pronounced on those who believe and heed the prophecy of the book. As stated earlier, this last book of the Bible, so neglected by the church and with its meanings confused by many expositors, contains more promises of blessing than any other book of Scripture. This reference to blessing is the sixth beatitude in the book (the seventh is in v. [v. verse] 14). The first blessing (in 1:3) is similar to this one in 22:7.

2. the worship by john (22:8-9).

22:8-9. As this tremendous revelation was given to John, he once again fell down to worship . . . the angel. Again he was rebuked and reminded that angels should not be worshiped because, like the saints, they are fellow servants. John was commanded to worship the Lord, not angels (cf. [cf. confer, compare] 19:10).

3. the command to proclaim the prophecy of the book (22:10-11).

22:10-11. Daniel was told that his prophecies would be “sealed until the time of the end” (Dan. 12:9). But John was told not to seal up the words of these prophecies. Again it should be emphasized that the viewpoint of some scholars that the Book of Revelation is an impenetrable puzzle is expressly contradicted by this and other passages. Revelation, both via its plain statements and its symbols, is designed to reveal facts and events relating to the second coming of Christ.

The exhortation which follows has puzzled some. Those who do wrong and are vile are encouraged to continue to do so, and those who do right and are holy are encouraged to continue to do so (Rev. 22:11). The point here is not to condone what is evil, but to point out that if people do not heed this prophecy, they will continue in their wickedness.

On the other hand those who do heed the prophecy will continue to do what is right. Relatively speaking, the time of the Lord’s return is near and no major changes in mankind’s conduct can be expected.

4. the coming judgment and reward (22:12).

22:12. The words with which this verse begins: Behold, I am coming soon! are the same as those at the beginning of verse 7. In connection with His return, which will be “soon” (cf. [cf. confer, compare] vv. [vv. verses] 7, 20), a reward is promised to His saints for what they have done for Christ. The reference is to the judgment seat of Christ (2 Cor. 5:10-11). The final judgments of both the wicked and the righteous will be judgments of works. This is the joyous expectation of those who are faithful and the fear of those who have not been faithful.

5. The eternal christ (22:13).

22:13. Once again Christ is described as the Alpha and the Omega (first and last letters of the Gr. [Gr. Greek] alphabet), the First and the Last, the Beginning and the End. Christ is before all Creation and He will continue to exist after the present creation is destroyed. He is the Eternal One (cf. [cf. confer, compare] 1:4, 8, 17; 2:8; 21:6).

6. the coming blessing and judgment (22:14-15).

22:14-15. The last of the seven beatitudes of Revelation is bestowed on the saints, those who wash their robes. They have access to the New Jerusalem and its tree of life (cf. [cf. confer, compare] v. [v. verse] 19). The other six beatitudes are in 1:3; 14:13; 16:15; 19:9; 20:6; 22:7. In the manuscripts followed by the KJV [KJV King James Version] , the expression “those who wash their robes” is translated “that do His commandments.” In both cases the words accurately describe the righteous.

By contrast, judgment is pronounced on those who are unsaved (dogs refers to people; cf. [cf. confer, compare] Phil. 3:2): those who practice magic arts (cf. [cf. confer, compare] Rev. 9:21; 18:23; 21:8), the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. As in the similar description of the unsaved in 21:8, 27, the wicked works which characterize the unsaved are described. Though some saints have been guilty of these same practices, they have been washed in the blood of the Lamb and are acceptable to God. But those who refuse to come to the Lord receive the just reward for their sins. Though the world is excessively wicked, God will bring every sin into judgment. And the time for Christ’s return may be drawing near, when this will be effected.

7. The invitation of the spirit and the bride (22:16-17).

22:16-17. The entire Book of Revelation was delivered by Christ through His angel and is for the churches. Christ described Himself as the Root and the Offspring of David, and the bright Morning Star. Historically Christ comes from David (Matt. 1:1; cf. [cf. confer, compare] Isa. 11:11; Rev. 5:5). Prophetically His coming is like the morning star, the beginning of a bright new day. The Holy Spirit joined with the bride, the church, in extending an invitation to all who heed. Those who hear are encouraged to respond and also to extend the invitation to others. The wonderful promise is given that all those who are thirsty may come and will receive God’s free gift.

This is the wonderful invitation extended to every generation up to the coming of Christ. Those who recognize their need and realize that Christ is the provider of salvation are exhorted to come while there is yet time before the judgment falls and it is too late. As the Scriptures make clear, the gift of eternal life (here called the water of life; cf. [cf. confer, compare] 22:1; John 7:37-39) is free. It has been paid for by the death of Christ on the cross and is extended to all who are willing to receive it in simple faith.

8. the final warning (22:18-19).

22:18-19. While on the one hand an invitation is extended to those who will listen, a word of warning is also given to those who reject the revelation of this final book of the Bible. A dual warning is given against adding to it or subtracting from it (cf. [cf. confer, compare] Deut. 4:2; 12:32; Prov. 30:6). How great will be the judgment of those who despise this book and relegate it to the mystical experiences of an old man, thereby denying that it is the inspired Word of God. Rejecting the Word of God is rejecting God Himself. And those who deny His promises of blessing and subtract from His truths will receive His judgment and will have no part in the tree of life or access to the holy city (cf. [cf. confer, compare] Rev. 22:14).

9. the final prayer and promise (22:20-21).

22:20-21. One further word of testimony was then given: Yes, I am coming soon (cf. [cf. confer, compare] vv. [vv. verses] 7, 12). To this John replied in a brief prayer, Amen. Come, Lord Jesus.

With this tremendous revelation completed, a final word of benediction was pronounced. The grace of the Lord Jesus be with God’s people. Amen. This expression, so common in other New Testament books, brings this final word from God to an end. For those who believe that Christ in His first coming provided salvation, there is the wonderful promise of His coming again to bring full and final deliverance. As the book began by introducing a revelation of Jesus Christ so it ends with the same thought that He is coming again.

Probably no other book of Scripture more sharply contrasts the blessed lot of the saints with the fearful future of those who are lost. No other book of the Bible is more explicit in its description of judgment on the one hand and the saints’ eternal bliss on the other. What a tragedy that so many pass by this book and fail to fathom its wonderful truths, thereby impoverishing their knowledge and hope in Christ Jesus. God’s people who understand and appreciate these wonderful promises can join with John in his prayer, “Come, Lord Jesus.”

Blanchard, Charles A. Light on the Last Days. Chicago: Bible Institute Colportage Association, 1913.

Ironside, H.A. Lectures on the Book of Revelation. New York: Loizeaux Brothers, 1930.

Kelly, William. Lectures on the Book of Revelation. London: W.H. Broom, 1874.

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

Ryrie, Charles Caldwell. Revelation. Everyman’s Bible Commentary. Chicago: Moody Press, 1968.

------. The Final Countdown. Wheaton, Ill.: Scripture Press Publications, Victor Books, 1982.

Scott, Walter. Exposition of the Revelation of Jesus Christ. London: Pickering and Inglis, n.d. [n.d. no date]

Scroggie, W.G. The Great Unveiling. Reprint. Grand Rapids: Zondervan Publishing House, 1979.

Seiss, Joseph A. The Apocalypse. Grand Rapids: Zondervan Publishing House, 1957.

Smith, J.B. A Revelation of Jesus Christ. Scottdale, Pa.: Herald Press, 1961.

Swete, Henry Barclay. Commentary on Revelation. 3d ed. [ed. edited, edition, editor] London: Macmillan & Co., 1911. Reprint. Grand Rapids: Kregel Publications, 1978.

Tenney, Merrill C. Interpreting Revelation. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1957.

Torrance, Thomas F. The Apocalypse Today. Greenwood, S.C.: Attic Press, 1960.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

------. The Rapture Question. Rev. ed. [ed. edited, edition, editor] Grand Rapids: Zondervan Publishing House, 1979.

BIBLIOGRAPHY ON THE SEVEN CHURCHES IN REVELATION 2-3

Blaiklock, E.M. The Seven Churches. London: Marshall, Morgan & Scott, n.d. [n.d. no date]

Havner, Vance. Repent or Else! New York: Fleming H. Revell Co., 1958.

Loane, Marcus L. They Overcame: An Exposition of the First Three Chapters of Revelation. Grand Rapids: Baker Book House, 1981.

Morgan, G. Campbell. A First Century Message to Twentieth Century Christians. Westwood, N.J.: Fleming H. Revell Co., 1902.

Ramsay, W.M. The Letters to the Seven Churches of Asia. 4th ed. [ed. edited, edition, editor] New York: Hodder and Stoughton, 1904. Reprint. Grand Rapids: Baker Book House, 1979.

Seiss, Joseph A. Letters to the Seven Churches. 1889. Reprint. Grand Rapids: Baker Book House, 1956.

Tatford, Frederick A. The Patmos Letters. Grand Rapids: Kregel Publications, 1969.

Trench, Richard Chenevix. Commentary on the Epistles to the Seven Churches in Asia. London: Macmillan & Co., 1867. Reprint. Minneapolis: Klock & Klock, 1978.

Yamauchi, Edwin M. The Archaeology of New Testament Cities in Western Asia Minor. Grand Rapids: Baker Book House, 1980. (Includes chapters on Ephesus, Pergamum, Sardis, and Laodicea.)

Walvoord, John F., and Zuck, Roy B., The Bible Knowledge Commentary, (Wheaton, Illinois: Scripture Press Publications, Inc.) 1983, 1985.