Text -- Revelation 4:1-2 (NET)

The Amazing Scene in Heaven

4:1 After these things I looked, and there was a door standing open in heaven! And the first voice I had heard speaking to me like a trumpet said: “Come up here so that I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, and a throne was standing in heaven with someone seated on it!

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rev 4:1

After these things ( meta tauta ).

Change in the panorama, not chronology (Rev 7:1, Rev 7:9; Rev 15:5; Rev 18:1; Rev 19:1). This vision is of heaven, not of earth as was true of chapters Rev 1; 2. The first vision of Christ and the messages to the seven churches began in Rev 1:12. This new vision of the throne in heaven (Rev 4:1-11) succeeds that to which it here alludes.

Robertson: Rev 4:1

I saw ( eidon ).

Second aorist active indicative of horaō .

Robertson: Rev 4:1

Behold ( idou ).

Exclamation of vivid emotion as John looked. No effect on the structure and nominative case thura (door) follows it.

Robertson: Rev 4:1

Opened ( ēneōigmenē ).

Perfect (triple reduplication) passive participle of anoigō as in Rev 3:8 (door of opportunity) and Rev 3:20 (door of the heart), here the door of revelation (Swete).

Robertson: Rev 4:1

In heaven ( en tōi ouranōi ).

As in Eze 1:1; Mar 1:10; Joh 1:51. In Revelation always in singular except Rev 12:12.

Robertson: Rev 4:1

The first ( hē prōtē ).

Reference is to Rev 1:10.

Robertson: Rev 4:1

Speaking ( lalousēs ).

From laleō , rather legousēs of Rev 1:10 from legō , both agreeing with salpiggos (trumpet).

Robertson: Rev 4:1

Saying ( legōn ).

Present active participle of legō repeating the idea of lalousēs , but in the nominative masculine singular construed with phōnē (feminine singular), construction according to sense because of the person behind the voice as in Rev 11:15; Rev 19:14.

Robertson: Rev 4:1

Come up ( anaba ).

Short Koiné form for anabēthi (second aorist active imperative second person singular of anabainō ).

Robertson: Rev 4:1

Hither ( hōde ).

Originally "here,"but vernacular use (Joh 6:25; Joh 10:27).

Robertson: Rev 4:1

I will show ( deixō ).

Future active of deiknumi in same sense in Rev 1:1.

Robertson: Rev 4:1

Hereafter ( meta tauta ).

Some editors (Westcott and Hort) connect these words with the beginning of Rev 4:2.

Robertson: Rev 4:2

Straightway I was in the Spirit ( eutheōs egenomēn en pneumati ).

But John had already "come to be in the Spirit"(Rev 1:10, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in Rev 1:10 (sequel or result, not entrance), "At once I found myself in the Spirit"(Swete), not "I came to be in the Spirit"as in Rev 1:10.

Robertson: Rev 4:2

Was set ( ekeito ).

Imperfect middle of keimai , old verb, used as passive of tithēmi . As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1Ki 22:19; Isa 6:1.; Eze 1:26-28; Dan 7:9. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Mat 5:34.; Mat 23:22; Heb 1:3 and in nearly every chapter in the Revelation, Rev 1:4, etc.). The use of kathēmenos (sitting) for the name of God is like the Hebrew avoidance of the name Jahweh and is distinguished from the Son in Rev 6:16; Rev 7:10.

Robertson: Rev 4:2

Upon the throne ( epi ton thronon ).

Epi with the accusative, as in Rev 4:4; Rev 6:2, Rev 6:4.; Rev 11:16; Rev 20:4, but in Rev 4:9, Rev 4:10; Rev 5:1, Rev 5:7; Rev 6:16; Rev 7:15 we have epi tou thronou (genitive), while in Rev 7:10; Rev 19:4; Rev 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea.

Vincent: Rev 4:1

After this ( μετὰ ταῦτα )

Rev., literally, after these things . Not indicating a break in the ecstatic state of the seer, but only a succession of separate visions.

Vincent: Rev 4:1

I looked ( εἶδον )

Rev., better, I saw . Not of the directing of attention , but of the simple reception of the vision.

Vincent: Rev 4:1

A door was opened ( θύρα ἀνεῳγμένη )

Rev., rightly, omits was . A door set open . The A.V. implies that the seer witnessed the opening of the door.

Vincent: Rev 4:1

In Heaven

Compare Eze 1:1; Mat 3:16; Act 7:56; Act 10:11. In all these heaven itself is opened.

Vincent: Rev 4:1

Was

Omit. Render, as Rev., " a voice as of a trumpet."

Vincent: Rev 4:1

A trumpet ( σάλπιγγος )

See on Mat 24:31. Properly a war-trumpet , though the word was also used of a sacred trumpet, with the epithet ἱερά sacred .

Vincent: Rev 4:1

Speaking - saying ( λαλούσης - λέγουσα )

See on Mat 28:18. The former verb indicates the breaking of the silence, the latter the matter of the address.

Vincent: Rev 4:1

Hereafter ( μετὰ ταῦτα )

Some editors connect these words with the succeeding verse, substituting them for καὶ and at the beginning of that verse, and rendering, " I will show thee the things which must come to pass. After these things straightway I was," etc.

Vincent: Rev 4:2

I was in the Spirit ( ἐγενόμην ἐν πνεύματι )

Strictly, I became: I found myself in . Appropriate to the sudden and unconscious transportation of the seer into the ecstatic state. Thus Dante describes his unconscious rapture into Paradise:

" And suddenly it seemed that day to day

Was added, as if He who had the power

Had with another sun the heaven adorned."

Beatrice, noticing his amazement, says:

" Thou makest thyself so dull

With false imagining, that thou seest not

What thou wouldst see if thou hadst shaken it off.

Thou art not upon earth as thou believest;

But lightning, fleeing its appropriate site,

Ne'er ran as thou, who thitherward returnest."

" Paradiso ," i ., 60-93 .

Vincent: Rev 4:2

A throne

See Eze 1:26-28.

Vincent: Rev 4:2

Was set ( ἔκειτο )

Denoting merely position , not that the seer saw the placing of the throne. Compare Joh 2:6.

Vincent: Rev 4:2

One sitting

He is called henceforward throughout the book He that sitteth on the throne , and is distinguished from the Son in Rev 6:16; Rev 7:10, and from the Holy Spirit in Rev 4:5. He is commonly understood to be God the Father; but some understand the triune God.

Wesley: Rev 4:1

As if he had said, After I had written these letters from the mouth of the Lord. By the particle and, the several parts of this prophecy are usually connected: by the expression, after these things, they are distinguished from each other, Rev 7:9; Rev 19:1. By that expression, and after these things, they are distinguished, and yet connected, Rev 7:1; Rev 15:5; Rev 18:1. St. John always saw and heard, and then immediately wrote down one part after another: and one part is constantly divided from another by some one of these expressions.

Wesley: Rev 4:1

Here begins the relation of the main vision, which is connected throughout; as it appears from "the throne, and him that sitteth thereon;" "the Lamb;" (who hitherto has appeared in the form of a man;) " the four living creatures;" and " the four and twenty elders," represented from this place to the end. From this place, it is absolutely necessary to keep in mind the genuine order of the texts, as it stands in the preceding table.

Wesley: Rev 4:1

Several of these openings are successively mentioned. Here a door is opened; afterward, "the temple of God in heaven," Rev 11:19; Rev 15:5; and, at last, "heaven" itself, Rev 19:11. By each of these St. John gains a new and more extended prospect.

Wesley: Rev 4:1

Namely, that of Christ: afterward, he heard the voices of many others. Said, Come up hither - Not in body, but in spirit; which was immediately done.

Wesley: Rev 4:2

Even in an higher degree than before, Rev 1:10. And, behold, a throne was set in heaven - St. John is to write "things which shall be;" and, in order thereto, he is here shown, after an heavenly manner, how whatever "shall be," whether good or bad, flows out of invisible fountains; and how, after it is done on the visible theatre of the world and the church, it flows back again into the invisible world, as its proper and final scope. Here commentators divide: some proceed theologically; others, historically; whereas the right way is, to join both together.

The court of heaven is here laid open; and the throne of God is, as it were, the centre from which everything in the visible world goes forth, and to which everything returns. Here, also, the kingdom of Satan is disclosed; and hence we may extract the most important things out of the most comprehensive and, at the same time, most secret history of the kingdom of hell and heaven. But herein we must be content to know only what is expressly revealed in this book. This describes, not barely what good or evil is successively transacted on earth, but how each springs from the kingdom of light or darkness, and continually tends to the source whence it sprung: So that no man can explain all that is contained therein, from the history of the church militant only.

And yet the histories of past ages have their use, as this book is properly prophetical. The more, therefore, we observe the accomplishment of it, so much the more may we praise God, in his truth, wisdom, justice, and almighty power, and learn to suit ourselves to the time, according to the remarkable directions contained in the prophecy.

Wesley: Rev 4:2

As a king, governor, and judge. Here is described God, the Almighty, the Father of heaven, in his majesty, glory, and dominion.

JFB: Rev 4:1

Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (Rev 1:19), the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote.

JFB: Rev 4:1

Rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way.

JFB: Rev 4:1

Omit, as not being in the Greek.

JFB: Rev 4:1

"standing open"; not as though John saw it in the act of being opened. Compare Eze 1:1; Mat 3:16; Act 7:56; Act 10:11. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require.

JFB: Rev 4:1

The voice which I heard at first, namely, in Rev 1:10; the former voice.

JFB: Rev 4:1

Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c.

JFB: Rev 4:1

Through the "open door."

JFB: Rev 4:1

Come to pass.

JFB: Rev 4:1

Greek, "after these things": after the present time (Rev 1:19).

JFB: Rev 4:2

Omitted in the two oldest manuscripts, Vulgate, Syriac.

JFB: Rev 4:2

Greek, "I became in the Spirit" (see on Rev 1:10): I was completely rapt in vision into the heavenly world.

JFB: Rev 4:2

Not was placed, but was situated, literally, "lay."

JFB: Rev 4:2

The Eternal Father: the Creator (Rev 4:11): also compare Rev 4:8 with Rev 1:4, where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced, Rev 5:5-9, a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and Rev 5:13, "Unto Him that sitteth upon the throne, and unto the Lamb." So also in Rev 5:7, as in Dan 7:13, the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.

Clarke: Rev 4:1

A door was opened in heaven - This appears to have been a visible aperture in the sky over his head.

Clarke: Rev 4:2

I was in the Spirit - Rapt up in an ecstasy.

Defender: Rev 4:1

"After this" means after all that was revealed concerning the church age as represented by the seven church epistles. John is now carried forward, in the Spirit, to see the events that will take place next. God, who created time as well as space, transcends both time and space. Thus, He could easily translate John in both space and time - in space to heaven, and in time to the future. John, therefore, was able to see and hear these amazing events of the future as an actual eye-witness, just as we shall eventually see and hear them when we, like John, are caught up into heaven to be with the Lord (1Th 4:16, 1Th 4:17).

Defender: Rev 4:1

When the Lord finally opens the heavenly doors (compare Rev 3:8, Rev 3:20) and raptures all true Christians, saying "Come up hither," it will indeed be with the voice of a trumpet heard all over the world at once (1Co 15:52; 1Th 4:16).

Defender: Rev 4:1

In Revelation 4-22, the Lord shows us, through John's eyes, the "things which must be hereafter" - that is, after the church age (see the outline given in Rev 1:19, where similar wording is used). In the original Greek, this verse both begins and ends with the phrase "after these things." The church age ("the things which are") is not discussed after Revelation 3."

Defender: Rev 4:2

This reads literally "was being set in heaven." Evidently, Christ's "judgment seat" (Rom 14:10; 2Co 5:10) is being translated from the far-off third heaven (2Co 12:2 - God's present abode) to the atmospheric heaven, where we shall all be "caught up ... to meet the Lord in the air" (1Th 4:17). There we shall be judged (as born-again believers), not for salvation but for rewards or loss of rewards (1Co 3:13-15)."

TSK: Rev 4:1

After : Rev. 1:1-3:22

a door : Exo 1:1; Mat 3:16; Mar 1:10; Luk 3:21; Act 7:56, Act 10:11

the first : Rev 1:10, Rev 16:17

Come : Rev 11:12; Exo 19:24, Exo 24:12, Exo 34:2, Exo 34:3

and I : Rev 1:19, Rev 22:6; Joh 16:13

TSK: Rev 4:2

I was : Rev 1:10, Rev 17:3, Rev 21:10; Eze 3:12-14

a throne : Rev 4:5, Rev 20:11; Isa 6:1; Jer 17:12; Eze 1:26, Eze 1:28, Eze 10:1

and one : Rev 4:9, Rev 3:21, Rev 5:1, Rev 5:6, Rev 5:7, Rev 5:13, Rev 6:16, Rev 7:9-17, Rev 12:5, Rev 19:4, Rev 21:5, Rev 22:1-3; Isa 6:1; Dan 7:9; Heb 8:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rev 4:1

After this - Greek, "After these things"; that is, after what he had seen, and after what he had been directed to record in the preceding chapters. How long after these things this occurred, he does not say - whether on the same day, or at some subsequent time; and conjecture would be useless. The scene, however, is changed. Instead of seeing the Saviour standing before him Rev. 1, the scene is transferred to heaven, and he is permitted to look in upon the throne of God, and upon the worshippers there.

I looked - Greek, "I saw"- εἶδον eidon . Our word "look"would rather indicate purpose or intentions, as if he had designedly directed his attention to heaven, to see what could be discovered there. The meaning, however, is simply that he saw a new vision, without intimating whether there was any design on his part, and without saying how his thoughts came to be directed to heaven.

A door was opened - That is, there was apparently an opening in the sky like a door, so that he could look into heaven.

In heaven - Or, rather, in the expanse above - in the visible heavens as they appear to spread out over the earth. So Eze 1:1, "The heavens were opened, and I saw visions of God."The Hebrews spoke of the sky above as a solid expanse; or as a curtain stretched out; or as an extended arch above the earth - describing it as it appears to the eye. In that expanse, or arch, the stars are set as gems (compare the notes on Isa 34:4); through apertures or windows in that expanse the rain comes down, Gen 7:11; and that is opened when a heavenly messenger comes down to the earth, Mat 3:16. Compare Luk 3:21; Act 7:56; Act 10:11. Of course, all this is figurative, but it is such language as all people naturally use. The simple meaning here is, that John had a vision of what is in heaven as if there had been such an opening made through the sky, and he had been permitted to look into the world above.

And the first voice which I heard - That is, the first sound which he heard was a command to come up and see the glories of that world. He afterward heard other sounds - the sounds of praise; but the first notes that fell on his ear were a direction to come up there and receive a revelation respecting future things. This does not seem to me to mean, as Prof. Stuart, Lord, and others suppose, that he now recognized the voice which had first, or formerly spoken to him Rev 1:10, but that this was the first in contradistinction from other voices which he afterward heard. It resembled the former "voice"in this, that it was "like the sound of a trumpet,"but besides that there does not seem to have been anything that would suggest to him that it came from the same source. It is certainly possible that the Greek would admit of that interpretation, but it is not the most obvious or probable.

Was as it were of a trumpet - It resembled the sound of a trumpet, Rev 1:10.

Talking with me - As of a trumpet that seemed to speak directly to me.

Which said - That is, the voice said.

Come up hither - To the place whence the voice seemed to proceed - heaven.

And I will show thee things which must be hereafter - Greek, "after these things."The reference is to future events; and the meaning is, that there would be disclosed to him events that were to occur at some future period. There is no intimation here when they would occur, or what would be embraced in the period referred to. All that the words would properly convey would be, that there would be a disclosure of things that were to occur in some future time.

Barnes: Rev 4:2

And immediately I was in the Spirit - See the notes on Rev 1:10. He does not affirm that he was caught up into heaven, nor does he say what impression was on his own mind, if any, as to the place where he was; but he was at once absorbed in the contemplation of the visions before him. He was doubtless still in Patmos, and these things were made to pass before his mind as a reality; that is, they appeared as real to him as if he saw them, and they were in fact a real symbolical representation of things occurring in heaven.

And, behold, a throne was set in heaven - That is, a throne was placed there. The first thing that arrested his attention was a throne. Tiffs was "in heaven"- an expression which proves that the scene of the vision was not the temple in Jerusalem, as some have supposed. There is no allusion to the temple, and no imagery drawn from the temple. Isaiah had his vision Isa 6:1-13 in the holy of holies of the temple; Ezekiel Eze 1:1, by the river Chebar; but John looked directly into heaven, and saw the throne of God, and the encircling worshippers there.

And one sat on the throne - It is remarkable that John gives no description of him who sat on the throne, nor does he indicate who he was by name. Neither do Isaiah or Ezekiel attempt to describe the appearance of the Deity, nor are there any intimations of that appearance given from which a picture or an image could be formed. So much do their representations accord with what is demanded by correct taste; and so sedulously have they guarded against any encouragement of idolatry.

Poole: Rev 4:1

Rev 4:1-3 John seeth the throne of God in heaven,

Rev 4:4,5 encompassed with four and twenty elders,

Rev 4:6,7 and four beasts full of eyes before and behind.

Rev 4:8-11 The continual adoration and worship offered by the

beasts and elders before him that sat on the throne.

After this after I had the first vision, mentioned Rev 1:1-20 , and had written what it was the pleasure of God I should write to the churches, in a book, perceiving the way God designed to reveal himself to me was by vision.

I looked I looked again, hoping and being desirous to see something further as to the mind of God.

And, behold, a door was opened I saw the heavens opened, as Mat 3:16 Act 7:56 .

In heaven he, doubtless, meaneth the third heavens. Such a vision, as to this particular, John had at Christ’ s baptism, Mat 3:1-17 , and Stephen when he was stoned. He also heard the voice of one speaking aloud to him, like the voice he heard, Rev 1:10 ;

which said, Come up hither into heaven, the new Jerusalem which is above; as the old Jerusalem stood upon a hill, or rising ground, so as they who went thither are constantly said to go up, Isa 2:3 Act 11:2 Gal 1:17,18 2:1 .

And I will show thee things which must be hereafter not which have been, (for to what purpose had that been)? But which shall happen hereafter both to my church and to her enemies: from which it appears, that God did not here show his prophet the destruction of Jerusalem, for that was already past, in the time of Titus Vespasian the Roman emperor, about the year 69, or 70, after the incarnation; this (as all confess) was in Domitian’ s time, about the 11th or 12th year of his reign, about twenty-six or twenty-seven years after that was past, which makes the notion of two late annotators very strange.

Poole: Rev 4:2

In the Spirit in an ecstasy, as Paul, 2Co 12:2 , and Peter, Act 10:10 , and Ezekiel, Eze 3:12 , and himself was both before and after this, Rev 1:10 17:3 21:10 .

A throne was set in heaven, and one sat on the throne: God is constantly described, in the prophetical visions, as sitting upon a throne, to denote his power and dominion, that he is the King of kings, and Lord of lords. See Dan 7:9 , &c.

PBC: Rev 4:1

Adoration of God in heaven {Re 4:1-11}

Re 4:1 "After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter."

"a door was opened in heaven"

Where is he? He’s on the outside looking in. He’s going to see something from his perspective in the vision about what’s going on in heaven. The door is opened in heaven. I like to think for the child of God the doors of heaven are always open, but we don’t always have the perspective to look in. Eld. Joe Holder

"and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter."

Now, he is called to come up- get closer to or perhaps in some visionary manner even enter that Holy place. Eld. Joe Holder

The " reverberation" of this trumpet was to get the attention of John and emphasize the greatness of this voice. The next thing emphasized was, " I will show thee things which must come hereafter." There was coming to pass shortly things which would try the faith and patience of the saints. {see Re 1:1} Remembering this will greatly illuminate the time signified. We will speak more of this later.— Eld. Charles Taylor

PBC: Rev 4:2

He goes into this incredible description of the glory of that One who sits on heaven’s throne. That’s your Lord -that’s your Shepherd. Eld. Joe Holder

The Greek word for spirit as used here is pneuma. The first noticeable thing is that the word "spirit" is not capitalized. This is an indication that this was not the "Holy Spirit." To rightly divide this passage we must distinguish among three Greek words: (1) Pneuma, which is the rational and immortal soul; (2) Psuche, which simply means breath. Strong’s Concordance describes it as the animal sentient principal only [capable of feeling or perception; conscious]; (3) Zoe, which simply means life which is used in the sense of mere vitality, even of plants. The lower animals are endowed with zoe, vitality. They are not endowed with pneuma, or immortality.

The distinguishing point is this: there is a difference between the capabilities of plant and animal life and the capabilities of human life. It seems that John’s very life and mortality were involved with this vision of seeing a door opened to view this heavenly scene. Plant life and lower animal life will never be involved in this manner with the omnipotent God.

The word " behold" grasps our attention so that we are able to distinguish between things as they are in heavenly places and as they are in worldly places. Never a potentate sat in such grandeur nor before such an audience whose every wish is to worship Him who sits on the throne. The Greek word for heaven[1] as used here is ouranos and is used 282 times in 262 verses of the New Testament. It is further interpreted as being the abode of God. It is my opinion that John was allowed to look into the dwelling place of God to see things which show His superiority, or sovereignty. As we continue, we are shown that all creatures of God honor and glorify this one who is the Alpha and Omega, the beginning and the end. Many things shown throughout this book will hinge on this scene in our relationship to God.— Eld. Charles Taylor

[1] ouranos, oo-ran-os’;ouranov (SGreek: 3772. ouranos) perh. from the same as (through the idea of elevation); the sky; by extens. heaven (as the abode of God); by implication happiness, power, eternity; specifically the Gospel (Christianity):—air, heaven ([- ly]), sky

Haydock: Rev 4:1

No sooner had St. John received in the preceding vision the documents he was to transmit to the seven Churches of Asia [Asia Minor], when, behold, a new scene displays itself. Heaven opens, and St. John is invited up thither by the voice which had spoken to him before, and is told he shall see what is to happen in future ages. On a sudden appears a throne, and the Almighty himself seated upon it. The rainbow which surrounds the throne, denotes the covenant of reconciliation and peace between God and man. (Walmesley) ---

Behold a door open. Here begins what may be looked upon as a second part of the Apocalypse, and from hence to the two last chapters are contained wars and victories of the Church over all its enemies, the devil, Jews, heathens, and heretics. ---

These visions are so differently expounded, when applied to different events, that this alone may convince us how uncertain are those various interpretations. The servants of God are taught that they must expect to meet with many trials, afflictions, and persecutions; but this ought to be a great subject of consolation to the faithful, that they are assured of victory if they fight manfully, and of a recompense of endless happiness for their short labours. Such visions and majestic descriptions shew that St. John was inspired by the same spirit of God, as the ancient patriarchs and prophets. ---

I will show thee the things which must come to pass hereafter; i.e. after the things already revealed concerning the seven Churches, and therefore after the destruction of Jerusalem, which was about twenty years before St. John wrote this Apocalypse. (Witham)

Haydock: Rev 4:2

I was in the spirit, rapt as it were in an ecstacy into heaven, and saw a throne, and one sitting, representing God the Father. (Witham)

Gill: Rev 4:1

After this I looked,.... After John had seen the vision of Christ, in the midst of the golden candlesticks, with seven stars in his right hand; after he was bid to write what he had seen, and what were, and should be hereafter; and after he had by order written the seven epistles to the seven churches, he looked about him to see what else he could, having his desires and expectations raised of seeing more, and other things, for the eye is never satisfied with seeing; though this is to be understood, not of looking with the eyes of his body, but with the eyes of his mind; of his beholding things in a visionary way, as the prophets did, whence they are called "seers", and their prophecies "visions": how long this was after the first vision is not certain, it may be but a few minutes; and it is to be observed, that as the first chapter of this book, with the vision in it, is the preface or introduction to the church prophecy delivered out in the seven epistles; so this and the following chapter, with the vision therein, contain the preface or introduction to the book prophecy exhibited in the opening of the seven seals of the sealed book:

and behold, a door was opened in heaven: not in a literal sense, as the heavens were opened at Christ's baptism, and at Stephen's martyrdom, but in a figurative sense; and the phrase is to be understood of a discovery of things that were, or were to be in the church of God, which in this book is oftentimes signified by "heaven": and it must be conceived as done in a visionary way, just as Ezekiel, in the visions of God, was brought to Jerusalem, and the temple there, and in at a door was shown all the abominations committed in the court and temple; so John, in a visionary way, through an opened door, had a scene of things in the church presented to him, as follows:

and the first voice which I heard was, as it were, of a trumpet talking with me; this voice is not called the first voice with respect to any other voices that were to follow; but it designs the former voice, the voice that John heard behind him, when he saw the first vision; and this, as that, was clear, loud, and sonorous as a trumpet, so that he thoroughly heard, and rightly understood what was said; it was the same Person that made the following representation of things as did then, even he who is the Alpha and the Omega, the Lord Jesus Christ, the author of the whole revelation; the "first" is left out in the Arabic version: the allusion is to the blowing of trumpets at the opening of the door of the temple;

"every day there were one and twenty soundings of a trumpet in the temple, three לפתיחת שערים, "at the opening of the doors", and nine at the daily morning sacrifice, and nine at the daily evening sacrifice ^f.''

And one of them was called the great door of the temple; and he that slew the daily sacrifice, did not slay till he heard the sound of that door when it was opened ^g; so here at the opening of the door in heaven, in the church, of which the temple was a type, the voice of the Son of God is heard as the sound of a trumpet, talking loudly and familiarly to John:

which said, come up hither; from the isle of Patmos, where he was, up to heaven; not into the third heaven, where Paul was caught up, but rather up into the Gospel church, the Jerusalem which is above; though this, as before, is to be understood in a visionary way, in like manner as Ezekiel was lifted up by the Spirit between the earth and the heavens; and so John, in a vision, was called up from Patmos into the air, where he had a representation of the church made unto him:

and I will show thee things which must be hereafter; in the world, in the Roman empire, and in the church of God, to the end of the world; not but that there were some things shown him, as before, in the church prophecy, which had been, and were, and which was done to give him a complete view of things from first to last: and these things were shown in the following visions of the seals, trumpets, and vials, and by the Lord Jesus Christ, who talked with him, and to whom this revelation was given to show unto his servants; and it was of things that "must" be, because determined and resolved upon in the unalterable purposes and decrees of God.

Gill: Rev 4:2

And immediately I was in the Spirit,.... As he had been before, Rev 1:10; it seems he had been some little time out of his ecstasy, how long cannot be said, and now, upon this new scene of things, returned to it; upon the opening of the door in heaven, and hearing the former voice, and the things it said, the Spirit of God at once possessed and filled him, in an extraordinary manner; and his soul or spirit was immediately taken from the consideration of all sensible objects, and was fixed and intent upon the things presented to it in the vision, so that it was as if it was out of the body. The Arabic version reads, "then therefore I went in the Spirit"; in obedience to the voice that called him up, in which he was assisted by the Spirit of God, who lifted him up as he did Ezekiel, when he saw what follows:

and behold, a throne was set in heaven; not for the final judgment, on which the son of man will sit, when he comes to judge the quick and dead, for he is not the person that fills this but this is a symbol of the power, authority, and dominion now exercised by God, not over the world in general, who has prepared his throne in the heavens, and governs among the nations, according to his sovereign will and pleasure, but which he exercises in his church, signified by "heaven". The allusion is to the temple, and the throne of God in it, Isa 6:1. The temple was an emblem of the Gospel church, Jerusalem, or the Gospel church state, and was to be called the throne of the Lord, Jer 3:17, and now his throne is set there. Here he exercises a jurisdiction and government; he is King and lawgiver in it; he has enacted laws, and he writes them on the hearts of his people, and puts his Spirit within them, and makes them both able and willing to obey them.

And one sat on the throne; not the trinity of persons in the Godhead, which some think are signified by the three precious stones in Rev 4:3, the jasper, sardine, and emerald; for, as distinct from him that sat upon the throne, the Lamb is said to be in the midst of it, and the seven spirits of God are said to be before it: nor is Jesus Christ intended, and his two natures; his divine nature by the jasper, and his human nature by the red and blood coloured sardine; since he, the Lamb, is represented as in the midst of the throne, and is often distinguished from him that sat upon it; see Rev 5:6; but God the Father is designed, who sits on the throne, though not to the exclusion of the Son and Spirit, yet in distinction from them. This clause is left out in the Ethiopic version.

Commentary -- Verse Notes / Footnotes

NET Notes: Rev 4:1

¹ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

³ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

⁴ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

⁵ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

NET Notes: Rev 4:2

¹ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

³ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

Geneva Bible: Rev 4:1

After ^{( 1 )} this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

^{( 1 )} Hereafter follows the second part of this book, altogether prophetical foretelling those things which were to come, as was said in (Rev 1:19). This is divided into two histories: one common to the whole world, till Chapter 9 and another unique to the Church of God, till Chapter 22. These histories are said to be described in several books (Rev 5:1, Rev 10:2). Now this verse is a passage from the former part to this second: where it is said, that heaven was opened, that is, that heavenly things were unlocked and that a trumpet sounded in heaven, to stir up the apostle, and call him to the understanding of things to come. The first history has two parts: one the causes of things done and of this whole revelation in this next chapter, another of the acts done in the next four chapters. The principal causes according to the economy or dispensation of it, are two: One the beginning, which none can approach, that is, God the Father, of whom is spoken in this chapter. The other, the Son, who is the secondary cause, easy to be approached, in that he is God and man in one person; (Rev 5:5-9).

Geneva Bible: Rev 4:2

And ^{( 2 )} immediately I was ^{( a )} in the spirit: ^{( 3 )} and, behold, a throne was set in heaven, and [one] sat on the throne.

^{( 2 )} The manner of revelation:

^{( a )} See (Rev 1:10). ^{( 3 )} A description of God the Father, and of his glory in the heavens, explained to men by his office, nature, attending company, effect, instruments and events that follow afterwards. In this verse he is presented in office as a judge as Abraham said; (Gen 18:25) which is declared by his throne as sign of judgment, and his sitting on it.

Commentary -- Verse Range Notes

TSK Synopsis: Rev 4:1-11

1 John sees the throne of God in heaven.

4 The four and twenty elders.

6 The four beasts full of eyes before and behind.

10 The elders lay down their crowns, and worship him that sat on the throne.

MHCC: Rev 4:1-8

After the Lord Jesus had instructed the apostle to write to the churches " the things that are," there was another vision. The apostle saw a throne set in heaven, an emblem of the universal dominion of Jehovah. He saw a glorious One upon the throne, not described by human features, so as to be represented by a likeness or image, but only by his surpassing brightness. These seem emblems of the excellence of the Divine nature, and of God's awful justice. The rainbow is a fit emblem of that covenant of promise which God has made with Christ, as the Head of the church, and with all his people in him. The prevailing colour was a pleasant green, showing the reviving and refreshing nature of the new covenant. Four-and-twenty seats around the throne, were filled with four-and-twenty elders, representing, probably, the whole church of God. Their sitting denotes honour, rest, and satisfaction; their sitting about the throne signifies nearness to God, the sight and enjoyment they have of him. They were clothed in white raiment; the imputed righteousness of the saints and their holiness: they had on their heads crowns of gold, signifying the glory they have with him. Lightnings and voices came from the throne; the awful declarations God makes to his church, of his sovereign will and pleasure. Seven lamps of fire were burning before the throne; the gifts, graces, and operations of the Spirit of God in the churches of Christ, dispensed according to the will and pleasure of Him who sits upon the throne. In the gospel church, the laver for purification is the blood of the Lord Jesus Christ, which cleanses from all sin. In this all must be washed, to be admitted into the gracious presence of God on earth, and his glorious presence in heaven. The apostle saw four living creatures, between the throne and the circle of the elders, standing between God and the people. These seem to signify the true ministers of the gospel, because of their place between God and the people. This also is shown by the description given, denoting wisdom, courage, diligence, and discretion, and the affections by which they mount up toward heaven.

Matthew Henry: Rev 4:1-8

We have here an account of a second vision with which the apostle John was favoured: After this, that is, not only "after I had seen the vision of Christ walking in the midst of the golden candlesticks,"but "after I had taken his messages from his mouth, and written and sent them to the several churches, according to his command, after this I had another vision."Those who well improve the discoveries they have had of God already are prepared thereby for more, and may expect them. Observe,

I. The preparation made for the apostle's having this vision.

1. A door was opened in heaven. Hence we learn, (1.) Whatever is transacted on earth is first designed and settled in heaven; there is the model of all the works of God; all of them are therefore before his eye, and he lets the inhabitants of heaven see as much of them as is fit for them. (2.) We can know nothing of future events but what God is pleased to discover to us; they are within the veil, till God opens the door. But, (3.) So far as God reveals his designs to us we may and ought to receive them, and not pretend to be wise above what is revealed.

2. To prepare John for the vision, a trumpet was sounded, and he was called up into heaven, to have a sight there of the things which were to be hereafter. He was called into the third heavens. (1.) There is a way opened into the holiest of all, into which the sons of God may enter by faith and holy affections now, in their spirits when they die, and in their whole persons at the last day. (2.) We must not intrude into the secret of God's presence, but stay till we are called up to it.

3. To prepare for this vision, the apostle was in the Spirit. He was in a rapture, as before (Rev 1:10), whether in the body or out of the body we cannot tell; perhaps he himself could not; however all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine influence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body is a veil, a cloud, and clog to the mind in its transactions with God. We should as it were forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven. This was the apparatus to the vision. Now observe,

II. The vision itself. It begins with the strange sights that the apostle saw, and they were such as these: - 1. He saw a throne set in heaven, the seat of honour, and authority, and judgment. Heaven is the throne of God; there he resides in glory, and thence he gives laws to the church and to the whole world, and all earthly thrones are under the jurisdiction of this throne that is set in heaven. 2. He saw a glorious one upon the throne. This throne was not empty; there was one in it who filled it, and that was God, who is here described by those things that are most pleasant and precious in our world: His countenance was like a jasper and a sardine-stone; he is not described by any human features, so as to be represented by an image, but only by his transcendent brightness. This jasper is a transparent stone, which yet offers to the eye a variety of the most vivid colours, signifying the glorious perfections of God; the sardine-stone is red, signifying the justice of God, that essential attribute of which he never divests himself in favour of any, but gloriously exerts it in the government of the world, and especially of the church, through our Lord Jesus Christ. This attribute is displayed in pardoning as well as in punishing, in saving as well as in destroying sinners. 3. He saw a rainbow about the throne, like unto an emerald, Rev 4:3. The rainbow was the seal and token of the covenant of the providence that God made with Noah and his posterity with him, and is a fit emblem of that covenant of promise that God has made with Christ as the head of the church, and all his people in him, which covenant is as the waters of Noah unto God, an everlasting covenant, ordered in all things and sure. This rainbow looked like the emerald; the most prevailing colour was a pleasant green, to show the reviving and refreshing nature of the new covenant. 4. He saw four-and-twenty seats round about the throne, not empty, but filled with four-and-twenty elders, presbyters, representing, very probably, the whole church of God, both in the Old Testament and in the New Testament state; not the ministers of the church, but rather the representatives of the people. Their sitting denotes their honour, rest, and satisfaction; their sitting about the throne signifies their relation to God, their nearness to him, the sight and enjoyment they have of him. They are clothed in white raiment, the righteousness of the saints, both imputed and inherent; they had on their heads crowns of gold, signifying the honour and authority given them of God, and the glory they have with him. All these may in a lower sense be applied to the gospel church on earth, in its worshipping assemblies; and, in the higher sense, to the church triumphant in heaven. 5. He perceived lightnings and voices proceeding out of the throne; that is, the awful declarations that God makes to his church of his sovereign will and pleasure. Thus he gave forth the law on mount Sinai; and the gospel has not less glory and authority than the law, though it be of a more spiritual nature. 6. He saw seven lamps of fire burning before the throne, which are explained to be the seven Spirits of God (Rev 4:5), the various gifts, graces, and operations of the Spirit of God in the churches of Christ; these are all dispensed according to the will and pleasure of him who sits upon the throne. 7. He saw before the throne a sea of glass, like unto crystal. As in the temple there was a great vessel of brass filled with water, in which the priests were to wash when they went to minister before the Lord (and this was called a sea ), so in the gospel church the sea or laver for purification is the blood of the Lord Jesus Christ, who cleanses from all sin, even from sanctuary-sins. In this all those must be washed that are admitted into the gracious presence of God on earth or his glorious presence in heaven. 8. He saw four animals, living creatures, between the throne and the circle of elders (as seems most probable), standing between God and the people; these seem to signify the ministers of the gospel, not only because of this their situation nearer to God, and between him and the elders or representatives of the Christian people, and because fewer in number than the people, but as they are here described, (1.) By their many eyes, denoting sagacity, vigilance, and circumspection. (2.) By their lion-like courage, their great labour and diligence (in which they resemble the ox), their prudence and discretion becoming men, and their sublime affections and speculations, by which they mount up with wings like eagles towards heaven (Rev 4:7), and these wings full of eyes within, to show that in all their meditations and ministrations they are to act with knowledge, and especially should be well acquainted with themselves and the state of their own souls, and see their own concern in the great doctrines and duties of religion, watching over their own souls as well as the souls of the people. (3.) By their continual employment, and that is, praising God, and not ceasing to do so night and day. The elders sit and are ministered unto; these stand and minister: they rest not night nor day. This now leads to the other part of the representation.

Barclay: Rev 4:1

In Rev 2-3 we saw the Risen Christ walking amidst his churches upon earth. Now the scene changes to the court of heaven.

A door was opened in heaven for the seer. There are two possibilities here: (a) It may be that he is thought of as already being in heaven, and the door is opening into still more holy parts of heaven. (b) It is much more likely that the door is from earth to heaven. Primitive Jewish thought conceived of the sky as a vast solid dome, set like a roof upon a square flat earth; and the idea here is that beyond the dome of the sky there is heaven, and a door is opened in that dome to give the seer entry into heaven.

In the early chapters of the Revelation there are three of the most important doors in life.

(i) There is the door of opportunity. "Behold," said the Risen Christ to the Church at Philadelphia, "I have set before you an open door" (Rev 3:8). That was the door of the glorious opportunity by which the message of the gospel could be taken to the regions beyond. God sets before every man his own door of opportunity.

(ii) There is the door of the human heart. "Behold," says the Risen Christ, "I stand at the door and knock (Rev 3:20). At the door of every heart there comes the knock of the nail-pierced hand, and a man may open or refuse to open.

(iii) There is the door of revelation. "I saw a door in heaven standing open," says the seer. God offers to every man the door which leads to the knowledge of God and of life eternal.

More than once the New Testament speaks of the heavens being opened; and it is of the greatest significance to see the object of that opening.

(i) There is the opening of the heavens for vision. "The heavens were opened and I saw visions of God" (Eze 1:1). God sends to those who seek him the vision of himself and of his truth.

(ii) There is the opening for the descent of the Spirit. When Jesus was baptized by John, he saw the heavens opened and the Spirit descending upon himself (Mar 1:10). When a man's mind and soul seek upwards, the Spirit of God descends to meet them.

(iii) There is the opening for the revelation of the glory of Christ. It was the promise of Jesus to Nathanael that he would see the heaven open and the angels of God ascending and descending upon the Son of Man (Joh 1:51). Some day the heavens will open to disclose the glory of Christ; and inevitably that day will bring joy to those who have loved him and amazement and fear to those who have despised him.

Barclay: Rev 4:2-3

When the seer entered the door into heaven, he fell into an ecstasy.

In heaven he saw a throne and God on the throne. The throne of God is a common Old Testament picture. The prophet said: "I saw the Lord sitting on his throne, and all the host of heaven standing beside him" (1Ki 22:19). The Psalmist has it: "God sits on his holy throne" (Psa 47:8). Isaiah saw the Lord "sitting upon a throne, high and lifted up" (Isa 6:1). In the Revelation the throne of God is mentioned in every chapter except Rev 2 , Rev 8 and Rev 9 . The throne of God stands for the majesty of God. When Handel was asked how he had come to write the Messiah, his answer was: "I saw the heavens opened and God upon his great white throne."

John saw One seated upon the throne. There is something very interesting here. John makes no attempt to describe God in any human shape. As Swete says, "He rigorously shuns anthropomorphic details." He describes God in "the flashing of gem-like colours," but he never mentions any kind of form. It is the Bible's way to see God in terms of light. The Pastorals describe God as "dwelling in the light that no man can approach unto" (1Ti 6:16). And long before that the Psalmist had spoken of God who covers himself with light as a garment (Psa 104:2).

John sees his vision in terms of the lights which flash from precious stones. We do not know what exactly these stones were. The three names here are the jasper, the sardian and the emerald. One thing is certain; these were typical of the most precious stones. Plato mentions the three of them together as representative of precious stones (Plato, Phaedo 111 E). They were part of the rich array of the King of Tyre (Eze 28:13); they were among the precious stones on the breast-plate of the High Priest (Exo 28:17); and they were among the stones which were the foundation of the Holy City (Rev 21:19).

The jasper is nowadays a dull opaque stone, but in the ancient world it seems to have been a translucent rock crystal, through which the light would come with an almost unbearable scintillation. Some think that here it means a diamond, and this is not impossible. The sardian, so called because it was said to be found mainly near Sardis, was blood-red; it was a gem which was frequently used to have engravings incised on it and may correspond to the modern carnelian. The emerald is most likely the green emerald which we know.

The picture of the presence of God which John saw was like the blinding flash of a diamond in the sun, with the dazzling blood-red of the sardian; and there flashed through both the more restful green of the emerald, for in that way alone could the eye bear to look upon the sight.

It may well be that the jasper stands for the unbearable brightness of the purity of God; that the blood-red sardian stands for his avenging wrath; and that the gentle green of the emerald stands for his mercy by which alone we can meet his purity and his justice.

Constable: Rev 4:1--22:6

III. THE REVELATION OF THE FUTURE 4:1--22:5

John recorded the rest of this book to reveal those aspects of the future that God wanted His people to know (cf. 1:19). He revealed the events in chapters 4-18 to enable the readers to understand events leading up to Jesus Christ's second coming.

"The closest modern parallel to this mode of communication is the political cartoon, which has gained an established place in the popular press all over the world."¹⁹⁴

Scholars have proposed many interpretations of the remaining chapters (4-22), but the only ones that make much sense of the text are those that see them as predicting events yet future. This is the futuristic approach. Other approaches are the following. The idealist (or allegorical) approach sees these chapters as containing the story of the conflict between God and Satan in the present age with a symbolic presentation of God's ultimate victory. The preterist approach sees these chapters as a picture of conflicts that took place in the early history of the church. Some preterist interpreters see these chapters as a symbolic revelation of God's principles of dealing with humankind throughout history. The historical approach interprets these chapters as a history of the church from Jesus Christ's first advent to His second advent. A major problem with the approaches just named is that their advocates do not agree with one another on the interpretation of individual passages. Only the futuristic approach has resulted in consistency in the interpretation of the major interpretive problems. This approach also has the support of 1:19 that promises a revelation of things yet future.

Whereas chapters 4-18 present events culminating in Jesus Christ's second coming, there are clues in the text that not everything in these chapters is in chronological order. I will point out these clues in the exposition to follow. There is also evidence in the text that as the time of Christ's return approaches predicted events will occur more closely together. The revelation of these events becomes correspondingly fuller. Jesus' second coming is the true climax of this section of the book and is the true climax of history on planet earth.

Constable: Rev 4:1--5:14

A. Introduction to the judgments of the Tribulation chs. 4-5

Chapters 4 and 5 prepared John, and they prepare the reader, for the outpouring of judgments on the earth that follow. They present the place from which these judgments originate and the Person from whom they come. Before revealing the judgments God will send on the earth (chs. 6-18), He gave John a second vision (cf. 1:10-3:22). This vision revealed what will take place in heaven (chs. 4-5) following the Rapture and the judgment seat of Christ (1 Pet. 4:17-18). He did this to enable the readers to view coming earthly events from a heavenly perspective.

One writer proposed that God revealed the whole heavenly court scene in chapters 4-5 as a cosmic temple similar to Israel's Old Testament temple. The court scene describes a divine council in session. In it God decides the worthiness of the Lamb to receive the covenant inheritance, symbolized by the seven-sealed scroll, by a process of investigative judgment.¹⁹⁵

"Chapters 4-5 may be viewed as the fulcrum of the Revelation. In relation to what has gone before they provide a fuller understanding of him who dominates the letters to the churches. In relation to the rest of the book they serve the double purpose of initiating the series of judgments which lead to the final advent and descent of the city of God to earth, and of supplying the form for the series of messianic judgments (the seven seals) which immediately follow. In this respect these chapters constitute the pivot of the structure which holds the book together, for the rest of the visions dovetail into this main structure. Yet the vision of chapters 4-5 is also a self-contained whole, serving a highly important function regarding the message of the book. It reveals the ground of assurance that God's gracious purpose for the universe will come to pass, and so it is dominated by praise and adoration."¹⁹⁶

"No part of the Scripture is more calculated to evoke worship than these two chapters of John's prophecy."¹⁹⁷

Constable: Rev 4:1-11

1. The throne in heaven ch. 4

This chapter focuses on God the Father, the Creator who hands over the seven-sealed scroll. Chapter 5 emphasizes God the Son, the Redeemer who receives and opens the scroll.

Constable: Rev 4:1

Christ's invitation 4:1

"These things" refer to the revelation of the messages to the seven churches (chs. 2-3; cf. 1:19). After John had received these messages, he received a vision of heaven in which Jesus Christ invited him (cf. 1:10, 12-16) to enter heaven to receive a revelation of future events. John had been viewing Christ in authority over the churches and their messengers (1:10-3:22), but now he would see a throneroom in heaven. "After these things I looked" is a clause that, with variations, introduces a new vision each time it occurs in Revelation (cf. 7:1, 9; 15:5; 18:1; 19:1). What John evidently saw in this vision was a door standing ajar (Gr. eneogmene) in the sky (cf. Ezek. 1:1). A voice, probably the glorified Christ's (cf. 1:10; Exod. 19:20, 24-25), bid him enter through the door into heaven. This is not an invitation for the church to enter heaven at the Rapture but an invitation for John to enter heaven in his vision. From that new vantage point he would receive new revelations (cf. Rom. 10:6; 2 Cor. 12:1-2). "Must" (dei) indicates that the events God was about to reveal will indeed happen. The word indicates divine necessity here as it does frequently in the Gospels, especially Luke's Gospel (Luke 2:49; 4:43; 13:33; 17:25; 19:5, 22; 22:37; 24:25-27, 44-46; cf. Acts 2:23-24).

Constable: Rev 4:2-8

The glory of God 4:2-8

4:2 As soon as John heard this invitation, he entered another ecstatic state (cf. 1:10). His body remained on the earth, but he saw a throne and someone sitting on it in heaven (cf. Ezek. 11:1, 5). "Throne" occurs 45 times in Revelation and only 15 times in the rest of the New Testament. The tense of the Greek verb translated "sitting" (present participle here and in v. 3) suggests continuous sitting. The person on the throne was undoubtedly God the Father (cf. v. 5; 5:5, 7; 6:16; 7:10; 19:4). John apparently saw a very large room with a throne in the center of it and someone sitting on the throne (cf. 1 Kings 22:19; Ps. 11:4; 47:8; Isa. 6:1; Ezek. 1:26; Dan. 7:9).

"Daniel, the prophet, saw the same glorious sight (Daniel 7): the Ancient of Days enthroned, and One like unto a son of man brought near before him' and given dominion, and glory, and a kingdom, that all the peoples, and languages should serve him.'"¹⁹⁸

This was probably a room in the heavenly temple since later John also saw the golden altar of incense and the ark of the covenant there (8:3; 11:19).

"The major focus of chapter 4 upon the throne is its symbolism of God's sovereignty exercised in judgment. From this point of origination proceeds the outworking of God's wrath described in the body of the Apocalypse (cf. 6:10, 16-17; 14:7; 15:1; 16:5, 19; 18:20; 19:2, 11). Though evil reigns for a time on earth, God will ultimately prevail."¹⁹⁹

Some pretribulational commentators have seen a representation of the rapture of the church in this verse. They view John entering heaven in his vision as symbolic of Christians entering heaven at the Rapture.²⁰⁰ This is probably reading too much into the text since it was John himself who entered heaven, and he entered heaven in a vision, not in reality.

The absence of specific reference to the Rapture in Revelation has led some interpreters to conclude that it will occur at the Second Coming, following the Tribulation judgments. Yet the differences between the Rapture and the Second Coming, as various Scriptures refer to these events, make this extremely improbable (cf. John 14:1-3, 1 Cor. 15:50-58, and 1 Thess. 4:13-18 with Rev. 19). The unusual absence of reference to the Rapture may be due to God's purpose in chapters 4-19, namely, to focus on the judgments coming on unbelievers culminating in the Second Coming. There are 20 references to the church in chapters 1-3 but none until 22:17. This strongly implies that the church is not on earth during the Tribulation. Evidently the Rapture takes place between chapters 3 and 4.

4:3 In what sense is God like jasper and sardius (carnelian, NIV) stones? The jasper gem that John saw was evidently a diamond (cf. 21:11), not what we identify as a jasper today.²⁰¹ The sardius, named for the town of Sardis where it was discovered, is fiery red. These colored gems probably symbolize the holiness and justice of God (cf. 1:14; 10:1; Ezek. 1:4, 26-28; 8:2; Dan. 7:9).

"Perhaps it is better to think of this resemblance as denoting His anger as a reaction of His holy nature in view of the prevailing sinfulness of man and in consequence of which He is about to send judgment upon the earth, that the inhabitants of the world will learn righteousness.'"²⁰²

The "rainbow" around the throne was apparently the shape of a rainbow rather than the color of one since this one was green. This bow completely encircled the throne, perhaps resembling a halo. It evidently symbolizes God's mercy that surrounds His rule (cf. Gen. 9:8-17). This rainbow may have been various shades of green suggesting the variegated mercy and grace of God.²⁰³ Another possibility is that the emerald (Gr. smaragd) was a crystal that served as a prism and so yielded a rainbow of colors.²⁰⁴

"Usually, a rainbow appears after the storm; but here, we see it before the storm."²⁰⁵

4:4 John saw 24 thrones surrounding the main throne in what is obviously a subordinate relationship. The throne is a place of rule. Evidently these elders will have positions of authority under God.

The identity of the 24 elders (Gr. presbyteros) is difficult to determine. There have been two basic views: men and angels. If they are human beings, they may be representatives of Israel, the church, or both groups.²⁰⁶ If angels, they could be angelic representatives of either of the Old Testament priestly orders (cf. 1 Chron. 24:4-5; 25:9-13), or angelic representatives of the faithful of all ages, or a special group or class of angels.²⁰⁷

I think the 24 elders are either 12 human leaders of Israel and 12 human leaders of the church or a special group of 24 angelic leaders who represent the 12 patriarchs of Israel and the 12 apostles of the church. All that John wrote about them fits angels, and some of what he wrote could fit some men. Their song of praise seems to set them apart from those purchased by Christ's blood (5:9-10). However, "elder" is a term used nowhere else in the Bible to describe angels. Their number may relate to the 24 priestly orders in Israel that worshipped and served the Lord (1 Chron. 23:6; 24:7-18). They evidently serve God by executing His will in the universe, but they do so in rank under the four living beings of verse 6.

White apparel is the characteristic dress of angels (cf. Matt. 28:3; Mark 16:5; John 20:12; Acts 1:10). These elders wore crowns (Gr. stephanous). This Greek word often refers to a victor's crown (2:10; 3:11), but John also used it to describe a crown that represents authority (6:2; 9:7; 12:1; 14:14).

4:5 The lightning and thunder are evidently portents of judgment to come and symbolize God judging (8:5; 11:19; 16:18; cf. Exod. 19:16).

"In Revelation the symbols of thunder and lightning are always connected with a temple scene and mark an event of unusual import."²⁰⁸

The wrath of God proceeds from this throne. The seven burning lamps (or torches, Gr. lampades, cf. lychniai, "lampstands," 1:12, 20) probably picture divine preparedness for battle against wickedness (cf. Judg. 7:16, 20; Nah. 2:3-4; Isa. 4:4; Mal. 4:1).²⁰⁹ The seven spirits of God (i.e., the seven principle angels of God, cf. 1:4; 3:1) will carry out this judgment. The picture is of these torches ready to go from God's presence to the earth where they will consume wickedness during the Tribulation.

4:6 The clear glass-like sea before the throne may represent the need for cleansing before approaching God. The laver (called a "sea" in the Old Testament, e.g., 1 Kings 7:23, et al.) served the need for cleansing in the Israelite tabernacle and temple. Perhaps the fact that this sea is solid indicates that those who can approach God's throne have attained a fixed state of holiness by God's grace.²¹⁰ Perhaps the sea represents the forces opposed to God's will and His people. This is what the sea symbolized in the ancient Near East. John now saw these forces under God's sovereign control (cf. Exod. 24:10; Ezek. 1:22, 26).²¹¹ The best explanation seems to be that this sea pictures some type of firmament that separates God in his holiness and purity from all of His sinful creation (cf. Gen. 1:7; Exod. 24:10-11; 1 Kings 7:23; Ps. 104:3; Ezek. 1:22, 26).²¹²

The four living "creatures" seem to be angelic beings that reflect the attributes of God. They form an inner circle and surround the throne and God (cf. Ezek. 1:12), so they must constitute an exalted order of angelic beings. They appear similar to the seraphim (Isa. 6:2) and even more like the cherubim (Ezek. 1:4-14; 9:3; 10), though because of their differences they appear to be in a class by themselves. They appear to have a judicial function (cf. 6:1, 3, 5, 7) and to have some connection with animate creation (cf. vv. 9-11; 15:7). Their many eyes evidently symbolize their penetrating intelligence that makes them immediately aware of whatever is happening that affects their judicial responsibility (cf. Ezek. 1:18; 10:12).²¹³

4:7 The four creatures represent four classes of created beings: wild beasts, domesticated animals, human beings, and flying creatures. Together they may picture all creation praising God, or God's sovereign control over all aspects of His creation, or both.

Each creature also seems to possess different qualities that are appropriate in their service of God. John described these as the outstanding qualities of animals that everyone can identify. Lions are strong (cf. Ps. 103:20), oxen are servants (cf. Heb. 1:14), men have intelligence (cf. Luke 15:10), and eagles are swift (cf. Dan. 9:21).

"The four forms suggest whatever is noblest, strongest, wisest, and swiftest in animate nature."²¹⁴

Some of the early church fathers equated these creatures with the four Gospels, but they had different opinions about which beings represented which Gospels. Some commentators have taken this further and have suggested that each creature represents a different aspect of Christ in each Gospel. Others take the beings as symbolizing attributes of God. Still others connect them with the four chief signs of the zodiac. Some believe they represent Israel because there is some connection with the pictures on the standards of Israel's tribes (cf. Num. 2:2, 10, 18, 25). Others see them as representing four outstanding apostles or other glorified men. Yet none of these interpretations seems valid.

4:8 These creatures seem similar to the seraphim (lit. burning ones) of Isaiah 6:2-3 in that they each have six wings. Their many eyes suggest alertness, comprehensive knowledge, and constant vigilance (cf. Ezek. 10:12). "Around and within" probably means that they had eyes even on the undersides of their wings so they could move their wings without interrupting their vision. Their movements did not detract from their constant vigilance. They ascribe holiness to God day and night, namely, constantly, though not necessarily without stopping (cf. 1 Thess. 2:9; 5:17; 2 Thess. 3:8).

"In Hebrew, the double repetition of a word adds emphasis, while the rare threefold repetition designates the superlative and calls attention to the infinite holiness of God--the quality of God felt by creatures in his presence as awesomeness or fearfulness (Ps. 111:9: Holy and awesome is his name.')"²¹⁵

The focus of their worship is on God's holiness, His omnipotence, and His eternality.

"This continual song from the four living beings underscores the central role of the one sitting upon the throne in the present setting. As the absolutely holy one, He is thoroughly entitled and has ample might to initiate stringent measures against His own creation in order to return it to its original holy state."²¹⁶

College: Rev 4:1-11

REVELATION 4

III. THE REVELATION OF

"WHAT WILL TAKE PLACE LATER" (4:1-22:6)

A. INTRODUCTION: JOHN'S HEAVENLY VANTAGE POINT (4:1-5:14)

1. Transition to the Threefold Vision of the Future (4:1)

¹ After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this."

4:1 In Revelation 1:19 Christ says that he will give John a revelation of both the present and the future: "Write, therefore, what you have seen, what is now [i.e., the Lord's view of circumstances in the Roman province of Asia in A.D. 95-96] and what will take place later [i.e., a vision of the future from A.D. 95-96 to the consummation of God's kingdom]." The vision of the present appears in chapters 2-3 and takes the form of letters to the seven churches. The vision of the future begins here in 4:1 and continues through 22:6.

The vision of the future has two main parts: First, 4:1-5:14 forms an introduction in which John describes his new vantage point in heaven. Second, 6:1-22:6 describes the future itself. This description of the future has three main parts - namely, Revelation 6:1-8:1, Revelation 8:2-11:19, and Revelation 12:1-22:6. Here the Lord gives three revelations of the complete future - from John's time to the final consumation - seen from three slightly different angles. (For a more detailed discussion of the Structure of Revelation, see Part V of the Introduction.)

I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here,

The Lord, with a voice "like a trumpet," calls John up into heaven, to the throne room of God. Everything John sees from this point onward (namely, the vision of the future) is seen from the vantage point of heaven - from a "God's eye view." John's description of the future will not be his own, but a product of the foreknowledge of God.

2. The Throne of God and the Twenty-Four Elders (4:2-6a)

² At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. ³ And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne. ⁴ Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. ⁵ From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits ^a of God. ⁶ Also before the throne there was what looked like a sea of glass, clear as crystal.

^a 5 Or the sevenfold Spirit

4:2 At once I was in the Spirit

God's Spirit again enables John to exercise his prophetic gift (see under 1:10).

and there before me was a throne in heaven with someone sitting on it.

"The One seated on the throne" is John's favorite description of God. He uses it throughout the book, emphasizing the Lord's divine sovereignty. The fact that John will see the future from the vantage point of God's heavenly throne room is extremely significant, for it means that we cannot possibly understand the goal of history unless we realize that God is in control of history. God rules; God is king; God's sovereign will shall be done.

In describing his heavenly surroundings, the imagery John uses to describe God's throne is much the same as that of Ezekiel's vision in Ezekiel 1. Compare 1 Enoch 14 (which also similarly echoes Ezekiel) and Daniel 7:9-10.

4:3 And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne.

We cannot know with certainty the precise color and significance of the gems mentioned in Revelation because we do not necessarily know to what precious stones the Greek names refer. The "jasper" (ijavspi" , iaspis ) may actually be diamond because this stone is described as "clear as crystal" in Revelation 21:11. The "carnelian" (savrdion , sardion ) was probably red.

The glittering light that would be given off by all these stones together - the "jasper," the "carnelian," and the "rainbow resembling an emerald" - may together be intended to describe the radiance of God's glory. This seems to be the significance of the rainbow in Ezekiel 1:28:

Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the LORD.

It is very likely that the "rainbow" is also intended to remind us of the covenant God made with Noah and all creation in Genesis 9:8-17:

Then God said to Noah and to his sons with him: "I now establish my covenant with you and with your descendants after you and with every living creature that was with you-the birds, the livestock and all the wild animals, all those that came out of the ark with you-every living creature on earth. I establish my covenant with you: Never again will all life be cut off by the waters of a flood; never again will there be a flood to destroy the earth."

And God said, "This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. Whenever I bring clouds over the earth and the rainbow appears in the clouds, I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth."

After destroying nearly all of creation through the Flood, God "hangs up" his war-bow, signifying that he will not use this watery weapon again. Very shortly in Revelation we are going to see terrifying visions of judgment; but the "rainbow" over God's throne reminds us from the start that the ultimate goal of God, the King, is not to destroy his creation, but to save it.

4:4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads.

A number of theories have been put forward as to the meaning and significance of the "twenty-four elders." The theories range from angels, to Old Testament heroes, to God the King's heavenly court. The following evidence makes clear that the elders actually represent the church:

First, there are twenty-four elders. The number twenty-four is a multiple of twelve, and throughout Revelation multiples of twelve are used to designate the People of God. (See below for the significance of this particular multiple of twelve.)

Second, the twenty-four elders are "dressed in white." This is the garment of redeemed saints in Revelation 3:4-5,18; 6:11; 7:9,13-14.

Third, the twenty-four elders wear "crowns of gold on their heads." They are kings who sit on "thrones" in the presence of God's throne, sharing in God's kingdom rule. We saw in chapters 2 and 3 that Christians will be given this privilege. For example, in Revelation 3:21 Christ says: "To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne" (cf. 2:26-27).

Fourth, in Revelation 5:8, John says that each of the elders holds a "harp." This is the instrument played by the redeemed saints in Revelation 14:2 and 15:2.

Fifth, in Revelation 5:8 the elders also hold "golden bowls full of incense, which are the prayers of the saints." Here the twenty-four elders are acting as priests, offering incense to God. 1 Chronicles 24 names twenty-four divisions of priests, so the particular multiple of twelve given here (12¥ 2) also serves to identify the priestly function of the elders. Throughout the Apocalypse, John says that God has made Christians "priests" (e.g., 5:10). The "incense" these priestly figures offer up to God are "the prayers of the saints." These twenty-four elders symbolize the praying children of God.

Sixth, throughout Revelation, these twenty-four elders offer the same kind of praise to the Lord that the church offers to him (e.g., praises to God as creator in 4:11 and to Jesus as redeemer in 5:9-10).

The above evidence suggests that the twenty-four elders together represent the church. What, then, is the significance of this symbol? Seen from God's point of view, Christians are already in heaven with him, participating in his eschatological rule. The kingdom of God has not yet been consummated, but it has begun. Christians have a share in it.

4:5 From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God.

Regarding the theophany of thunder and lightning, see the explanation of the "loud voice like a trumpet" in Revelation 1:10,12. For the "seven lamps," see the comment on Revelation 1:12-13,16,20.

4:6a Also before the throne there was what looked like a sea of glass, clear as crystal.

The "sea" is an ancient Near Eastern symbol for the forces of evil and chaos. The origin of this symbol goes back at least as far as the Babylonian creation myth. According to that myth, the heavens and the earth came into existence when Marduk, the god of light and order, defeated Tiamat, the great sea monster and goddess of darkness and chaos. When Marduk killed Tiamat, he sliced her body into two halves and made heaven out of one and earth out of the other. From the Ras Shamra tablets we learn that this myth was also told in Canaan, where the part of Tiamat was played by Lotan, a seven-headed sea monster otherwise known as "Leviathan."

A number of biblical passages use language and imagery from this myth in order to describe the greatness and power of God. To illustrate, Psalm 74:12-15 describes Israel's successful crossing of the Red Sea and the destruction of the pursuing Egyptian army as a victory of God over "Leviathan," the forces of evil:

But you, O God, are my king from of old;

you bring salvation upon the earth.

It was you who split open the sea by your power [a reference to God's miraculous parting of the Red Sea in Exodus 14];

you broke the heads of the monster in the waters.

It was you who crushed the heads of Leviathan [i.e., destroyed the Egyptian army]

and gave him as food to the creatures of the desert.

It was you who opened up springs and streams;

you dried up the ever flowing rivers.

Psalm 104:5-9 uses the same sort of imagery to describe God's creation of the earth and separation of the sea from the dry land as his victory over the sea. Similar ideas appear in Genesis 1:1-10 (where God brings order and goodness to a world that was "formless and empty" and chaotic); Job 9:13; 38:8-11; Psalms 89:10; 104:5-9; Proverbs 8:27-29; Isaiah 27:1; 51:9-10; Ecclesiasticus 39:17. As Caird explains,

Israel believed that her national history was the scene where God was continuing to wage war on the powers of evil until the day of final victory. "On that day the Lord with his great, strong, relentless sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and will kill the dragon in the sea" (Isa 27:1).

The sea - and the sea monster - are very ancient symbols for the forces of evil and chaos that threaten to engulf God's good creation. In Revelation, the sea stands for everything that opposes the kingdom of God: It is the reservoir of evil out of which the seven-headed beast arises in 13:1. It is the fiery trial through which the saints must pass in 15:2. And yet notice the way John describes the "sea" here in Revelation 4:6: It is "before God's throne" - subject to his will, under his control and his sovereignty. Furthermore, it looks like "a sea of glass, clear as crystal." It is perfectly calm, perfectly still, thoroughly tamed. Why? Because Jesus Christ has died on the cross as the sacrifice that cancels sin in the sense that it destroys the kingdom of Satan and the present evil age. The decisive battle against evil has already been won on the cross. In Revelation 21:1, when John describes the final consummation of God's kingdom, he says that there will "no longer" be "any sea." Evil will vanish from God's creation altogether.

3. The Four Living Creatures (4:6b-8)

⁶ In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. ⁷ The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. ⁸ Each of the four living creatures had six wings and was covered with eyes all around, even under his wings. Day and night they never stop saying:

"Holy, holy, holy

is the Lord God Almighty,

who was, and is, and is to come."

4:6b,8 In the center, around the throne, were four living creatures . . . Each of the four living creatures had six wings

In describing the "four living creatures," John combines imagery also used in two parts of the Old Testament: Isaiah's vision of God's throne room in Isaiah 6 includes six-winged seraphim who call out: "Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory" (v. 3). Ezekiel's vision of God in Ezekiel 1 includes "four living creatures" (called "cherubim" in chapter 10), each of which has four faces - the faces of a man, lion, ox and eagle.

and they were covered with eyes, in front and in back, . . . and was covered with eyes all around, even under his wings. Day and night they never stop saying: "Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come."

The many eyes signify that the four living creatures never sleep, but praise God continually forever and ever. The basis for this interpretation appears in verse 8: " Day and night they never stop saying: 'Holy, holy, holy is the Lord God Almighty'" (see also Ezek 10:12; 1 Enoch 39:12; 2 Enoch 21:1). On the threefold description of God, see the comment on Revelation 1:4c.

4:7 The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle.

To John's original readers, the lion, ox, man, and eagle each represent the pinnacle or apex of a different facet of God's creation. The Jewish rabbinical document Midrash Shemoth illustrates this point:

Four kinds of exalted beings have been created in the world. The most exalted of all living creatures is man; of birds, the eagle; of cattle [i.e., of domestic animals], the ox; and of wild beasts, the lion. All of these received royalty and had greatness bestowed upon them, and they are set under the chariot [i.e., the throne] of God. . . .

All participate in God's sovereignty over creation, and yet are themselves creatures under God's rule. The four living creatures with their four faces together represent all God's creation offering praise to him. For further discussion of the number four symbolizing creation, see Part III.B.1.d of the Introduction.

4. The Heavenly Worship (4:9-11)

⁹ Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, ¹⁰ the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say:

¹¹"You are worthy, our Lord and God,

to receive glory and honor and power,

for you created all things,

and by your will they were created

and have their being."

4:9-11 Throughout Revelation, the songs sung in heaven serve to interpret the visions that precede them by highlighting the main point that the visions are intended to communicate. In this case, what are we to make of the vision of God's throne room in Revelation 4? Verse 11 tells us: "You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being."

From a heavenly point of view God is, both now and forevermore, Lord over all creation. It is quite appropriate for all creation (here symbolized by the four living creatures) - and especially the church (symbolized by the twenty-four elders) - to ascribe glory, honor, power, and thanks to him. The essence of sinfulness is not to recognize God as creator and Lord. Those who oppose him are not being realistic.

In verse 10, the twenty-four elders lay their crowns before God's throne. What is the meaning and significance of this gesture? At the beginning of the Bible, in Genesis 1:26-27, we find an account of how God created human beings:

Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground."

So God created man in his own image, in the image of God he created him; male and female he created them.

What does the text mean when it says, "God created man in his own image," in his own "likeness"? In what way are human beings "like" God? We are like our creator in many ways, but the Lord tells us what he had in mind in this text, in verse 26:

Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground."

Human beings are created in the "image" of God in the sense that he has given us the ability to "rule" as he rules - the ability to think, and reason, and manipulate creation, and exercise dominion over creation, and shape the world according to our will. Human beings are created in the "image" of God in the sense that he has made us lords as he himself is a Lord .

We can cut wood, and quarry stone, and dig clay, and mine ore, and fashion these simple materials into houses and tools and machines with amazing abilities - jet airplanes that can carry us thousands of miles in a single day, computers that can perform millions of complex calculations in the blink of an eye. We can harness the energy in sunlight, fossil fuels, running water, the wind, the atom. We can record and transmit events and ideas through written language, radio waves, microwaves, photography, optic fibers, and information storage and retrieval systems.

Our God-given, God-like ability to shape the world according to our will holds incredible potential for good, but also incredible potential for evil. The next few chapters of Genesis tell how human beings chose to use their dominion - their lordly abilities - against God and against other human beings.

At the end of the Bible, in Revelation 4, John pictures twenty-four elders seated on "thrones" and wearing "crowns" on their heads. The elders represent the church. God's people have been given dominion and lordship and rule, as the Scripture says in Genesis.

But what do Christians do with their "crowns," their lordship, their rule? Christians lay their "crowns" before God's throne. They voluntarily subordinate their wills to God's will, voluntarily place their dominion under his dominion, voluntarily allow "the kingdoms of this world" to become "the kingdom of our Lord and of his Christ," who "will reign for ever and ever" (see Rev 11:15).

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Revelation (Book Introduction)

THE REVELATION OF JOHN

ABOUT a.d. 95

By Way of Introduction

Difficulty in the Problem

Perhaps no single book in the New Testament presents so many and so formidable problems as the Apocalypse of John. These difficulties concern the authorship, the date, the apocalyptic method, the relation to the other Johannine books, the purpose, the historical environment, the reception of the book in the New Testament canon, the use and misuse of the book through the ages, etc. In the eastern churches the recognition of the Apocalypse of John was slower than in the west, since it was not in the Peshitta Syriac Version. Caius of Rome attributed the book to Cerinthus the Gnostic, but he was ably answered by Hippolytus, who attributed it to the Apostle John. The Council of Laodicea (about a.d. 360) omitted it, but the third Council of Carthage (a.d. 397) accepted it. The dispute about millenarianism led Dionysius of Alexandria (middle of the third century, a.d.) to deny the authorship to the Apostle John, though he accepted it as canonical. Eusebius suggested a second John as the author. But finally the book was accepted in the east as Hebrews was in the west after a period of doubt.

Poor State of the Text

There are only five uncials that give the text of John’s Apocalypse (Aleph A C P Q). Of these Aleph belongs to the fourth century, A and C to the fifth, Q (really B2 , B ending with Heb_9:13, both in the Vatican Library) to the eighth, P to the ninth. Only Aleph A Q (= B2 ) are complete, C lacking Rev_1:1, 3:19-5:14, Rev_7:14-17, 8:5-9:16, 10:10-11:3, 14:13-18:2, 19:5-21, P lacking Rev 16:12 - 17:1, 19:21-20:9, 22:6-21. Both C and P are palimpsests. In the 400 verses of the book " over 1,600 variants have been counted" (Moffatt). Erasmus had only one cursive (of the twelfth century numbered Ir) for his first edition, and the last six verses of the Apocalypse, save Rev_22:20, were a translation from the Vulgate. The result is that the versions are of special importance for the text of the book, since in no single MS. or group of MSS. do we have a fairly accurate text, though Aleph A C and A C Vulgate are the best two groups.

The Apocalyptic Style

The book claims to be an apocalypse (Rev_1:1) and has to be treated as such. It is an unveiling ( apokalupsis , from apokaluptō ) or revelation of Jesus Christ, a prophecy, in other words, of a special type, like Ezekiel, Zechariah, and Daniel in the Old Testament. There was a considerable Jewish apocalyptic literature by this time when John wrote, much of it b.c., some of it a.d., like the Book of Enoch, the Apocalypse of Baruch, the Book of Jubilees, the Assumption of Moses, the Psalms of Solomon, the Testaments of the Twelve Patriarchs, the Sibylline Oracles, some of them evidently " worked over by Christian hands" (Swete). Jesus himself used the apocalyptic style at times (Mark 13; Matt 24, 25; Luke 21). Paul in 1 Cor 14 spoke of the unpremeditated apocalyptic utterances in the Christian meetings and suggested restraints concerning them. " The Revelation of John is the only written apocalypse, as it is the only written prophecy of the Apostolic age.... The first Christian apocalypse came on the crest of this long wave of apocalyptic effort" (Swete). The reason for this style of writing is usually severe persecution and the desire to deliver a message in symbolic form. The effort of Antiochus Epiphanes, who claimed to be " a god manifest," to hellenize the Jews aroused violent opposition and occasioned many apocalypses to cheer the persecuted Jews.

Emperor Worship as the Occasion for John’s Apocalypse

There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus ( Sebastos , Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January a.d. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in a.d. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed Dominus ac Deus noster (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a religio licita , but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in 1Co_12:3. It was Kurios Iēsous or Kurios Kaisar . On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero redivivus , or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in 2Th_2:3., the man of sin who sets himself above God as the object of worship. We have seen also in 1Jo_2:18, 1Jo_2:22; 1Jo_4:3; 2Jo_1:7 the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

The Author

The writer calls himself John (Rev_1:1, Rev_1:4, Rev_1:9; Rev_22:8). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably 2 John and 3 John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to a.d. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.

Relation to the Fourth Gospel

Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in Rev_1:4), all of them on purpose according to Milligan ( Revelation in Schaff’s Pop. Comm.) and Heinrici ( Der Litterarische Charakter der neutest. Schriften , p. 85). Radermacher ( Neutestamentliche Grammatik , p. 3) calls it " the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton ( Grammar , Vol. II, Part I, p. 3) says: " Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian’s reign and not much later than the Fourth Gospel. It is worth noting that in Act_4:13 Peter and John are both termed by the Sanhedrin agrammatoi kai idiōtai (unlettered and unofficial men). We have seen the possibility that 2 Peter represents Peter’s real style or at least that of a different amanuensis from Silvanus in 1Pe_5:12. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (Joh_21:24). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John’s own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man’s excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.

The Unity of the Apocalypse

Repeated efforts have been made to show that the Apocalypse of John is not the work of one man, but a series of Jewish and Christian apocalypses pieced together in a more or less bungling fashion. Spitta argued for this in 1889. Vischer was followed by Harnack in the view there was a Jewish apocalypse worked over by a Christian. Gunkel ( Creation and Chaos , 1895) argued for a secret apocalyptic tradition of Babylonian origin. In 1904 J. Weiss carried on the argument for sources behind the Apocalypse. Many of the Jewish apocalypses do show composite authorship. There was a current eschatology which may have been drawn on without its being a written source. It is in chapter Rev 12 where the supposed Jewish source is urged more vigorously about the woman, the dragon, and the man child. There are no differences in language (vocabulary or grammar) that argue for varied sources. The author may indeed make use of events in the reign of Nero as well as in the reign of Domitian, but the essential unity of the book has stood the test of the keenest criticism.

The Date

There are two chief theories, the Neronic, soon after Nero’s death, the other in the reign of Domitian. Irenaeus is quoted by Eusebius as saying expressly that the Apocalypse of John was written at the close of the reign of Domitian. This testimony is concurred in by Clement of Alexandria, by Origen, by Eusebius, by Jerome. In harmony with this clear testimony the severity of the persecutions suit the later date better than the earlier one. There is, besides, in Rev_17:11. an apparent reference to the story that Nero would return again. The fifth king who is one of the seven is an eighth. There was a Nero legend, to be sure, that Nero either was not dead but was in Parthia, or would be redivivus after death. Juvenal termed Domitian " a bald Nero" and others called Domitian " a second Nero." But in spite of all this Hort, Lightfoot, Sanday, Westcott have argued strongly for the Neronic era. Peake is willing to admit allusions to the Neronic period as Swete is also, but both consider the Domitianic date the best supported. Moffatt considers any earlier date than Domitian " almost impossible."

The Visions

No theory of authorship, sources, or date should ignore the fact that the author claims to have had a series of visions in Patmos. It does not follow that he wrote them down at once and without reflection, but it seems hardly congruous to think that he waited till he had returned from exile in Patmos to Ephesus before writing them out. In fact, there is a note of sustained excitement all through the book, combined with high literary skill in the structure of the book in spite of the numerous grammatical lapses. The series of sevens bear a relation to one another, but more in the fashion of a kaleidoscope than of a chronological panorama. And yet there is progress and power in the arrangement and the total effect. There is constant use of Old Testament language and imagery, almost a mosaic, but without a single formal quotation. There is constant repetition of words and phrases in true Johannine style. Each of the messages to the seven churches picks out a metaphor in the first picture of Christ in chapter 1 and there are frequent other allusions to the language in this picture. In fact there is genuine artistic skill in the structure of the book, in spite of the deflections from ordinary linguistic standards. In the visions and all through the book there is constant use of symbols, as is the fashion in apocalypses like the beasts, the scorpions, the horses, etc. These symbols probably were understood by the first readers of the book, though the key to them is lost to us. Even the numbers in the book (3 ½, 7, 3, 4, 12, 24, 1000) cannot be pressed, though some do so. Even Harnack called the Apocalypse the plainest book in the New Testament, by using Harnack’s key for the symbols.

Theories of Interpretation

They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter Rev 13 as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter Rev_20:1-15. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to 2Pe_3:8 and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian’s persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.

A Practical Purpose

So considered, this vision of the Reigning Christ in heaven with a constant eye on the suffering saints and martyrs is a guarantee of certain triumph in heaven and ultimate triumph on earth. The picture of Christ in heaven is a glorious one. He is the Lamb that was slain, the Lion of the tribe of Judah, the Word of God, the Victor over his enemies, worshipped in heaven like the Father, the Light and Life of men. Instead of trying to fit the various symbols on particular individuals one will do better to see the same application to times of persecution from time to time through the ages. The same Christ who was the Captain of salvation in the time of Domitian is the Pioneer and Perfecter of our faith today. The Apocalypse of John gives glimpses of heaven as well as of hell. Hope is the word that it brings to God’s people at all times.

The Readers of the Book

The whole book is sent to the seven churches in Asia (Rev_1:4). There is a special message to each of the seven (chapters Rev 2; 3), suited to the peculiar needs of each church and with a direct reference to the geography and history of each church and city, so Ramsay holds ( The Letters to the Seven Churches ). The book is to be read aloud in each church (Rev_1:3). One can imagine the intense interest that the book would arouse in each church. Children are charmed to hear the Apocalypse read. They do not understand the symbols, but they see the pictures in the unfolding panorama. There were other churches in the Province of Asia besides these seven, but these form a circle from Ephesus where John had lived and wrought. They do present a variety of churches, not necessarily all types, and by no means a chart of seven dispensations of Christian history.

JFB: Revelation (Book Introduction)

AUTHENTICITY.--The author calls himself John (Rev 1:1, Rev 1:4, Rev 1:9; Rev 2:8). JUSTIN MARTYR [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes from the Apocalypse, as John the apostle's work, the prophecy of the millennium of the saints, to be followed by the general resurrection and judgment. This testimony of JUSTIN is referred to also by EUSEBIUS [Ecclesiastical History, 4.18]. JUSTIN MARTYR, in the early part of the second century, held his controversy with TRYPHO, a learned Jew, at Ephesus, where John had been living thirty or thirty-five years before: he says that "the Revelation had been given to John, one of the twelve apostles of Christ." MELITO, bishop of Sardis (about A.D. 171), one of the seven churches addressed, a successor, therefore, of one of the seven angels, is said by EUSEBIUS [Ecclesiastical History, 4.26] to have written treatises on the Apocalypse of John. The testimony of the bishop of Sardis is the more impartial, as Sardis is one of the churches severely reproved (Rev 3:1). So also THEOPHILUS OF ANTIOCH (about A.D. 180), according to EUSEBIUS [Ecclesiastical History, 4.26], quoted testimonies from the Apocalypse of John. EUSEBIUS says the same of Apollonius, who lived in Asia Minor in the end of the second century. IRENÆUS (about A.D. 180), a hearer of POLYCARP, the disciple of John, and supposed by ARCHBISHOP USHER to be the angel of the Church of Smyrna, is most decided again and again in quoting the Apocalypse as the work of the apostle John [Against Heresies, 4.20.11; 4.21.3; 4.30.4; 5.36.1; 5.30.3; 5.35.2]. In [5.30.1], alluding to the mystical number of the beast, six hundred sixty-six (Rev 13:18), found in all old copies, he says, "We do not hazard a confident theory as to the name of Antichrist; for if it had been necessary that his name should be proclaimed openly at the present time, it would have been declared by him who saw the apocalyptic vision; for it was seen at no long time back, but almost in our generation, towards the end of Domitian's reign." In his work Against Heresies, published ten years after Polycarp's martyrdom, he quotes the Apocalypse twenty times, and makes long extracts from it, as inspired Scripture. These testimonies of persons contemporary with John's immediate successors, and more or less connected with the region of the seven churches to which Revelation is addressed, are most convincing. TERTULLIAN, of North Africa (about A.D. 220), [Against Marcion, 3.14], quotes the apostle John's descriptions in the Apocalypse of the sword proceeding out of the Lord's mouth (Rev 19:15), and of the heavenly city (Rev. 21:1-27). Compare On the Resurrection of the Flesh [27]; A Treatise on the Soul, [8, 9, &c.]; The Prescription Against Heretics, [33]. The MURATORI fragment of the canon (about A.D. 200) refers to John the apostle writing to the seven churches. HIPPOLYTUS, bishop of Ostia, near Rome (about A.D. 240) [On Antichrist, p. 67], quotes Rev. 17:1-18, as the writing of John the apostle. Among HIPPOLYTUS' works, there is specified in the catalogue on his statue, a treatise "on the Apocalypse and Gospel according to John." CLEMENT OF ALEXANDRIA (about A.D. 200) [Miscellanies, 6.13], alludes to the twenty-four seats on which the elders sit as mentioned by John in the Apocalypse (Rev 4:5); also, [Who Is the Rich Man Who Shall Be Saved? 42], he mentions John's return from Patmos to Ephesus on the death of the Roman tyrant. ORIGEN (about A.D. 233), [Commentary on Matthew, in EUSEBIUS Ecclesiastical History, 6.25], mentions John as the author of the Apocalypse, without expressing any doubts as to its authenticity; also, in Commentary on Matthew, [16.6], he quotes Rev 1:9, and says, "John seems to have beheld the Apocalypse in the island of Patmos." VICTORINUS, bishop of Pettau in Pannonia, who suffered martyrdom under Diocletian in A.D. 303, wrote the earliest extant commentary on the Apocalypse. Though the Old Syriac Peschito version does not contain the Apocalypse, yet EPHREM THE SYRIAN (about A.D. 378) frequently quotes the Apocalypse as canonical, and ascribes it to John.

Its canonicity and inspiration (according to a scholium of ANDREAS OF CAPPADOCIA) are attested by PAPIAS, a hearer of John, and associate of POLYCARP. PAPIAS was bishop of Hierapolis, near Laodicea, one of the seven churches. WORDSWORTH conjectures that a feeling of shame, on account of the rebukes of Laodicea in Revelation, may have operated on the Council of Laodicea, so as to omit Revelation from its list of books to be read publicly (?). The Epistle of the churches of Lyons and Vienne to the churches of Asia and Phrygia (in EUSEBIUS, [Ecclesiastical History, 5.1-3]), in the persecution under Marcus Aurelius (A.D. 77) quotes Rev 1:5; Rev 3:14; Rev 14:4; Rev 22:11, as Scripture. CYPRIAN (about A.D. 250) also, in Epistle 13, quotes Rev 2:5 as Scripture; and in Epistle 25 he quotes Rev 3:21, as of the same authority as the Gospel. (For other instances, see ALFORD'S Prolegomena, from whom mainly this summary of evidence has been derived). ATHANASIUS, in his Festival Epistle, enumerates the Apocalypse among the canonical Scriptures, to which none must add, and from which none must take away. JEROME [Epistle to Paulinus] includes in the canon the Apocalypse, adding, "It has as many mysteries as words. All praise falls short of its merits. In each of its words lie hid manifold senses." Thus an unbroken chain of testimony down from the apostolic period confirms its canonicity and authenticity.

The ALOGI [EPIPHANIUS, Heresies, 51] and CAIUS the Roman presbyter [EUSEBIUS, Ecclesiastical History, 3.28], towards the end of the second and beginning of the third century, rejected John's Apocalypse on mere captious grounds. CAIUS, according to JEROME [On Illustrious Men], about A.D. 210, attributed it to Cerinthus, on the ground of its supporting the millennial reign on earth. DIONYSIUS OF ALEXANDRIA mentions many before his time who rejected it because of its obscurity and because it seemed to support Cerinthus' dogma of an earthly and carnal kingdom; whence they attributed it to Cerinthus. This DIONYSIUS, scholar of ORIGEN, and bishop of Alexandria (A.D. 247), admits its inspiration (in EUSEBIUS [Ecclesiastical History, 7.10]), but attributes it to some John distinct from John the apostle, on the ground of its difference of style and character, as compared with John's Gospel and Epistle, as also because the name John is several times mentioned in the Apocalypse, which is always kept back in both the Gospel and Epistle; moreover, neither does the Epistle make any allusion to the Apocalypse, nor the Apocalypse to the Epistle; and the style is not pure Greek, but abounds in barbarisms and solecisms. EUSEBIUS wavers in opinion [Ecclesiastical History, 24.39] as to whether it is, or is not, to be ranked among the undoubtedly canonical Scriptures. His antipathy to the millennial doctrine would give an unconscious bias to his judgment on the Apocalypse. CYRIL OF JERUSALEM (A.D. 386), [Catechetical Lectures, 4.35,36], omits the Apocalypse in enumerating the New Testament Scriptures to be read privately as well as publicly. "Whatever is not read in the churches, that do not even read by thyself; the apostles and ancient bishops of the Church who transmitted them to us were far wiser than thou art." Hence, we see that, in his day, the Apocalypse was not read in the churches. Yet in Catechetical Lectures, 1.4 he quotes Rev 2:7, Rev 2:17; and in Catechetical Lectures, 1; 15.13 he draws the prophetical statement from Rev 17:11, that the king who is to humble the three kings (Dan 7:8, Dan 7:20) is the eighth king. In Catechetical Lectures, 15 and 27, he similarly quotes from Rev 12:3-4. ALFORD conjectures that CYRIL had at some time changed his opinion, and that these references to the Apocalypse were slips of memory whereby he retained phraseology which belonged to his former, not his subsequent views. The sixtieth canon (if genuine) of the Laodicean Council in the middle of the fourth century omits the Apocalypse from the canonical books. The Eastern Church in part doubted, the Western Church, after the fifth century, universally recognized, the Apocalypse. CYRIL OF ALEXANDRIA [On Worship, 146], though implying the fact of some doubting its genuineness, himself undoubtedly accepts it as the work of St. John. ANDREAS OF CÆSAREA, in Cappadocia, recognized as genuine and canonical, and wrote the first entire and connected commentary on, the Apocalypse. The sources of doubt seem to have been, (1) the antagonism of many to the millennium, which is set forth in it; (2) its obscurity and symbolism having caused it not to be read in the churches, or to be taught to the young. But the most primitive tradition is unequivocal in its favor. In a word, the objective evidence is decidedly for it; the only arguments against it seem to have been subjective.

The personal notices of John in the Apocalypse occur Rev 1:1, Rev 1:4, Rev 1:9; Rev 22:8. Moreover, the writer's addresses to the churches of Proconsular Asia (Rev 2:1) accord with the concurrent tradition, that after John's return from his exile in Patmos, at the death of Domitian, under Nerva, he resided for long, and died at last in Ephesus, in the time of Trajan [EUSEBIUS, Ecclesiastical History, 3.20,23]. If the Apocalypse were not the inspired work of John, purporting as it does to be an address from their superior to the seven churches of Proconsular Asia, it would have assuredly been rejected in that region; whereas the earliest testimonies in those churches are all in its favor. One person alone was entitled to use language of authority such as is addressed to the seven angels of the churches--namely, John, as the last surviving apostle and superintendent of all the churches. Also, it accords with John's manner to assert the accuracy of his testimony both at the beginning and end of his book (compare Rev 1:2-3, and Rev 22:8, with Joh 1:14; Joh 21:24; 1Jo 1:1-2). Again, it accords with the view of the writer being an inspired apostle that he addresses the angels or presidents of the several churches in the tone of a superior addressing inferiors. Also, he commends the Church of Ephesus for trying and convicting "them which say they are apostles, and are not," by which he implies his own undoubted claim to apostolic inspiration (Rev 2:2), as declaring in the seven epistles Christ's will revealed through him.

As to the difference of style, as compared with the Gospel and Epistle, the difference of subject in part accounts for it, the visions of the seer, transported as he was above the region of sense, appropriately taking a form of expression abrupt, and unbound by the grammatical laws which governed his writings of a calmer and more deliberate character. Moreover, as being a Galilean Hebrew, John, in writing a Revelation akin to the Old Testament prophecies, naturally reverted to their Hebraistic style. ALFORD notices, among the features of resemblance between the styles of the Apocalypse and John's Gospel and Epistle: (1) the characteristic appellation of our Lord, peculiar to John exclusively, "the Word of God" (Rev 19:13; compare Joh 1:1; 1Jo 1:1). (2) the phrase, "he that overcometh" (Rev 2:7, Rev 2:11, Rev 2:17; Rev 3:5, Rev 3:12, Rev 3:21; Rev 12:11; Rev 15:2; Rev 17:14; Rev 21:7; compare Joh 16:33 1Jo 2:13-14; 1Jo 4:4; 1Jo 5:4-5). (3) The Greek term (alethinos) for "true," as opposed to that which is shadowy and unreal (Rev 3:7, Rev 3:14; Rev 6:10; Rev 15:3; Rev 16:7; Rev 19:2, Rev 19:9, Rev 19:11; Rev 21:5; Rev 22:6). This term, found only once in Luke (Luk 16:11), four times in Paul (1Th 1:9; Heb 8:2; Heb 9:24; Heb 10:22), is found nine times in John's Gospel (Joh 1:9; Joh 4:23, Joh 4:37; Joh 6:32; Joh 7:28; Joh 8:16; Joh 15:1 Joh 17:3; Joh 19:3, Joh 19:5), twice in John's First Epistle (1Jo 2:8; 1Jo 5:20), and ten times in Revelation (Rev 3:7, Rev 3:14; Rev 6:10; Rev 15:3; Rev 16:7; Rev 19:2, Rev 19:9, Rev 19:11; Rev 21:5 Rev 22:6). (4) The Greek diminutive for "Lamb" (arnion, literally, "lambkin") occurs twenty-nine times in the Apocalypse, and the only other place where it occurs is Joh 21:15. In John's writings alone is Christ called directly "the Lamb" (Joh 1:29, Joh 1:36). In 1Pe 1:19, He is called "as a lamb without blemish," in allusion to Isa 53:7. So the use of "witness," or "testimony" (Rev 1:2, Rev 1:9; Rev 6:9; Rev 11:7, &c.; compare Joh 1:7-8, Joh 1:15, Joh 1:19, Joh 1:32; 1Jo 1:2; 1Jo 4:14; 1Jo 5:6-11). "Keep the word," or "commandments" (Rev 3:8, Rev 3:10; Rev 12:17; compare Joh 8:51, Joh 8:55; Joh 14:15). The assertion of the same thing positively and negatively (Rev 2:2, Rev 2:6, Rev 2:8, Rev 2:13; Rev 3:8, Rev 3:17-18; compare Joh 1:3, Joh 1:6-7, Joh 1:20; 1Jo 2:27-28). Compare also 1Jo 2:20, 1Jo 2:27 with Rev 3:18, as to the spiritual anointing. The seeming solecisms of style are attributable to that,inspired elevation which is above mere grammatical rules, and are designed to arrest the reader's attention by the peculiarity of the phrase, so as to pause and search into some deep truth lying beneath. The vivid earnestness of the inspired writer, handling a subject so transcending all others, raises him above all servile adherence to ordinary rules, so that at times he abruptly passes from one grammatical construction to another, as he graphically sets the thing described before the eye of the reader. This is not due to ignorance of grammar, for he "has displayed a knowledge of grammatical rules in other much more difficult constructions" [WINER]. The connection of thought is more attended to than mere grammatical connection. Another consideration to be taken into account is that two-fifths of the whole being the recorded language of others, he moulds his style accordingly. Compare TREGELLES' Introduction to Revelation from Heathen Authorities.

TREGELLES well says [New Testament Historic Evidence], "There is no book of the New Testament for which we have such clear, ample, and numerous testimonies in the second century as we have in favor of the Apocalypse. The more closely the witnesses were connected with the apostle John (as was the case with IRENÆUS), the more explicit is their testimony. That doubts should prevail in after ages must have originated either in ignorance of the earlier testimony, or else from some supposed intuition of what an apostle ought to have written. The objections on the ground of internal style can weigh nothing against the actual evidence. It is in vain to argue, a priori, that John could not have written this book when we have the evidence of several competent witnesses that he did write it."

RELATION OF THE APOCALYPSE TO THE REST OF THE CANON.--GREGORY OF NYSSA [tom. 3, p. 601], calls Revelation "the last book of grace." It completes the volume of inspiration, so that we are to look for no further revelation till Christ Himself shall come. Appropriately the last book completing the canon was written by John, the last survivor of the apostles. The New Testament is composed of the historical books, the Gospels and Acts, the doctrinal Epistles, and the one prophetical book, Revelation. The same apostle wrote the last of the Gospels, and probably the last of the Epistles, and the only prophetical book of the New Testament. All the books of the New Testament had been written, and were read in the Church assemblies, some years before John's death. His life was providentially prolonged that he might give the final attestation to Scripture. About the year A.D. 100, the bishops of Asia (the angels of the seven churches) came to John at EPHESUS, bringing him copies of the three Gospels, Matthew, Mark, and Luke, and desired of him a statement of his apostolical judgment concerning them; whereupon he pronounced them authentic, genuine, and inspired, and at their request added his own Gospel to complete the fourfold aspect of the Gospel of Christ (compare MURATORI [Fragment on the Canon of Scripture]; EUSEBIUS [Ecclesiastical History, 3.24]; JEROME [Commentary on Matthew]; VICTORINUS on the Apocalypse; THEODORET [Ecclesiastical History, 39]). A Greek divine, quoted in ALLATIUS, calls Revelation "the seal of the whole Bible." The canon would be incomplete without Revelation. Scripture is a complete whole, its component books, written in a period ranging over one thousand five hundred years, being mutually connected. Unity of aim and spirit pervades the entire, so that the end is the necessary sequence of the middle, and the middle of the beginning. Genesis presents before us man and his bride in innocence and blessedness, followed by man's fall through Satan's subtlety, and man's consequent misery, his exclusion from Paradise and its tree of life and delightful rivers. Revelation presents, in reverse order, man first liable to sin and death, but afterwards made conqueror through the blood of the Lamb; the first Adam and Eve, represented by the second Adam, Christ, and the Church. His spotless bride, in Paradise, with free access to the tree of life and the crystal water of life that flows from the throne of God. As Genesis foretold the bruising of the serpent's head by the woman's seed (Gen 3:15), so Revelation declares the final accomplishment of that prediction (Rev. 19:1-20:15).

PLACE AND TIME OF WRITING.--The best authorities among the Fathers state that John was exiled under Domitian (IRENÆUS [Against Heresies, 5; 30]; CLEMENT OF ALEXANDRIA; EUSEBIUS [Ecclesiastical History, 3.20]). VICTORINUS says that he had to labor in the mines of Patmos. At Domitian's death, A.D. 95, he returned to Ephesus under the Emperor Nerva. Probably it was immediately after his return that he wrote, under divine inspiration, the account of the visions vouchsafed to him in Patmos (Rev 1:2, Rev 1:9). However, Rev 10:4 seems to imply that he wrote the visions immediately after seeing them. Patmos is one of the Sporades. Its circumference is about thirty miles. "It was fitting that when forbidden to go beyond certain bounds of the earth's lands, he was permitted to penetrate the secrets of heaven" [BEDE, Explanation of the Apocalypse on chap. 1]. The following arguments favor an earlier date, namely, under Nero: (1) EUSEBIUS [Demonstration of the Gospel] unites in the same sentence John's banishment with the stoning of James and the beheading of Paul, which were under Nero. (2) CLEMENT OF ALEXANDRIA'S'S story of the robber reclaimed by John, after he had pursued, and with difficulty overtaken him, accords better with John then being a younger man than under Domitian, when he was one hundred years old. Arethas, in the sixth century, applies the sixth seal to the destruction of Jerusalem (A.D. 70), adding that the Apocalypse was written before that event. So the Syriac version states he was banished by Nero the Cæsar. Laodicea was overthrown by an earthquake (A.D. 60) but was immediately rebuilt, so that its being called "rich and increased with goods" is not incompatible with this book having been written under the Neronian persecution (A.D. 64). But the possible allusions to it in Heb 10:37; compare Rev 1:4, Rev 1:8; Rev 4:8; Rev 22:12; Heb 11:10; compare Rev 21:14; Heb 12:22-23; compare Rev 14:1; Heb 8:1-2; compare Rev 11:19; Rev 15:5; Rev 21:3; Heb 4:12; compare Rev 1:16; Rev 2:12, Rev 2:16; Rev 19:13, Rev 19:15; Heb 4:9; compare Rev 20:1-15; also 1Pe 1:7, 1Pe 1:13; 1Pe 4:13, with Rev 1:1; 1Pe 2:9 with Rev 5:10; 2Ti 4:8, with Rev 2:26-27; Rev 3:21; Rev 11:18; Eph 6:12, with Rev 12:7-12; Phi 4:3, with Rev 3:5; Rev 13:8; Rev 17:8; Rev 20:12, Rev 20:15; Col 1:18, with Rev 1:5; 1Co 15:52, with Rev 10:7; Rev 11:15-18, make a date before the destruction of Laodicea possible. Cerinthus is stated to have died before John; as then he borrowed much in his Pseudo-Apocalypse from John's, it is likely the latter was at an earlier date than Domitian's reign. See TILLOCH'S Introduction to Apocalypse. But the Pauline benediction (Rev 1:4) implies it was written after Paul's death under Nero.

TO WHAT READERS ADDRESSED.--The inscription states that it is addressed to the seven churches of Asia, that is, Proconsular Asia. John's reason for fixing on the number seven (for there were more than seven churches in the region meant by "Asia," for instance, Magnesia and Tralles) was doubtless because seven is the sacred number implying totality and universality: so it is implied that John, through the medium of the seven churches, addresses in the Spirit the Church of all places and ages. The Church in its various states of spiritual life or deadness, in all ages and places, is represented by the seven churches, and is addressed with words of consolation or warning accordingly. Smyrna and Philadelphia alone of the seven are honored with unmixed praise, as faithful in tribulation and rich in good works. Heresies of a decided kind had by this time arisen in the churches of Asia, and the love of many had waxed cold, while others had advanced to greater zeal, and one had sealed his testimony with his blood.

OBJECT.--It begins with admonitory addresses to the seven churches from the divine Son of man, whom John saw in vision, after a brief introduction which sets forth the main subject of the book, namely, to "show unto His servants things which must shortly come to pass" (the first through third chapters). From the fourth chapter to the end is mainly prophecy, with practical exhortations and consolations, however, interspersed, similar to those addressed to the seven churches (the representatives of the universal Church of every age), and so connecting the body of the book with its beginning, which therefore forms its appropriate introduction. Three schools of interpreters exist: (1) The Preterists, who hold that almost the whole has been fulfilled. (2) The Historical Interpreters, who hold that it comprises the history of the Church from John's time to the end of the world, the seals being chronologically succeeded, by the trumpets and the trumpets by the vials. (3) The Futurists, who consider almost the whole as yet future, and to be fulfilled immediately before Christ's second coming. The first theory was not held by any of the earliest Fathers, and is only held now by Rationalists, who limit John's vision to things within his own horizon, pagan Rome's persecutions of Christians, and its consequently anticipated destruction. The Futurist school is open to this great objection: it would leave the Church of Christ unprovided with prophetical guidance or support under her fiery trials for 1700 or 1800 years. Now God has said, "Surely He will do nothing, but He revealeth His secrets unto His servants the prophets" (Amo 3:7). The Jews had a succession of prophets who guided them with the light of prophecy: what their prophets were to them, that the apocalyptic Scriptures have been, and are, to us.

ALFORD, following ISAAC WILLIAMS, draws attention to the parallel connection between the Apocalypse and Christ's discourse on the Mount of Olives, recorded in Mat. 24:4-28. The seals plainly bring us down to the second coming of Christ, just as the trumpets also do (compare Rev 6:12-17; Rev 8:1, &c.; Rev 11:15), and as the vials also do (Rev 16:17): all three run parallel, and end in the same point. Certain "catchwords" (as WORDSWORTH calls them) connect the three series of symbols together. They do not succeed one to the other in historical and chronological sequence, but move side by side, the subsequent series filling up in detail the same picture which the preceding series had drawn in outline. So VICTORINUS (on Rev 7:2), the earliest commentator on the Apocalypse, says, "The order of the things said is not to be regarded, since often the Holy Spirit, when He has run to the end of the last time, again returns to the same times, and supplies what He has less fully expressed." And PRIMASIUS [Commentary on the Apocalypse], "In the trumpets he gives a description by a pleasing repetition, as is his custom."

At the very beginning, John hastens, by anticipation (as was the tendency of all the prophets), to the grand consummation. Rev 1:7, "Behold, He cometh with clouds," &c. Rev 1:8, Rev 1:17, "I am the beginning and the ending . . . the first and the last." So the seven epistles exhibit the same anticipation of the end. Rev 3:12, "Him that overcometh, I will write upon Him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven"; compare at the close, Rev 21:2. So also Rev 2:28, "I will give him the morning star"; compare at the close, Rev 22:16, "I am the bright and morning star."

Again, the earthquake that ensues on the opening of the sixth seal is one of the catchwords, that is, a link connecting chronologically this sixth seal with the sixth trumpet (Rev 9:13; Rev 11:13): compare also the seventh vial, Rev 16:17-18. The concomitants of the opening of the sixth seal, it is plain, in no full and exhaustive sense apply to any event, save the terrors which shall overwhelm the ungodly just before the coming of the Judge.

Again, the beast out of the bottomless pit (Rev 11:7), between the sixth and seventh trumpets, connects this series with the section, twelfth through fourteenth chapters, concerning the Church and her adversaries.

Again, the sealing of the 144,000 under the sixth seal connects this seal with the section, the twelfth through fourteenth chapters.

Again, the loosing of the four winds by the four angels standing on the four corners of the earth, under the sixth seal, answers to the loosing of the four angels at the Euphrates, under the sixth trumpet.

Moreover, links occur in the Apocalypse connecting it with the Old Testament. For instance, the "mouth speaking great things" (Dan 7:8 Rev 13:5), connects the beast that blasphemes against God, and makes war against the saints, with the little horn (Dan 7:21; Rev 13:6-7), or at last king, who, arising after the ten kings, shall speak against the Most High, and wear out the saints (Dan 7:25); also, compare the "forty-two months" (Rev 13:5), or "a thousand two hundred and threescore days" (Rev 12:6), with the "time, times, and the dividing of time," of Dan 7:25. Moreover, the "forty-two months," Rev 11:2, answering to Rev 12:6; Rev 13:5, link together the period under the sixth trumpet to the section, Rev. 12:1-14:20.

AUBERLEN observes, "The history of salvation is mysteriously governed by holy numbers. They are the scaffolding of the organic edifice. They are not merely outward indications of time, but indications of nature and essence. Not only nature, but history, is based in numbers. Scripture and antiquity put numbers as the fundamental forms of things, where we put ideas." As number is the regulator of the relations and proportions of the natural world, so does it enter most frequently into the revelations of the Apocalypse, which sets forth the harmonies of the supernatural, the immediately Divine. Thus the most supernatural revelation leads us the farthest into the natural, as was to be expected, seeing the God of nature and of revelation is one. Seven is the number for perfection (compare Rev 1:4; Rev 4:5, the seven Spirits before the throne; also, Rev 5:6, the Lamb's seven horns and seven eyes). Thus the seven churches represent the Church catholic in its totality. The seven seals (Rev 5:1), the seven trumpets (Rev 8:2), and the seven vials (Rev 17:1), are severally a complete series each in itself, fulfilling perfectly the divine course of judgments. Three and a half implies a number opposed to the divine (seven), but broken in itself, and which, in the moment of its highest triumph, is overwhelmed by judgment and utter ruin. Four is the number of the world's extension; seven is the number of God's revelation in the world. In the four beasts of Daniel (Dan 7:3) there is a recognition of some power above them, at the same time that there is a mimicry of the four cherubs of Ezekiel (Eze 10:9), the heavenly symbols of all creation in its due subjection to God (Rev 4:6-8). So the four corners of the earth, the four winds, the four angels loosed from the Euphrates, and Jerusalem lying "foursquare" (Rev 21:16), represent world-wide extension. The sevenfoldness of the Spirits on the part of God corresponds with the fourfold cherubim on the part of the created. John, seeing more deeply into the essentially God-opposed character of the world, presents to us, not the four beasts of Daniel, but the seven heads of the beast, whereby it arrogates to itself the sevenfold perfection of the Spirits of God; at the same time that, with characteristic self-contradiction, it has ten horns, the number peculiar to the world power. Its unjust usurpation of the sacred number seven is marked by the addition of an eighth to the seven heads, and also by the beast's own number, six hundred sixty-six, which in units, tens, and hundreds, verges upon, but falls short of, seven. The judgments on the world are complete in six: after the sixth seal and the sixth trumpet, there is a pause. When seven comes, there comes "the kingdom of our Lord and His Christ." Six is the number of the world given to judgment. Moreover, six is half of twelve, as three and a half is the half of seven. Twelve is the number of the Church: compare the twelve tribes of Israel, the twelve stars on the woman's head (Rev 12:1), the twelve gates of new Jerusalem (Rev 21:12, Rev 21:21). Six thus symbolizes the world broken, and without solid foundation. Twice twelve is the number of the heavenly elders; twelve times twelve thousand the number of the sealed elect (Rev 7:4): the tree of life yields twelve manner of fruits. Doubtless, besides this symbolic force, there is a special chronological meaning in the numbers; but as yet, though a commanded subject of investigation, they have received no solution which we can be sure is the true one. They are intended to stimulate reverent inquiry, not to gratify idle speculative curiosity; and when the event shall have been fulfilled, they will show the divine wisdom of God, who ordered all things in minutely harmonious relations, and left neither the times nor the ways haphazard.

The arguments for the year-day theory are as follows: Dan 9:24, "Seventy weeks are determined upon," where the Hebrew may be seventy sevens; but MEDE observes, the Hebrew word means always seven of days, and never seven of years (Lev 12:5; Deu 16:9-10, Deu 16:16). Again, the number of years' wandering of the Israelites was made to correspond to the number of days in which the spies searched the land, namely, forty: compare "each day for a year," Num 14:33-34. So in Eze 4:5-6, "I have laid up on thee the years of their iniquity, according to the number of the days, three hundred and ninety days . . . forty days: I have appointed thee each day for a year." John, in Revelation itself, uses days in a sense which can hardly be literal. Rev 2:10, "Ye shall have tribulation ten days": the persecution of ten years recorded by EUSEBIUS seems to correspond to it. In the year-day theory there is still quite enough of obscurity to exercise the patience and probation of faith, for we cannot say precisely when the 1260 years begin: so that this theory is quite compatible with Christ's words, "Of that day and hour knoweth no man" [Mat 24:36; Mar 13:32]. However, it is a difficulty in this theory that "a thousand years," in Rev 20:6-7, can hardly mean one thousand by three hundred sixty days, that is, three hundred sixty thousand years. The first resurrection there must be literal, even as Rev 20:5 must be taken literally, "the rest of the dead lived not again until the thousand years were finished" (Rev 20:5). To interpret the former spiritually would entail the need of interpreting the latter so, which would be most improbable; for it would imply that "the rest of the (spiritually) dead lived not (spiritually)" until the end of the thousand years, and then that they did come spiritually to life. 1Co 15:23, "they that are Christ's at His coming," confirms the literal view.

JFB: Revelation (Outline)

• TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20)
• EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA. (Rev. 2:1-29)
• THE EPISTLES TO SARDIS, PHILADELPHIA, AND LAODICEA. (Rev. 3:1-22)
• VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES. (Rev 4:1-11)
• THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST. (Rev 5:1-14)
• THE OPENING OF THE FIRST SIX OF THE SEVEN SEALS. (Rev. 6:1-17)
• SEALING OF THE ELECT OF ISRAEL. THE COUNTLESS MULTITUDE OF THE GENTILE ELECT. (Rev. 7:1-17)
• SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES. (Rev 8:1-13)
• THE FIFTH TRUMPET: THE FALLEN STAR OPENS THE ABYSS WHENCE ISSUE LOCUSTS. THE SIXTH TRUMPET. FOUR ANGELS AT THE EUPHRATES LOOSED. (Rev. 9:1-21) The last three trumpets of the seven are called, from Rev 8:13, the woe-trumpets.
• VISION OF THE LITTLE BOOK. (Rev 10:1-11)
• MEASUREMENT OF THE TEMPLE. THE TWO WITNESSES' TESTIMONY: THEIR DEATH, RESURRECTION, AND ASCENSION: THE EARTHQUAKE: THE THIRD WOE: THE SEVENTH TRUMPET USHERS IN CHRIST'S KINGDOM. THANKSGIVING OF THE TWENTY-FOUR ELDERS. (Rev. 11:1-19)
• VISION OF THE WOMAN, HER CHILD, AND THE PERSECUTING DRAGON. (Rev. 12:1-17) This episode (Rev. 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Rev 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Rev 11:13, Rev 11:18. The beast in Rev 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Rev 12:6, Rev 12:14; Rev 13:5; compare Rev 11:2-3).
• VISION OF THE BEAST THAT CAME OUT OF THE SEA: THE SECOND BEAST, OUT OF THE EARTH, EXERCISING THE POWER OF THE FIRST BEAST, AND CAUSING THE EARTH TO WORSHIP HIM. (Rev. 13:1-18)
• THE LAMB SEEN ON ZION WITH THE 144,000. THEIR SONG. THE GOSPEL PROCLAIMED BEFORE THE END BY ONE ANGEL: THE FALL OF BABYLON, BY ANOTHER: THE DOOM OF THE BEAST WORSHIPPERS, BY A THIRD. THE BLESSEDNESS OF THE DEAD IN THE LORD. THE HARVEST. THE VINTAGE. (Rev. 14:1-20)
• THE LAST SEVEN VIALS OF PLAGUES: SONG OF THE VICTORS OVER THE BEAST. (Rev 15:1-8)
• THE SEVEN VIALS AND THE CONSEQUENT PLAGUES. (Rev. 16:1-21)
• THE HARLOT BABYLON'S GAUD: THE BEAST ON WHICH SHE RIDES, HAVING SEVEN HEADS AND TEN HORNS, SHALL BE THE INSTRUMENT OF JUDGMENT ON HER. (Rev. 17:1-18)
• BABYLON'S FALL: GOD'S PEOPLE CALLED OUT OF HER: THE KINGS AND MERCHANTS OF THE EARTH MOURN, WHILE THE SAINTS REJOICE AT HER FALL. (Rev. 18:1-24)
• THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION: JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. (Rev. 19:1-21) As in the case of the opening of the prophecy, Rev 4:8; Rev 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Rev. 18:1-24), there is a song of praise in heaven to God: compare Rev 7:10, &c., toward the close of the seals, and Rev 11:15-18, at the close of the trumpets: Rev 15:3, at the saints' victory over the beast.
• SATAN BOUND, AND THE FIRST-RISEN SAINTS REIGN WITH CHRIST, A THOUSAND YEARS; SATAN LOOSED, GATHERS THE NATIONS, GOG AND MAGOG, ROUND THE CAMP OF THE SAINTS, AND IS FINALLY CONSIGNED TO THE LAKE OF FIRE; THE GENERAL RESURRECTION AND LAST JUDGMENT. (Rev 20:1-15) The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.
• THE NEW HEAVEN AND EARTH: NEW JERUSALEM OUT OF HEAVEN. (Rev. 21:1-27)
• THE RIVER OF LIFE: THE TREE OF LIFE: THE OTHER BLESSEDNESSES OF THE REDEEMED. JOHN FORBIDDEN TO WORSHIP THE ANGEL. NEARNESS OF CHRIST'S COMING TO FIX MAN'S ETERNAL STATE. TESTIMONY OF JESUS, HIS SPIRIT, AND THE BRIDE, ANY ADDITION TO WHICH, OR SUBTRACTION FROM WHICH, SHALL BE ETERNALLY PUNISHED. CLOSING BENEDICTION. (Rev. 22:1-21)

TSK: Revelation (Book Introduction)

The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language in which it is delivered, and is, in fact, a strong internal proof of its authenticity and divine original. " For it is a part of this prophecy," as Sir Isaac Newton justly remarks, " that it should not be understood before the last age of the world; and therefore it makes for the credit of the prophecy that it is not yet understood. The folly of interpreters has been to foretell times and things by this prophecy, as if God designed to make them prophets. By this rashness they have not only exposed themselves, but brought the prophecy also into contempt. The design of God was much otherwise. He gave this, and the prophecies of the Old Testament, not to gratify men’s curiosities by enabling them to foreknow things, but that, after that they were fulfilled, they might be interpreted by the event; and his own providence, not the interpreter’s, be then manifested thereby to the world. For the event of things, predicted many ages before, will then be a convincing argument that the world is governed by Providence. For, as the few and obscure prophecies concerning Christ’s first coming were for setting up the Christian religion, which all nations have since corrupted, so the many and clear prophecies concerning the things to be done at Christ’s second coming, are not only for predicting, but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. The event will prove the Apocalypse; and this prophecy, thus proved and understood, will open the old prophets; and all together will make known the true religion, and establish it. There is already so much of the prophecy fulfilled, that as many as will take pains in this study may see sufficient instances of God’s promise; but then, the signal revolutions predicted by all the holy prophets, will at once both turn men’s eyes upon considering the predictions, and plainly interpret them. Till then we must content ourselves with interpreting what hath already been fulfilled." And, as Mr. Weston observes, " if we were in possession of a complete and particular history of Asia, not only of great events, without person or place, names or dates, but of the exactest biography, geography, topography, and chronology, we might, perhaps, still be able to explain and appropriate more circumstances recorded in the Revelation, under the emperors of the East and the West, and in Arabia, Persia, Tartary, and Asia, the seat of the most important revolutions with which the history of Christianity has ever been interwoven and closely connected." History is the great interpreter of prophecy. " Prophecy is, as I may say," observes Bp. Newton, " history anticipated and contracted; history is prophecy accomplished and dilated; and the prophecies of Scripture contain the fate of the most considerable nations, and the substance of the most memorable transactions in the world, from the earliest to the latest times. Daniel and St. John, with regard to those latter times, are more copious and particular than the other prophets. They exhibit a series and succession of the most important events from the first of the four great empires to the consummation of all things. Their prophecies may really be said to be a summary of the history of the world; and the history of the world is the best comment upon their prophecies....and the more you know of ancient and modern times, and the farther you search into the truth of history, the more you will be satisfied of the truth of prophecy." The Revelation was designed to supply the place of that continued succession of prophets, which demonstrated the continued providence of God to the patriarchal and Jewish churches. " The majority of commentators on the Apocalypse," says Mr. Townsend, " generally acted on these principles of interpretation. They discover in this Book certain predictions of events which were fulfilled soon after they were announced; they trace in the history of later years various coincidences, which so fully agree with the various parts of the Apocalypse, that they are justly entitled to consider them as the fulfilment of its prophecies; and, by thus tracing the one God of revelation through the clouds of the dark ages, through the storms of revolutions and wars, through the mighty convulsions which at various periods have agitated the world, their interpretations, even when they are most contradictory, when they venture to speculate concerning the future, are founded on so much undoubted truth that they have materially confirmed the wavering faith of thousands. Clouds and darkness must cover the brightness of the throne of God, till it shall please him to enable us to bear the brighter beams of his glory. In the mean time, we trace his footsteps in the sea of the Gentile world, his path in the mighty waters of the ambitions and clashing passions of man. We rejoice to anticipate the day when the bondage of Rome, which would perpetuate the intellectual and spiritual slavery of man, shall be overthrown, and day-spring of united knowledge and holiness bless the world."

TSK: Revelation 4 (Chapter Introduction)

Overview

Rev 4:1, John sees the throne of God in heaven; Rev 4:4, The four and twenty elders; Rev 4:6, The four beasts full of eyes before and behind; Rev 4:10, The elders lay down their crowns, and worship him that sat on the throne.

Poole: Revelation 4 (Chapter Introduction)

CHAPTER 4

MHCC: Revelation (Book Introduction)

The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to " the things which are," that is, the then present state of the church, and contains the epistle of John to the seven churches, and his account of the appearance of the Lord Jesus, and his direction to the apostle to write what he beheld, Rev 1:9-20. Also the addresses or epistles to seven churches of Asia. These, doubtless, had reference to the state of the respective churches, as they then existed, but contain excellent precepts and exhortations, commendations and reproofs, promises and threatenings, suitable to instruct the Christian church at all times. 2. Contains a prophecy of " the things which shall be hereafter," and describes the future state of the church, from the time when the apostle beheld the visions here recorded. It is intended for our spiritual improvement; to warn the careless sinner, point out the way of salvation to the awakened inquirer, build up the weak believer, comfort the afflicted and tempted Christian, and, we may especially add, to strengthen the martyr of Christ, under the cruel persecutions and sufferings inflicted by Satan and his followers.

MHCC: Revelation 4 (Chapter Introduction)

(Rev 4:1-8) A vision of God, as on his glorious throne, around which were twenty-four elders and four living creatures.

(Rev 4:9-11) Whose songs, and those of the holy angels, the apostle heard.

Matthew Henry: Revelation (Book Introduction)

An Exposition, with Practical Observations, of The Revelation of St. John the Divine

It ought to be no prejudice to the credit and authority of this book that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for this has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription of this book are truly sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it. From the beginning, the church of God has been blessed with prophecy. That glorious prediction of breaking the serpent's head was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come were the gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem; and, about the time in which that was accomplished, he entrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important events that should happen to it to the end of time, for the support of the faith of his people and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding, those deep things of God which no man knows, but the Spirit of God, and those to whom he reveals them.

Matthew Henry: Revelation 4 (Chapter Introduction)

In this chapter the prophetical scene opens; and, as the epistolary part opened with a vision of Christ (ch. 1), so this part is introduced with a glorious appearance of the great God, whose throne is in heaven, compassed about with the heavenly host. This discovery was made to John, and in this chapter he, I. Records the heavenly sight he saw (Rev 4:1-7). And then, II. The heavenly songs he heard (Rev 4:8 to the end).

Barclay: Revelation (Book Introduction)

INTRODUCTION TO THE REVELATION OF JOHN

The Strange Book

When a student of the New Testament embarks upon the study of the Revelation he feels himself projected into a different world. Here is something quite unlike the rest of the New Testament. Not only is the Revelation different; it is also notoriously difficult for a modern mind to understand. The result is that it has sometimes been abandoned as quite unintelligible and it has sometimes become the playground of religious eccentrics, who use it to map out celestial time-tables of what is to come or find in it evidence for their own eccentricities. One despairing commentator said that there are as many riddles in the Revelation as there are words, and another that the study of the Revelation either finds or leaves a man mad.

Luther would have denied the Revelation a place in the New Testament. Along with James, Jude, Second Peter and Hebrews he relegated it to a separate list at the end of his New Testament. He declared that in it there are only images and visions such as are found nowhere else in the Bible. He complained that, notwithstanding the obscurity of his writing, the writer had the boldness to add threats and promises for those who kept or disobeyed his words, unintelligible though they were. In it, said Luther, Christ is neither taught nor acknowledged; and the inspiration of the Holy Spirit is not perceptible in it. Zwingli is equally hostile to the Revelation. "With the Apocalypse," he writes, "we have no concern, for it is not a biblical book.... The Apocalypse has no savour of the mouth or the mind of John. I can, if I so will, reject its testimonies." Most voices have stressed the unintelligibility of the Revelation and not a few have questioned its right to a place in the New Testament.

On the other hand there are those in every generation who have loved this book. T. S. Kepler quotes the verdict of Philip Carrington and makes it his own: "In the case of the Revelation we are dealing with an artist greater than Stevenson or Coleridge or Bach. St. John has a better sense of the right word than Stevenson; he has a greater command of unearthly supernatural loveliness than Coleridge; he has a richer sense of melody and rhythm and composition than Bach.... It is the only masterpiece of pure art in the New Testament.... Its fullness and richness and harmonic variety place it far above Greek tragedy."

We shall no doubt find this book difficult and bewildering; but doubtless, too, we shall find it infinitely worthwhile to wrestle with it until it gives us its blessing and opens its riches to us.

Apocalyptic Literature

In any study of the Revelation we must begin by remembering the basic fact that although unique in the New Testament, it is nonetheless representative of a kind of literature which was the commonest of all between the Old and the New Testaments. The Revelation is commonly called the Apocalypse, being in Greek Apokalupsis. Between the Old and the New Testaments there grew up a great mass of what is called Apocalyptic literature, the product of an indestructible Jewish hope.

The Jews could not forget that they were the chosen people of God. To them that involved the certainty that some day they would arrive at world supremacy. In their early history they looked forward to the coming of a king of Davidline who would unite the nation and lead them to greatness. There was to come forth a shoot from the stump of Jesse (Isa_11:1 , Isa_11:10 ). God would raise up a righteous branch for David (Jer_23:5 ). Some day the people would serve David their king (Jer_30:9 ). David would be their shepherd and their king (Eze_34:23 ; Eze_37:24 ). The booth of David would be repaired (Amo_9:11 ); out of Bethlehem there would come a ruler who would be great to the ends of the earth (Mic_5:2-4 ).

But the whole history of Israel gave the lie to these hopes. After the death of Solomon, the kingdom, small enough to begin with, split into two under Rehoboam and Jeroboam and so lost its unity. The northern kingdom, with its capital at Samaria, vanished in the last quarter of the eighth century B.C. before the assault of the Assyrians, never again reappeared in history and is now the lost ten tribes. The southern kingdom, with its capital at Jerusalem, was reduced to slavery and exile by the Babylonians in the early part of the sixth century B.C. It was later the subject state of the Persians, the Greeks and the Romans. History for the Jews was a catalogue of disasters from which it became clear that no human deliverer could rescue them.

The Two Ages

Jewish thought stubbornly held to the conviction of the chosenness of the Jews but had to adjust itself to the facts of history. It did so by working out a scheme of history. The Jews divided all time into two ages. There was this present age, which is wholly bad and beyond redemption. For it there can be nothing but total destruction. The Jews, therefore, waited for the end of things as they are. There was the age which is to come which was to be wholly good, the golden age of God in which would be peace, prosperity and righteousness and Godchosen people would at last be vindicated and receive the place that was theirs by right.

How was this present age to become the age which is to come? The Jews believed that the change could never be brought about by human agency and, therefore, looked for the direct intervention of God. He would come striding on to the stage of history to blast this present world out of existence and bring in his golden time. The day of the coming of God was called The Day of the Lord and was to be a terrible time of terror and destruction and judgment which would be the birthpangs of the new age.

All apocalyptic literature deals with these events, the sin of the present age, the terrors of the time between, and the blessings of the time to come. It is entirely composed of dreams and visions of the end. That means that all apocalyptic literature is necessarily cryptic. It is continually attempting to describe the indescribable, to say the unsayable, to paint the unpaintable.

This is further complicated by another fact. It was only natural that these apocalyptic visions should flame the more brightly in the minds of men living under tyranny and oppression. The more some alien power held them down, the more they dreamed of the destruction of that power and of their own vindication. But it would only have worsened the situation, if the oppressing power could have understood these dreams. Such writings would have seemed the works of rebellious revolutionaries. Such books, therefore, were frequently written in code, deliberately couched in language which was unintelligible to the outsider; and there are many cases in which they must remain unintelligible because the key to the code no longer exists. But the more we know about the historical background of such books, the better we can interpret them.

The Revelation

All this is the precise picture of our Revelation. There are any number of Jewish Apocalypses--Enoch, The Sibylline Oracles, The Testaments of the Twelve Patriarchs, The Ascension of Isaiah, The Assumption of Moses, The Apocalypse of Baruch, Fourth Ezra. Our Revelation is a Christian Apocalypse. It is the only one in the New Testament, although there were many others which did not gain admission. It is written exactly on the Jewish pattern and follows the basic conception of the two ages. The only difference is that for the day of the Lord it substitutes the coming in power of Jesus Christ. Not only the pattern but the details are the same. The Jewish apocalypses had a standard apparatus of events which were to happen at the last time; these events all have their place in Revelation.

Before we go on to outline that pattern of events, another question arises. Both apocalyptic and prophecy deal with the events which are to come. What, then, is the difference between them?

Apocalyptic And Prophecy

The difference between the prophets and the apocalyptists was very real. There were two main differences, one of message and one of method.

(i) The prophet thought in terms of this present world. His message was often a cry for social, economic and political justice; and was always a summons to obey and serve God within this present world. To the prophet it was this world which was to be reformed and in which Godkingdom would come. This has been expressed by saying that the prophet believed in history. He believed that in the events of history Godpurpose was being worked out. In one sense the prophet was an optimist, for, however sternly he condemned things as they were, he nonetheless believed that they could be mended, if men would accept the will of God. To the apocalyptist the world was beyond mending. He believed, not in the reformation, but in the dissolution of this present world. He looked forward to the creation of a new world, when this one had been shattered by the avenging wrath of God. In one sense, therefore, the apocalyptist was a pessimist, for he did not believe that things as they were could ever be cured. True, he was quite certain that the golden age would come, but only after this world had been destroyed.

(ii) The prophetmessage was spoken; the message of the apocalyptist was always written. Apocalyptic is a literary production. Had it been delivered by word of mouth, men would never have understood it. It is difficult, involved, often unintelligible; it has to be pored over before it can be understood. Further, the prophet always spoke under his own name; all apocalyptic writings--except our New Testament one--are pseudonymous. They are put into the mouths of great ones of the past, like Noah, Enoch, Isaiah, Moses, The Twelve Patriarchs, Ezra and Baruch. There is something pathetic about this. The men who wrote the apocalyptic literature had the feeling that greatness was gone from the earth; they were too self-distrusting to put their names to their works and attributed them to the great figures of the past, thereby seeking to give them an authority greater than their own names could have given. As Julicher put it: "Apocalyptic is prophecy turned senile."

The Apparatus Of Apocalyptic

Apocalyptic literature has a pattern; it seeks to describe the things which will happen at the last times and the blessedness which will follow; and the same pictures occur over and over again. It always, so to speak, worked with the same materials; and these materials find their place in our Book of the Revelation.

(i) In apocalyptic literature the Messiah was a divine, preexistent, otherworldly figure of power and glory, waiting to descend into the world to begin his all-conquering career. He existed in heaven before the creation of the world, before the sun and the stars were made, and he is preserved in the presence of the Almighty (Enoch 48:3, 6; 62:7; 4Ezra 13:25-26). He will come to put down the mighty from their seats, to dethrone the kings of the earth, and to break the teeth of sinners (Enoch 42:2-6; 48:2-9; 62:5-9; 69:26-29). In apocalyptic there was nothing human or gentle about the Messiah; he was a divine figure of avenging power and glory before whom the earth trembled in terror.

(ii) The coming of the Messiah was to be preceded by the return of Elijah who would prepare the way for him (Mal_4:5-6 ). Elijah was to stand upon the hills of Israel, so the Rabbis said, and announce the coming of the Messiah with a voice so great that it would sound from one end of the earth to the other.

(iii) The last terrible times were known as "the travail of the Messiah." The coming of the Messianic age would be like the agony of birth. In the Gospels Jesus is depicted as foretelling the signs of the end and is reported as saying: "All these things are the beginnings of sorrows" (Mat_24:8 ; Mar_13:8 ). The word for sorrows is odinai (G5604), and it literally means birthpangs.

(iv) The last days will be a time of terror. Even the mighty men will cry bitterly (Zep_1:14 ); the inhabitants of the land shall tremble (Joe_2:1 ); men will be affrighted with fear and will seek some place to hide and will find none (Enoch 102:1,3).

(v) The last days will be a time when the world will be shattered, a time of cosmic upheaval when the universe, as men know it, will be disintegrated. The stars will be extinguished; the sun will be turned into darkness and the moon into blood (Isa_13:10 ; Joe_2:30-31 ; Joe_3:15 ). The firmament will crash in ruins; there will be a cataract of raging fire, and creation will become a molten mass (Sibylline Oracles 3: 83-89). The seasons will lose their order, and there will be neither night nor dawn (Sibylline Oracles 3: 796-806).

(vi) The last days will be a time when human relationships will be destroyed. Hatred and enmity will reign upon the earth. Every manhand will be against his neighbour (Zec_14:13 ). Brothers will kill each other; parents will murder their own children; from dawn to sunset they shall slay one another (Enoch 100:1-2). Honour will be turned into shame, and strength into humiliation, and beauty into ugliness. The man of humility will become the man of envy; and passion will hold sway over the man who once was peaceful (Bar 48:31-37).

(vii) The last days will be a time of judgment. God will come like a refinerfire, and who can endure the day of his coming? (Mal_3:1-3 ). It is by the fire and the sword that God will plead with men (Isa_66:15-16 ). The Son of Man will destroy sinners from the earth (Enoch 69:27), and the smell of brimstone will pervade all things (Sibylline Oracles 3: 58-61). The sinners will be burned up as Sodom was long ago (Jubilees 36:10-11).

(viii) In all these visions the Gentiles have their place, but it is not always the same place.

(a) Sometimes the vision is that the Gentiles will be totally destroyed. Babylon will become such a desolation that there will be no place for the wandering Arab to plant his tent among the ruins, no place for the shepherd to graze his sheep; it will be nothing more than a desert inhabited by the beasts (Isa_13:19-22 ). God will tread down the Gentiles in his anger (Isa_63:6 ). The Gentiles will come over in chains to Israel (Isa_45:14 ).

(b) Sometimes there is depicted one last gathering of the Gentiles against Jerusalem, and one last battle in which they are destroyed (Eze_38:14-23 ; Eze_39:1-16 ; Zec_14:1-11 ). The kings of the nations will throw themselves against Jerusalem; they will seek to ravage the shrine of the Holy One; they will place their thrones in a ring round the city, with their infidel people with them; but it will be only for their final destruction (Sibylline Oracles 3: 663-672).

(c) Sometimes there is the picture of the conversion of the Gentiles through Israel. God has given Israel for a light to the Gentiles, that she may be Godsalvation to the ends of the earth (Isa_49:6 ). The isles wait upon God (Isa_51:5 ); the ends of the earth are invited to look to God and be saved (Isa_45:20-22 ). The Son of Man will be a light to the Gentiles (Enoch 48:4-5). Nations shall come from the ends of the earth to Jerusalem to see the glory of God (Wis 17:34).

Of all the pictures in connection with the Gentiles the commonest is that of the destruction of the Gentiles and the exaltation of Israel.

(ix) In the last days the Jews who have been scattered throughout the earth will be ingathered to the Holy City again. They will come back from Assyria and from Egypt and will worship the Lord in his holy mountain (Isa_27:12-13 ). The hills will be removed and the valleys will be filled in, and even the trees will gather to give them shade, as they come back (Bar 5:5-9). Even those who died as exiles in far countries will be brought back.

(x) In the last days the New Jerusalem, which is already prepared in heaven with God (4Ezra 10:44-59; 4Ezra 2Baruch 4Ezra 4:2-6), will come down among men. It will be beautiful beyond compare with foundations of sapphires, and pinnacles of agate, and gates of carbuncles, on borders of pleasant stones (Isa_54:12-13 ; Tob 13:16-17). The glory of the latter house will be greater than the glory of the former (Hag 2:7-9).

(xi) An essential part of the apocalyptic picture of the last days was the resurrection of the dead. "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Dan_12:2-3 ). Sheol and the grave will give back that which has been entrusted to them (Enoch 51:1). The scope of the resurrection of the dead varied. Sometimes it was to apply only to the righteous in Israel; sometimes to all Israel; and sometimes to all men everywhere. Whichever form it took, it is true to say that now for the first time we see emerging a strong hope of a life beyond the grave.

(xii) There were differences as to how long the Messianic kingdom was to last. The most natural--and the most usual--view was to think of it as lasting for ever. The kingdom of the saints is an everlasting kingdom (Dan_7:27 ). Some believed that the reign of the Messiah would last for 400 years. They arrived at this figure from a comparison of Gen_15:13 and Psa_90:15 . In Genesis Abraham is told that the period of affliction of the children of Israel will be 400 years; the psalmistprayer is that God will make the nation glad according to the days wherein he has afflicted them and the years wherein they have seen evil. In the Revelation the view is that there is to be a reign of the saints for a thousand years; then the final battle with the assembled powers of evil; then the golden age of God.

Such were the events which the apocalyptic writers pictured in the last days; and practically all of them find their place in the pictures of the Revelation. To complete the picture we may briefly summarize the blessings of the coming age.

The Blessings Of The Age To Come

(i) The divided kingdom will be united again. The house of Judah will walk again with the house of Israel (Jer_3:18 ; Isa_11:13 ; Hos_1:11 ). The old divisions will be healed and the people of God will be one.

(ii) There will be in the world an amazing fertility. The wilderness will become a field (Isa_32:15 ), it will become like the garden of Eden (Isa_51:3 ); the desert will rejoice and blossom like the crocus (Isa_35:1 ). The earth will yield its fruit ten thousandfold; on each vine will be a thousand branches, on each branch a thousand clusters, in each cluster a thousand grapes, and each grape will give a cor (120 gallons) of wine (2 Baruch 29:5-8). There will be a plenty such as the world has never known and the hungry will rejoice.

(iii) A consistent part of the dream of the new age was that in it all wars would cease. The swords will be beaten into ploughshares and the spears into pruning-hooks (Isa_2:4 ). There will be no sword or battle-din. There will be a common law for all men and a great peace throughout the earth, and king will be friendly with king (Sibylline Oracles 3: 751-760).

(iv) One of the loveliest ideas concerning the new age was that in it there would be no more enmity between the beasts or between man and the beasts. The leopard and the kid, the cow and the bear, the lion and the falling will play and lie down together (Isa_11:6-9 ; Isa_65:25 ). There will be a new covenant between man and the beasts of the field (Hos_2:18 ). Even a child will be able to play where the poisonous reptiles have their holes and their dens (Isa_11:6-9 ; Isa 2Baruch Isa_73:6 ). In all nature there will be a universal reign of friendship in which none will wish to do another any harm.

(v) The coming age will bring the end of weariness, of sorrow and of pain. The people will not sorrow any more (Jer_31:12 ); everlasting joy will be upon their heads (Isa_35:10 ). There will be no such thing as an untimely death (Isa_65:20-22 ); no man will say: "I am sick" (Isa_33:24 ); death will be swallowed up in victory and God will wipe tears from all faces (Isa_25:8 ). Disease will withdraw; anxiety, anguish and lamentation will pass away; childbirth will have no pain; the reaper will not grow weary and the builder will not be toilworn (Bar 73:2-74:4). The age to come will be one when what Virgil called "the tears of things" will be no more.

(vi) The age to come will be an age of righteousness. There will be perfect holiness among men. Mankind will be a good generation, living in the fear of the Lord in the days of mercy (Wis 17:28-49; Wis 18:9-10).

The Revelation is the New Testament representative of all these apocalyptic works which tell of the terrors before the end of time and of the blessings of the age to come; and it uses all the familiar imagery. It may often be difficult and even unintelligible to us, but for the most part it was using pictures and ideas which those who read it would know and understand.

The Author Of The Revelation

(i) The Revelation was written by a man called John. He begins by saying that God sent the visions he is going to relate to his servant John (Rev_1:1 ). He begins the body of his book by saying that it is from John to the Seven Churches in Asia (Rev_1:4 ). He speaks of himself as John the brother and companion in tribulation of those to whom he writes (Rev_1:9 ). "I John," he says, "am he who heard and saw these things" (Rev_22:8 ).

(ii) This John was a Christian who lived in Asia in the same sphere as the Christians of the Seven Churches. He calls himself the brother of those to whom he writes; and he says he too shares in the tribulations through which they are passing (Rev_1:9 ).

(iii) He was most probably a Jew of Palestine who had come to Asia Minor late in life. We can deduce that from the kind of Greek he writes. It is vivid, powerful, and pictorial; but from the point of view of grammar it is easily the worst Greek in the New Testament. He makes mistakes which no schoolboy who knew Greek could make. Greek is certainly not his native language; and it is often clear that he is writing in Greek and thinking in Hebrew. He is steeped in the Old Testament. He quotes it or alludes to it 245 times. These quotations come from about twenty Old Testament books; his favourites are Isaiah, Daniel, Ezekiel, Psalms, Exodus, Jeremiah, Zechariah. Not only does he know the Old Testament intimately; he is also familiar with the apocalyptic books written between the Testaments.

(iv) His claim for himself is that he is a prophet, and it is on that fact that he rests his right to speak. The command of the Risen Christ to him is that he must prophesy (Rev_10:11 ). It is through the spirit of prophecy that Jesus gives his witness to the Church (Rev_19:10 ). God is the God of the holy prophets and sends his angel to show his servants what is going to happen in the world (Rev_22:6 ). The angel speaks to him of his brothers the prophets (Rev_22:9 ). His book is characteristically prophecy or the words of prophecy (Rev_22:7 , Rev_22:10 ; Rev_22:18-19 ).

It is here that Johnauthority lies. He does not call himself an apostle, as Paul does when he wishes to underline his right to speak. He has no "official" or administrative position in the Church; he is a prophet. He writes what he sees; and since what he sees comes from God, his word is faithful and true (Rev_1:11 , Rev_1:19 ).

When John was writing, the prophets had a very special place in the Church. He was writing, as we shall see, about A.D. 90. By that time the Church had two kinds of ministry. There was the local ministry; those engaged in it were settled permanently in one congregation, the elders, the deacons and the teachers. And there was the itinerant ministry of those whose sphere of labour was not confined to any one congregation. In it were the apostles, whose writ ran throughout the whole Church; and there were the prophets, who were wandering preachers. The prophets were greatly respected; to question the words of a true prophet was to sin against the Holy Spirit, the Didache says (Rev_11:7 ). The accepted order of service for the celebration of the Eucharist is laid down in the Didache, but at the end comes the sentence: "But allow the prophets to hold the Eucharist as they will" (Rev_10:7 ). The prophets were regarded as uniquely the men of God, and John was a prophet.

(v) It is not likely that he was an apostle. Otherwise he would hardly have so stressed the fact that he was a prophet. Further, he speaks of the apostles as if he was looking back on them as the great foundations of the Church. He speaks of the twelve foundations of the wall of the Holy City and then says, "and on them were the twelve names of the twelve apostles of the Lamb" (Rev_21:14 ). He would scarcely have spoken of the apostles like that if he himself was one of them.

This conclusion is rendered even more likely by the title of the book. In the King James and English Revised Versions it is called The Revelation of St. John the Divine. In the Revised Standard Version and in Moffattand in J. B. Phillipsranslations the Divine is omitted, because it is absent from the majority of the oldest Greek manuscripts; but it does go very far back. The Greek is theologos (G2312 and the word is here used in the sense in which we speak of "the Puritan divines" and means, not John the saintly but John the theologian; and the very addition of that title seems to distinguish this John from the John who was the apostle.

As long ago as A.D. 250 Dionysius, the great scholar who was head of the Christian school at Alexandria, saw that it was well nigh impossible that the same man could have written the Revelation and the Fourth Gospel, if for no other reason than that the Greek is so different. The Greek of the Fourth Gospel is simple but correct; the Greek of the Revelation is rugged and vivid, but notoriously incorrect. Further, the writer of the Fourth Gospel studiously avoids any mention of his own name; the John of the Revelation repeatedly mentions it. Still further, the ideas of the two books are different. The great ideas of the Fourth Gospel, light, life, truth and grace, do not dominate the Revelation. At the same time there are enough resemblances in thought and language to make it clear that both books come from the same centre and from the same world of thought.

The Date Of The Revelation

We have two sources which enable us to fix the date.

(i) There is the account which tradition gives to us. The consistent tradition is that John was banished to Patmos in the time of Domitian; that he saw his visions there; at the death of Domitian was liberated and came back to Ephesus; and there set down the visions he had seen. Victorinus, who wrote towards the end of the third century A.D., says in his commentary on the Revelation: "John, when he saw these things, was in the island of Patmos, condemned to the mines by Domitian the Emperor. There, therefore, he saw the revelation... When he was afterwards set free from the mines, he handed down this revelation which he had received from God." Jerome is even more detailed: "In the fourteenth year after the persecution of Nero, John was banished to the island of Patmos, and there wrote the Revelation... Upon the death of Domitian, and upon the repeal of his acts by the senate, because of their excessive cruelty, he returned to Ephesus, when Nerva was emperor." Eusebius says: "The apostle and evangelist John related these things to the Churches, when he had returned from exile in the island after the death of Domitian." Tradition makes it certain that John saw his visions in exile in Patmos; the only thing that is doubtful--and it is not important--is whether he wrote them down during the time of his banishment or when he returned to Ephesus. On this evidence we will not be wrong if we date the Revelation about A.D. 95.

(ii) The second line of evidence is the material in the book. There is a completely new attitude to Rome and to the Roman Empire.

In Acts the tribunal of the Roman magistrate was often the safest refuge of the Christian missionaries against the hatred of the Jews and the fury of the mob. Paul was proud that he was a Roman citizen and again and again claimed the rights to which every Roman citizen was entitled. In Philippi he brought the local magistrates to heel by revealing his citizenship (Act_16:36-40 ). In Corinth Gallio dismissed the complaints against him with impartial Roman justice (Act_18:1-17 ). In Ephesus the Roman authorities were careful for his safety against the rioting mob (Act_19:13-41 ). In Jerusalem the Roman tribune rescued him from what might have become a lynching (Act_21:30-40 ). When the Roman tribune in Jerusalem heard that there was to be an attempt on Paullift on the way to Caesarea, he took every possible step to ensure his safety (Act_23:12-31 ). When Paul despaired of justice in Palestine, he exercised his right as a citizen and appealed direct to Caesar (Act_25:10-11 ). When he wrote to the Romans, he urged upon them obedience to the powers that be, because they were ordained by God and were a terror only to the evil, and not to the good (Rom_13:1-7 ). Peteradvice is exactly the same. Governors and kings are to be obeyed, for their task is given them by God. It is a Christianduty to fear God and honour the emperor (1Pe_2:12-17 ). In writing to the Thessalonians it is likely that Paul points to the power of Rome as the one thing which is controlling the threatening chaos of the world (2Th_2:7 ).

In the Revelation there is nothing but blazing hatred for Rome. Rome is a Babylon, the mother of harlots, drunk with the blood of the saints and the martyrs (Rev_17:5-6 ). John hopes for nothing but her total destruction.

The explanation of this change in attitude lies in the wide development of Caesar worship which, with its accompanying persecution, is the background of the Revelation.

By the time of the Revelation Caesar worship was the one religion which covered the whole Roman Empire; and it was because of their refusal to conform to its demands that Christians were persecuted and killed. Its essence was that the reigning Roman Emperor, as embodying the spirit of Rome, was divine. Once a year everyone in the Empire had to appear before the magistrates to burn a pinch of incense to the god-head of Caesar and to say: "Caesar is Lord." After he had done that, a man might go away and worship any god or goddess he liked, so long as that worship did not infringe decency and good order; but he must go through this ceremony in which he acknowledged the Emperordivinity.

The reason was very simple. Rome had a vast heterogeneous empire, stretching from one end of the known world to another. It had in it many tongues, races and traditions. The problem was how to weld this varied mass into a self-conscious unity. There is no unifying force like that of a common religion but none of the national religions could conceivably have become universal. Caesar worship could. It was the one common act and belief which turned the Empire into a unity. To refuse to burn the pinch of incense and to say: "Caesar is Lord," was not an act of irreligion; it was an act of political disloyalty. That is why the Romans dealt with the utmost severity with the man who would not say: "Caesar is Lord." And no Christian could give the title Lord to any other than Jesus Christ. This was the centre of his creed.

We must see how this Caesar worship developed and how it was at its peak when the Revelation was written

One basic fact must be noted. Caesar worship was not imposed on the people from above. It arose from the people; it might even be said that it arose in spite of efforts by the early emperors to stop it, or at least to curb it. And it is to be noted that of all the people in the Empire only the Jews were exempt from it.

Caesar worship began as a spontaneous outburst of gratitude to Rome. The people of the provinces well knew what they owed to Rome. Impartial Roman justice had taken the place of capricious and tyrannical oppression. Security had taken the place of insecurity. The great Roman roads spanned the world; and the roads were safe from brigands and the seas were clear of pirates. The pax Romana, the Roman peace, was the greatest thing which ever happened to the ancient world. As Virgil had it, Rome felt her destiny to be "to spare the fallen and to cast down the proud." Life had a new order about it. E. J. Goodspeed writes: "This was the pax Romana. The provincial under Roman sway found himself in a position to conduct his business, provide for his family, send his letters, and make his journeys in security, thanks to the strong hand of Rome."

Caesar worship did not begin with the deification of the Emperor. It began with the deification of Rome. The spirit of the Empire was deified under the name of the goddess Roma. Roma stood for all the strong and benevolent power of the Empire. The first temple to Roma was erected in Smyrna as far back as 195 B.C. It was no great step to think of the spirit of Rome being incarnated in one man, the Emperor. The worship of the Emperor began with the worship of Julius Caesar after his death. In 29 B.C. the Emperor Augustus granted to the provinces of Asia and Bithynia permission to erect temples in Ephesus and Nicaea for the joint worship of the goddess Roma and the deified Julius Caesar. At these shrines Roman citizens were encouraged and even exhorted to worship. Then another step was taken. To provincials who were not Roman citizens Augustus gave permission to erect temples in Pergamum in Asia and in Nicomedia in Bithynia, for the worship of Roma and himself. At first the worship of the reigning Emperor was considered to be something permissible for provincial non-citizens, but not for those who had the dignity of the citizenship.

There was an inevitable development. It is human to worship a god who can be seen rather than a spirit. Gradually men began more and more to worship the Emperor himself instead of the goddess Roma. It still required special permission from the senate to erect a temple to the living Emperor, but by the middle of the first century that permission was more and more freely given. Caesar worship was becoming the universal religion of the Roman Empire. A priesthood developed and the worship was organized into presbyteries, whose officials were held in the highest honour.

This worship was never intended to wipe out other religions. Rome was essentially tolerant. A man might worship Caesar and his own god. But more and more Caesar worship became a test of political loyalty; it became, as has been said, the recognition of the dominion of Caesar over a manlife and soul. Let us, then trace the development of this worship up to, and immediately beyond, the writing of the Revelation.

(i) Augustus, who died in A.D. 14, allowed the worship of Julius Caesar, his great predecessor. He allowed non-citizens in the provinces to worship himself but he did not permit citizens to do so; and he made no attempt to enforce this worship.

(ii) Tiberius (A.D. 14-37) could not halt Caesar worship. He forbade temples to be built and priests to be appointed for his own worship; and in a letter to Gython, a Laconian city, he definitely refused divine honours for himself. So far from enforcing Caesar worship, he actively discouraged it.

(iii) Caligula (A.D. 37-41), the next Emperor, was an epileptic, a madman and a megalomaniac. He insisted on divine honours. He attempted to enforce Caesar worship even on the Jews, who had always been and who always were to remain exempt from it. He planned to place his own image in the Holy of Holies in the Temple in Jerusalem, a step which would certainly have provoked unyielding rebellion. Mercifully he died before he could carry out his plans. But in his reign we have an episode when Caesar worship became an imperial demand.

(iv) Caligula was succeeded by Claudius (A.D. 41-54) who completely reversed his insane policy. He wrote to the governor of Egypt--there were a million Jews in Alexandria--fully approving the Jewish refusal to call the Emperor a god and granting them full liberty to enjoy their own worship. On his accession to the throne, he wrote to Alexandria saying: "I deprecate the appointment of a High Priest to me and the erection of temples, for I do not wish to be offensive to my contemporaries, and I hold that sacred fanes and the like have been by all ages attributed to the immortal gods as peculiar honours."

(v) Nero (A.D. 54-68) did not take his own divinity seriously and did nothing to insist on Caesar worship. It is true that he persecuted the Christians; but this was not because they would not worship him, but because he had to find scapegoats for the great fire of Rome.

(vi) On the death of Nero there were three Emperors in eighteen months--Galba, Otto and Vitellius, and in such a time of chaos the question of Caesar worship did not arise.

(vii) The next two Emperors, Vespasian (A.D. 69-79) and Titus (A.D. 79-81), were wise rulers, who made no insistence on Caesar worship.

(viii) The coming of Domitian (A.D. 81-96) brought a complete change. He was a devil. He was the worst of all things--a cold-blooded persecutor. With the exception of Caligula, he in as the first Emperor to take his divinity seriously and to demand Caesar worship. The difference was that Caligula was an insane devil; Domitian was a sane devil, which is much more terrifying. He erected a monument to "the deified Titus son of the deified Vespasian." He began a campaign of bitter persecution against all who would not worship the ancient gods--"the atheists" as he called them. In particular he launched his hatred against the Jews and the Christians. When he arrived in the theatre with his empress, the crowd were urged to rise and shout: "All hail to our Lord and his Lady!" He enacted that he himself was a god. He informed all provincial governors that government announcements and proclamations must begin: "Our Lord and God Domitian commands..." Everyone who addressed him in speech or in writing must begin: "Lord and God."

Here is the background of the Revelation. All over the Empire men and women must call Domitian god--or die. Caesar worship was the deliberate policy; all must say: "Caesar is Lord." There was no escape.

What were the Christians to do? What hope had they? They had not many wise and not many mighty. They had no influence or prestige. Against them had risen the might of Rome which no nation had ever resisted. They were confronted with the choice--Caesar or Christ. It was to encourage men in such times that the Revelation was written. John did not shut his eyes to the terrors; he saw dreadful things and he saw still more dreadful things on the way; but beyond them he saw glory for those who defied Caesar for the love of Christ. The Revelation comes from one of the most heroic ages in all the history of the Christian Church. It is true that Domitiansuccessor Nerva (A.D. 96-98) repealed the savage laws; but the damage was done, the Christians were outlaws, and the Revelation is a clarion call to be faithful unto death in order to win the crown of life.

b The Book Worth Studying

No one can shut his eyes to the difficulty of the Revelation. It is the most difficult book in the Bible; but it is infinitely worth studying, for it contains the blazing faith of the Christian Church in the days when life was an agony and men expected the end of the heavens and the earth as they knew them but still believed that beyond the terror was the glory and above the raging of men was the power of God.

FURTHER READING

Revelation

G. B. Caird, The Revelation of Saint John the Divine (ACB; E)

R. H. Charles, Revelation (ICC; G)

T. S. Kepler, The Book of Revelation

H. B. Swete, The Apocalypse of St John (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MmC: Macmillan Commentary

E: English Text

G: Greek Text

Barclay: Revelation 4 (Chapter Introduction)

The Opening Heavens And The Opening Door (Rev_4:1)

The Throne Of God (Rev_4:2-3)

The Twenty-Four Elders (Rev_4:4)

Around The Throne (Rev_4:5-6)

(1) The Four Living Creatures (Rev_4:6-8)

(2) The Four Living Creatures (Rev_4:6-8 Continued)

The Symbolism Of The Living Creatures (Rev_4:6-8 Continued)

The Song Of Praise (Rev_4:6-8 Continued)

God, The Lord And Creator (Rev_4:9-11)

Constable: Revelation (Book Introduction)

Introduction

Historical background

The opening verses of the book state that "John" wrote it (1:1, 4, 9; cf. 22:8). >From the first century to the present day almost all orthodox scholars have concluded that this means the Apostle John.¹ Two noteworthy exceptions were Luther and Zwingli.² Today many scholars who accept the divine inspiration of the book believe the Apostle John wrote it.

Some of the early church fathers (Clement of Alexandria, Eusebius, Irenaeus, and Victorinus) wrote that the Apostle John experienced exile on the island of Patmos during Domitian's reign.³ They wrote that the government allowed John to return to Ephesus after this emperor died. Domitian died in A.D. 96. Consequently many conservative interpreters date the writing of this book near A.D. 95 or 96.

"Perhaps more than any other book in the NT, the Apocalypse enjoyed wide distribution and early recognition."⁴

Where did John get the revelation that he wrote down in this book? He said that he received it from Jesus Christ through angelic mediation (1:1). Most of the details of this revelation were undoubtedly new to John. However there are remarkable parallels between this revelation and the Lord Jesus' teaching in the Olivet Discourse (Matt. 24-25; Mark 13; Luke 21). The Book of Revelation clearly builds on that foundation.⁵ The apocalyptic sections of certain books of the Old Testament--particularly Daniel, Isaiah, Ezekiel, and Psalms--contain former revelation that God gave His prophets about the end times.⁶ The revelation that Jesus gave in the Olivet Discourse and later to John on Patmos supplements that earlier revelation.

"Jesus in His [Olivet] discourse was clearly anticipating what He was to show John in much greater detail more than six decades later here on the island of Patmos."⁷

Message⁸

The subject of the Book of Revelation is Jesus Christ (1:1). It is an unveiling ("revelation") of Him. What does this book reveal about Christ? The Book of Revelation is the unveiling of the person of Jesus Christ, the power of Jesus Christ, and the program of Jesus Christ.

First, it is a revelation of the person of Jesus Christ. It unveils who He is and what He is. This book is the climax of Scriptural Christology.

Notice first what the Book reveals about who Jesus Christ is. Three emphases in the book clarify His essential being.

1. He is the same human Jesus Christ who was born on earth at His first coming. He is the same Jesus on whose chest John reclined (1:1, 2, 5). He is a "son of man," possessing a full human nature (1:13). Moreover He will always be that (22:20).

2. He is also fully divine, one with the Father (1:12-18; 3:14). He reveals God fully (19:13). He will share the throne of the universe with the Father eventually (22:1, 3).

3. He is the eternal God (1:8; 21:6; 22:13).

Notice also what the book of Revelation reveals about what Jesus Christ is. Seven titles give us a fuller appreciation of His place in history.

1. In the past He proved to be the Root of David, the Lion of the tribe of Judah, the promised Messiah (3:7; 5:5; 22:16). This became clear at His baptism (Matt. 3:17).

2. In the past, also at His first advent, He proved to be the Lamb of God who takes away the sins of the world (5:6, 12-13; 6:1). This became clear at His death.

3. In the past He proved to be the First-born from the dead, the victor over death and Hades (1:5-6, 2:8). This became clear at His resurrection.

4. In the present He is the Lord of the churches (2:1; 3:1; cf. 22:20).

5. In the future He will prove to be the Judge of all mankind (2:12, 18; 3:14; 6:1; et al.). This is His primary role during the Great Tribulation.

6. In the future He will prove to be King of kings and Lord of lords (1:5; 17:14; 19:16). This is His primary role during the Millennium.

7. In the future He will prove to be the Morning Star (22:16; cf. 2:28). His second coming will signal the dawning of a new day in history. This will find its clearest revelation in the new heavens and earth. The Millennium will only be a foretaste of that day.

This book is also a revelation of the power of Jesus Christ. Individuals have various kinds of power. Jesus Christ has all kinds of power and all power of all kinds.

He has all personal power.

1. He has inherent power. We see this in His control of all other beings and forces (e.g., believers, unbelievers, Satan, the beasts, human armies, etc.). He wields the power Himself.

2. He also has acquired power. His Father has given Him this power (5:1, 6-7; cf. Matt. 28:18). He exercises all the power of the Godhead.

Second, He has all instrumental power. That is He has authority over all things as He executes His power. All things are His instruments or tools.

1. He has power over all material objects and forces. He controls the physical universe. We can see this in His using individuals, storms, earthquakes, and even the heavenly bodies to accomplish His will.

2. He also has power over all spiritual entities and authorities. He controls the angels, demons, and Satan. Every power in the universe is under His control (e.g., 13:15).

Third, He has all effectual power. That is He has power to accomplish anything. He can affect any changes He desires.

1. He has all destructive power. He can destroy anything that exists: individuals, systems (e.g., Babylonianism), objects, even the heavens and earth.

2. He also has all constructive power. He can create new human bodies (by resurrection), new systems (new religious and economic orders), and new cities (the new Jerusalem). He will even create new heavens and a new earth.

The Book of Revelation also reveals the program of Jesus Christ (1:19). It gives us much detail about God's program and how it will unfold in the future. However let me point out God's purposes that this program unveils.

Christ's immediate purpose is to defeat and destroy Satan and sin.

We see Him doing this in the church age in Revelation as He deals with believers in the seven churches (chs. 2-3). His purpose is to purify to Himself a people who will be a kingdom and priests to God (1:6).

We also see Him doing this in the Tribulation in Revelation. We see it in His judgment of those who have not believed on Him (chs. 4-18). His purpose is to pour out God's wrath on His enemies for their refusal to receive His grace (16:1).

Christ's ultimate purpose is to dwell among His people and experience intimate fellowship with them.

We see Him doing this in the Millennium to an extent never before attained in history (20:6).

We see Him doing this in the new earth perfectly and eternally (22:3-5). This has always been God's ultimate purpose (e.g., Adam, Noah, the patriarchs, Israel, the church, the Millennium). He will achieve it completely in the new earth.

The Book of Revelation then is an unveiling of Jesus Christ--His person, His power, and His program--for the rest of history. This is the message statement. We must never forget that He is the subject of this book as we seek to understand what He has revealed here.

Constable: Revelation (Outline)

Outline

I. The preparation of the prophet ch. 1

A. The prologue of the book 1:1-8

1. The preface 1:1-3

2. The address and doxology 1:4-6

3. The theme 1:7-8

B. The commission of the prophet 1:9-20

1. The first commission to write 1:9-11

2. The source of the commission 1:12-16

3. The amplification of the commission 1:17-20

II. The letters to the seven churches chs. 2-3

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

1. Destination and description of Christ 2:1

2. Commendation 2:2-3

3. Rebuke 2:4

4. Exhortation 2:5-6

5. Promise 2:7

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

1. Destination and description of Christ 2:8

2. Commendation 2:9

3. Exhortation 2:10a

4. Promise 2:10b-11

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

1. Destination and description of Christ 2:12

2. Commendation 2:13

3. Rebuke 2:14-15

4. Exhortation 2:16

5. Promise 2:17

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

1. Destination and description of Christ 2:18

2. Commendation 2:19

3. Rebuke 2:20-23

4. Exhortation 2:24-25

5. Promise 2:26-29

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

1. Destination and description of Christ 3:1a-b

2. Commendation and rebuke 3:1c, 2b

3. Exhortation 3:2a, 3

4. Promise 3:4-6

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

1. Destination and description of Christ 3:7

2. Commendation 3:8

3. Promise 3:9-11a, 12

4. Exhortation 3:11b, 13

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

1. Destination and description of Christ 3:14

2. Rebuke 3:15-17

3. Exhortation 3:18-19

4. Promise 3:20-22

III. The revelation of the future 4:1-22:5

A. Introduction to the judgments of the Tribulation chs. 4-5

1. The throne in heaven ch. 4

2. The Lamb on the throne ch. 5

B. The first six seal judgments ch. 6

1. The first seal 6:1-2

2. The second seal 6:3-4

3. The third seal 6:5-6

4. The fourth seal 6:7-8

5. The fifth seal 6:9-11

6. The sixth seal 6:12-17

C. Supplementary revelation of salvation in the Great Tribulation ch. 7

1. The sealing of 144,000 Israelites 7:1-8

2. The salvation of the great multitude 7:9-17

D. The first six trumpet judgments chs. 8-9

1. The first four trumpet judgments ch. 8

2. The fifth and sixth trumpet judgments ch. 9

E. Supplementary revelation of John's preparation for recording the remaining judgments in the Great Tribulation ch. 10

1. The appearance of the mighty angel 10:1-4

2. The announcement of the mighty angel 10:5-7

3. The instruction of the mighty angel 10:8-11

F. Supplementary revelation of the two witnesses in the Great Tribulation 11:1-14

1. The temple in Jerusalem 11:1-2

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

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

4. The resurrection of the two witnesses 11:11-13

5. The end of the second woe 11:14

G. The seventh trumpet judgment 11:15-19

H. Supplementary revelation of Satan's activity in the Great Tribulation chs. 12-13

1. The activity of Satan himself ch. 12

2. The activity of Satan's agents ch. 13

I. Supplementary revelation of preparations for the final judgments in the Great Tribulation chs. 14-15

1. Judgment at the end of the Great Tribulation ch. 14

2. Preparation for the bowl judgments ch. 15

J. The seven bowl judgments ch. 16

1. The commencement of the bowl judgments 16:1

2. The first bowl 16:2

3. The second bowl 16:3

4. The third bowl 16:4

5. Ascriptions of angelic and martyr praise 16:5-7

6. The fourth bowl 16:8-9

7. The fifth bowl 16:10-11

8. The sixth bowl 16:12-16

9. The seventh bowl 16:17-21

K. Supplementary revelation of the judgment of ungodly systems in the Great Tribulation chs. 17-18

1. Religion in the Great Tribulation ch. 17

2. Commerce in the Great Tribulation ch. 18

L. The Second Coming of Christ ch. 19

1. The praise of God in heaven 19:1-10

2. The return of Christ to earth 19:11-16

3. The destruction of the wicked on earth 19:17-21

M. The millennial reign of Christ ch. 20

1. The binding of Satan 20:1-3

2. The resurrection of tribulation martyrs 20:4-6

3. The final judgment of Satan 20:7-10

4. The judgment of the wicked 20:11-15

N. The eternal state 21:1-22:5

1. The vision of the new heaven and earth 21:1

2. John's first vision of the New Jerusalem 21:2-8

3. John's second vision of the New Jerusalem 21:9-22:5

IV. The epilogue to the book 22:6-21

A. The testimony of the angel 22:6-7

B. The testimony of John 22:8-11

C. The testimony of Jesus and John's response 22:12-20

D. The final benediction 22:21

Constable: Revelation

Revelation

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Copyright 2003 by Thomas L. Constable

Haydock: Revelation (Book Introduction)

THE

APOCALYPSE OF ST. JOHN,

THE APOSTLE.

INTRODUCTION.

Though some in the first ages [centuries] doubted whether this book was canonical, and who was the author of it, (see Eusebius, lib. 7, History of the Church, chap. xxv.) yet it is certain much the part of the ancient fathers acknowledged both that it was a part of the canon, and that it was written by St. John, the apostle and evangelist. See Tillemont, in his ninth note upon St. John, where he cites St. Justin Martyr, St. Irenæus, St. Clement of Alexandria, Tertullian, St. Cyprian, St. Athanasius., Eusebius, St. Ambrose, St. Jerome, St. Augustine, &c. It was written in Greek to the churches in Asia [Asia Minor], under Domitian, about the year 96 or 97, long after the destruction of Jerusalem, when St. John was banished to the island of Patmos, in the Ægean Sea. It is by some called the prophecy of the New Testament, and the accomplishment of the predictions of all other prophets, by the first coming of Christ at his incarnation, and by his second coming at the end of the world. As to the time when the chief predictions should come to pass, we have no certainty, as appears by the different opinions, both of the ancient fathers, and late interpreters. Many think that most things set down from the fourth chapter to the end, will not be fulfilled till a little time before the end of the world. Others are of an opinion, that a great part of them, and particularly the fall of the wicked Babylon, happened at the destruction of paganism, by the destruction of heathen Rome, and its persecuting heathen emperors. Of these interpretations, see Alcazar in his long commentary, the learned Bossuet, bishop of Meaux, in his treatise on this book, and P. Alleman, in his notes on the same Apocalypse, tom. xii, who, in his preface, says, that this is in a great measure may be now looked upon as the opinion followed by the learned men. In fine, others think St. John's design was in a mystical way, by metaphors and allegories, to represent the attempts and persecutions of the wicked against the servants of God, the punishments that should in a short time fall upon Babylon, that is, upon all the wicked in general; the eternal happiness and reward which God had reserved for the pious inhabitants of Jerusalem, that is, for his faithful servants, after their short trials and tribulations of this mortal life. In the mean time we meet with many profitable instructions and admonitions, which we may easily enough understand; but we have no certainty, when we apply these predictions to particular events; for as St. Jerome takes notice, the Apocalypse has as many mysteries as words, or rather mysteries in every word. Apocalypsis Joannis tot habet sacramenta quot verba....parum dixi, in verbis singulus multiplices latent intelligentiæ . (Ep. ad Paulin. t. iv., p. 574. Edit. Benedict.) (Witham) --- In the first, second, and third chapters of this book are contained instructions and admonitions which St. John was commanded to write to the seven bishops of the churches in Asia. And in the following chapters, to the end, are contained prophecies of things that are to come to pass in the Church of Christ, particularly towards the end of the world, in the time of antichrist. It was written in Greek, in the island of Patmos, where St. John was in banishment by order of the cruel emperor Domitian, about sixty-four years after our Lord's ascension. (Challoner) --- This is the last in order of the sacred writings, and contains, in twenty-two chapters, revelations, as the name imports, extremely obscure, it must be acknowledged, yet undoubtedly of utmost importance to the Christian Church, if we may judge from the dignity of the author, who is the beloved disciple, or the grandeur and majesty of the ideas, which pervade every chapter of the work. Being a sealed book, or a hidden mystery, in the beginning of the Church, when nothing of this important prophecy had yet been fulfilled, it is no wonder we are deprived of the usual lights which we have hitherto followed in expounding the Scripture, viz. the works of the fathers. So little was it indeed understood at that time, that by many it was long considered as a reverie, and an extravagant composition, though the most learned always looked upon it as an inspired work. One reason, which may have led the faithful to class this among the apocryphal works, was the number of fables and illusions published by the misguided piety of the ignorant. We know at least, that on account of the heresy of Cerinthus, which was filled up with illusion and fanaticism, this book was not circulated among the faithful: a few copies were kept with care in the archives of the Churches, to be perused only by the bishop, or such as he thought not likely to abuse it. With regard to the interpretation of it, it will not be expected that it should be attempted in a work of this kind. We shall therefore only give a short account of the principal commentators, and their plans, that the enlightened reader may consult their works, if he wish to enter deeper into the subject. But it should never be forgotten, that the connection of sublime and prophetical ideas which compose this work, has at all times been a labyrinth, in which the greatest geniuses have lost themselves, and a rock on which most commentators have split, the great Sir Isaac Newton not excepted. Hence Scaliger's praise of Calvin; Calvinus sapuit, quia non scripsit in Apocalypsim. 1. The fathers living before the accomplishment of the events, have of course given us no interpretation. Those, therefore, who have written on it at all, have explained it in a mere moral sense, and drawn from it useful parables and instructions. None of them have given a regular systematic explanation. It must, however, be observed, as a circumstance of some moment, that many of them, particularly Sts. Augustine and Jerome, thought the Apocalypse contained prophecies regarding the whole time of the existence of the Church of Christ, till its triumphant state in the new Jerusalem. 2. Among the moderns we have abundant interpreters of the Apocalypse in all the reformed Churches. It has indeed grown into a mania among them, the only difference being their respective degrees of absurdity. This has been to all of them the common quarry, whence they have hewn the stones to cast at their mother Church. For to this day they have continued to disgrace themselves and Christianity, by depicting the Church of Rome as the scarlet whore of Babylon, popery the beast, and the pope antichrist. We must, however, except Grotius and Hammond, who have given historical interpretations, and some few others. 3. Among Catholic expositors stands eminently conspicuous the learned bishop of Meaux, Bosseut. This light of the Galican Church has improved upon and filled up the outlines which Grotius had only sketched. The first three chapters, according to him, regard only the Churches of Asia, to which they are addressed; the other chapters, to nineteen, have been fulfilled in the persecutions which the Church endured under the pagan emperors. The last three are merely allegorical of the triumphs which the Church finally gained over her persecutors. 4. Du Pin has taken a wider range. The last three chapters regard the final judgment, and the establishment of the Church in heaven. And all the chapters between the first three and last three, are mere general descriptions of persecutions, fall of tyrants, heresies, &c. which shall happen in the Church; represented under the various figures which the rich imagination of St. John supplied. This system certainly removes all difficulties at once, by saving the trouble of comparing each figure with corresponding historical facts; but substitutes a vague and indeterminate sense, which we do not expect in prophecy. 5. Calmet does not vary a great deal in the outlines with Bossuet; but their applications of the text to the history are in many points widely different. He conceives the intermediate chapters between the first three and last three to have been fulfilled in the general persecution begun by Diocletian, in 303, and the destruction of Rome, in 410, by Alaric. The last three chapters give the triumph of the martyrs at that period, as well as many things, which are to take place at the coming of antichrist, and the dissolution of the world. 6. Conceiving that all the above commentators had too much contracted the time for the accomplishment of the prophecy, by limiting it to the establishment of Christianity, Monsieur de la Chetardie established a new system upon the supposition that the Apocalypse includes the whole history of Christ's Church upon earth. In doing this, he had the authority of St. Augustine, and other fathers. Observing, therefore, upon an attentive perusal of this work, that there were seven seals, seven trumpets, seven vials, and that at the opening of such seals a new revelation was made, he ingeniously concluded, that the history of the whole Church was divided into seven periods or ages, and that to each period belonged one seal, one trumpet, and one vial. Six of these periods he conceives to be already accomplished, the seventh yet remains concealed in the womb of futurity. 7. Ingenious as is this system of Chetardie, it was not adopted, since Calmet, who wrote after him, preferred his own, which resembled that of Bossuet. It has, however, been renewed by this late bishop Walmsley, under the name of Signor Pastorini, who has taken up the idea and general outline from Chetardie, but illustrated the same with his own interpretation and application to historical facts. The erudition with which the latter author has clothed this system, and the striking aptness of his comparisons of the words of the prophecy to the events which have passed, have gained a very general approbation, and he is almost exclusively followed in the interpretation of this sealed book. How far he has succeeded in his explanation of the seventh age of the Church, cannot be determined by us, since it is shut up in the dark recess of futurity. Posterity will decide. To him we refer the English reader for any further information on the subject, convinced that his researches will be amply gratified, his education wonderfully improved. For, says the illustrious prelate Bossuet, "notwithstanding the obscurities of this book, we experience in its perusal an impression so sweet, and at the same time so magnificent, of the majesty of God; such sublime ideas present themselves of the mystery of Jesus Christ, such noble images of his victories and his reign, and such terrible effects of his judgment, that the soul is quite moved and penetrated. All the beauties of the Scriptures are collected in this book. Whatever there is melting, lively, and majestic in either the law or the prophets, acquires in this book an additional lustre." O truly adorable truths contained herein! of which God is the plentitude and eternal source; of which Jesus Christ is the prophet, the teacher and master; truths which have the angels for servants and ministers; the apostles and bishops for witnesses and depositaries; and all faithful souls, ver. 3. for children and disciples. Let us prepare our hearts to hear Jesus Christ arisen from the dead, discovering to us the mysteries of his kingdom, and the truths of the gospel of his glory. Let us hear his warning voice, and prepare for his speedy coming by a strict observance of every duty. Happy, thrice happy that Christian whom the death of sin, and the sleep of tepidity shall not render deaf to this voice!

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Gill: Revelation (Book Introduction)

INTRODUCTION TO REVELATION

That this book was written by the Apostle and Evangelist John, is clear not only from the express mention of his name, and from his office, a servant of Jesus Christ, Rev 1:1; but also from the character this writer gives of himself, Rev 1:2; as being an eyewitness of the essential Logos, or Word of God, and who bore a faithful record of him as such, as John did in his Gospel, in a very peculiar and remarkable manner, and from this writer's being in the isle of Patmos when he wrote, Rev 1:9; for of what other John can this be said? to which may be added the testimonies of the ancient writers, as Justin Martyr ^a, who lived within fifty years of the apostle, and Irenaeus ^b, who was the disciple of Polycarp, an hearer of this apostle, and Clemens Alexandrinus ^c, Tertullian ^d, Origen ^e, and others, who ascribe it to him. It was a most monstrously stupid notion of Caius, Dionysius of Alexandria mentions ^f, that it was written by Cerinthus the heretic, when his heresies concerning the divinity and humanity of Christ are most strongly refuted in it. What seems to have led to such a thought is, that the account of the thousand years' reign, and the descent of the new Jerusalem from heaven, seemed to favour the judaism of this man, and his carnal notions of an earthly paradise, whereas they have no such tendency. And as for its being written by another John, who is said to be presbyter at Ephesus, after the apostle, it is not certain there ever was such a man; and if there was, he must be too late to be the writer of this book; nor to him can the above characters agree. What is observed in favour of him, that the penman of this book is called, in the title, John the divine, and not the evangelist, or apostle, will do him no service; for to whom does this character so well agree, as to the Evangelist John, who wrote of divine things in so divine a manner, and particularly concerning the divinity of Christ? hence this book was sometimes called yeologia, "Divinity" ^g: besides, the title of the book is not original, but is what has been affixed to it by others, and varies; for in the Complutensian edition it runs thus,

"the Revelation of the holy Apostle and Evangelist John the Divine.''

In the Vulgate Latin version it is called the Apocalypse of the blessed John the Apostle; and in the Syriac version, the Revelation which was made to John the Evangelist; and in the Arabic version, the Vision of John, the Apostle and Evangelist, to wit, the Apocalypse. All which acknowledge the Apostle John to be the writer of it, and show the sense of the ancients concerning it. Nor is it of any moment what is alleged, that this writer makes mention of his name several times, whereas it was usual with John, both in his Gospel and epistles, to conceal his name; since there is a wide difference between writing an history and epistles to friends, and prophecy which requires the author's name, on whom the authority and truth of the prophecy greatly depend: and so likewise the disagreement of style observed in this book, with the other writings of John, has no force in it; since the prophetic style is always different from an historical and epistolary one; and yet, after all, in many things, there is an agreement; John in this, as in his other writings, speaks of Christ as the Word and Son of God and under the character of the Lamb; and likewise the following: passages may be compared together, as Rev 1:2 with Joh 19:35 and 1Jo 1:1, Rev 1:5 with 1Jo 1:7. All which being observed there no room to doubt, neither of the writer nor of the authority of this book; especially when the agreement of the doctrine contained in it with other parts of the Scripture, the majesty of its style, and above all the many prophecies of things to come to pass in it, several of which have been already fulfilled, are considered; and though it was called in question and rejected by some heretical men, because some things in it did not suit with their tenets, yet we have not the least reason to doubt of its being authentic who have lived to see so much of it already accomplished and which could come from no other but God. As for the time of its writing this is not agreed upon on all hands; the place where, seems to be the isle of Patmos, which yet some question. Some think it was written in the times of Claudius Caesar ^h, before the destruction of Jerusalem. In the title of the Syriac version, this revelation is said to be made to John in the isle of Patmos, into which he was cast by Nero Caesar. But the more commonly received opinion is, that he had this vision there, at the latter end of Domitian's reign ⁱ by whom he was there banished, about the year 95, or 96. But be this as it will, the book is certainly of divine authority, and exceeding useful and instructive; and contains in it the most momentous and important doctrines of the Gospel, concerning a trinity of persons in the Godhead, the deity and sonship of Christ, the divinity and personality of the Spirit, the offices of Christ, the state and condition of man by nature, justification, pardon, and reconciliation by the blood of Christ; and it recommends the several duties of religion, and encourages to the exercise of every grace and gives a very particular account of the rise, power, and fall of antichrist, and of the state of the church of Christ in all the periods of time to the end of the world. And though it is written in an uncommon style, yet may be understood, by the use of proper means, as by prayer and meditation, by comparing it with other prophetic writings, and the history of past times, by which many things in it will appear to have had their accomplishment; and it ought to be observed, that it is a revelation, and not a hidden thing; that it is now not a sealed book, but an open one; and that such are pronounced blessed that read and hear it, and observe the things in it, Rev 1:3; and which is no small encouragement to attempt an explanation of it.

Gill: Revelation 4 (Chapter Introduction)

INTRODUCTION TO REVELATION 4

This chapter contains an account of the second vision John saw, as preparatory to the sealed book, and the opening of it, as the first vision was to the epistles to the seven churches. The preface to this vision, or the introduction to it, and preparation of John for it, are in Rev 4:1, which declare the time of it, the position John was in, what he saw and heard, a call to him to come up, and the effect it had upon him; and then follows the vision itself, which is of a throne, described by the place where it was set, in heaven; and by him that sat upon it, Rev 4:2, who was like to a jasper and a sardine stone; and by what was about it, first a rainbow of an emerald colour, Rev 4:3, then four and twenty seats, with as many elders upon them, sitting clothed and crowned, Rev 4:4, and by what went out from it, lightnings, thunderings, and voices; and by what were before it, seven burning lamps, which are the seven spirits of God, Rev 4:5, and a sea of glass like crystal; and by what were between it all around, and the elders, four living creatures, described in general by their being full of eyes, before and behind, Rev 4:6, in particular, the first by its likeness to a lion, the second by its likeness to a calf, the third by its likeness to a man, and the fourth by its likeness to a flying eagle, Rev 4:7, and by what were common to them, first by their wings, of which they had each of them six; and by their eyes, they were full of within; and by their constant employment in celebrating the perfections of God, and in giving glory, honour, and thanks unto him, Rev 4:8, at which time also the four and twenty elders appear in a worshipping posture, and give adoration to God; partly by deeds, casting their crowns before his throne; and partly by words, ascribing glory, honour, and power to him; giving a reason for it, taken from his creating all things for his pleasure, Rev 4:10.

College: Revelation (Book Introduction)

PREFACE

This commentary on the Revelation of John has been prepared for general readers of the Bible who desire to deepen their understanding of God's inspired word. It is not a technical commentary, although it draws on the best in current biblical scholarship. It is not a devotional commentary, although the reader will find that Revelation certainly speaks to our day. My primary aim has been to provide a clear, concise explanation of what the biblical text means, showing the evidence on which my conclusions are based.

Extensive cross-referencing makes this volume a convenient reference tool for those seeking insight into a particular passage. However, I strongly recommend that users read through the entire commentary from beginning to end, considering each text in its broader context. It is particularly important to read the Introduction. There I define key terms ("kingdom of God," "labor pains," "apocalypse," etc.) and explain the historical, literary, and theological setting for John's work. Readers who truly desire to understand Revelation will find this approach most productive.

For many years I have taught Revelation at Minnesota Bible College and in other settings. Therefore most of the research for writing this commentary was already done. Nevertheless, completing this project on a tight deadline has been a major undertaking. Many people have provided assistance and support to make this book possible. MBC's President, Mr. Robert Cash, relieved me from certain duties as Vice President of Academics and Professor of New Testament so that I could make a research trip to Virginia. Dr. Mark Mangano, MBC's Professor of Old Testament and Biblical Languages, took over one of my classes to reduce my teaching load. The elders of the Meadow Park Church of Christ in Rochester, Minnesota, granted me a leave of absence from elders' duties so I could devote more time to writing. Dr. Harold Mahan, Director of the G.H. Cachiaras Memorial Library at MBC, provided research assistance. Dr. John Trotti and Mr. Roger Pittard, of Union Theological Seminary in Virginia, also provided library support. My dear wife Cathy read the entire manuscript and provided secretarial assistance. The series editors, Dr. Jack Cottrell and Dr. Tony Ash, also read the manuscript and offered helpful suggestions. Mr. John Hunter of College Press guided me through the publication process. My students and colleagues at MBC, my family members, and so many others offered help and encouragement along the way. The women of the Disciple's Prayer Life Sunday School class have bathed this entire project in prayer. To all these brothers and sisters in Christ, I offer my sincere thanks.

Christopher A. Davis

Rochester, Minnesota

July 2, 2000

-College Press New Testament Commentary: with the NIV

INTRODUCTION

I. INTENDED TO REVEAL NOT TO CONCEAL

The Revelation of John is one of the most often read, but least understood books of the Bible. The first three words of the Greek text of Revelation are ajpokavluyi" =Ihsou' Cristou' (apokalypsis Içsou Christou), or "apocalypse from Jesus Christ." Apokalypsis is a combination of two Greek terms: The noun kaluvptra ( kalyptra ) refers to some sort of "covering," particularly a woman's "veil." The preposition ajpov ( apo ) communicates the idea of "movement away from" or "removing" something from one location to another. The term apokalypsis literally means, then, "the removal of that which conceals" or "the removal of the veil" (so that one may see what is under it). In English, the term is usually translated "revelation" - something that does not "conceal" or "cover," but which "unveils" or "reveals." So John's own title for his book is "Apocalypse from Jesus Christ" or "Revelation from Jesus Christ."

Beginning with the very first word of the book, the author claims to be revealing something. John expects that his Christian readers will not be puzzled, but able to comprehend his meaning. He does not intend the Revelation to be an enigma, but to be understood . For centuries, however, the book's mysterious symbolism has served to hide more than it reveals. Anyone who reads interpretations of Revelation - from Irenaeus in the second century, to Joachim of Fiore in the twelfth century, to Hal Lindsey in the twentieth century - finds very little agreement regarding what the book means. The reason is that Revelation is so unusual, so unique in the New Testament, that many Bible students simply do not know how to approach it. They lack the "key" for unlocking the secrets John intends to share.

II. APPROACH TO REVELATION

A. AN HISTORICAL AND CRITICAL APPROACH

A breakthrough has come in our own time. Before the mid-1800s, the Bible was viewed as little more than a vast collection of proof texts that could be taken apart and used to support the doctrinal systems of the various churches. No serious effort was made to understand each book as a whole or to seek insight into the meaning of the biblical books by examining the historical circumstances in which they were written. Beginning with Ferdinand Christian Baur in the mid-nineteenth century, a new group of scholars has urged a different approach to Scripture - an historical and critical approach. This is the kind of approach to Revelation adopted in this commentary.

By "critical" we do not mean mere "faultfinding." Instead, being "critical" involves asking questions, weighing evidence, and forming judgments. If we ask no questions of Revelation, then we get no answers. Since we wish to understand this word from God, we ask the same kinds of penetrating questions of it that we ask of any other piece of literature, whether it be the orations of Cicero, the plays of Shakespeare, or the novels of Mark Twain. We ask questions such as: Who wrote this book? When? Where? How? For what purpose? To what audience? In what circumstances? Using what sources? Why is the book structured in the way it is? What did the terminology used by the author mean to the readers of his time? What literary techniques does he employ?

We take an "historical" approach to Revelation because we believe that the Bible should not be studied in a vacuum as if it had no relationship to the events surrounding its writing. One of the primary convictions of the Christian faith is that God does not reveal himself in a vacuum, but in history. He is not just "God." He is the God of Abraham, Isaac and Jacob; the God of Moses and the Exodus; the God who made an eternal covenant with King David; the God who came among us in the person of Jesus Christ in history. For this reason, one of the best ways to gain an understanding of the Bible is to learn something about the historical settings in which it was produced.

In this commentary, we uncover the meaning of Revelation by asking an historical question: What did this book communicate to its first readers? What did Revelation reveal to the Christians for whom John wrote? How would they have understood its message? In order to answer this question, we must learn all we can about who the first readers were. We must acquaint ourselves with their time, their location, their circumstances, their language, their literature, and their culture. Only then will we be able to discern what Revelation meant to the believers for whom it was intended. Only then will we begin to work out an accurate interpretation of Revelation in its historical context. We will find that most of the truths Christ revealed to the first readers are applicable to his modern-day disciples as well.

B. RESOURCES FOR THE STUDY OF REVELATION

What resources from the ancient world assist us in our efforts to correctly understand and interpret Revelation? Primary texts include:

1. The Hebrew Old Testament

The Old Testament contains history and theological reflection regarding God's covenant relationship with the people of Israel. Christians consider the Old Testament and New Testament (see below) to be the inspired, authoritative word of God.

2. The Septuagint

The Septuagint is a Greek version of the Old Testament. This translation was begun in the third century B.C. after Alexander the Great made Greek the common language uniting his empire. According to legend, seventy Jewish scholars independently produced identical translations of the Hebrew Scriptures, thus attesting to divine inspiration of the Greek text. For this reason, "LXX" (the Roman numeral for "70") serves as the common abbreviation designating the Septuagint translation. The Septuagint was the "Bible" of most of the first Christians, who lived in the Greek-speaking eastern half of the Roman Empire. Nearly every line of Revelation contains allusions to either the Septuagint or the Hebrew Old Testament. The Septuagint also includes the Apocrypha.

3. The Old Testament Apocrypha

The Apocrypha is a collection of Jewish writings, most of which date from the second century B.C. through the first century A.D. Christians from the Roman Catholic and Greek Orthodox traditions consider them part of the authoritative Christian canon. Most Protestants view the Apocrypha as useful, edifying works, but do not give them a status equal to that of the Old and New Testaments.

4. The Old Testament Pseudepigrapha

The Pseudepigrapha is a collection of Jewish and Christian documents, with the majority dating from the third century B.C. through the second century A.D. About one-third are called "apocalypses" because they resemble the Revelation of John in their language, style, use of symbolism, and/or shared concepts. Since they represent the same literary type, or "genre," they prove an invaluable aid to the study of John's vision (as discussed below in Part III). James H. Charlesworth has edited a two-volume collection of these writings in English.

5. Ancient Near Eastern Texts

Texts surviving from the Ancient Near East shed light on the cultural roots of ideas found in Revelation. To illustrate, the Babylonian Creation Myth offers insights into the symbolic meaning of the "sea" and the "sea monster" in John's vision. J.B. Pritchard has edited a useful collection of such texts in English translation.

6. The Dead Sea Scrolls

Called "the greatest manuscript discovery in modern times" by W.F. Albright, the Scrolls were produced by a Jewish community at Qumran on the northwestern shore of the Dead Sea. Some of the texts are biblical manuscripts, while others describe the beliefs and rules of the Qumran sect. Dating from the end of third century B.C. to A.D. 70, the Dead Sea Scrolls shed light on Palestinian Judaism in the years prior to the writing of Revelation.

7. The New Testament

Written in the first century A.D., the New Testament draws together writings of the very first Christian communities. As such, it represents our earliest and most precious witness to Jesus and the church he founded.

8. Josephus

A contemporary of John, Flavius Josephus composed valuable histories of the Jewish people. He provides us, for example, with a vivid, first-hand description of the destruction of Jerusalem in A.D. 70 - an event alluded to in Revelation.

9. The New Testament Apocrypha

The New Testament Apocrypha is a collection of extracanonical Christian writings (some from Gnostic or other heretical groups) from the second century A.D. and beyond. It provides us with additional samples of early Christian apocalypses.

10. Early Christian Fathers

Writings of Christian leaders from the post-New Testament period cast light on the circumstances surrounding Revelation's composition. To illustrate, Eusebius's History of the Church (ca. A.D. 325) identifies the author and date of Revelation. Eusebius also describes two great persecutions suffered by first-century believers - events that play a role in John's vision.

11. Rabbinical Writings

Although most date to the post-New Testament period, teachings of ancient Jewish rabbis (Mishnah, Talmud, Midrashim, etc.) sometimes illuminate the biblical text. We turn to them, for example, when interpreting the symbolism of the four living creatures in Revelation 4.

12. Classical Greek and Latin Literature

Ancient Greek and Latin writers open a door to the world of the first readers of Revelation. To illustrate, Suetonius has left us biographies of the first twelve Roman emperors, some of whom play a role in Revelation. The correspondence of Governor Pliny and the Emperor Trajan explains Roman policy toward Christians in the early second century. The nearly five hundred volumes of the Loeb Classical Library (Harvard University Press) make this wealth of knowledge available to English readers.

We will utilize all these resources and more as we interpret the Revelation of John. We study other ancient writings not because we consider them to be inspired or authoritative - not because we place them on an equal level with the Bible. Rather, we study them because they help us to enter the thought world of John's first readers, so that we may understand Revelation as they understood it.

C. STRENGTHS OF THE HISTORICAL AND CRITICAL

APPROACH TO REVELATION

The weakness of alternative approaches to Revelation is seen in their failure to create a consensus regarding the meaning of the book. There have been nearly as many interpretations of Revelation as there have been interpreters. The weakness of alternative approaches is further highlighted by the erroneous predictions made on the basis of those approaches. To illustrate, when the former Soviet Union disintegrated, many scholars' interpretations of Revelation perished with it.

The strength of an historical and critical approach to Revelation is demonstrated by several facts: First, there is a great deal of agreement among historical and critical scholars regarding the meaning of John's vision. They have found the key to interpreting Revelation, while others must rely heavily on guesswork. Second, an historical and critical interpretation of Revelation makes sense today, and it would have made sense to the first-century Christians for whom the book was written. Third, an historical and critical interpretation reveals that the message of Revelation is wholly compatible and consistent with the message of the rest of the New Testament. Finally, the accuracy of an historical and critical interpretation of Revelation can be demonstrated with objective evidence drawn from other ancient writings. It does not rest on subjective speculation.

III. APOCALYPTIC LITERATURE

Other New Testament writers communicate through narrative or epistle, but in Revelation John employs striking imagery and vivid symbolism. Although Revelation is unique in the New Testament, it was not at all unique in John's time. Revelation belongs to a genre, or type of literature, that was most popular in Palestine from the second century B.C. through the second century A.D. Such writings are called "apocalypses," or "apocalyptic literature," partly because they are revelatory in nature and partly because they resemble the Apocalypse of John (see Part I above).

A. JEWISH AND CHRISTIAN APOCALYPSES

The only apocalyptic writing in the Old Testament is the Book of Daniel. Some believe that Daniel is the oldest apocalypse and that later writers imitate its style. Others argue that the Book of the Watchers ( = 1 Enoch 1-36) is older. Whatever the case, Jewish theologians found apocalyptic to be a powerful tool for expressing their convictions concerning God and his dealings with the world. The most important Jewish apocalypses for our purposes are 1 Enoch (a compilation of five originally independent works dating from the second or third century B.C. to the first century A.D.), 2 Enoch (late first century A.D.), 2 Baruch (ca. A.D. 100), 3 Baruch (first to third century A.D.), 4 Ezra (ca. A.D. 100), the Apocalypse of Abraham (ca. A.D. 100), and the Apocalypse of Zephaniah (first century B.C. to first century A.D.). Beyond the apocalypses themselves, other writings from the period contain apocalyptic sections or features. Two examples are the Testaments of the Twelve Patriarchs (second century B.C.) and the Sibylline Oracles (second century B.C. through seventh century A.D.). All of these writings are preserved in the Pseudepigrapha (described above in Part II.B.4).

Early Christian apocalypses include, for example, the Shepherd of Hermas, 5 Ezra, and the Apocalypse of Peter (all dating to the second century A.D.). The Revelation of John appears to be the first Christian apocalypse - the first Christian adaptation of the apocalyptic form. Other New Testament writings certainly contain apocalyptic ideas, but in Revelation alone do we find a fully developed apocalyptic vision. Since John's Christian apocalypse builds on the earlier Jewish apocalyptic tradition, those Jewish documents serve as one of the most valuable resources for understanding the nature and meaning of Revelation.

B. CHARACTERISTICS OF APOCALYPTIC LITERATURE

But what exactly is an "apocalypse"? What sets these books apart and leads us to place them in a special class? First, Jewish apocalyptic literature is characterized by a particular kind of theology - a particular understanding of who God is and how he deals with his creation. Apocalyptic theology is rooted in the Jewish Scriptures since apocalyptic was initially a Jewish phenomenon. Christian apocalyptic writers later modified this theology in significant ways due to their encounter with Jesus Christ (see below).

Second, apocalyptic writers utilize a particular manner of communicating that theology - a distinctive form or style of writing . For example, they tend to make heavy use of symbolism.

So apocalyptic theology is a certain network of beliefs about God and the apocalyptic form is a certain means of expressing those beliefs. It is possible to have a message containing apocalyptic theology that is not communicated in the apocalyptic style. (An example would be the gospel preached by the Apostle Paul, which J. Christiaan Beker rightly describes as an "apocalyptic interpretation of the Christ-event.) However, true apocalypses - like the Revelation of John - display both apocalyptic form and apocalyptic theology.

1. Common Characteristics of the Apocalyptic Form

Some of the most common characteristics of the apocalyptic form are described below. Not every apocalypse includes every feature.

a. Visions or Revelations

Apocalypses take the form of visions or revelations from God. Whereas Old Testament prophets experience God directly ("The word of the Lord came to me" or "In the year that king Uzziah died, I saw the Lord"), the apocalyptic seers receive their revelations through an intermediary - often an angel. Their visions usually concern the future, giving apocalyptic a strong "eschatological" element.

b. Symbolism

Apocalyptic visions are filled with vivid symbolism. Over time, as various apocalyptists adopted and adapted the images used by others, a set of common symbols was developed. For example, the sea typically represents the forces of evil and chaos. Stars often represent angels. Beasts symbolize political powers opposed to God and his people. If we read Revelation alone (as so many do), then we may find John's symbolism puzzling and impenetrable. However, if we study other apocalypses as well, then we begin to see the patterns and Revelation becomes less intimidating.

c. Esoteric Elements

Apocalyptic writings are esoteric; they contain an element of mystery or secrecy. They are not meant for the general public, but for "insiders" who are acquainted, for example, with the meaning of the conventional apocalyptic symbols. John apparently considers his readers to be insiders able to grasp his meaning. By acquainting ourselves with their literature and culture, we can become insiders too.

d. Symbolic Numbers

Apocalyptic writers place symbolic meaning in numbers. Here, too, a set of conventional symbols emerge:

Two is the number of valid witness. Its Jewish roots are found in Deuteronomy 19:15 where the Lord requires at least two witnesses for a matter to be established in a court of law.

Three often relates to God. This symbol also has Old Testament roots in passages such as Isaiah 6:3 where the Lord receives the threefold worship of the seraphim: "Holy, holy, holy is the LORD Almighty." Christian writers tend to see Trinitarian connotations in this number since the Lord has revealed himself to us as God the Father, God the Son, and God the Holy Spirit.

Four often symbolizes the world, or God's creation. This goes back to the idea that the "four corners of the earth" (Ezek 7:2; cf. Rev 7:1), the "four quarters of the earth" (Isa 11:12), or the "four winds" (Jer 49:36; Ezek 7:9; Zech 6:5; Dan 7:2; cf. Matt 24:31//Mark 13:27; Rev 7:1) - i.e., north, south, east, and west - together encompass the whole of creation.

Five, the number of fingers on the human hand, describes a "handful" or a "few."

Ten - two "handfuls" - represents "several." Neither ten nor five should necessarily be interpreted literally in apocalyptic writings.

Seven is the number of "fullness," "completeness," "perfection." In some texts this number carries connotations of goodness or morality, for the author is thinking of persons or things being "complete" in the sense of being everything God intends them to be. However, the dominant meaning for seven is not "perfection" in the sense of being morally faultless, but "perfection" in the sense of being "complete" or "whole." We may trace the origin of this symbol to Old Testament texts such as Genesis 1-2, where seven days form a "complete" week.

Six is one less than seven; it does not "measure up" to seven or attain to the fullness of seven. Six, then, symbolizes "incompleteness," "imperfection," and sometimes evil.

Eight, in Christian apocalypses, symbolizes Jesus Christ. For an explanation, see the comments on Revelation 13:18.

Twelve tends to represent the people of God - those who love him and serve him faithfully (i.e., Law-keeping Jews in Jewish apocalypses and faithful Christians in Christian apocalypses). The idea no doubt comes from the Old Testament, where the twelve tribes of Israel together form the covenant community of God.

Multiples of these numbers typically represent the "fullness" or complete number of the thing symbolized. For example, the 144,000 (12 12 1000) in Revelation 7 represent the full number of the people of God. Other symbolic numbers used in Revelation will be explained at appropriate points in the commentary.

e. Pseudonymity

Rather than writing in their own names, apocalyptists typically employ pseudonyms, or false names. They attribute their works to an ancient hero such as Abraham, Jacob, or Ezra. What is the reason for this practice? Various theories have been put forward.

Many apocalypses (including Revelation) were composed in times of persecution. Some suggest that the pseudonyms and mysterious symbols are aimed at hiding the author's identity and message from hostile political authorities. One may question how successful this tactic would have been. Could any of John's neighbors read his description of the Whore of Babylon (Revelation 17) without seeing in it a criticism of Rome?

Apocalyptic literature became popular during the first and second centuries B.C., as Jewish prophecy declined and the Old Testament canon was being finalized. At the same time, Greco-Roman society tended to devalue the present and glorify the past. All of these factors would have made it difficult for newer theologians to gain a hearing. Perhaps they attributed their works to respected ancient luminaries in order to deceive their readers and add authority to their message. They pretended to predict events leading up to their own time, and thereby added credibility to their real predictions concerning the readers' future. The difficulty with this theory is that it assumes a great deal of gullibility on the part of the readers. Would many people really believe that writings of Enoch, the seventh descendant of Adam (Gen 5:18-24), had suddenly appeared in the second century B.C.?

It seems more likely that pseudonymity was openly used as a literary device. In other words, the readers knew very well that the writer was not Jacob or Moses or Ezra. Attributing a book to one of these Jewish heroes was a way of saying: What you are about to read is an apocalypse, so read and understand it as such. The "pen name" was chosen according to the subject matter of the apocalypse. For example, Baruch was the secretary of the prophet Jeremiah, who interprets the destruction of Jerusalem by the Babylonians in the sixth century B.C. (Jer 32:12-16; 36; 43:1-6; 45:1-2). Similarly, the author of the Syriac Apocalypse of Baruch writes of the destruction of Jerusalem by the Romans in A.D. 70. He presents himself as a "second Baruch" helping his readers understand why God again allowed the holy city to fall.

Whereas most apocalypses are pseudonymous, Revelation proves the exception to the rule. As we will see below (Part IV), John writes in his own name.

2. Common Features of Apocalyptic Theology

In addition to sharing a distinctive form of writing, Jewish and Christian apocalyptists tend to hold a number of common convictions concerning God and his ways with the world. This distinctive apocalyptic theology, or worldview, is rooted in the Old Testament. At the risk of oversimplifying a complex matter, we will trace the historical development of the apocalyptic worldview through three primary, overlapping stages: the Old Testament period, the intertestamental period, and the New Testament period.

a. Roots of Apocalyptic Theology in the Old Testament Period

(1) Genesis 1-5. Several key elements of apocalyptic theology appear in the opening chapters of Genesis, the foundational book of the Old Testament. First, God exists and he is the creator of all that is, including human beings. "In the beginning, God created the heavens and the earth" (Gen 1:1). God made humankind, both male and female, in his own image and his own likeness (Gen 1:26-27).

Second, by virtue of the fact that he is creator, God is also the owner, the king, the sovereign Lord over all creation. This truth is implicit in Genesis but is made explicit elsewhere in the Old Testament. For example, the Psalms proclaim that

The earth is the LORD's, and everything in it, the world, and all who live in it; for he founded it upon the seas and established it upon the waters (Ps 24:1-2).

God is the King of all the earth (Ps 47:7).

As creator and king, God alone has the right to decide what his world should be - what he considers "good" in his creation and what he considers "evil."

Third, as sovereign Lord, God created the world good. "God saw all that he had made, and it was very good" (Gen 1:31) - that is, pleasing to God, perfectly conforming to his will.

Fourth, Genesis does not state that human beings are immortal by nature. Instead, the first humans, Adam and Eve, were created mortal and their lives were sustained only by God's provision. God placed the tree of life in the center of the garden so that, by eating its fruit, the man and the woman could potentially live forever (Gen 2:9; 3:22). Life is the gift of God and is sustained by God alone at his good pleasure.

Fifth, God's creatures have rebelled against his sovereign will, thus introducing "sin" or "evil" into God's "good" creation. According to Genesis 2:16-17, God issued one command to Adam:

You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.

Chapter 3 describes how one of God's creatures, the serpent (discussed below), tempted Eve to sin - that is, to "be like God" by deciding good and evil for herself (Gen 3:5). (Note that the Book of Genesis implies a rebellion against God on the part of the serpent that preceded the rebellion of Adam and Eve.) As a result, she and Adam disobeyed God, ate the forbidden fruit, and thus introduced sin into the human race (Gen 3:6).

Sixth, God has responded to the sin of his creatures by pronouncing several terrible judgments: He cursed the serpent and promised that the woman's "offspring" would crush its head and thereby destroy it (Gen 3:14-15). He condemned the woman to pains in childbearing and domination by her husband (Gen 3:16). He cursed the ground so that it would resist Adam's efforts to cultivate it and would bear fruit only through painful toil (Gen 3:17-19). Finally, God kept the promise made in Genesis 2:17 by condemning Adam and Eve to death. Genesis 3:22-24 reads:

And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

Separated from the tree of life, "nature" took its course: Adam and Eve - and their descendants after them - eventually died (see Gen 5:5-31).

Note that, within the framework of Genesis, death is the destruction of God's creation. Furthermore, it is God's penalty for sin, for the idolatrous effort to be one's own "god" by deciding good and evil for oneself. Human beings die as a result of their own sin (e.g., Adam and Eve themselves) and/or as a result of their ancestor's sin (Adam and Eve's descendants - including, for example, innocent babies who sometimes die not because they have rebelled against God on their own, but because they have been cut off from the tree of life due to the sin of their ancestors) and as a result of the serpent's sin (since the serpent played a role in the fall of Adam and Eve, which led to their death and that of their descendants). As the Apostle Paul would later phrase it, "the wages of sin is death" (Rom 6:23).

(2) Promised Salvation from Sin and Death. However, throughout the Old Testament, God, in his grace and mercy, declares that he will not allow sin and death to have the last word. For example, he vows that Adam and Eve's "offspring" will crush the serpent's head (Gen 3:14-15). He swears to the nomad Abraham that "all people on earth will be blessed through you" (Gen 12:3). He promises King David that, "when your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom . . . forever" (2 Sam 7:12-13). To the prophet Isaiah God reveals his future plans: "Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind" (Isa 65:17).

b. Development of Jewish Apocalyptic Theology in the Intertestamental Period

(1) Rebellion in Heaven . In reading the Old Testament and attempting to discern the truths contained in it, Jewish apocalyptists draw the logical conclusion that the serpent of Genesis 3 must have been an angel who rebelled against God. After all, the Scripture says that, "in the beginning, God created the heavens and the earth" (Gen 1:1). The "heavens and earth" include everything that exists - both the natural, "earthly" realities and the supernatural, "heavenly" realities. Therefore the serpent must have been some sort of creature of God.

This talking "serpent" was certainly unlike other serpents; it apparently did not belong to the natural sphere. Therefore it must have been some sort of supernatural creature - a heavenly or angelic being.

Genesis states that " all that [God] had made" was "very good" (Gen 1:31), and yet the serpent reveals itself to be very evil by tempting humans to sin. Apparently, the "serpent" was an angel who had fallen away from God - a heavenly creature who had surrendered its original goodness and rebelled against the creator. Jewish apocalyptists conclude, then, that the "serpent" must have been a supernatural, angelic being (known to Christians as the "devil" or "Satan"), and that rebellion against God in the heavenly sphere must have preceded Adam and Eve's rebellion against God in the earthly sphere.

This type of interpretation of the Genesis story is found, for example, in 2 Enoch, a Jewish apocalypse dating to the late first century A.D.:

But [Satanail] from the order of the archangels deviated, together with the division [of angels] that was under his authority. He thought up the impossible idea, that he might place his throne higher than the clouds which are above the earth, and that he might become equal to my [i.e., God's] power.

And I hurled him out from the height, together with his angels [to the earthly sphere] . . . . And he will become a demon, because he fled from heaven; Sotona, because his name was Satanail. In this way he did become different from the angels. His nature did not change, [but] his thought did, since his consciousness of righteous and sinful things changed. And he became aware of his condemnation and of the sin which he sinned previously. And that is why he thought up the scheme against Adam. In such a form he entered paradise, and corrupted Eve (2 Enoch 29:4-5 and 31:4-6 [J]).

This passage from 2 Enoch also illustrates another important aspect of apocalyptic theology: While there was a rebellion against God in the heavenly sphere, this rebellion did not succeed. The rebels were put down and God maintained his sovereignty. Apocalyptic writers often express this conviction by speaking of God binding the devil and his angels in prison (e.g., 1 Enoch 10:4-6; cf. 18:12-19:1; 21:1-6; Test. Levi 18:12; Mark 3:26-27; 2 Pet 2:4; Jude 6) or casting them out of heaven onto the earth (as in the passage quoted above). Defeated on the supernatural plane, they continue their warfare on the natural plane by inciting human beings to join their fight against God.

(2) The Present Evil Age and the Kingdom of Satan . As noted above, Genesis 3 attributes pains in childbearing, painful toil, and human death to God's judgment against the sin of Adam and Eve. Jewish apocalyptists read the Scripture, consider the outcome of the Fall, and draw this conclusion: The sin of Adam and Eve caused the world to be afflicted not only with the judgments mentioned above, but with all manner of evils. To illustrate, 2 Baruch (ca. A.D. 100) maintains that

When [Adam] transgressed, untimely death came into being, mourning was mentioned, affliction was prepared, illness was created, labor accomplished, pride began to come into existence, the realm of death began to ask to be renewed with blood, the conception of children came about, the passion of the parents was produced, the loftiness of men was humiliated, and goodness vanished (2 Apoc. Bar. 56 @ :6).

Realizing that the entire human race has been adversely affected by Adam's sin, the author of 4 Ezra (ca. A.D. 100) comes close to despair:

It would have been better if the earth had not produced Adam, or else, when it had produced him, had restrained him from sinning. . . . O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendants (4 Ezra 7:46[116], 48[118]).

Yet Adam does not shoulder the whole blame for warping God's creation. All creatures (both human and angelic) who choose evil over the good, who ally themselves with Satan against God, contribute toward the ruin of God's handiwork. Second Baruch declares:

. . . although Adam sinned first and has brought death upon all who were not in his own time, yet each of them who has been born from him has prepared for himself the coming torment [i.e., the coming judgment/punishment for sin]. . . . Adam is, therefore, not the cause [of "destruction," or "retribution"], except only for himself, but each of us has become our own Adam (2 Apoc. Bar. 54:15a, 19).

Jewish apocalyptists and other writers of their era refer to this world corrupted with evils, this world marred by death, this world fallen away from its original goodness, using a number of different terms. For example, they call it "the present evil age" - they claim that the "present age" is characterized by "evil." They describe this fallen world as the "kingdom of Satan" - that is, a world where Satan and his allies (both human and angelic) exercise a degree of "kingdom" or "kingship" or "rule," a degree of power and influence. Human beings have collaborated with Satan to transform God's good creation into the "present evil age," the "kingdom of Satan," a world twisted and ruined by evil and death.

(3) The Eschatological Age and the Kingdom of God . The Jewish apocalyptists are hardheaded realists who see more clearly than most the nature and pervasiveness of evil in the created order. Still, they do not despair, for they believe the Old Testament promises of redemption. Though extremely pessimistic about the ability of human beings to purge the world of evil, they are extremely optimistic that God will prove true to his word. They trust that God will someday break into history and radically transform the cosmos, that he will "create new heavens and a new earth" through his promised Redeemer. Then sickness and death will be no more. No more will the untamed forces of nature maim and destroy. God will wipe away all tears and restore broken relationships. He will put an end to sin and evil and demonic activity in the world. Death will give way to eternal life. Now evil is tolerated, but then God will suffer evil no more. Now we are living in the "present evil age," but then God will inaugurate a "new age" or "last age" or "eschatological age" (from the Greek term e[scato" [ eschatos ], which means "last"). Now we know only the perversion of creation, but then God will make a "new creation." Now the world is the "kingdom of Satan," but then he will transform it into the "kingdom of God."

(4) The Shift of the Ages. Through what sequence of events will this radical reconfiguration of all things come about? In general, the Jewish apocalyptists anticipate that the world will first undergo a time of terrible "distress" or "tribulation" as Satan and his allies make one last attempt to overcome God and his people. They liken this period of turmoil to the "woes" or "birth pains" that a woman endures in childbirth. In their minds, this time of suffering for God's people will be the "labor pains" preceding the "birth" of the "new creation."

Second, God will send the promised Savior and Redeemer, the Messiah and Christ, the Son of David and Son of Abraham.

Third, they predict that the "labor pains" and the coming of the Messiah will be followed by a great day (sometimes called the "day of the Lord") in which God will suddenly raise the dead (either all the dead or only the servants of God, depending on the writer) to new life.

Fourth, the Messiah will carry out God's final judgment against all his enemies. In other words, God, through his Messiah, will set all wrongs right and put an end to the evil that pollutes his creation. Satan, his angels, and humans allied with them will either be annihilated or forced to suffer an eternal punishment (depending on the writer).

The end result will be a "new age" or "new creation" in which every aspect will conform to God's good and perfect will - the "consummation" of the kingdom of God, or the coming of God's sovereign rule in its fullness.

Who will participate in this new world? Virtually all the Jewish apocalyptists agree that only righteous, covenant-keeping Jews who obey the Law of Moses (not Gentiles) will inherit a place in the consummated kingdom of God.

These sorts of expectations are characteristic features of Jewish apocalyptic theology - common elements of the apocalyptists' understanding of God and his dealings with the world. To illustrate, most are found in two passages from the book of Daniel, a Jewish apocalypse included in the Christian canon.

In Daniel 2, King Nebuchadnezzar has a dream in which he sees an enormous statue with a head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron, and feet made partly of iron and partly of baked clay. As the king watches, a rock "cut out, but not by human hands" (i.e., cut out by God) strikes the statue and shatters it to dust. Then the rock becomes a huge mountain that fills the whole earth (see Dan 2:31-35). In verses 36-45 Daniel interprets the vision, telling Nebuchadnezzar:

. . . You, O king, are the king of kings. . . . You are that head of gold.

After you, another kingdom will rise, inferior to yours. Next, a third kingdom, one of bronze, will rule over the whole earth. Finally, there will be a fourth kingdom, strong as iron - for iron breaks and smashes everything - and as iron breaks things to pieces, so it will crush and break all the others. Just as you saw that the feet and toes were partly of baked clay and partly of iron, so this will be a divided kingdom; yet it will have some of the strength of iron in it, even as you saw iron mixed with clay. . . .

In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever.

Daniel predicts that a series of temporal, human kingdoms (represented by the statue) will be replaced (on the "day of the Lord" at the "final judgment") by the eternal kingdom of God (represented by the rock).

Other common elements of Jewish apocalyptic theology appear in Daniel 12:1-3:

At that time [the archangel] Michael, the great prince who protects your people [ = the Jews], will arise. There will be a time of distress such as has not happened from the beginning of nations until then [ = the period of "labor pains"]. But at that time your people - everyone whose name is found written in the book - will be delivered. Multitudes who sleep in the dust of the earth will awake [ = the resurrection]: some to everlasting life, others to shame and everlasting contempt [ = the division made between the righteous and unrighteous at the final judgment]. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness [ = obedience to the Mosaic Law], like the stars for ever and ever.

(5) Apocalyptic Transcendence, Dualism, and Pessimism. We have seen that the Jewish apocalyptists hold a transcendent worldview. They believe that beyond the visible, material, earthly, physical realities, there lie invisible, immaterial, heavenly, spiritual realities. Spiritual powers influence the material universe in significant ways. The apocalyptic worldview makes room for the supernatural.

Since some angels and some humans oppose God, apocalyptic theology also includes a strong element of dualism. In other words, there are two opposing powers in the world - the evil and the good. What we are witnessing in history is a struggle between the forces of good (God, his angels, his righteous servants) and the forces of evil (Satan, demonic powers, unrighteous persons who do not submit to the Lord). Apocalyptists do not believe in an absolute dualism, for the power of Satan and his allies is not equal to that of the creator and Lord of all. However, evil powers do exercise a degree of influence in the world because the sovereign God - for the time being - permits it. One of the reasons the righteous suffer is that they are being attacked and persecuted by the enemies of God, both human and demonic.

Most apocalypses come out of communities experiencing such persecution firsthand. Their prolonged struggle with evil has led them to a certain kind of pessimism. The Old Testament prophets look for God's good purposes to be worked out within the historical process - in the world as we know it. In contrast, Jewish apocalyptists do not expect the world to improve. They doubt that human beings will ever overcome evil to build a good, just, and godly society on their own.

(6) Apocalyptic Optimism, Determinism, and Triumph. Although they are pessimistic about humanity's ability to redeem a fallen world, the apocalyptists are optimistic that God will do just that. From the Old Testament, they know that God is good, just, powerful, and true. If he is good, then he will not allow evil to stand forever. If he is just, then he will punish the wicked and reward the righteous. If he is powerful, then he can do it; and if he can do it, then he will do it. But if this is so, then why do so many of God's faithful servants suffer hardship, poverty, and even violent death? If this is so, then why do so many of the wicked live prosperous lives and then die peacefully in bed? With remarkable faith, apocalyptic writers conclude that God will be true to himself and true to his promises. He will punish evildoers and vindicate his holy people - if not before death then after death, if not in this life then in another, if not in this world then in a new world created just for them. History has a goal predetermined by God: The Sovereign Lord will redeem his fallen creation, purging it from evil and bringing every detail into conformity with his good and perfect will. The Lord will indeed triumph; his kingdom will come.

c. Development of Christian Apocalyptic Theology in the New Testament Period

Against this background, we now turn our attention to the New Testament period. When the German theologian Ernst Käsemann identifies Jewish apocalyptic as "the mother of Christian theology," he is not far off the mark. When Jesus of Nazareth arrives on the scene, he confirms that much of the apocalyptists' interpretation of the Old Testament is correct. Influenced by Jesus and the first disciples taught by him, New Testament writers introduce many elements of Jewish apocalyptic theology into the Christian Bible. Some elements they adopt wholesale; others they modify or transform as their insight into God's purpose - enacted through Christ - surpasses that of their predecessors. Christian theology, then, is largely apocalyptic theology.

(1) Supernatural Forces of Evil . New Testament writers share the apocalyptists' belief in both the earthly and heavenly, the natural and supernatural spheres. Behind the evils plaguing this world - behind the deeply rooted systemic wickedness, behind the sophisticated lies that have for centuries held entire civilizations captive under false worldviews - lies an intelligence, a power beside and beyond that of mere human beings. As Paul says,

Our struggle is not against flesh and blood [i.e., human beings - creatures of the earthly, natural sphere], but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly [supernatural] realms (Eph 6:12).

(2) Adam and the Present Evil Age. New Testament writers also hold to the notion of the "kingdom of Satan" or "present evil age" - an era marred by sin and death that begins with the rebellion of Adam and ends with the consummation of God's kingdom. To illustrate, Paul maintains that

. . . sin entered the world through one man [Adam], and death through sin, . . . many died by the trespass of the one man . . . . The judgment [of God] followed one sin and brought condemnation . . . . by the trespass of the one man, death reigned through that one man . . . (Rom 5:12,15,16,17).

The creation waits in eager expectation for the sons of God to be revealed [at the resurrection]. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay [including death] and brought into the glorious freedom [from decay] of the children of God (Rom 8:19-21).

(3) The Kingdom of God and the Ministry of Jesus . Working from within this kind of apocalyptic worldview, New Testament writers show that Jesus - in his words and even more so in his deeds - claimed to be the promised Messiah, the one sent by God to annihilate the kingdom of Satan and inaugurate the kingdom of God. As 1 John 3:8 words it, "The reason the Son of God appeared was to destroy the devil's work."

That this was Jesus' purpose and mission is seen in every aspect of his ministry. For example, the coming of God's kingdom was the subject of Jesus' preaching, as shown by the summary of his message found in Mark 1:14-15:

After John [the Baptist] was put in prison, Jesus went into Galilee, proclaiming the good news [or "gospel"] of God. "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!"

Note that the "gospel" message, according to Jesus, is the proclamation of the "good news" - the apocalyptic promise - that God will soon annihilate evil and transform the entire cosmos to conform to his will.

God's coming kingdom was also the focus of Jesus' teaching. For example, in teaching his disciples to pray, Jesus tells them:

This, then, is how you should pray: "Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven" (Matt 6:9-10).

When Jesus calls on people to repent and "leave your life of sin" (John 8:11), he is urging them to turn away from evil - to renounce their alliance with Satan (whether conscious or unconscious) and conform their lives to the coming "kingdom" or "rule" or "Lordship" of God. When Jesus forgives sins as only God can (see, e.g., Luke 5:17-26), he shows that God - through his Messiah Jesus - is in the process of doing away with evil, in the process of wiping away the sin that has corrupted his creation for so long. When Jesus gathers disciples to himself and commands them to "love each other as I have loved you" (see, e.g., John 15:12), then he is beginning to form the community of the "eschatological age," when men and women from all nations will live together in peace forever under the beneficent kingship of God.

Jesus' miracles also proclaim the "good news" of God's emerging kingdom. They show that, in the person of Jesus the Christ, God has entered into his sinful, fallen, perverted creation in order to set things right - to reestablish his kingdom rule over it. For example, by healing the sick, Jesus shows that God is going to put an end to the pain and suffering and misery that have warped his good creation. This is why Jesus, in Luke 10:8-9, gives these instructions to his disciples when he sends them out with authority to preach and heal in his name:

When you enter a town and are welcomed, eat what is set before you. Heal the sick who are there and tell them, "The kingdom of God is near you" (italics added for emphasis here and throughout the commentary).

He says, when you heal the sick, you must not forget to tell them what it means - what it signifies. The healings are intended to show that the kingdom or lordship of God is near - that it is becoming a reality through the Messiah Jesus (here working through his disciples).

When Jesus exorcises demons, he shows that God is in the process of destroying the kingdom of Satan and establishing the kingdom of God. To illustrate, Luke 11:14-20 recounts how, on one occasion,

Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. But some of them said, "By Beelzebub [another name for Satan], the prince of demons, he is driving out demons." Others tested him by asking for a sign from heaven.

Jesus knew their thoughts and said to them: "Any kingdom divided against itself will be ruined, and a house divided against itself will fall. If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebub. Now if I drive out demons by Beelzebub, by whom do your followers drive them out? So then, they will be your judges. But if I drive out demons by the finger of God [i.e., by the power of God], then the kingdom of God has [already] come to you."

When Jesus calms the storm and walks on water (see Matt 14:22-33; Mark 6:45-52; John 6:16-21), he shows that even the forces of nature - all God's creation - will be brought under his lordship so that they bend to his will and no longer hurt and destroy. When Jesus resuscitates the dead (e.g., Lazarus in John 11), he points forward to the day when all God's people will be raised up to eternal life in his consummated kingdom.

(4) The Kingdom of God and the Death of Jesus . What is the relationship between Jesus' death on the cross and the kingdom of God? During the Old Testament period, covenants - i.e., formal relationships between two parties - were established or sealed through animal sacrifices. To illustrate, Exodus 24:1-11 describes how God established a covenant with the people of Israel that was mediated by Moses (the so-called "Mosaic Covenant"). The Law of the Lord was read to the people, specifying the behavior that would be required of them in their new relationship with God. Israel then "responded with one voice, 'Everything the Lord has said we will do'" ( vv. 3,7). They agreed to enter into the type of covenantal relationship with God described by the Law. Next, animals were sacrificed and Moses sealed the covenant with blood: He "took the blood, sprinkled it on the people and said, 'This is the blood of the covenant that the Lord has made with you'" ( v. 8) - i.e., the sacrificial blood that seals or establishes the Mosaic Covenant. Finally, the elders of Israel, on behalf of the entire nation, ascended Mount Sinai, saw God, and ate and drank with him. They shared a "covenant meal" celebrating the new relationship with God Israel now enjoyed through the blood sacrifices.

During his last meal with his disciples - on the evening before his crucifixion - Jesus took simple bread and a cup of wine, and he used them to offer the most detailed explanation of his death in the Gospels:

When the hour came, Jesus and his apostles reclined at the table. And he said to them, "I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfilllment in the kingdom of God."

After taking the cup, he gave thanks and said, "Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes."

And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for you; do this in remembrance of me."

In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you" (Luke 22:14-20).

Jesus says, "This is my body given for you (uJpeÉr uJmw'n, hyper hymôn) . . . . my blood, which is poured out for you (hyper hymôn)." Although not readily apparent in English translation, this is sacrificial language from the Greek version of the Old Testament. Jesus is saying that his impending death will be a sacrifice. But what kind of sacrifice? The Lord tells them: "This cup is the new covenant in my blood." He uses language nearly identical to that employed in Exodus 24:8 ("This is the blood of the covenant") to identify his death precisely as the kind of sacrifice that establishes a covenant. What covenant? Not the Mosaic Covenant, but a "new covenant." What, then, is the significance of the ritual meal of bread and wine - the "Eucharist" or "Lord's Supper" Jesus commands his disciples to observe "in remembrance of me"? It is the "covenant meal" celebrating the establishment of the "new covenant" through Jesus' sacrifice. Who participates in this "new covenant"? God, who sent Jesus to establish the covenant, and Jesus' disciples - those from "all nations" (see Matt 28:19), Jews and Gentiles alike , who accept God's lordship over their lives as exercised through his Messiah. In other words, those persons to whom the "covenant meal" is offered. Finally, when may Jesus' disciples participate in this "new covenant" relationship with God? The answer is: Both now and, more completely, in the future. The "new covenant" was established in the past by Jesus' sacrificial death. It is in place now, in the present , so that Jesus' disciples - who were once "God's enemies" - are now at "peace with God" and "reconciled to him through the death of his Son" (Rom 5:1,10). Yet disciples of Christ will experience this new relationship with God on an even deeper, more intimate level, in the future - when they are raised from the dead, when they "see him as he is" (1 John 3:2), when the new covenant "finds fulfilllment in the [consummated] kingdom of God."

Who participates in the Kingdom of God - the coming "new creation" in which every detail will conform to the will of God? All those who share in the "new covenant." And who participates in the "new covenant"? All those who choose to be disciples of Jesus. All those who conform to the will of God as he makes that will known through his Messiah. All those who embrace God's kingdom rule over their lives in Christ. In essence, Jesus offers "all nations" a place in the kingdom of God now in the form of the "new covenant" established by his sacrificial death. This truth is extremely important: Jesus' death on the cross forgives sins not merely in the sense that, through it, God pardons wrong deeds. (The sinner receiving such a pardon would still be trapped in a fallen world and doomed to death.) Jesus' death forgives sins in the sense that it provides an escape from the "present evil age" - and entrance into the emerging kingdom of God - in the form of a "new covenant" relationship with God. By his sacrificial death, Jesus shattered the kingdom of Satan, the powers of sin and death, and thus established the kingdom of God. The New Testament writers testify to this wonderful truth:

. . . the Lord Jesus Christ . . . gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father . . . (Gal 1:3-4).

Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death - that is, the devil - and free those who all their lives were held in slavery by their fear of death (Heb 2:14-15).

[God] has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins (Col 1:13-14).

. . . our Savior, Christ Jesus, . . . has destroyed death and has brought life and immortality to light through the gospel (2 Tim 1:10).

Since death came through a man [Adam], the resurrection of the dead comes also through a man [Jesus Christ] (1 Cor 15:21).

Jesus is the full realization of the Old Testament and apocalyptic hopes. He is the "son of Adam" who crushes the serpent's head for his disciples by dying to make a place for them in God's kingdom. He is the "Son of Abraham" who offers this blessing to "all people on earth." He is the "Son of David" who rules over an eternal Kingdom - not through military force, but by dying as a sacrifice for his people. He is the promised one who freely offers "new heavens and a new earth" to all who desire it - to everyone willing to live as his disciple, willing to accept the beneficent rule of God over his or her life.

(5) The Kingdom of God and the Resurrection of Jesus . Jesus died on the cross, and on the third day - much to the surprise of his disciples - God raised him from the dead. What is the meaning and significance of his resurrection? Many answers to that question are found in the New Testament, but we shall mention only four: First, the fact that Jesus was raised from the dead means that he is our contemporary, that he continues to live and work among us. His Spirit is continuously present with us today in accordance with the promise he gave to his first disciples: "Surely I am with you always, to the consummation of the age" (Matt 28:20).

Second, Jesus' return from the grave shows that life after death is possible. Furthermore, such life takes the form of resurrection, by which the biblical writers mean transformed, bodily existence in the eschatological age . Resurrection is a bodily form of existence in the sense that, like the risen Jesus, raised persons possess bodies (sw'ma, sôma). They are not ghosts or disembodied spirits. Like Jesus, they also retain their memories, their personalities, their identities - everything that made them who they were before death, everything that made them some body . (The Greek idea of the sôma includes both the "body" in the sense of the "physical frame" and the "body" in the sense of the "person.") Resurrection is a transformed kind of existence in the sense that, like Jesus, raised persons enjoy a better, higher, more glorious, more exalted, more lasting form of existence than they knew before death. Resurrection is existence in the eschatological age in the sense described below.

Third, the resurrection of Jesus marks the beginning of the general resurrection of the righteous anticipated by the apocalyptists. Thus Paul calls Christ "the firstfruits of those who have fallen asleep" (1 Cor 15:20) and "the firstborn from among the dead" (Col 1:18) - that is, the first of many to rise from death to eternal life. This is why Christ's resurrection was more than an anomaly, why it gives Christians sure hope for their own resurrection. Jesus' emergence from the tomb shows that the apocalyptists' hopes were not misplaced - that there is indeed such a thing as the resurrection, that it has begun, and that we should expect for many more to be raised in the future. When will this "general resurrection" take place? Jesus indicated that it would occur at his "Second Coming" or "Parousia" (from the Greek term parousiva for "coming," "arrival" or "appearing"), when he returns to carry out the final judgment and consummate the kingdom of God. Paul describes this event in 1 Thessalonians 4:13-18:

Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord's own word, we tell you that we who are still alive, who are left till the coming [ parousia ] of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words (1 Thess 4:13-18).

From that time forward, "there will be no more death or mourning or crying or pain, for the old order of things has passed away" (Rev 21:4).

Fourth, the resurrection of Jesus marks the beginning of the eschatological age and the kingdom of God. The Jewish apocalyptists had predicted that the resurrection of the dead would announce the coming of God's kingdom (see above). The resurrection of Jesus, "the firstborn from among the dead," showed his first disciples that the anticipated event had begun - that God was beginning to fulfilll his eschatological promises, that the kingdom of God had arrived. At the same time, the fact that sin and evil continued to mar the world, the fact that human beings continued to die, demonstrated to first century Christians that the kingdom of Satan had not yet entirely passed away. In light of these two undeniable realities (the continued presence of evil in the world and the eschatological event of Christ's resurrection), they concluded that God's intention must be to establish his kingdom more gradually than the Jewish apocalyptists had anticipated. In other words, the "present evil age" and the "eschatological age" would coexist - or "overlap" - for a time.

Day of the

Sin of Adam Lord

& Eve

PRESENT EVIL AGE

(Kingdom of Satan)

Eternal life for

"Labor pains" righteous Jews and Gentiles

Rebellion ("overlap" of the ages)

in heaven

ESCHATOLOGICAL AGE

(Kingdom of God)

Creation Messiah comes Messiah returns

Resurrection

Final Judgment

Fig. 2. The Shape of Christian Apocalyptic Theology

In the recent past, the kingdom of God had invaded the kingdom of Satan with the coming, the ministry, the death, and the resurrection of the Messiah. In the present (which becomes the period of "labor pains" in Christian theology - see below), God is allowing the two kingdoms, the two realities, to coexist. The "new covenant" is in place and Christians are embracing the kingdom of God over their lives; but death, the "last enemy," has not yet been completely "destroyed." In the future, however, Christ will return a second time to annihilate the kingdom of Satan and consummate the kingdom of God. In this way, Jesus' resurrection from the dead gave Christian theology its distinctive shape as compared to Jewish apocalyptic theology (compare Fig. 2 with Fig. 1).

Romans 13:11-14 shows that the Apostle Paul arrived at this understanding of God's actions in Christ. In this text, he compares the kingdom of Satan to the darkness or nighttime and the kingdom of God to the light or daytime:

And do this [i.e., live as kingdom people by obeying Christ's command to "love one another"], understanding the present time [oJ nu'n kairov" ( ho nyn kairos ), Paul's technical term for the "overlap" of the ages]. The hour has come for you to wake up from your slumber [i.e., act as if the daytime/kingdom of God has arrived and the nighttime/kingdom of Satan has ended], because our salvation [i.e., our resurrection to eternal life in the consummated kingdom of God] is nearer now than when we first believed. The night is nearly over [i.e., the kingdom of Satan has not entirely ended, but its days are numbered]; the day is almost here [i.e., the kingdom of God has not yet completely arrived, but it has "dawned"]. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime [i.e., as if God's kingdom rule had already fully come], not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.

That the "overlap" of the ages was Jesus' own understanding of God's plan is shown by his masterful Parable of the Weeds:

Jesus told them another parable: "The kingdom of heaven [ = the kingdom of God - the sovereignty God exercises from the heavenly sphere, rather than any human sovereignty exercised from the earthly sphere] is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared.

"The owner's servants came to him and said, 'Sir, didn't you sow good seed in your field? Where then did the weeds come from?'

"'An enemy did this,' he replied.

"The servants asked him, 'Do you want us to go and pull them up?'

"'No,' he answered, 'because while you are pulling the weeds, you may root up the wheat with them. Let both grow together [ = the "overlap" of the ages when the kingdom of Satan and kingdom of God coexist - see the interpretation of the parable given below] until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.'"

Then he left the crowd and went into the house. His disciples came to him and said, "Explain to us the parable of the weeds in the field."

He answered, "The one who sowed the good seed is the Son of Man [i.e., Jesus, the Messiah, who inaugurates the kingdom of God by preaching the gospel and dying as the sacrifice that makes it possible for people to become disciples/participants in the "new covenant"/"sons of the kingdom"]. The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age [i.e., the final judgment when a division is made between the wicked and the righteous, when the "present evil age" is ended and the "eschatological age" comes in its fullness], and the harvesters are angels.

"As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. [Note that Jesus considers the field/world to be his kingdom. God has never surrendered his good creation to the evil one, but at the final judgment will root out and destroy his evil works.] They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth [i.e., eschatological condemnation for the wicked]. Then the righteous will shine like the sun [i.e., the radiant glory of the resurrection body] in the kingdom of their Father. He who has ears, let him hear" (Matt 13:24-30,36-43).

d. Major Differences between Jewish and Christian Apocalyptic Theology

Jewish apocalyptic is indeed "the mother of Christian theology." The first Christians interpret Jesus in apocalyptic terms, as the Lord himself taught them to do. However, while Jesus does fulfill apocalyptic expectations, he does not do it in the way most Jews expect. Consequently, their first-hand experience with God's Messiah leads the early Christians to recast apocalyptic theology in several significant ways (again, compare Fig. 1 with Fig. 2).

(1) Identity of the Messiah . Christian apocalyptic writers name Jesus of Nazareth as the promised Messiah who destroys the kingdom of Satan and establishes the kingdom of God. Non-Christian Jewish apocalyptists do not, of course, make that identification.

(2) The Coming of God's Kingdom. From the point of view of Jewish apocalyptists, the coming of God's kingdom rule lies in the future, at the long-anticipated "Day of the Lord." In contrast, Jesus' first disciples see the kingdom as both a present and a future reality. They proclaim not that God has made promises that he will someday fulfill, but that he has made promises that he has already begun to fulfill in their own lifetime. The kingdom of God has begun to appear with the first coming of Jesus. With his Second Coming it will reach its sudden and swift consummation. In other words, for Jewish apocalyptists the kingdom of God comes suddenly in the future. For Christian apocalyptists it comes more gradually, in two stages.

Scholars sometimes refer to this idea as "the already, but not yet" of Christian theology. The kingdom of God has already broken into history with the coming of Jesus, but it has not yet come in its fullness. Another way of saying this is that Christian theology contains a strong element of "realized eschatology." This is the belief that many of the eschatological events (e.g., the "labor pains," the coming of the Messiah, the resurrection, the coming of God's kingdom) are already, to some extent, being "realized" or experienced in the present.

(3) The "Labor Pains." Jewish apocalyptists view the period immediately preceding the consummation of God's kingdom as the "labor pains" - a time of intense suffering and persecution for God's people. Christian writers agree that the "labor pains" precede the consummation. However, they differ from their predecessors by identifying the "labor pains" with the period between Christ's first and second comings - the "overlap" of the ages.

(4) Participants in God's Kingdom . Both Jewish and Christian apocalyptists agree that resurrection to eternal life in the consummated kingdom of God is for the "righteous" - that is, for covenant-keepers. They disagree regarding which covenant leads to this salvation. Jewish apocalyptists reserve resurrection to life for persons who participate in the Mosaic covenant and obey the Mosaic Law. In most cases, this limits salvation to Jews, since the Mosaic Law was given to the Jewish people. Christian apocalyptists believe that salvation comes to those who share in the new covenant established by Christ's sacrificial death. This new covenant is based not on Jewish descent, but on "faith" or commitment to God/Christ as Lord. It therefore opens the way for both Jews and Gentiles to enter the rule of God.

(5) Expectation and Fulfillment. The gap between Jewish expectation and the actual fulfilllment of God's promises proved a stumbling block to many Jews of the first century. Luke shows that even John the Baptist was bewildered by the way in which Jesus carried out his messianic mission:

John's disciples told him about all these things [Jesus was doing]. Calling two of them, he sent them to the Lord to ask, "Are you the one who was to come, or should we expect someone else?"

When the men came to Jesus, they said, "John the Baptist sent us to you to ask, 'Are you the one who was to come, or should we expect someone else?'"

At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. So he replied to the messengers, "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. [As we have seen, all these activities are manifestations of the end of Satan's rule and the coming of God's rule through Jesus the Messiah.] Blessed is the man who does not fall away on account of me" (Luke 7:18-23//Matt 11:2-6).

In other words, blessed is the one who does not miss the coming of the Messiah and God's kingdom because Jesus does not fulfill the apocalyptic prophecies in the way that most Jews expect.

The Revelation of John is an expression of Christian apocalyptic theology in the apocalyptic form. For this reason, its message goes far beyond that of non-Christian apocalypses. Christian theology is rooted in Jewish apocalyptic theology, but Jesus Christ transforms apocalyptic expectation in significant ways.

IV. AUTHOR, DATE, PLACE OF WRITING,

OCCASION, AND FIRST READERS

Before examining the message of Revelation, we must first address several important introductory questions concerning this book: Who is the author? When was the book written? Where was the author when he wrote the book? To whom was Revelation written? What occasion or situation does the author address? In seeking answers to these questions, we will examine both internal evidence (i.e., answers found within Revelation itself) and external evidence (i.e., clues to the origin of Revelation from outside the book).

A. INTERNAL EVIDENCE

In the first chapter of Revelation, the author provides us with important information concerning himself and his intended readers:

John,

To the seven churches in the province of Asia: (Rev 1:4)

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. On the Lord's Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: "Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea" (Rev 1:9-11).

1. First Readers

The author identifies his audience as "the seven churches in the province of Asia" - specifically the Christian congregations in the cities of "Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea." The Roman "province of Asia" made up the western third of Asia Minor (modern Turkey), with Ephesus serving as the provincial capital. The churches here had historical ties to the Apostle Paul, who established several congregations in this region during the late 40s and early 50s. For two or three years, Paul used Ephesus as his base of operations for training leaders and evangelizing the whole province (see Acts 19:8-10). John's "seven churches" may refer to seven literal churches. However, since the number "seven" tends to symbolize "completeness" in apocalyptic literature, these churches probably represent the whole of the Christian community in Asia.

The Asian churches were mixed bodies of Gentile and Jewish believers, reflecting the ethnic diversity of the province. By the late first century, about one million Jews made their homes in Asia Minor where they established more than fifty synagogues. Some had migrated to Asia from Palestine after the Jewish revolt against Rome in A.D. 66-73. Jewish Christians from Palestine would have been familiar with apocalyptic, for many apocalypses were produced in Palestine during this period.

2. Author

The author's name is "John." He calls himself a "brother" - that is, a Christian. He functions as a prophet or spokesman for God.

Revelation contains several indications that the author was a Palestinian Jew: First, the name "John" (=Iwavnnh", Iôannçs), a Greek form of the Hebrew "Johanan" (meaning "the LORD is gracious"), was common among first century Jews. Second, the structure and phrasing of Revelation suggest that the author thought in Hebrew (the original language of the Jewish Scriptures) and/or Aramaic (the closely related language spoken by ethnic Jews in Palestine). He spoke Greek only as a second language. Third, through over one hundred allusions to the Scriptures, the author demonstrates extensive knowledge of the Hebrew text of the Old Testament, as well as the Greek. Fourth, John writes in the apocalyptic genre, which was most popular in Jewish circles in Palestine. Finally, symbols such as Armageddon (Rev 16:16), the new Jerusalem (21:2), and the temple (11:1-2) are based on actual places located in Palestine (although such knowledge could have been drawn not from firsthand exposure but from the Old Testament). It may be, then, that the author of Revelation was one of the Jewish Christians who moved to Asia from Palestine due to the war with Rome. Who this "John" was cannot be determined from the book of Revelation in itself.

3. Occasion and Place of Writing

John identifies with his readers by describing himself as their "companion in suffering . . . and patient endurance." John himself has been exiled to the island of Patmos, just off the western coast of Asia, "because of the word of God and the testimony of Jesus." Other portions of Revelation (particularly the letters to the seven churches in chs. 2-3) show that at least some of John's readers are also being persecuted for their faith. To Ephesus and Smyrna the Lord writes:

You have persevered and have endured hardships for my name, and have not grown weary (Rev 2:3).

I know your afflictions and your poverty - yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life (Rev 2:9-10).

Christ mentions past afflictions, hardships, poverty, and slanders from Jews. When he speaks of "what you are about to suffer," he anticipates still more difficulties to come - persecution, imprisonment, and perhaps even death.

The Lord addresses these words to the church in Pergamum:

I know where you live - where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city - where Satan lives (Rev 2:13).

At the time when John writes Revelation, Christians in Asia are under intense pressure to renounce their faith in Christ. At least one martyrdom (Antipas) has already occurred.

Philadelphia and Laodicea receive these assurances:

I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first (Rev 2:19).

I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars - I will make them come and fall down at your feet and acknowledge that I have loved you. Since you have kept my command to endure patiently, 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 (Rev 3:8-10).

Again we see pressure to deny Christ, troubles with Jews, and an expectation of further hardships to come ("the hour of trial that is going to come upon the whole world").

The vision of the fifth seal describes multiple Christian martyrs, whose numbers will continue to grow:

When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, "How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?" Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed (Rev 6:9-11).

John later sees a woman symbolizing Rome, with a golden cup, "drunk with the blood of the saints, the blood of those who bore testimony to Jesus" (Rev 17:6). She has not merely sipped from her gruesome cup; she has gorged herself with the blood of God's people to the point of intoxication. Numerous Christians are being murdered for their loyalty to Christ.

4. Summary

Internal evidence suggests that Revelation was written by a Jewish Christian from Palestine named "John." John received the Revelation on the island of Patmos, where he had been banished for witnessing to Christ. The book addresses all the churches in the Roman province of Asia. Together with John, these believers are being harassed and persecuted because of their commitment to Christ - some to the point of death. At the time of writing, the author expects the suffering to continue and the number of martyrs to grow.

B. EXTERNAL EVIDENCE

Revelation itself gives us a good start in discovering the origins of this book. Yet important questions remain unanswered: When was Revelation written? Precisely why were the first readers being persecuted and killed? Who is John? For insights into these issues, we turn to "external evidence" from outside the New Testament.

1. Author

Regarding the identity of "John," three possibilities seem most likely: First, the author could be John the Apostle, brother of James and son of Zebedee, one of the original Twelve disciples of Jesus (see Matt 10:2). Second, he could be someone writing in the name of John the Apostle, in which case Revelation would be pseudonymous like so many other apocalypses. Third, the writer could be some other person named "John" writing in his own name.

a. "John" a Pseudonym?

Of these three possibilities, we may eliminate the second immediately. Revelation is certainly not pseudonymous - not because such a practice would be unthinkable in a Christian apocalypse, but because the evidence makes this theory untenable. The author of Revelation never gives any indication that he is an Apostle. He simply calls himself a "servant" of God (21:1) and "your brother" (21:9). He recounts no stories or sayings from the ministry of Jesus, nor does he give any other indication that he had known Jesus during his earthly ministry. Many scholars (this writer not included) think that the author actually distinguishes himself from the Apostles in Revelation 21:14: "The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb" - that is, the past founders of the people of God.

If the author of Revelation is someone other than John the Apostle, then this easily explains why he does not identify himself as the Apostle. If the author actually is John the Apostle, then we could attribute his silence to modesty. (The author of the Gospel and letters attributed to John displays similar modesty, being more interested in telling others about Jesus than in telling them about himself.) However, if what we have in Revelation is someone who wants to present himself as John the Apostle, then he fails miserably by never clearly identifying himself as that hero of the faith. The theory of pseudonymity seems quite implausible in the case of Revelation.

b. Evidence from the Early Christian Fathers

We are left, then, with two possibilities: Is the author of Revelation John the Apostle, or is he some other "John" entirely? Perhaps the Early Christian Fathers can help us with this question. As leaders of the Church in the postapostolic period, they were certainly closer to John in time and space than we are. What do they tell us regarding the origin of Revelation?

(1) Timeline. Before we put the Fathers on the "witness stand," we should acquaint ourselves with the time period in question. Revelation - like all New Testament books - was written during the first century A.D. Thirteen Roman emperors reigned during that century, as outlined below:

Augustus (30 B.C.-A.D 14) was emperor at the time of Jesus' birth (which took place in 4-6 B.C. - see Luke 2:1) and also during his boyhood.

Tiberius (A.D. 14-37) ruled throughout the period of Jesus' adulthood, his public ministry (see Luke 3:1), and his death and resurrection (which occurred in A.D. 33).

Caligula, Claudius (mentioned in Acts 11:28

Caligula (37-41) and 18:2), and Nero reigned during the period when the Apostle Paul carried out

Claudius (41-54) his mission to the Gentiles and Christianity spread across the Mediterranean world.

Nero (54-68) According to the Church Fathers, both Peter and Paul died under a persecution of Christians sparked by Nero.

Galba, Otho, and Vitellius (68-69) held power only briefly as the Empire suffered through a period of murder, intrigue, and civil war.

Vespasian (69-79) was the Roman general charged with putting down the Jewish revolt that began in A.D. 66. When his forces defeated Vitellius and made him emperor, Vespasian left the siege of Jerusalem to return to Rome.

Titus (79-81), the son of Vespasian, took over his father's command and destroyed Jerusalem in A.D. 70. He later succeeded his father as emperor.

Domitian (81-96) According to the Church Fathers, Domitian (another son of Vespasian), Nerva, and Trajan

Nerva (96-98) played a role in the events surrounding the writing of Revelation (see below).

Trajan (98-117)

Against this background, what do the Church Fathers tell us about "John" and the writing of Revelation? Justin Martyr, Irenaeus, and Eusebius prove particularly helpful to our inquiry.

(2) The Testimony of Justin Martyr. Our earliest evidence that Revelation was written by John the Apostle comes from Justin Martyr, a teacher of the church at Rome in the mid-second century. In his Dialogue with Trypho the Jew, Justin recalls:

. . . a man among us [Christians] named John, one of Christ's Apostles, received a revelation and foretold that the followers of Christ would dwell in Jerusalem for a thousand years, and that afterwards the universal and, in short, everlasting resurrection and judgment would take place. (Justin refers to John's vision in Rev 20:4-22:5.)

As we will see, some of Justin's fellow believers agree that the Apostle wrote Revelation, while others have their doubts.

(3) The Testimony of Irenaeus. During the late second century, Irenaeus served as bishop of Lyons in what is now France. In Against Heresies (ca. 180), a refutation of Gnosticism, he defends the apostolic origin of the Christian gospel. In the process, he provides details concerning the later life of John the Apostle.

For we learned the plan of our salvation from no others than from those through whom the gospel came to us. They first preached it abroad, and then later by the will of God handed it down to us in Writings, to be the foundation and pillar of our faith. For it is not right to say that they preached before they had come to perfect knowledge, as some [Gnostics] dare to say, boasting that they are the correctors of the apostles. For after our Lord had risen from the dead, and they were enclothed with the power from on high when the Holy Spirit came upon them, they were filled with all things and had perfect knowledge. They went out to the ends of the earth, preaching the good things that come to us from God, and proclaiming peace from heaven to men, all and each of them equally being in possession of the gospel of God. So Matthew among the Hebrews issued a Writing of the gospel in their own tongue, while Peter and Paul were preaching the gospel at Rome, and founding the Church. After their decease Mark, the disciple and interpreter of Peter, also handed down to us in writing what Peter had preached. Then Luke, the follower of Paul, recorded in a book the gospel as it was preached by him. Finally John, the disciple of the Lord, who had also lain on his breast, published the Gospel, while he was residing at Ephesus in Asia. All of these handed down to us that there is one God, maker of heaven and earth, proclaimed by the Law and the Prophets, and one Christ the Son of God. If anyone does not agree with them he despises the companions of the Lord, he despises Christ the Lord himself, he even despises the Father, and he is self-condemned, resisting and refusing his own salvation, as all the heretics do.

Note that, according to Irenaeus, the Fourth Gospel was written by the Apostle John (whom he identifies with the "disciple whom Jesus loved," who reclined next to the Lord at the "Last Supper" - see John 13:23). The bishop also identifies John's home at the time of the writing as Ephesus in the Roman province of Asia.

Elsewhere in Against Heresies , Irenaeus writes:

The church in Ephesus also, which was founded by Paul, and where John survived until the time of Trajan, is a true witness of the tradition of the apostles.

Here the writer again locates John at Ephesus. Furthermore, he dates John's death to the reign of Trajan (A.D. 98-117). If John was as young as fifteen when called to be Jesus' disciple in about A.D. 30, then the Apostle would have been eighty-three years old when Trajan's reign began in A.D. 98. The Apostle John could have been in his nineties - or even one hundred years old - when he died (hence the rumors that he would not die mentioned in John 21).

(4) The Testimony of Eusebius, Origen, and Papias. Eusebius was bishop of Caesarea in Palestine and a confidant of Constantine, the first Christian emperor of Rome. After Constantine legalized Christianity, Eusebius wrote a History of the Church from its origins with Jesus and the Apostles to his own time in A.D. 325. In constructing this history, he used a number of sources, including the writings of Origen (Christian teacher in Caesarea active during the first half of the third century) and Papias (a bishop from Phyrgia who lived in the early second century). In several passages, Eusebius discusses the authorship of Revelation.

Meanwhile the holy apostles and disciples of our Saviour were scattered over the whole world. Thomas, tradition tells us, was chosen for Parthia, Andrew for Scythia, John for Asia, where he remained till his death at Ephesus. Peter seems to have preached in Pontus, Galatia and Bithynia, Cappadocia and Asia, to the Jews of the Dispersion. Finally, he came to Rome where he was crucified, head downwards at his own request. What need be said of Paul, who from Jerusalem as far as Illyricum preached in all its fulness the gospel of Christ, and later was martyred in Rome under Nero? This is exactly what Origen tells us in Volume III of his Commentary on Genesis.

Note that Peter and Paul were martyred at Rome during the reign of Nero, who persecuted Christians there. Furthermore, Eusebius - like Irenaeus - places John's death at Ephesus.

Elsewhere Eusebius describes a later persecution carried out against Christians by another emperor after Nero:

Many were victims of Domitian's appalling cruelty. At Rome great numbers of men distinguished by birth and attainments were executed without a fair trial, and countless other eminent men were for no reason at all banished from the country and their property confiscated. Finally, he showed himself the successor of Nero in enmity and hostility to God. He was, in fact, the second to organize persecution against us, though his father Vespasian had had no mischievous designs against us.

There is ample evidence that at that time the apostle and evangelist John was still alive, and because of his testimony to the word of God was sentenced to confinement on the island of Patmos. Writing about the number of the name given to antichrist in what is called the Revelation of John, Irenaeus has this to say about John in Book V of his Heresies Answered :

Had there been any need for his name to be openly announced at the present time, it would have been stated by the one who saw the actual revelation. For it was seen not a long time back, but almost in my own lifetime, at the end of Domitian's reign. . . .

After fifteen years of Domitian's rule Nerva succeeded to the throne. By vote of the Roman senate Domitian's honours were removed, and those unjustly banished returned to their homes and had their property restored to them. This is noted by the chroniclers of the period. At that time too the apostle John, after his exile on the island, resumed residence at Ephesus, as early Christian tradition records.

According to Eusebius, Domitian carried out an organized persecution against Christians involving confiscation of property, banishment, and executions. He was the second Roman emperor to persecute Christians after Nero. During this time, John the Apostle was exiled to the island of Patmos. There he wrote the Revelation "at the end of Domitian's reign" (i.e., A.D. 95-96). After Domitian's death and during the reign of Nerva (A.D. 96-98), John was released from Patmos and allowed to return to his home at Ephesus.

The author of Revelation identifies himself as "John" (Rev 1:1,4, 9). Eusebius quotes Irenaeus, who suggests that this was probably ("ample evidence") the same John who wrote the Fourth Gospel - that is, John the Apostle. Irenaeus also says that the "antichrist" mentioned in Revelation refers to Domitian, and that his identity would have been clear to anyone living at that time.

If Eusebius' information is correct, then we have the author, date, occasion, and an important key to understanding the book of Revelation here in his History of the Church . We will see, however, that Eusebius and other Christians of his time were not certain that this tradition was entirely accurate.

The bishop continues:

Now let me indicate the unquestioned writings of this apostle [John]. Obviously his gospel, recognized as it is by all the churches in the world, must first be acknowledged. . . .

Of John's writings, besides the gospel, the first of the epistles has been accepted as unquestionably his by scholars both of the present and of a much earlier period: the other two are disputed. As to the Revelation, the views of most people to this day are evenly divided.

Note that, by A.D. 325 (when Eusebius writes his History ), the fourth Gospel and 1 John are generally considered compositions of John the Apostle. However, the authorship of 2-3 John and Revelation are still disputed. Many Christians doubt the "ample evidence" given by Irenaeus and the other Church Fathers.

Eusebius therefore suggests an alternative theory:

Papias has left us five volumes entitled The Sayings of the Lord Explained . These are mentioned by Irenaeus as the only works from his pen:

To these things Papias, who had listened to John and was later a companion of Polycarp, and who lived at a very early date, bears written testimony in the fourth of his books; he composed five.

That is what Irenaeus says; but Papias himself in the preface of his work makes it clear that he was never a hearer or eyewitness of the holy apostles, and tells us that he learnt the essentials of the Faith from their former pupils:

I shall not hesitate to furnish you, along with the interpretations, with all that in days gone by I carefully learnt from the presbyters and have carefully recalled, for I can guarantee its truth. Unlike most people, I felt at home not with those who had a great deal to say, but with those who taught the truth; not with those who appeal to commandments from other sources but with those who appeal to the commandments given by the Lord to faith and coming to us from truth itself. And whenever anyone came who had been a follower of the presbyters, I inquired into the words of the presbyters, what Andrew or Peter had said, or Philip or Thomas or James or John or Matthew, or any other disciple of the Lord, and what Aristion [the reputed author of the present ending of the Second Gospel - i.e., Mark 16:9-20] and the presbyter John, disciples of the Lord, were still saying. For I did not imagine that things out of books would help me as much as the utterances of a living and abiding voice.

Here it should be observed that he twice includes the name of John. The first John he puts in the same list as Peter, James, Matthew, and the rest of the apostles, obviously with the evangelist in mind; the second, with a changed form of expression, he places in a second group outside the number of the apostles, giving precedence to Aristion and clearly calling John a presbyter. He thus confirms the truth of the story that two men in Asia had the same name, and that there were two tombs in Ephesus, each of which is still called John's. This is highly significant, for it is likely that the second - if we cannot accept the first - saw the Revelation that bears the name of John. Papias, whom we are now discussing, owns that he learnt the words of the apostles from their former followers, but says that he listened to Aristion and the presbyter John with his own ears. Certainly he often mentions them by name, and reproduces their teachings in his writings.

Eusebius raises the possibility that there were two Christian leaders, living in Ephesus, who shared the name "John" - namely, John the Apostle and John the Presbyter. He suggests that perhaps John the Presbyter is the "John" who was exiled to Patmos and who wrote the Revelation.

c. Conclusions

We possess significant external evidence from the Early Christian Fathers that John the Apostle wrote Revelation. Justin Martyr, Irenaeus, Origen, Papias, and others, together suggest that, later in life, the Apostle moved from Palestine to Ephesus in the Roman province of Asia. There he wrote the fourth Gospel and three New Testament epistles (1-3 John). During the persecution carried out by Domitian, he was exiled to the island of Patmos, where he received the Revelation. After Domitian's death, during the reign of Nerva, John returned to Ephesus. He died during the reign of Trajan after living an unusually long life. The external evidence meshes well with internal evidence suggesting that the author was a Palestinian Jew, exiled to Patmos, writing to Christians in Asia during a time of severe persecution. That John the Apostle wrote Revelation has been the traditional view of the church for centuries.

However, we have seen that - even in ancient times - there were many Christians who doubted this conclusion. As late as A.D. 325, when Eusebius wrote his History of the Church , opinions regarding the apostolic origin of Revelation were "evenly divided." As far back as A.D. 250, Dionysius of Alexandria questioned whether the same person who composed the simple yet profound language of the fourth Gospel and Johannine Epistles could have written the complicated prose of Revelation. (Of course, some of the differences must be attributed to the radically different genre of an apocalypse.) The controversy over whether or not Revelation should be included in the Christian canon was not finally settled until the Councils of Hippo (A.D. 393) and Carthage (A.D. 397).

Did early Church Fathers, such as Justin and Irenaeus, attribute the Revelation to John because they had solid, reliable information that the Apostle did indeed write the book? Or were they making an intelligent (but not necessarily correct) guess based on what evidence they had? For example, did they say that the Apostle John moved to Asia because they knew that he did? Or did they assume that the "John" who wrote Revelation was the Apostle, take note that this "John" was in Asia, and therefore assume that John the Apostle moved to Asia?

The fact that the authorship of Revelation was still heavily debated in Eusebius's time indicates that the early Church lacked solid proof one way or the other. For this reason, we must acknowledge the very real possibility that Revelation was written by someone other than John the Apostle - perhaps by John the Presbyter. We possess very good evidence that Revelation was written by John the Apostle, but not conclusive evidence.

2. Date

According to Irenaeus (see above), John wrote Revelation at the end of Domitian's reign - that is, about A.D. 95 or 96. This date is almost certainly accurate for the reasons given below.

We have already seen that Revelation was written at a time when Christians were beginning to be persecuted and killed by Roman authorities in Asia. The author expected the harassment and killings to escalate. We have also seen that, according to the Church Fathers, second century Christians possessed an historical recollection of two great persecutions during the first century. The earliest occurred during the reign of Nero in A.D. 64 or 65. At that time there was a great fire in Rome. Rumor had it that Nero wanted to build some new buildings, so he had the fire started in order to burn down a lower class part of town to make room for new construction. The fire burned out of control and destroyed a large portion of the city. Nero first tried to use the Jews as scapegoats. When that tactic failed, he blamed the Christians. Large numbers were executed with tortures that sickened even the Romans. Tacitus, a Roman historian writing about fifty years later, describes that terrible time:

But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order [of Nero]. Therefore, to scotch the rumor, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilate, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car[riage]. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.

Christians remembered Nero as a bloodthirsty "beast" from this time forward.

The second systematic persecution of Christians occurred late in the reign of Domitian, in A.D. 95-96. Roman historians leave no clear record of Domitian himself ever ordering such a persecution. However, church leaders such as Irenaeus and Eusebius testify to at least a localized persecution, in the province of Asia, carried out in Domitian's name (see above). The question, then, is which persecution prompted the writing of Revelation?

Revelation was probably written during the persecution of Domitian, rather than during the persecution of Nero, for the following reasons: First, John (like the authors of 1 Peter, 4 Ezra, and 2 Baruch) uses "Babylon" as a symbol for Rome. He views Rome as a second "Babylon" because, just as Babylon had destroyed Jerusalem and the temple in 587 B.C., so did Rome destroy Jerusalem and its temple in A.D. 70. At the time of Nero's reign (A.D. 54-68) the temple was still standing, so Rome had not yet become "Babylon." However, by Domitian's rule (A.D. 81-96), this potent symbol had become available to John.

Second, Revelation contains many allusions to Roman emperor worship (discussed below in Part 3). As we shall see, such worship was much more prevalent during the reign of Domitian than it was during the reign of Nero.

Third, Revelation frequently portrays Roman political authorities as Nero redivivus ("Nero revivified" or "Nero come back to life") because, like Nero before them, they persecute Christ's church. If he speaks of "Nero come back to life," then John must be writing after Nero's death rather than during the persecution he instigated. Nero redivivus imagery, then, is a symbolic way of referring to Domitian and his deadly agents. (For a fuller explanation of the Nero redivivus idea in Revelation, see the comments on 13:3.)

Finally, the Church Fathers say that John wrote Revelation late in the reign of Domitian (see above), which dates John's Apocalypse to A.D. 95-96.

3. Occasion: Persecution Related to

Emperor Worship in Asia Minor

Domitian's persecution of the church was partly due to the Christians' refusal to engage in emperor worship. What were the issues at stake in this practice, and how did believers respond to it?

a. Historical Background

Although worshiping kings as deities had a long history in the east, the practice did not enter the western world until the time of Alexander the Great (late fourth century B.C.). As the young ruler won victory after victory over Babylonia, Persia, and other eastern lands, the conquered peoples began to proclaim him a god. Alexander encouraged such worship because he thought it would help to unify the diverse peoples making up his empire.

Following his assassination on March 15, 44 B.C., Julius Caesar was declared a god by the Roman Senate. Afterwards it became customary to honor dead emperors in this way. On his deathbed Vespasian announced sarcastically, "I am already becoming a god!"

Tiberius and Claudius discouraged worship of living emperors. However, Nero, Vespasian, and Titus tolerated the practice for its political benefits. Caligula, who suffered from mental illness, was the first emperor who actually believed himself divine.

Domitian insisted on being worshiped as a god during his lifetime, which scandalized his biographer Suetonius:

When [Domitian] became emperor, he did not hesitate to boast in the senate that he had conferred their power on both his father (Vespasian) and his brother (Titus), and that they had but returned him his own; nor on taking back his wife after their divorce, that he had "recalled her to his divine couch." He delighted to hear the people in the amphitheatre shout on his feast day: "Good Fortune attend our Lord [ Dominus ] and Mistress.". . . With no less arrogance he began as follows in issuing a circular letter in the name of his procurators, "Our Master [ Dominus ] and our God [ Deus ] bids that this be done." And so the custom arose of henceforth addressing him in no other way even in writing or in conversation. He suffered no statues to be set up in his honour in the Capitol, except of gold and silver and of a fixed weight. He erected so many and such huge vaulted passage-ways and arches in the various regions of the city, adorned with chariots and triumphal emblems, that on one of them someone wrote in Greek: "It is enough."

During Domitian's reign, at least three of the seven cities to which John addressed the Revelation had temples dedicated to the worship of Caesar - namely, Ephesus, Smyrna and Pergamum. Since 29 B.C., Pergamum (called "the place where Satan has his throne" in Rev 2:13) had been the official center of emperor worship in Asia.

b. Emperor Worship in Daily Life

By the late first century, emperor worship touched many aspects of Roman life, embracing the political, the economic, and the social. Civic events and legal transactions included pledges of allegiance to Caesar as "Lord" and "God" (i.e., dominus and deus in Latin, or kuvrio" ( kyrios ) and qeov" ( theos ) in Greek - the biblical titles Christians used for God the Creator and his Son Jesus Christ). As they entered the theater, sporting competitions, gladiatorial games, or public festivals, citizens tossed a pinch of incense on a small altar as a sacrifice to the "divine Caesar." When animals were slaughtered to provide meat for the marketplace, a small portion was set aside as a sacrifice for the gods. Collegia (private men's clubs) and trade guilds (similar clubs made up of people who practiced the same vocation) held banquets honoring the emperor and their patron gods as silent guests.

Such practices were not necessarily taken seriously as major religious events. Rather, they were expressions of patriotism, national unity, and gratitude for the benevolent rule of the Roman emperor. They were the equivalent of saluting the flag or removing one's hat at the playing of the national anthem. However, refusal to participate called into question one's loyalty to the emperor, and this could lead to the most severe of consequences.

c. Exemptions for Jews and Christians

The only groups really troubled by such practices were Jews and Christians, who were monotheists believing in one God alone. To them, honoring Caesar (a mere man) as "Lord and God" was idolatry. To avoid this sin, Jews of the first century B.C. worked out an agreement that convinced the Romans of their loyalty to the empire: They agreed to pray for the emperor, but not to him. In the temple at Jerusalem they offered sacrifices for the benefit of Caesar, but not to Caesar. This arrangement satisfied the Romans that the Jews were not dangerous rebels, and it was preferable to fighting a war against irrational religious zealots. So Jews were exempted from worship of the Roman gods - including the emperor - and permitted to practice their own religion. Titus instituted a two-drachma tax on each Jew for continuing this special privilege.

At first, the Romans viewed Christians as simply another variety of Jew - messianic Jews. Christians therefore enjoyed the same exemption from emperor worship given to other Jews. Over time, several events altered their status: First, through the successful missionary activity of Paul and others, Christianity became a predominantly Gentile faith. Second, when Jews rebelled against Rome in A.D. 66-73, Christians began to distinguish themselves from that group in order to keep themselves out of trouble. Finally, after the war, Judaism closed ranks and expelled "heretics" such as Christians from the synagogues. Jews quit saying that the Christians were part of their community, which removed the churches' exemption from emperor worship.

d. Christian Responses to the Emperor Cult

How did Christians respond to this situation? Some favored acknowledging the emperor as "Lord," offering sacrifice to his image, and eating with the collegia as harmless expressions of patriotism. After all, they could hail Caesar as "god," giving him that title of honor, without really believing that he was a deity in the literal sense. Did not Jesus himself command us to "Give to Caesar what is Caesar's, and to God what is God's" (Matt 22:21)? Did not our beloved Apostle Paul teach us to "Submit to the governing authorities" (Rom 13:1)? Should we give up our social life, invite financial ruin, and even risk death over a pinch of incense that means nothing?!

Others argued that confessing Caesar as "Lord and god," and offering sacrifice to the "divine Caesar," was rank idolatry. And did not Christ also say, "Worship the Lord your God, and serve him only" (Matt 4:10)? Did not Paul also say that "for us there is but one God ( theos ) . . . and there is but one Lord ( kyrios )"? John belonged to this latter camp that wanted nothing to do with worshiping the emperor or the other Roman gods. He has harsh words for compromisers in Revelation 2-3.

To avoid committing idolatry, Christians tended to withdraw from much of the social life of the city. Over time, they gained a reputation for being a rather strange and suspicious group, antisocial and lacking community spirit. Eventually the gossip mill started up, and vicious rumors spread:

These Christians are so unpatriotic! They refuse to honor the emperor! And what do they do in those secret meetings of theirs? You don't suppose they are plotting some sort of rebellion, do you? Hmmm . . . wasn't their own leader, Christos, crucified for claiming to be a king?

I heard that those "love feasts" of theirs are incestuous orgies. They say Christos taught them to love their "brothers" and "sisters"!

It's even worse! I heard them talking about eating the flesh and drinking the blood of the "Son." They are sacrificing babies and practicing cannibalism!

These "Christ people" are impious atheists! They say idols are not real and refuse to worship any of our gods.

As their neighbors turned against them, Christians became subject to social and economic discrimination, pressures and harassment, unofficial mob violence, and the plundering of their property. Later books of the New Testament mention these kinds of persecution (see, e.g., Heb 10:34; 13:3; 1 Pet 4:14-16; 5:9).

Tensions focused on Christians' refusal to worship the emperor, for this was not simply a religious infraction but apparent political subversion. Domitian, who had once said, "Not good is a number of rulers," prosecuted this crime without mercy. A possible reference to Christians being punished for such transgressions appears in Dio Cassius' Roman History :

. . . the same year (i.e., A.D. 95) Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's. The charge brought against them both was that of atheism (i.e., refusal to worship the Roman gods - including the emperor?), a charge on which many others who drifted into Jewish ways (i.e., many Christians?) were condemned . Some of these were put to death, and the rest were at least deprived of their property. Domitilla was merely banished to [the island of] Pandateria.

Note that Dio describes events of the year 95, the very time period in which John wrote Revelation. Note also the kinds of penalties Domitian prescribed for "atheism" - namely, confiscation of property, banishment to an island (as John was exiled to Patmos), and death (as Antipas was killed in Pergamum).

There were political, social, and economic benefits to be gained by turning Christians over to the Roman authorities. For example, if there were two silversmiths in a city, and one was a Christian, then the other could eliminate his competitor by accusing the "disloyal" Christian. Jews could purge their synagogues of "heretics" by reporting that Christians were not true Jews and therefore not entitled to exemption from emperor worship. One's social or political rivals could be removed by posting an anonymous notice exposing them as Christians. The emperor cult handed a deadly weapon to anyone with a grudge or petty jealousy against any Christian.

e. The Correspondence of Pliny and Trajan

Unfortunately, we have no historical documents from Domitian's reign detailing governmental policy toward Christians in Asia. However, we do possess a series of official letters exchanged by Pliny Secundus, the Roman governor of Bithynia, and the Emperor Trajan. Bithynia was just north of Asia, and the letters were written only fifteen or sixteen years after Revelation, in A.D. 111-112. So this correspondence may offer a glimpse into the kinds of pressures faced by Christians during John's time.

Pliny to the Emperor Trajan

It is my custom to refer all my difficulties to you, Sir, for no one is better able to resolve my doubts and to inform my ignorance.

I have never been present at an examination of Christians. Consequently, I do not know the nature or the extent of the punishments usually meted out to them, nor the grounds for starting an investigation and how far it should be pressed. Nor am I at all sure whether any distinction should be made between them on the grounds of age, or if young people and adults should be treated alike; whether a pardon ought to be granted to anyone retracting his beliefs, or if he has once professed Christianity, he shall gain nothing by renouncing it; and whether it is the mere name of Christian which is punishable, even if innocent of crime, or rather the crimes associated with the name.

For the moment this is the line I have taken with all persons brought before me on the charge of being Christians. I have asked them in person if they are Christians, and if they admit it, I repeat the question a second and third time, with a warning of the punishment awaiting them. If they persist, I order them to be led away for execution; for, whatever the nature of their admission, I am convinced that their stubbornness and unshakeable obstinacy ought not to go unpunished. There have been others similarly fanatical who are Roman citizens. I have entered them on the list of persons to be sent to Rome for trial.

Now that I have begun to deal with this problem, as so often happens, the charges are becoming more widespread and increasing in variety. An anonymous pamphlet has been circulated which contains the names of a number of accused persons. Among these I considered that I should dismiss any who denied that they were or ever had been Christians when they had repeated after me a formula of invocation to the gods and had made offerings of wine and incense to your statue (which I had ordered to be brought into court for this purpose along with the images of the gods), and furthermore had reviled the name of Christ: none of which things, I understand, any genuine Christian can be induced to do.

Others, whose names were given to me by an informer, first admitted the charge and then denied it; they said that they had ceased to be Christians two or more years previously, and some of them even twenty years ago. They all did reverence to your statue and the images of the gods in the same way as the others, and reviled the name of Christ. They also declared that the sum total of their guilt or error amounted to no more than this: they had met regularly before dawn on a fixed day to chant verses alternately among themselves in honour of Christ as if to a god, and also to bind themselves by oath, not for any criminal purpose, but to abstain from theft, robbery and adultery, to commit no breach of trust and not to deny a deposit when called upon to restore it. After this ceremony it had been their custom to disperse and reassemble later to take food of an ordinary, harmless kind; but they had in fact given up this practice since my edict, issued on your instructions, which banned all political societies. This made me decide it was all the more necessary to extract the truth by torture from two slave-women, whom they call deaconesses. I found nothing but a degenerate sort of cult carried to extravagant lengths. I have therefore postponed any further examination and hastened to consult you. The question seems to me to be worthy of your consideration, especially in view of the number of persons endangered; for a great many individuals of every age and class, both men and women, are being brought to trial, and this is likely to continue. It is not only the towns, but villages and rural districts too which are infected through contact with this wretched cult. I think though that it is still possible for it to be checked and directed to better ends, for there is no doubt that people have begun to throng the temples which had been almost entirely deserted for a long time; the sacred rites which had been allowed to lapse are being performed again, and flesh of sacrificial victims is on sale everywhere, though up till recently scarcely anyone could be found to buy it. It is easy to infer from this that a great many people could be reformed if they were given an opportunity to repent.

Trajan's Reply to Pliny

You have followed the right course of procedure, my dear Pliny, in your examination of the cases of persons charged with being Christians, for it is impossible to lay down a general rule to a fixed formula. These people must not be hunted out; if they are brought before you and the charge against them is proved, they must be punished, but in the case of anyone who denies that he is a Christian, and makes it clear that he is not by offering prayers to our gods, he is to be pardoned as a result of his repentance however suspect his past conduct may be. But pamphlets circulated anonymously must play no part in any accusation. They create the worst sort of precedent and are quite out of keeping with the spirit of our age.

The Pliny/Trajan correspondence illustrates that, if Christians were hauled before a Roman magistrate, they were required to prove their patriotism in three basic ways: They must sacrifice wine and incense to images of Caesar and the other Roman gods. They must declare Kyrios Kaisaros ("Caesar is Lord," an exact counterpart to the basic Christian confession "Jesus is Lord"). They must "repent" of their faith and curse Christ. If they refused, they would be executed.

f. The Christians' Choice

In such a terrible circumstance, what choices did Christians have? Dr. Boring summarizes them nicely: They could surrender their faith in Christ, but for John this would be to surrender "the crown of life" (see Rev 2:10). They could lie about their loyalty to Christ, but John reserves a place in the "fiery lake of burning sulfur" for liars (see Rev 21:8). They could try to change the laws, but this was not possible since Rome was not a democracy and Domitian would never accept a rival "Lord." They could fight the Roman government, but this was not practical. They could "adjust" by confessing Caesar as "god" without meaning it, but John rejects even feigned idolatry as unworthy of Christ. Finally, they could die, as Jesus himself had died. John affirms death for Christ's sake as the only truly "Christian" response. There is no other way.

He who has an ear, let him hear: If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. Here is the patient endurance and the faithfulness of the saints. (Rev 13:10)

This is the challenge faced by the churches of Asia when John writes Revelation. It is a terribly hard book for terribly hard times.

V. THE STRUCTURE OF REVELATION

In Part III of the Introduction we identify Revelation as a Christian apocalypse - probably the first Christian apocalypse. Such writings often incorporate elements of other genres. For example, Daniel 1-6 consists largely of a narrative prologue to the apocalypse proper found in chapters 7-12. In the case of Revelation, John's apocalyptic vision is presented within the framework of a first-century letter.

A. THE FIRST CENTURY HELLENISTIC

LETTER FORM IN REVELATION

Letters written today generally bear certain standard features that conform to cultural norms (e.g., the name and address of the sender and receiver, a greeting formula such as "Dear Sir," and a closing formula such as "Sincerely yours"). New Testament epistles likewise conform to the standard Hellenistic letter form used in the Roman world of the first century A.D. The elements of this common letter form are listed below, along with examples of each element from Paul's First Letter to the Corinthians and his Letter to Philemon:

The name of the sender(s) (see 1 Cor 1:1; Phlm 1a)

The name of the recipient(s) (see 1 Cor 1:2; Phlm 1b-2)

The prescript , which is a greeting formula (see 1 Cor 1:3; Phlm 3)

The proem , which is a word of thanks, praise, or petition to a god (see 1 Cor 1:4-9; Phlm 4-7).

The introductory formula , which serves as the transition into the primary subject matter of the letter (see 1 Cor 1:10; Phlm 8-9).

The main body of the letter (see 1 Cor 1:11-16:18; Phlm 10-22)

Greetings (see 1 Cor 16:19-20; Phlm 23-24)

Benedictory wishes in the sender's own hand (rather than that of a secretary, if used), which serve to personalize the letter (see 1 Cor 16:21-24; Phlm 25)

Revelation bears most of the features of a first century Hellenistic letter, as shown below. This observation is important because it explains why certain elements appear in Revelation and why they are arranged as they are. John is simply following the conventions of his culture.

Name of Sender (Rev 1:4a):

John

Name of Recipient(s) (Rev 1:4b):

To the seven churches in the province of Asia:

Prescript (Rev 1:4c-5a):

Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.

Proem (Rev1:5b-6): In this part of the letter, a pagan would often call upon the gods to grant good health and prosperity to the addressee(s). John Christianizes this portion of the standard letter form and transforms it into a doxology of praise to God:

To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father - to him be glory and power for ever and ever! Amen.

Introductory Formula (Rev 1:9):

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus.

Main Body of the Letter (Rev 1:10-22:20)

Greetings are not found in Revelation.

Benedictory Wishes in the Sender's Own Hand (Rev 22:21):

The grace of the Lord Jesus be with God's people. Amen.

B. THE STRUCTURE OF JOHN'S VISION

Within the Hellenistic letter form, John structures Revelation in four main parts, as a careful examination clearly shows. The book begins with a Prologue (1:1-20) in which the author describes how Christ commissioned him to deliver a revelation to the seven churches of Asia. Near the end of this Prologue, in 1:19, the Lord summarizes the contents of the revelation itself:

Write, therefore, what you have seen, what is now and what will take place later.

Notice that the vision contains two main elements: First, there is a revelation of the present - a revelation of "what is now." The "present," of course, refers to "what is now" from John's perspective. Christ offers John a vision of the late first century A.D. in Asia. Second, the Lord promises a revelation of the future - a vision of "what will take place later." Again, this is the "future" from John's point of view - the period from A.D. 95-96 through Christ's return and the consummation of the kingdom of God.

Which part of the book reveals John's "present" and which part reveals the "future"? John treats these two subjects in the order in which they are mentioned. His discussion of the "present" appears in 2:1-3:22 and takes the form of seven letters to the churches of Asia. This part of the vision describes the "present" circumstances of the Asian churches from Christ's point of view.

The Lord's revelation of the "future" appears in 4:1-22:6, as the structure of the passage makes clear. The first verse of this section (4:1) reads:

After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this."

The initial phrase "After this," in and of itself, marks a transition - the end of one discussion and the beginning of another. Christ then introduces the next major portion of the book when he says, "I will show you what must take place after this" - that is, "after" the "present" described in chapters 2 and 3. Revelation 4:1 marks the beginning of the promised vision of "what will take place later."

Where does the vision of the future end? After a long series of images we come to Revelation 22:6:

The angel said to me, "These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place ."

This verse marks the end of John's discussion of the future. The remainder of the book (22:7-21) consists of a short Epilogue.

By far the largest portion of Revelation describes John's vision of the future (4:1-22:6). How has the author structured this important part of the book? The revelation of "what will take place later" begins with an introduction (4:1-5:14) in which John describes his new vantage point in heaven ("Come up here , and I will show you"). The prophet will see the future from God's point of view.

The rest of the section (6:1-22:6) contains the revelation of the future itself. However, a careful reading shows that John does not receive one long, sequential vision of the future. Instead, he receives three separate revelations of the complete future from John's time through the consummation of the kingdom of God . John describes how the future unfolds in 6:1-8:1. Then he starts over and describes the same period again in 8:2-11:19. Then he reviews the same period a third time in 12:1-22:6. The approach is cyclical, with each vision examining the future from a slightly different angle, and the third vision offering the most detail.

In view of these considerations, we outline Revelation as follows. The Commentary is structured accordingly.

I. Prologue (1:1-20)

II. The Revelation of "What Is Now" (2:1-3:22)

III. The Revelation of "What Will Take Place Later" (4:1-22:6)

A. Introduction: John's Heavenly Vantage Point (4:1-5:14)

B. The First Vision of the Future (6:1-8:1)

C. The Second Vision of the Future (8:2-11:19)

D. The Third Vision of the Future (12:1-22:6)

IV. Epilogue (22:7-21)

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

APOCALYPTIC LITERATURE

Barr, J. "Jewish Apocalyptic in Recent Scholarly Study." Bulletin of the John Rylands University Library of Manchester 58 (1975): 9-35.

Charlesworth, James H., ed. The Old Testament Pseudepigrapha: Volume 1 - Apocalyptic Literature and Testaments . Garden City, NY: Doubleday, 1983.

Collins, John J., ed. "Apocalypse: The Morphology of a Genre." Semeia 14. Missoula, MT: Scholars Press, 1979.

. The Apocalyptic Imagination: An Introduction to the Jewish Matrix of Christianity . 2 ^nd ed. The Biblical Resource Series. Grand Rapids: Eerdmans, 1998.

. "Apocalyptic Literature." In Early Judaism and Its Modern Interpreters. Eds. Robert A. Kraft and George W.E. Nickelsburg, 345-370. Atlanta: Scholars Press, 1986.

Collins, John J., and James H. Charlesworth, eds. Mysteries and Revelations: Apocalyptic Studies Since the Uppsala Colloquium. Journal for the Study of the Pseudepigrapha Supplement Series, 9. Sheffield: JSOT Press, 1991.

Funk, Robert W., ed. Journal for Theology and the Church 6 (1969) [issue on "Apocalypticism"].

Hanson, Paul D. The Dawn of Apocalyptic . Philadelphia: Fortress Press, 1975.

. Old Testament Apocalyptic . Interpreting Biblical Texts. Nashville: Abingdon Press, 1987.

Hellholm, David, ed. Apocalypticism in the Mediterranean World and the Near East: Proceedings of the International Colloquium on Apocalypticism, Uppsala, August 12-17, 1979. Tübingen: J.C.B. Mohr (Paul Siebeck), 1983.

Koch, Klaus. The Rediscovery of Apocalyptic: A Polemical Work on a Neglected Area of Biblical Studies and Its Damaging Effects on Theology and Philosophy . Studies in Biblical Theology, Second Series, 22. London: SCM Press Ltd, 1972.

Marcus, Joel, and Marion L. Soards, eds. Apocalyptic and the New Testament: Essays in Honor of J. Louis Martyn . Journal for the Study of the New Testament Supplement Series, 24. Sheffield: JSOT Press, 1989.

Minear, Paul S. New Testament Apocalyptic . Interpreting Biblical Texts. Nashville: Abingdon, 1981.

Morris, Leon. Apocalyptic . Grand Rapids: Eerdmans, 1972.

Murphy, Frederick J. "Apocalypses and Apocalypticism: The State of the Question." Currents in Research: Biblical Studies 2 (1994): 147-179.

Rowley, H.H. The Relevance of Apocalyptic: A Study of Jewish and Christian Apocalypses from Daniel to the Revelation . New York: Association Press, 1964.

Russell, D.S. Divine Disclosure: An Introduction to Jewish Apocalyptic. Minneapolis: Fortress Press, 1992.

. The Method and Message of Jewish Apocalyptic: 200 B.C.-A.D. 100. The Old Testament Library. Philadelphia: The Westminster Press, 1964.

Yarbro-Collins, Adela, ed. Early Christian Apocalypticism: Genre and Social Setting . Semeia 36. Atlanta: Scholars Press, 1986.

THE APOCALYPSE OF JOHN

Aune, David. Revelation . 3 Vols. Word Biblical Commentary. Dallas: Word, 1997-98.

Barclay, William. Letters to the Seven Churches . New York: Abingdon Press, 1957.

. The Revelation of John . 2 Vols. The Daily Bible Study Series. Rev. ed. Philadelphia: The Westminster Press, 1976.

Bauckham, Richard. The Theology of the Book of Revelation . New Testament Theology. Cambridge: University Press, 1993.

Boring, M. Eugene. Revelation . Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, KY: John Knox Press, 1989.

Caird, G.B. The Revelation of St. John the Divine . Harper's New Testament Commentaries. New York and Evanston: Harper & Row, 1966.

Hemer, Colin J. The Letters to the Seven Churches of Asia in Their Local Setting . Journal for the Study of the New Testament Supplement Series, 11. Sheffield: JSOT Press, 1986.

Murphy, Frederick J. "The Book of Revelation." Currents in Research: Biblical Studies 2 (1994): 181-225.

Pilch, John J. What Are They Saying about the Book of Revelation? New York: Paulist Press, 1978.

Ramsay, W.M. The Letters to the Seven Churches . Updated ed. Edited by Mark W. Wilson. Peabody, MA: Hendrickson, 1994.

-College Press New Testament Commentary: with the NIV

College: Revelation (Outline)

OUTLINE

I. PROLOGUE - 1:1-20

A. Introduction to the Prophecy - 1:1-3

B. Sender - 1:4a

C. Recipients - 1:4b

D. Prescript - 1:4c-5a

E. Proem - 1:5b-6

F. Prophetic Pronouncement - 1:7

G. The Lord's Self-Introduction - 1:8

H. John's Vision of the Lord - 1:9-20

1. John's Circumstances - 1:9-11

2. John's Vision - 1:12-20

a. Christ's Voice and His Appearance - 1:12-16

b. Christ's Words - 1:17-20

c. Summary: John's Portrait of Christ in Revelation - 1:9-20

II. THE REVELATION OF "WHAT IS NOW" - 2:1-3:22

A. The Seven Churches

B. The Structure of the Letters to the Seven Churches

1. Addressed to the Angels of the Seven Churches

2. A Renewal of the New Covenant

a. Typical Elements of Covenants

b. Covenantal Elements in the Letters to the Seven Churches

c. The Letter to Ephesus - 2:1-7

d. The Letter to Smyrna - 2:8-11

e. The Letter to Pergamum - 2:12-17

f. The Letter to Thyatira - 2:18-29

g. The Letter to Sardis - 3:1-6

h. The Letter to Philadelphia - 3:7-13

i. The Letter to Laodicea - 3:14-22

C. Pressures and Opposition in Asia

1. Pressures and Opposition from Within the Christian Community

a. False Apostles and the Nicolaitans - 2:2,6

b. The Teaching of Balaam - 2:14

c. The Sins of Jezebel - 2:20-25

d. Assessment

2. Pressures and Opposition from Outside the Christian Community

D. "Overcomers" in Revelation

1. Satan as "Overcomer"

2. Christ as "Overcomer"

a. Whom Jesus "Overcomes"

b. How Jesus "Overcomes"

c. The Results of Jesus' "Overcoming"

3. Christians as "Overcomers"

a. Whom Christians "Overcome"

b. How Christians "Overcome"

c. The Result of Christians' "Overcoming"

E. Christ's Promises to "Him Who Overcomes"

1. The Tree of Life - 2:7

2. Escape from the Second Death - 2:11

3. The Hidden Manna, White Stone, and Secret Name - 2:17

a. The Hidden Manna, the Messianic Banquet, Behemoth and Leviathan

b. The White Stone

c. The Secret Name

4. Authority over the Nations and the Morning Star - 2:26-28

5. White Garments and the Book of Life - 3:4-5

6. A Pillar in God's Temple - 3:12

7. A Place on Christ's Throne - 3:21

III. THE REVELATION OF "WHAT WILL TAKE PLACE LATER - 4:1-22:6

A. Introduction: John's Heavenly Vantage Point - 4:1-5:14

1. Transition to the Threefold Vision of the Future - 4:1

2. The Throne of God and the Twenty-Four Elders - 4:2-6a

3. The Four Living Creatures - 4:6b-8

4. The Heavenly Worship - 4:9-11

5. The Scroll with Seven Seals - 5:1

6. The Lion of Judah and the Root of David - 5:2-5

7. The Lamb Who Was Slain - 5:6-14

B. The First Vision of the Future - 6:1-8:1

1. The "Labor Pains:" Seals One through Five - 6:1-11

a. The Four Horsemen of the Apocalypse - 6:1-8

b. The Souls of the Martyrs - 6:9-11

2. The Final Judgment: Seal Six - 6:12-17

3. Summary of Revelation 6 (Seals 1-6) and Comparison with Matthew 24

4. Interlude: The 144,000 Sealed for Salvation - 7:1-17

a. The Sealing of the 144,000 - 7:1-8

b. A Song of Salvation - 7:9-17

5. The Consummation of God's Kingdom: Seal Seven - 8:1

6. Summary: John's First Vision of the Future - 6:1-8:1

C. The Second Vision of the Future - 8:2-11:19

1. The Structure of the Second Vision

a. Seven Trumpets versus Seven Seals

b. Major Elements of the Vision

c. The Dominant Image: God's Coming Kingdom as a "Second Exodus" for His People

d. Subordinate Imagery in Revelation 8:2-9:21

2. The "Present Evil Age/Labor Pains": Trumpets One through Six - 8:2-9:21

a. Hail, Blood, Bitter Waters, Darkness, Locusts, and Death: The "Present Evil Age" and "Labor Pains" as Eschatological "Plagues"

1) Present Evils as "Plagues"

2) The First Trumpet - 8:6-7

3) The Second Trumpet - 8:8-9

4) The Third Trumpet - 8:10-11

5) The Fourth Trumpet - 8:12

6) The Fifth Trumpet - 8:13-9:12

7) The Sixth Trumpet - 9:13-21

8) Heightened Imagery Portraying Eschatological Events

9) Partial Destruction versus Total Destruction

b. Earth, Trees, Grass, Springs, Rivers, Sea, and Sea Creatures: The Effect of the "Present Evil Age" and "Labor Pains" on the Natural World

c. The "Present Evil Age" and "Labor Pains" as God's Judgment on Sin and Call to Repentance

d. The "Present Evil Age" and "Labor Pains" as a Source of Hope and a Call to Perseverance

e. The Blazing Mountain, Falling Stars, Wormwood, Demon Locusts from the Abyss, Abaddon, Apollyon, and a Demon Army: The "Present Evil Age" and "Labor Pains" as God's Unleashing Demonic Forces on the Earth

f. Fire from the Altar: The "Present Evil Age" and "Labor Pains" as an Answer to Prayer

g. The Sounding of Seven Trumpets: The "Present Evil Age" and "Labor Pains" as the Announcement of the Day of the Lord

h. The Eagle and the Three "Woes"

3. Interlude: The Mighty Angel and the Two Witnesses - 10:1-11:14

a. The Mighty Angel with the Little Scroll - 10:1-11

1) The Angel's Appearance

2) The Angel's Voice

3) The Little Scroll

4) Comparison with Daniel 12

b. The Measuring of the Temple and the Two Witnesses - 11:1-14

1) A Note on the "Rapture"

2) A Note on the "Protection" of the "New Israel" from the "Plagues"

4. The Final Judgment and Consummation of God's Kingdom: Trumpet Seven - 11:15-19

5. Summary: John's Second Vision of the Future - 8:2-11:19

D. The Third Vision of the Future - 12:1-22:6

1. The Structure of the Third Vision

2. The "Labor Pains": The Dragon's War against the Saints - 12:1-13:18

a. The Dragon, the Woman, and the Male Child - 12:1-17

1) The Identity of the Male Child

2) The Identity of the Red Dragon

3) Five Theories Regarding the Identity of the Woman

4) A Sixth Theory: John's Adaptation of the Apollo Myth

5) Interpretation of Revelation 12

b. The Beast from the Sea - 13:1-10

c. The Beast from the Land - 13:11-18

d. Satan's Parody of Christ

e. Summary of Revelation 12-13: The "Labor Pains"

3. The Final Judgment and Consummation of God's Kingdom - 14:1-22:6

a. The Relationship between Salvation and Condemnation, Final Judgment and Consummation

b. The Structure of Revelation 14:1-22:6

c. Announcement of the Final Judgment - 14:1-13

1) The 144,000 - 14:1-5

2) Threefold Announcement of the Judgment - 14:6-13

d. The Harvest of the Earth - 14:14-20

e. The Seven Last Plagues or Seven Bowls of God's Wrath - 15:1-16:21

1) The Structure of Revelation 15-16

2) The Sea of Glass and Fire - 15:1-4

3) The Heavenly Tabernacle - 15:5-8

4) The Meaning of the Seven Bowls of God's Wrath - 16:1

5) The First Bowl of Wrath - 16:2

6) The Second Bowl of Wrath - 16:3

7) The Third Bowl of Wrath - 16:4-7

8) The Fourth Bowl of Wrath - 16:8-9

9) The Fifth Bowl of Wrath - 16:10-11

10) The Sixth Bowl of Wrath - 16:12-14,16

11) Interlude - 16:15

12) The Seventh Bowl of Wrath - 16:17-21

f. God's Final Judgment against Babylon - 17:1-19:4

1) The Great Prostitute - 17:1-18

2) The Scarlet Beast - 17:1-18

3) The Fall of Babylon - 18:1-19:4

g. Announcement of the Wedding Supper of the Lamb - 19:5-10

1) The Wedding of the Lamb - 19:5-9

2) The Testimony of Jesus - 19:10

h. The Victorious Christ - 19:11-21

1) The King of Kings - 19:11-16

2) The Great Supper of God - 19:17-21

i. Deliverance from Babylonian Captivity - 20:1-22:6

1) Element One: The Binding of Satan - 20:1-3

2) Element Two: The Resurrection of Christian Martyrs - 20:4a

3) Element Three: The Millennial Reign of Christ - 20:4b-6

4) Element Four: God's Judgment of Gog and Magog - 20:7-15

5) Element Five: The New Jerusalem - 21:1-22:5

6) Comparison of Revelation 20:1-22:5 with Ezekiel 37-48

7) Conclusions Regarding the Meaning of Revelation 20:1-22:5

8) Climax: The Consummated Kingdom of God - 21:1-22:5

9) Conclusion of the Third Vision of the Future - 22:6

IV. EPILOGUE - 22:7-21

-College Press New Testament Commentary: with the NIV