Category: REVELATION

The Bible – New Testament

 Revelation

Index

 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

13. 14. 15. 16. 17. 18. 19. 20. 21. 22.

Introduction

The Apocalypse, or Revelation to John, the last book of the Bible, is one of the most difficult to understand because it abounds in unfamiliar and extravagant symbolism, which at best appears unusual to the modern reader. Symbolic language, however, is one of the chief characteristics of apocalyptic literature, of which this book is an outstanding example. Such literature enjoyed wide popularity in both Jewish and Christian circles from ca. 200 B.C. to A.D. 200.

This book contains an account of visions in symbolic and allegorical language borrowed extensively from the Old Testament, especially Ezekiel, Zechariah, and Daniel. Whether or not these visions were real experiences of the author or simply literary conventions employed by him is an open question.

This much, however, is certain: symbolic descriptions are not to be taken as literal descriptions, nor is the symbolism meant to be pictured realistically. One would find it difficult and repulsive to visualize a lamb with seven horns and seven eyes; yet Jesus Christ is described in precisely such words (⇒ Rev 5:6). The author used these images to suggest Christ’s universal (seven) power (horns) and knowledge (eyes). A significant feature of apocalyptic writing is the use of symbolic colors, metals, garments (⇒ Rev 1:13-16; ⇒ 3:18; ⇒ 4:4; ⇒ 6:1-8; ⇒ 17:4; ⇒ 19:8), and numbers (four signifies the world, six imperfection, seven totality or perfection, twelve Israel’s tribes or the apostles, one thousand immensity). Finally the vindictive language in the book (⇒ Rev 6:9-10; ⇒ 18:1-⇒ 19:4) is also to be understood symbolically and not literally. The cries for vengeance on the lips of Christian martyrs that sound so harsh are in fact literary devices the author employed to evoke in the reader and hearer a feeling of horror for apostasy and rebellion that will be severely punished by God.

The lurid descriptions of the punishment of Jezebel (⇒ Rev 2:22) and of the destruction of the great harlot, Babylon (⇒ Rev 16:9-⇒ 19:2),are likewise literary devices. The metaphor of Babylon as harlot would be wrongly construed if interpreted literally. On the other hand, the stylized figure of the woman clothed with the sun (⇒ Rev 12:1-6), depicting the New Israel, may seem to be a negative stereotype. It is necessary to look beyond the literal meaning to see that these images mean to convey a sense of God’s wrath at sin in the former case and trust in God’s providential care over the church in the latter.

The Book of Revelation cannot be adequately understood except against the historical background that occasioned its writing. Like Daniel and other apocalypses, it was composed as resistance literature to meet a crisis. The book itself suggests that the crisis was ruthless persecution of the early church by the Roman authorities; the harlot Babylon symbolizes pagan Rome, the city on seven hills (17, 9). The book is, then, an exhortation and admonition to Christians of the first century to stand firm in the faith and to avoid compromise with paganism, despite the threat of adversity and martyrdom; they are to await patiently the fulfillment of God’s mighty promises. The triumph of God in the world of men and women remains a mystery, to be accepted in faith and longed for in hope. It is a triumph that unfolded in the history of Jesus of Nazareth and continues to unfold in the history of the individual Christian who follows the way of the cross, even, if necessary, to a martyr’s death.

Though the perspective is eschatological – ultimate salvation and victory are said to take place at the end of the present age when Christ will come in glory at the parousia – the book presents the decisive struggle of Christ and his followers against Satan and his cohorts as already over. Christ’s overwhelming defeat of the kingdom of Satan ushered in the everlasting reign of God (⇒ Rev 11:15; ⇒ 12:10). Even the forces of evil unwittingly carry out the divine plan (⇒ Rev 17:17), for God is the sovereign Lord of history.

The Book of Revelation had its origin in a time of crisis, but it remains valid and meaningful for Christians of all time. In the face of apparently insuperable evil, either from within or from without, all Christians are called to trust in Jesus’ promise, “Behold, I am with you always, until the end of the age” (⇒ Matthew 28:20). Those who remain steadfast in their faith and confidence in the risen Lord need have no fear. Suffering, persecution, even death by martyrdom, though remaining impenetrable mysteries of evil, do not comprise an absurd dead end. No matter what adversity or sacrifice Christians may endure, they will in the end triumph over Satan and his forces because of their fidelity to Christ the victor. This is the enduring message of the book; it is a message of hope and consolation and challenge for all who dare to believe.

The author of the book calls himself John (⇒ Rev 1:1, 4, 9; ⇒ 22:8), who because of his Christian faith has been exiled to the rocky island of Patmos, a Roman penal colony. Although he never claims to be John the apostle, whose name is attached to the fourth gospel, he was so identified by several of the early church Fathers, including Justin, Irenaeus, Clement of Alexandria, Tertullian, Cyprian, and Hippolytus. This identification, however, was denied by other Fathers, including Denis of Alexandria, Eusebius of Caesarea, Cyril of Jerusalem, Gregory Nazianzen, and John Chrysostom. Indeed, vocabulary, grammar, and style make it doubtful that the book could have been put into its present form by the same person(s) responsible for the fourth gospel. Nevertheless, there are definite linguistic and theological affinities between the two books. The tone of the letters to the seven churches (⇒ Rev 1:4-⇒ 3:22) is indicative of the great authority the author enjoyed over the Christian communities in Asia. It is possible, therefore, that he was a disciple of John the apostle, who is traditionally associated with that part of the world. The date of the book in its present form is probably near the end of the reign of Domitian (A.D. 81-96), a fierce persecutor of the Christians.

The principal divisions of the Book of Revelation are the following:

I.   Prologue (⇒ Rev 1:1-3) Letters to the Churches of Asia (⇒ Rev 1:4-⇒ 3:22)

II.    God and the Lamb in Heaven (⇒ Rev 4:1-⇒ 5:14)

III.   The Seven Seals, Trumpets, and Plagues, with Interludes (⇒ Rev 6:1-⇒ 16:21)

IV.    The Punishment of Babylon and the Destruction of Pagan Nations (⇒ Rev 17:1-⇒ 20:15)

V.     The New Creation (⇒ Rev 21:1-⇒ 22:5)

VI.    Epilogue (⇒ Rev 22:6-21)

Index

1. 2. 3. 4. 5. 6. 7. 8. 9.

10. 11. 12. 13. 14. 15.

16. 17. 18. 19. 20. 21. 22. 

 

The Bible – New Testament

 Revelation

Index

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

13. 14. 15. 16. 17. 18. 19. 20. 21. 22.

Chapter 4

1

¹ After this I had a vision of an open door ² to heaven, and I heard the trumpetlike voice that had spoken to me before, saying, “Come up here and I will show you what must happen afterwards.”

2

³ At once I was caught up in spirit. A throne was there in heaven, and on the throne sat

3

one whose appearance sparkled like jasper and carnelian. Around the throne was a halo as brilliant as an emerald.

4

Surrounding the throne I saw twenty-four other thrones on which twenty-four elders ⁴ sat, dressed in white garments and with gold crowns on their heads.

5

From the throne came flashes of lightning, rumblings, and peals of thunder. ⁵ Seven flaming torches burned in front of the throne, which are the seven spirits of God.

6

In front of the throne was something that resembled a sea of glass like crystal. ⁶ In the center and around the throne, there were four living creatures covered with eyes in front and in back.

7

The first creature resembled a lion, the second was like a calf, the third had a face like that of a human being, and the fourth looked like an eagle ⁷ in flight.

8

The four living creatures, each of them with six wings, ⁸ were covered with eyes inside and out. Day and night they do not stop exclaiming: “Holy, holy, holy is the Lord God almighty, who was, and who is, and who is to come.”

9

Whenever the living creatures give glory and honor and thanks to the one who sits on the throne, who lives forever and ever,

10

the twenty-four elders fall down before the one who sits on the throne and worship him, who lives forever and ever. They throw down their crowns before the throne, exclaiming:

11

“Worthy are you, Lord our God, to receive glory and honor and power, for you created all things; because of your will they came to be and were created.”

1 [1-11] The seer now describes a vision of the heavenly court in worship of God enthroned. He reverently avoids naming or describing God but pictures twenty-four elders in priestly and regal attire (⇒ Rev 4:4) and God’s throne and its surroundings made of precious gems and other symbols that traditionally express the majesty of God (⇒ Rev 4:5-6). Universal creation is represented by the four living creatures (⇒ Rev 4:6-7). Along with the twenty-four elders, they praise God unceasingly in humble adoration (⇒ Rev 4:8-11).

2 [1] The ancients viewed heaven as a solid vault, entered by way of actual doors.

3 [2-8] Much of the imagery here is taken from ⇒ Ezekiel 1:10.

4 [4] Twenty-four elders: these represent the twelve tribes of Israel and the twelve apostles; cf ⇒ Rev 21:12-14.

5 [5] Flashes of lightning, rumblings, and peals of thunder: as in other descriptions of God’s appearance or activity; cf ⇒ Rev 8:5; ⇒ 11:19; ⇒ 16:18; ⇒ Exodus 19:16; ⇒ Ezekiel 1:4, ⇒ 13. The seven spirits of God: the seven “angels of the presence” as in ⇒ Rev 8:2 and ⇒ Tobit 12:15.

6 [6] A sea of glass like crystal: an image adapted from ⇒ Ezekiel 1:22-26. Four living creatures: these are symbols taken from ⇒ Ezekiel 1:5-21; they are identified as cherubim in ⇒ Ezekiel 10:20. Covered with eyes: these suggest God’s knowledge and concern.

7 [7] Lion . . . calf . . . human being . . . eagle: these symbolize, respectively, what is noblest, strongest, wisest, and swiftest in creation. Calf: traditionally translated “ox,” the Greek word refers to a heifer or young bull. Since the second century, these four creatures have been used as symbols of the evangelists Mark, Luke, Matthew, and John, respectively.

8 [8] Six wings: like the seraphim of ⇒ Isaiah 6:2.

Index

1. 2. 3. 4. 5. 6. 7. 8. 9.

10. 11. 12. 13. 14. 15.

16. 17. 18. 19. 20. 21. 22. 

The Bible – New Testament

 Revelation

Index

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

13. 14. 15. 16. 17. 18. 19. 20. 21. 22.

Chapter 7

1

¹ After this I saw four angels standing at the four corners of the earth, ² holding back the four winds of the earth so that no wind could blow on land or sea or against any tree.

2

Then I saw another angel come up from the East, ³ holding the seal of the living God. He cried out in a loud voice to the four angels who were given power to damage the land and the sea,

3

“Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God.”

4

I heard the number of those who had been marked with the seal, one hundred and forty-four thousand marked ⁴ from every tribe of the Israelites:

5

twelve thousand were marked from the tribe of Judah, ⁵ twelve thousand from the tribe of Reuben, twelve thousand from the tribe of Gad,

6

twelve thousand from the tribe of Asher, twelve thousand from the tribe of Naphtali, twelve thousand from the tribe of Manasseh,

7

twelve thousand from the tribe of Simeon, twelve thousand from the tribe of Levi, twelve thousand from the tribe of Issachar,

8

twelve thousand from the tribe of Zebulun, twelve thousand from the tribe of Joseph, and twelve thousand were marked from the tribe of Benjamin.

9

After this I had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches ⁶ in their hands.

10

They cried out in a loud voice: “Salvation comes from ⁷ our God, who is seated on the throne, and from the Lamb.”

11

All the angels stood around the throne and around the elders and the four living creatures. They prostrated themselves before the throne, worshiped God,

12

and exclaimed: “Amen. Blessing and glory, wisdom and thanksgiving, honor, power, and might be to our God forever and ever. Amen.”

13

Then one of the elders spoke up and said to me, “Who are these wearing white robes, and where did they come from?”

14

I said to him, “My lord, you are the one who knows.” He said to me, “These are the ones who have survived the time of great distress; ⁸ they have washed their robes and made them white in the blood of the Lamb.

15

“For this reason they stand before God’s throne and worship him day and night in his temple. The one who sits on the throne will shelter them.

16

They will not hunger or thirst anymore, nor will the sun or any heat strike them.

17

For the Lamb who is in the center of the throne will shepherd them and lead them to springs of life-giving water, ⁹ and God will wipe away every tear from their eyes.”

 1 [1-17] An interlude of two visions precedes the breaking of the seventh seal, just as two more will separate the sixth and seventh trumpets (Rev 10). In the first vision (⇒ Rev 7:1-8), the elect receive the seal of the living God as protection against the coming cataclysm; cf ⇒ Rev 14:1; ⇒ Ezekiel 9:4-6; ⇒ 2 Cor 1:22; ⇒ Eph 1:13; ⇒ 4:30. The second vision (⇒ Rev 7:9-17) portrays the faithful Christians before God’s throne to encourage those on earth to persevere to the end, even to death.

2 [1] The four corners of the earth: the earth is seen as a table or rectangular surface.

3 [2] East: literally, “rising of the sun.” The east was considered the source of light and the place of paradise (⇒ Genesis 2:8). Seal: whatever was marked by the impression of one’s signet ring belonged to that person and was under his protection.

4 [4-9] One hundred and forty-four thousand: the square of twelve (the number of Israel’s tribes) multiplied by a thousand, symbolic of the new Israel (cf ⇒ Rev 14:1-5; ⇒ Gal 6:16; ⇒ James 1:1) that embraces people from every nation, race, people, and tongue (⇒ Rev 7:9).

5 [5-8] Judah is placed first because of Christ; cf “the Lion of the tribe of Judah” (⇒ Rev 5:5). Dan is omitted because of a later tradition that the antichrist would arise from it.

6 [9] White robes . . . palm branches: symbols of joy and victory; see the note on ⇒ Rev 3:5.

7 [10] Salvation comes from: literally, “(let) salvation (be ascribed) to.” A similar hymn of praise is found at the fall of the dragon (⇒ Rev 12:10) and of Babylon (⇒ Rev 19:1).

8 [14] Time of great distress: fierce persecution by the Romans; cf Introduction.

9 [17] Life-giving water: literally, “the water of life,” God’s grace, which flows from Christ; cf ⇒ Rev 21:6; ⇒ 22:1, ⇒ 17; ⇒ John 4:10, ⇒ 14.

Index

1. 2. 3. 4. 5. 6. 7. 8. 9.

10. 11. 12. 13. 14. 15.

16. 17. 18. 19. 20. 21. 22.