All of John part 3
Friday, January 15, 2010 by Thomas Ling
REVELATION
Introduction
Many have been put off the study of the book of Revelation by fears of its difficulty, or the intricate nature of some interpretations. But no book of the Bible will more surely reward the student who approaches it for its present relevance rather than as an eschatological enigma. It is important to remember that the visions which occupy so large a part of it are not to be regarded as literal pictures: the book is written in the literary form known as ‘apocalyptic’, which expresses heavenly and spiritual realities by means of a conventional and elaborate symbolism.
It is generally agreed that it was written by John the apostle, and in days of persecution, as his exile proves (1:9). Some think that his exile was suffered under Nero, who died in AD 68; some under Domitian (81—96). The later date seems more probable. The struggle between the people of Christ and the power of Rome had now reached a state more advanced than that which is reflected in the Acts of the Apostles. Emperor worship became common from Nero’s reign onward, and the outlook was dark and threatening.
The reference to Rome in chapter 17 is but thinly veiled. Some interpreters (‘Preterist’) regard all the references as being to contemporary events, so that for us the book speaks of things already past; some (‘Historicist’) have seen in chapters 2—19 references to Christian history before and after the fall of Rome, and to the conflict of evangelical religion with the Roman church, so leading on to the times of the end; others (‘Futurist’) regard chapters 2 and 3 as an epitome of Christian history, and the rest of the book as a prophecy looking forward to events at the time of the Lord’s return.
A true interpretation may well find something of value in all these points of view. It is best to study the book with the assurance (1) that it had a real message for its own time; (2) that its lessons have been illustrated by the history of the church; and (3) that it contains prophetical references to the future. The reader should not be so troubled by the obscurities that he cannot rejoice in the message of what is dear. We can learn lessons of tremendous value about the place of Christ’s people in the purposes .of God and the glorious future awaiting them, the heavenly nature of our earthly conflict, which can be carried on only with divine aid, the need to overcome in the struggle, the eternal judgment of God upon Satan and sin, and the certainty of the complete victory, the lordship over history and second coming of Jesus Christ our Lord.
Analysis
1:1-8 Prologue.
1:9-3:22 Vision of Christ, alive for evermore, in the midst of the churches.
4:1-5:14 Vision of the throne of God, and of the Lamb in the midst of the throne, to whom is committed the sealed book of the judgments of God.
6:1-8:5 Vision of the ‘seal’ judgments, with two visions interposed for the comfort of Christ’s people
(7: 1—8, 9—17).
8:6—11:19 Vision of the ‘trumpet’ judgments, with three visions for the comfort of Christ’s people (10:1—1l; 11:1,2, 3—13).
12:1—14:20 Vision of the man-child, and of the dragon and the two beasts, with three visions for the comfort of Christ’s people (14: 1—5, 6—13, 14—20).
15:1—16:21 Vision of the ‘bowl’ judgments.
17:1—19:10 Visions of Babylon, the harlot city, and her destruction.
I9:11—20:15 Vision of Christ’s return, of His triumph over all His enemies, and of the last judgment.
21:1—22:5 Vision of a new heaven and earth, and of the new Jerusalem.
22:6—21 Epilogue.
28 studies
Revelation 1:1—8
1 Trace in verses 1 and 2 the course of the ‘revelation’ from its source in the mind of God by four successive steps to us who read and receive it. How is it described in its content, character and value, and what is required in those who read or hear? Cf. Lk.11:28.
2 Observe the place given to Jesus Christ in relation to God, and consider each title given to Him in verse 5a. Cf Jn. 3:11,32,33; 18:37; Col.1:18; Rev. 19:11—16. How does John describe His attitude to us, and what He has done for us? Cf Jn.13: 1; Eph. 1:7; 1 Pet.2:9
3 With 1:7, cf. Dn. 7:13 and Acts 1:9-11. Is the thought of His coming a joy to you? Cf. 6:15—17; 1 Thes.4:15—18; 5:1—4; 2 Thes.1:7—10.
Notes
1 Verse 1. ‘The revelation of Jesus Christ’: i.e., communicated by Him; and
intended not to mystify but to disclose.
2 Verse 3. ‘He who reads’: i.e., the one who reads this book aloud to his
fellow-believers. ‘The prophecy’: a significant claim. Cf. 22: 7,10,18,19.
3 Verse 4. ‘The seven spirits’: i.e., the Spirit in His sevenfold fullness.
4 Verse 5. ‘The faithful witness’: this includes the thought of martyrdom.
Cf 1 Tim. 6:13. Note the sequence—death, resurrection, enthronement.
Revelation 1: 9-20
1 What, according to verse 9, is the twofold experience in which all believers share, and what should characterize their lives? Cf Jn.16:33 Acts 14:22; 2Tim.2:12a.
2 We are not for a moment to suppose that Christ is literally like this. What John sees is a vision, each feature of which is symbolic of some aspect of our glorified Lord. Write down against each feature here portrayed what trait in our Lord’s character it suggests. What is the total impression left upon your mind?
3 What does Christ say of Himself and of His relation to the churches in verses 17—20? With verse 17, cf. Dn. 10: 8—11, 15—19, and with the figure of the ‘lampstands’, cf. Mt.5:14—16.
Notes
1 Verse 17: see also 22:13. Note that Christ applies to Himself words spoken by God of Himself in verse 8.
2 Verse 18. ‘The keys of Death and Hades’: according to the teaching of the Rabbis these keys are in the hands of God alone.
3 Verse 20. ‘Mystery’: i.e., something with a hidden meaning here explained. Cf. 17:7; Mt.13:11. ‘The angels of the seven churches’: sometimes taken to mean the pastors or bishops of each church, but more probably denoting a guardian angel (cf. Dn. 10:21; Mt. 5:14-16).
Revelation 2:1-7
The seven letters of chapters 2 and 3 are all similar in structure, beginning with titles descriptive of Christ, which have already occurred in the vision in 1: 9—20 then giving Christ’s message to the church, and closing with a summons to hear and a promise to ‘him who conquers’. In the last four letters the promise precedes the summons.
1 State in your own words what Christ found to commend in the church at Ephesus (verses 2, 3, 6).
2 What was the proof that their love had declined? How could this condition be remedied? What further danger otherwise beset them? How should we take such a warning to heart?
3 Verse 7a. Note the present tense ‘says’, and the combination of individual appeal and universal application. How does Christ still speak through these scriptures, and to whom? Cf. Mk. 4:9,23; 8:18. How may the hearing ear be obtained?
Notes
1 Verse 6. ‘Nicolaitans’: see also verses 14, 15. ‘Nicholaos’ may be meant as a Greek equivalent of ‘Balaam’, intended to describe a person who lays waste the people of God, as Balaam did through the introduction of idolatrous and immoral practices. Cf 2 Pet. 2:15, 16.
2 Verse 7. ‘The tree of life’: in contrast to the corrupt fruits of idolatrous and sensual self-indulgence. Cf. 22:2.
Revelation 2: 8-17
1 Reconstruct from verses 8—11 the situation with which the believers in Smyrna were confronted. What does Christ declare concerning (a) their immediate, and (b) their final future? In what ways were they already rich? How were they to conquer? To what result would such conquest lead?
2 Satan could not break the rocklike steadfastness of the church in Pergamum by frontal attack (verse 13), so he employed another method, tempting believers to ask, ‘Is it necessary to be so uncompromising in our attitude towards idolatrous practices and pagan morals? What is Christ’s answer to this sort of question?
Notes
1 Verse 10. ‘Ten days’: i.e., for a short period.
2 Verse 11. ‘The second death’: Cf. 2O: 14, 15; 21:8.
3 Verse 13. ‘Where Satan’s throne is’: Pergamum was the official residence of the Roman proconsul of the province, and the chief centre of the worship of the emperor.
4 Verse 17. ‘The hidden manna’: the Rabbis taught that the Messiah when He came would give the people manna to eat, now hidden in heaven. What is said here is that Christ is the true manna, the bread of life. Cf. Jn.6:48—51. ‘A white stone’: stones engraved with names supposed to possess magical qualities were highly valued in heathen circles. Christ gives privileges, personal to each recipient, which exceed all that can be found outside of Him.
Revelation 2:18-29
1 In what ways is the description of Christ in verse i8 relevant to what follows? in what character is He here revealed? How should awareness of these truths affect our own behaviour?
2 The religious compromise and moral laxity that were creeping into the churches seem to have proceeded further in the case of Thyatira, and to have become a doctrine and almost a sect. What responsibility had the church as a whole towards the presence of such evil in its midst? What advice is given to the individual members who do not hold this teaching?
Note. Verse 20. ‘The woman Jezebel’: so called because of her moral likeness to Jezebel of old. Cf. 1 Ki. 25: 25, 26; 2 Ki. 9: 22, 30.
Revelation 3:1-13
1 Verses 1-6. What was wrong with the Christians in Sardis, and what was needed to remedy the situation? Upon whose action did change and better living depend? Is our condition at all similar?
2 In verses 7—13 what Christian quality is shown to be essential? For how long ought it to be exhibited? To what rewards will its practice lead?
Note. Verse 8. ‘An open door’: i.e., a missionary opportunity. Cf. 1 Cor.16:9,
2 Cor. 2:12.
Revelation 3:14-22
1 How do you think the church in Laodicea had become so blind to its true spiritual condition? Cf. Mt. 23:25, 26; 2Cor.4:18. Who undertakes to deal with them, and how?
2 What three qualities of Christian character are symbolized by ‘gold refined by fire’, ‘white garments’ and eye salve respectively? See for the first, 1 Pet. 1:7 for the second, verses 4 and 19:8; Ps.51:7; and for the third, Ps.1I9:18; 2Pet. 1:9 Eph.1:18,19.
How may these things be obtained?
3 How in its context is verse 20 to be understood? If a church as a whole is ‘lukewarm’, may individuals within it enjoy a close relationship with the Lord? What does the Lord promise to such? What are the conditions to be fulfilled in order to obtain what is promised? Cf. Jn. 14:22, 23.
Note. Verse 17. Laodicea was prosperous and wealthy. After its overthrow by an earthquake in AD 61 it was rebuilt by its own citizens without imperial subsidy. ‘We need nothing’ was virtually what its inhabitants said.
Introductory Note to Chapters 4—l1
We are now entering upon the main revelation of the book (see 1:1 and 4:1). We have seen the condition of the churches. Persecution had begun, and times of greater trial loomed ahead (see 2:10,13; 3:10). The question, ‘What of the future?’ must have troubled every thoughtful Christian, and is now about to be answered. But first in chapters 4 and 5 God shows John a vision of the heavenly realities which abide unshaken behind and above the changes and uncertainties of earth.
Revelation 4
1 When John looked into heaven, what is the chief and outstanding sight which met his eyes? What may we also learn from this vision about the origin, the control and the purpose of the created universe? What kind of response ought this awareness to call forth from us?
2 What is here indicated or symbolized concerning the nature and character of God, and concerning the way in which He ought to be worshipped?
Notes
1 Verse 3. ‘Like jasper’: i.e., radiant; cf. 21:11. ‘Like . . . carnelian’: i.e.,
red like fire or blood. The ‘rainbow’ suggests God’s faithfulness. Cf. Gn.
9:12—17.
2 Verse 4. These elders are normally taken to represent the church of Old and New Testaments.
3 Verses 6—8. ‘Four living creatures’: similar to those of Ezekiel’s vision.
See Ezk.1: 5 ff.; 10:12. Their appearance suggests the characteristics of strength, service, intelligence and swiftness. For their song, cf. Is. 6:3.
Revelation 5
1 Of what does this vision assure us concerning the purpose and the results of Christ’s earthly sacrifice—as ‘the Lamb who was slain’?
2 What is it that here prompts ‘a new song’ (verse 9)? How many ultimately join in the singing? What difference is there in qualification to sing on the part of those who do sing? See 14: 3. Have you discovered why you should sing?
Notes
1 Verse 1. ‘A scroll’: this is the book of destiny. It declares God’s purposes of judgment and blessing for this world. Some regard it as the title-deed to the inheritance which Christ has procured for Himself and for His fellow-men by His redeeming work.
2 Verses 5, 6. Note the tense, ‘has conquered’. The victory is already won. Cf. 3:21. See also Jn. 12: 31, 32. The occasion here seen in vision is that of Christ’s return from the cross to the throne of God as the Lamb that ‘had been slain’. He is at once invested into His universal dominion. Cf. Mt. 28: 18; Heb. 2:9; 10:12, 13.
Revelation 6
1 As the book of future events is opened seal by seal, what points of correspondence do you find with Mt. 24:4—14? Cf., e.g, verses 4, 6 and 9 with Mt. 24: 6, 7 and 9. (For the meaning of the white horse, see Note 1 below.) What does this teach about the present course of world history?
2 To what climax of judgment do all these things mount up? See verses 12—17 and Note 3 below. Cf Mt. 24: 29, 30. What is more to be dreaded than death? Cf Is. 2: 19—21.
3 For what were the martyrs willing to lay down their lives? Are those right who think that God takes no action either for their reward or their vindication? May similar sacrifice still be called for?
Notes
1 Verse 2. Two principal interpretations have been given of the white horse and his rider. Many take it to be a picture of Christ going forth in the conquests of the gospel. Cf. Mt. 24: 14; Ps. 45: 3—5. Others regard it as a picture of invasion and lust of conquest, leading to the miseries of war, famine, pestilence and death. The latter seems more likely. The four horses, as in Zc. 6, form a series whose mission is to execute judgment.
2 Verse 6. Such was the scarcity that a day’s wage (Mt. 20:2) would suffice to buy only a small measure of wheat.
3 Verses 12-14. The imagery of these verses is such as is frequently used in the Old Testament to symbolize great upheavals among the nations. See, e.g., Is. 13:9—11, 13;Ezk. 32:7—9; Na. 1:5.
Revelation 7
Before the revelation of further judgments, two visions are interposed for the comfort of believers. In all that has been shown so far, nothing has been said of the church, except with regard to those who have been martyred. This passage shows the church first in this life, on earth, and so always limited in number (verses 1 to 8), and then, numberless in heaven, having life for evermore.
1 What assurance is given in verses 1—8 concerning God’s watchful care over His people? Cf. Ezk. 9:3—6; Jn. 6:27; 10:27—29; Rev.9:4.
2 In verses 9—17, who compose the great multitude, and where are they standing? How came they to be there, and what is now their occupation? Make a list of the blessings that they enjoy, translating the symbols into the realities which they represent.
Notes
1 Verse 1. It is a task given to angels to control forces of nature. Cf.14:18; 16:5; Heb.1:7.
2 Verses 4—8. Some have thought that those who are ‘sealed’ represent believers from among the Jews, but in the light of 14:1—4 it is better to regard the vision as including the whole ‘Israel of God’ (Gal. 6: 16).
3 Verse 14. ‘The great tribulation’: cf. 3:10. Here both visions show that all who are the Lord’s will be brought safely through this earthly trial.
Revelation 8 and 9
We are brought back, after the interlude of chapter 7, to the opening of the seventh seal. Will it usher in the final end? All heaven is silent, as if in suspense and expectancy (€f Mk. 13: 32), but there follows a new series of judgments (cf. Mk. 13:7,8).
1 In 8:3—5 we see, in the heavenly sanctuary, what happens to the prayers of Christ’s people. What are we taught as to the efficacy of prayer when mingled with the incense of Christ’s intercession and fire from the altar of His sacrifice? In this case what kind of answer is granted? Cf. 6:9,10; Rom.8:26; and see Note 5 below.
2 Contrast the first four trumpet judgments with the fifth and sixth, (a) in the objects affected, and (b) in the severity of their character and result. What was the purpose of these trumpet judgments? See 8:13; 9:20,21. Cf. Lk.13:1—5.
3 What do we learn from these chapters concerning God’s control over all that happens? See especially 8:2; 9:1,4, 13—15.
Notes
1 8: 3,5. Two altars are to be distinguished, the ‘golden altar’ of incense, and the altar of sacrifice. See Ex. 37:25—38:7.
2 8:6. ‘Trumpets’: indicating that these judgments were sent in warning. Cf. Am.3:6; Ezk.33:1—5. The destruction wrought is therefore only partial—’a third’.
3 9:1. ‘The bottomless pit’: better, ‘the abyss’ (RV), the abode of the powers of evil. Cf. 11:7; 17:8.
4 9:11. ‘Abaddon’ and ‘Apollyon’: both mean ‘destruction’.
5 9:13. ‘The golden altar’: indicating that the prayers of the saints were being answered.
Revelation 10
Rev. 10:11 — 13:53 is an interlude between the sixth and seventh trumpets, corresponding to chapter 7 (see Analysis). The seer first tells of his new commission (10:1-11), and then describes the church as God’s sanctuary (11:1,2), and as bearing witness in the world (11:3—13).
1 In what two ways does chapter 10 show that the revelation thus far given to John, though it extends to the end of the age (verses 6, 7), is by no means a complete disclosure of the hidden counsel of God? Cf. Dt. 29:29; Jb.26:14. Of what was John now solemnly assured concerning truths which had been revealed?
2 What made God’s Word sweet to taste, but bitter to digest? What responsibility did the reception of such revelation place upon John? Cf. Ezk. 2:8—3:4; I Sa. 3:15—18; 1 Cor. 9: 16, 17. Have you any comparable privilege and responsibility?
Note. Verses 6,7. The mysterious purpose of God, as revealed through the prophets and worked out in earthly history, is thus to be completed or finished.
Revelation 11
1 The question, ‘Who are the two witnesses?’ in 11:3—12 has received many answers. Assuming that they represent the witness of the church throughout the present age, what lessons may we learn from this passage concerning true witness for Christ, the authority of His witnesses, their preservation, their suffering to death, and their anal triumph? Cf. Lk. 10:19 Jn.16:2; Acts 7;54—60.
2 When God’s purposes are completely fulfilled by the sounding of the seventh trumpet (see so: 7), who is seen to be triumphant at the last? What attributes and activities of God make certain His triumph over all opposition? What ought this prospect to make us do?
Notes
1 Verses 1, 2. The purpose of the measuring is to mark out what is to be preserved. If the Temple represents Christ’s people (1 Cor. 3:16), the outer court may represent the Jews in their unbelief (Lk. 21:24).
2 Verses 2,3. ‘Forty-two months’ is the same length of time as ‘one thousand two hundred and sixty days’ and as ‘a time, and times, and half a time’ (3.5 years) of 12:14. Cf. 12:6. It appears here to be a conventional description of the duration of the present age. Note the contrast in verse 11—only ‘three and a half days’.
Introductory Note to 12:1 — 19:10
At this point a new division of the book begins, and a new series of prophecies (cf. 10:11). The earlier part of the book has been occupied mainly with outward events and acts of divine judgment, together with visions of the church and her sufferings; and it has been shown that behind all is God’s throne, and that all that is happening is under His control, and in the hand of Christ. The present section of the book reveals another and graver aspect in the situation, namely, the enmity of powerful spiritual foes, of Satan and the world. This has so far only been hinted at (2:9, 13, 24; 3:9; 9:11; 11:7), but is now brought into full view, and it is shown that the sufferings of the church have their origin in the conflict between Satan and Christ.
Revelation 12
The chapter gives a symbolic picture of the birth of Christ, and of His return to the throne of God, but its main purpose is to show the power and malignity of Satan as the enemy of Christ and His people.
1 Gather out what is said about Christ. Cf. Ps. 2:6—9; Lk. 10:13; Jn. 12:31; Eph. 1: 19—21. What is the significance of verse 10? Cf. Rom. 8:33, 34.
2 Why, according to this chapter, is the lot of the church on earth one of constant conflict? Cf. Eph. 6:10—13; 1 Pet. 5:8. How is the fearful power of Satan depicted? How do or may we share in Christ’s victory over him?
Notes
1 Verses 1, 2,4—6, 13—17. The woman represents the true Israel, which, after Christ’s ascension, forms the Christian church. For the imagery, see Gn. 37:9; Ct. 6:4, 10; Is. 66:7—10.
2 Verses 3, 4a. ‘Red’; the colour of blood. Cf. Jn. 8:44. The seven beads and diadems indicate far-reaching dominion, the ten horns, great power, and the tail, his vast size and strength. Note verse 9; and cf. Gn. 3:15.
3 Verses 6, 14—16. The exact meaning of the symbolism is obscure, but the general sense is clear, that the church is under God’s protection, and although Satan will seek to destroy her, his plans will be thwarted.
Revelation 13
Satan in his war against the saints uses two chief instruments: (a) totalitarian world power, hostile to the true God, subservient to Satan, and claiming worship for itself (verses 1—10); and (b) established religion, supporting the claims of the world power, by false miracles and signs (verses 11—18). Such ‘beasts’ were found in John’s day in the Roman Empire and the cult of emperor worship. They have appeared also in later history, and may appear again.
1 Note how true Christians are here distinguished from others (verse 8; cf. 17: 8). What experience is inevitable for them in such a world situation as verses 1—10 depict? How is it appointed that they should show their faithfulness? Cf. Mk. 13:13.
2 In what respects does the second beast differ in outward appearance from the first? Cf. 1 Pet. 5:8 with 2 Cor. 11:14. How does its aims and methods bring Christians into direct conflict with it? Cf. Dn. 3:4—6; Jn. 15: 18—21.
Notes
1 Verse 2. Note a combination of the characteristics of the first three beasts in Daniel’s vision. Cf. Dn. 7: 4-6.
2 Verse 3. This suggests a counterfeit to Christ’s death and resurrection, intended to lead men to faith and worship.
3 Verse 4. The reason for worship is not moral greatness but brute force.
4 Verse 10 echoes words in Je.15:2. In the face of such treatment Christians are not to try to resist or retaliate.
5 Verse 12. This second beast completes the satanic trinity. It is called ‘the false prophet’ in 16: 13; 19:20; 20:10. He is the Lie dressed up like the
Truth. Cf. Mt. 7:15; Mk. 13:22; 2Thes. 2:9—12.
6 Verse 18. Many take the number 666 to refer to ‘Nero Caesar’. Others, because every digit falls short of the perfect number 7, regard 666 as a symbol of Antichrist.
Revelation 14
This chapter, like chapters 7 and 10:1 — 11:13, is an interlude introduced for the comfort of believers.
1 Verses 1-5 present a picture of the true followers of Christ. Although outwardly scattered, suffering and in danger of death, spiritually they are with the Lamb on the impregnable rock of Mount Zion, owned of God, not one missing (verse 1), and sharing in the worship of heaven (verses 2, 3). To what do they owe their position and what four characteristics mark their life? See verses 4 and 5, and cf. Mt. 5: 3; Lk. 14:27; Eph. 4:25; Phil. 2:15. How does your own life appear in the light of these standards?
2 In verses 6—11 are shown three angels, each with a message for all who dwell upon the earth. Examine the contents of their threefold message. Verses 11 and 13 are addressed to believers. What encouragement do they give to those who may have to die for Christ’s sake?
3 In the twofold vision of verses 14—20 what are the differences between the two parts of it (verses 14—16 and 17—20)? Cf. Ps. 1; Mal. 3:16 — 4:3; Mt. 13:39b—43.
Notes
1 Verse 3b. The song is ‘from heaven’ (verse 2); the saints on Mt. Zion are learning to sing it.
2 Verse 4. A symbol of purity of heart. Cf. 2 Cor. 11:2.
3 Verse 6. ‘An eternal gospel’: cf. Ec. 12:3, 14; Acts I4:14—18; I7: 24—31.
4 Verses 9—1l. The very marks, which once ensured benefits (see 13:15—17), now single out individuals for judgment.
5 Verse 13b. The weariness of labour will be over, the reward of their deeds awaits them. Cf. Mt. 25: 34—40. Contrast verse 11: ‘they have no rest’.
Revelation 15 and 16
The series of judgments here described, though similar to those of the seals and trumpets, is seen as a separate ‘portent’ in heaven. ‘What follow are no longer warnings but a final outpouring of the wrath of God.
1 John is looking at the seven angels, when his eye is caught by another vision, which he describes in 15: 2—4, no doubt for the comfort of believers, in face of the terrible judgments which are about to fall. What great truths are they thereby assured of, and encouraged to rejoice in? What should such awareness make them— and us—do? Cf. 16: 5—7.
2 In what respects are the ‘bowl’ judgments more severe than those of the seals and the trumpets? What was the reaction to them (a) of men, and (b) of the dragon and his allies? Before such a prospect, what ground have we for hope, and what reason for watchful concern? With 16: 15, cf. Mt. 24: 42—44.
Notes
1 15:3, 4. ‘The song of Moses’: cf. and contrast Ex. 14:30 — 15:19.
2 16: 16. ‘Armageddon’: meaning ‘the hill of Megiddo’; i.e., the plain of
Megiddo, where more than one famous battle was fought (Jdg. 5: I9; 2 Ch.
35: 22), and the hills around.
Revelation 17
The people of Christ have another enemy—Babylon. Babylon is the name of a city, and John uses it to denote the Rome of his day, seated upon her seven hills (verse 9), and also upon many waters, i.e., upon nations and kingdoms making up the Empire (verses 1, 15, 18). But Babylon, like the two beasts of chapter 13, is a symbol; not, like the first beast, a symbol of material power; nor, like the second beast, of false religion; but rather a symbol of the world’s lust, love of gain, pride and corruption. Wherever these aspects of the worldly spirit find embodiment there is Babylon, and there God’s judgment will fall, unless men repent.
1 John’s wonder at the woman (verse 6) should lead us to examine her closely. What does each feature of the picture symbolize? Contrast the woman and her brood with the woman of chapter 12 and her seed (with 17: 14, cf. 12: 17). What, in the face of such a foe, is the prospect before those ‘who follow the Lamb’ (14: 4)?
2 Verses 7—13, as the interpreting angel himself admits, require for their understanding a mind that has wisdom (verse 9). Observe that two different meanings are assigned to the heads of the beast. Note carefully also the difference between the heads and the horns. The main lesson of the chapter is the certain ‘doom’ of Babylon. How is this brought about? What does this illustrate concerning God’s judgments?
Notes
1 Verse 2. ‘Committed fornication’: a reference to the immoral practices which kings and rulers committed in response to the seductions of Rome.
2 Verse 8. It ‘was, and is not, and is to ascend’: the beast is a satanic counterpart of God Himself: See 1:4.
3 Verses 10, 11. The Emperor Nero committed suicide, and the historian Tacitus says that a rumour spread abroad that he was not dead and would return. It is commonly thought that there is an allusion to this belief in verses 8a and as. This is a satanic counterpart to the death and resurrection of Christ. Assuming that the seven kings of verse 10 were Roman emperors, the most probable theory sees in the five who ‘have fallen’, Augustus, Tiberius, Caligula, Claudius and Nero; in the one who ‘is’, Vespasian (AD 69—79), and in the one who ‘has not yet come’, Titus. After Titus came Domitian, who would be the ‘eighth’ (verse as), and who resembled Nero so closely, especially in his persecution of the Christians, that he might well seem to be Nero come to life again.
4 Verses 15-17. The harlot city will eventually be brought down by a united revolt on the part of the provinces and their local rulers.
Revelation 18: 1-20
1 Consider first the messages of the angel and of the voice from heaven. What aspects of God’s judgments do these emphasize? What urgent imperative does the Lord here speak to His own people? Cf. 2 Cor. 6: 14—18.
2 In contrast, listen to the voices of earth on Babylon’s fall. Who arc the speakers? To .what fact about Babylon’s fall do they refer, and for what reason did they mourn for Babylon? Observe the difference between the points of view of heaven and of the world. In such circumstances, in which would you join — mourning or joy?
3 When time permits, read Is. 13 and 47; Je. 50 and 51 and Ezk. 27 to see how deeply steeped is the mind of John in the visions and prophecies of the old Testament.
Revelation 18:21 — 19:10
1 What thoughts does the action of the angel in 18:21 suggest as to the purpose of God towards ‘Babylon’? Notice especially how many times the words ‘no more’ occur in 18: 21—24. Cf. 19:3. What truth is thus enforced concerning the whole system of godless luxury and lust which the name ‘Babylon’ represents? Cf. 1 Cor. 7: 31b; 1 Pet. 1:24,25; 1 Jn. 2:17.
2 What calls forth the praises of 19: 1—3, 4, 5—8, and by whom respectively were they spoken? What truths about God’s character and ways are here acknowledged? Cf. 19:10; Is. 45:21—25.
Notes
1 19:3b. Symbolic of final destruction. Cf. Is. 34:1O.
2 19:7. ‘The marriage of the Lamb’: the fulfilment of God’s purpose as described in Eph. 5: 25b, 26. A final decisive contrast to the harlot and her impurities.
Revelation 19: 11—21
Following upon the destruction of ‘Babylon’, the beast, and the kings in alliance with him (cf. 17:12—14), make war upon Christ, who comes forth from heaven in judgment to overthrow them. The end of the present age, prophesied throughout the book, has now come, and we have in today’s portion Christ’s second coming described, in its aspect of judgment upon His enemies, as in 2Thes. 1:6—10 and Ps. 2:9.
1 Verses 11—16. In this symbolic picture of Christ seek to appreciate the suggestive significance of each descriptive phrase. Contrast some of the phrases of Zc. 9: 9,1O. In what ways will Christ’s second coming be different from His first coming? Should this prospect fill us with fear or joy?
2 Verses 17—21. This is the battle of Armageddon, spoken of in 16: 14—16. Note the contrast between ‘the great supper’ of judgment and ‘the marriage supper of the Lamb’ (verse 9). Cf. the contrast in I4:14—20 between the two harvests. See also Mt. 13:30, 40—43. What truths are thus repeatedly emphasized concerning the final settlement and issue of world history?
Notes
1 Verses 13a, 15b. Cf. Is. 63:2,3.
2 Verse 14. These are armies of angels. Cf. Mt. 16: 27; 2 Thes.1: 7—9.
3 Verse 20. ‘The lake of fire’; so also in 20: 10, 14, 15; 21: 8; elsewhere called ‘the eternal fire’ or ‘the Gehenna of fire’ (Mt. 18: 8, 9; 25:41); also ‘the furnace of fire’ (Mt. I3: 42, 50). It is the place of final destruction.
Revelation 20: 1—10
Great differences exist among Christians concerning the interpretation of ‘the thousand years’ and ‘the first resurrection’. Either the thousand years follow Christ’s second coming, or this section is a fresh symbolic description of the period between Christ’s first coming and His second coming. There does seem to be a parallel sequence in the main events of Rev. 11—14 and 20. It was through Christ’s first coming that Satan was bound. Cf. Mk. 3:23—27; Lk. 10: 17—19; Jn. 12: 31. Rev. 20: 7—9 can be understood as yet another reference to Armageddon. Cf. 16: 14—16; I9: 19. ‘The first resurrection’, however understood, is a privilege shared in only by faithful followers of the Lamb. Some think the phraseology symbolically predicts that the age of the martyrs would be followed by a far longer period of Christian supremacy during which the faith of Christ for which the martyrs died would live and reign. (See NBC and More than Conquerors by W. Hendriksen, Tyndale Press, 1962.)
1 What activity is particularly attributed to Satan? In what different ways is he dealt with? How is his activity made to serve God’s purposes? Cf. 2 Thes. 2:9—12. What will be his end? Who will share the same fate? Cf. Mt. 25:41.
2 What are the rewards of the martyrs who are faithful to death? Cf. Lk. 22: 28—30; 2 Tim. 2:12; Rev. 2:10, 11; 5:10. What grace should such awareness make us covet?
Notes
1 Verses 1—3. ‘The bottomless pit’: as the abode of evil spirits (4 9:11) this is to be carefully distinguished from ‘the lake of fire’ (verse 10).
2 Verse 3. ‘Must’: for reasons hidden in the divine will.
3 Verse 8. ‘Gog and Magog’: the reference here is to Ezk. 38; 39, where the prophet conceived of a great invasion of the land of Israel.
Revelation 20:11 — 21:8
1 20: 11—15. We have here depicted the final settlement of the destiny of the present world order and of all who belong to it. Who is to be the Judge? How is each man’s destiny to be determined? What are the only alternatives? Cf. Mt. 16: 27; Jn. 5: 28,29; Rom. 2:6,16; Rev. 21:8; 22:12.
2 21:1—7. A revelation of the new world order is now given. Cf. Is. 65: I7; 2 Pet. 3:13. What is its metropolis? Contrast Rev. 18: 10. Who are its citizens? What are their privileges? Of what blessings are they assured, and by whose word and deed?
Revelation 21: 9-21
This vision of the city of God is no more to be taken literally than was the vision of Christ in 1: 12—20. It is a symbolic picture, and we have to see in and through the symbols the spiritual realities which they represent.
1 For example, the size of the city (verse 16; see Note 2 below) expresses the same thought as the phrase ‘which no man could number’ in 7:9; the shape of the city as a cube (21:16) suggests its perfection of design and its permanence; the gold and precious stones its brilliance and perfection of quality, and so forth. What other spiritual realities does this passage suggest to you?
2 How is the contrast between this city and the harlot city Babylon brought to the mind of the reader? Cf. verse 9 with 17:1. Work out this contrast in some of its features. What are the outstanding differences between Babylon and the New Jerusalem? Cf. Zc. 14:20, 21; Lk. 16:15; 1 Jn. 2:16, 17.
Notes
1 Verses 12—14. The city, while offering entrance from all directions, is determined in character by the revelation given to Israel and through the apostles.
2 Verse 16. ‘Twelve thousand stadia’: about 1,500 miles.
3 Verse 18. ‘Pure gold, clear as glass’: see also verse 21. There is nothing not genuine, nothing not transparent.
Revelation 21:22 - 22:5
1 Make a list of all that is said not to be found in the perfected kingdom of God, i.e., of all in 21: I —22: ~รง of which the words ‘no’ or ‘no more’ or ‘nothing . . . nor any one who’ are used. Over against these, set the positive blessings here spoken of. Comparing these blessings with those of the Garden of Eden (Gn. 1: 28,29; 2: 8—25), how do they transcend them, and what is their chief glory? Cf. 1 Cor. 15: 46; Eph. 1:3.
2 Would a non-Christian be able to enter the city (see 21: 27), and if he did enter would he find satisfaction in its blessings (cf. Eph. 2: 3; 1 Cor. 2: 14)? In the light of this, consider the absolute necessity of ‘the blood of the Lamb’ and of regeneration for every man. Cf. Jn. 3:5; Lk. 10:20.
Note. 22: 1, 2. Some interpret this to mean that there is one broad street which intersects the city, beside which the river flows, with trees on either bank. Others take ‘street’, ‘river’, and ‘tree of life’ as being collective nouns, and picture many streets and streams of the river flowing by them and many trees bearing fruit every month, all being symbolic of ‘the superabundant character of God’s provision’.
Revelation 22: 6-21
1 What word of Christ is repeated three times in these verses? See also 3:11, and cf. 1:7; 16:15. How are we to reconcile this word with the fact that even now He has not come? What should be our attitude and response to this word of our Master? Cf. 2 Pet. 3; Mt.24: 43—51; Heb. 10: 36-39. Can you join in the prayer of verses
17 and 20 as the spontaneous yearning of your heart?
2 How are the truth and the importance of the contents of this book confirmed to us in this passage? By what name is it four times described? What is its origin? Whence does it derive its authority? How ought we to express our regard for it and our response to it?
Notes
1 Verse 6. This book springs from the same divine source from which all the prophets have derived their inspiration.
2 Verses 8, 9. Cf. 19:10; Col. 2:18. John emphasizes both the attraction and the error of angel worship. The same might be said of the worship of the saints.
3 Verse 11. An emphatic warning that the time of the end is near, and the opportunity of a change of character is passing. Cf. Dn. 12: 10; 2 Tim. 3:13
Yet see verse 17b below, and 21:6.
4 Verse 16. ‘The root and the offspring of David’: Cf. Mk. 12: 35—37.
Revelation 1-22: Revision
1 How would you sum up the chief message of this whole book? What abiding truths are we meant to learn from it for our instruction and encouragement? Cf. Jn. 16: 33; Acts 14: 22; Rev. 1:9; 12:10,11. What are the things in which we are called to share ‘in Jesus’?
2 Consider the seven beatitudes in this book. Sec 1: 3; 14:13; 16: 15; I9:9; 20: 6; 22:7 and 14. Are you observing the conditions, and, in so far as is yet possible, are you beginning to know the wealth of the blessedness?
Introduction
Many have been put off the study of the book of Revelation by fears of its difficulty, or the intricate nature of some interpretations. But no book of the Bible will more surely reward the student who approaches it for its present relevance rather than as an eschatological enigma. It is important to remember that the visions which occupy so large a part of it are not to be regarded as literal pictures: the book is written in the literary form known as ‘apocalyptic’, which expresses heavenly and spiritual realities by means of a conventional and elaborate symbolism.
It is generally agreed that it was written by John the apostle, and in days of persecution, as his exile proves (1:9). Some think that his exile was suffered under Nero, who died in AD 68; some under Domitian (81—96). The later date seems more probable. The struggle between the people of Christ and the power of Rome had now reached a state more advanced than that which is reflected in the Acts of the Apostles. Emperor worship became common from Nero’s reign onward, and the outlook was dark and threatening.
The reference to Rome in chapter 17 is but thinly veiled. Some interpreters (‘Preterist’) regard all the references as being to contemporary events, so that for us the book speaks of things already past; some (‘Historicist’) have seen in chapters 2—19 references to Christian history before and after the fall of Rome, and to the conflict of evangelical religion with the Roman church, so leading on to the times of the end; others (‘Futurist’) regard chapters 2 and 3 as an epitome of Christian history, and the rest of the book as a prophecy looking forward to events at the time of the Lord’s return.
A true interpretation may well find something of value in all these points of view. It is best to study the book with the assurance (1) that it had a real message for its own time; (2) that its lessons have been illustrated by the history of the church; and (3) that it contains prophetical references to the future. The reader should not be so troubled by the obscurities that he cannot rejoice in the message of what is dear. We can learn lessons of tremendous value about the place of Christ’s people in the purposes .of God and the glorious future awaiting them, the heavenly nature of our earthly conflict, which can be carried on only with divine aid, the need to overcome in the struggle, the eternal judgment of God upon Satan and sin, and the certainty of the complete victory, the lordship over history and second coming of Jesus Christ our Lord.
Analysis
1:1-8 Prologue.
1:9-3:22 Vision of Christ, alive for evermore, in the midst of the churches.
4:1-5:14 Vision of the throne of God, and of the Lamb in the midst of the throne, to whom is committed the sealed book of the judgments of God.
6:1-8:5 Vision of the ‘seal’ judgments, with two visions interposed for the comfort of Christ’s people
(7: 1—8, 9—17).
8:6—11:19 Vision of the ‘trumpet’ judgments, with three visions for the comfort of Christ’s people (10:1—1l; 11:1,2, 3—13).
12:1—14:20 Vision of the man-child, and of the dragon and the two beasts, with three visions for the comfort of Christ’s people (14: 1—5, 6—13, 14—20).
15:1—16:21 Vision of the ‘bowl’ judgments.
17:1—19:10 Visions of Babylon, the harlot city, and her destruction.
I9:11—20:15 Vision of Christ’s return, of His triumph over all His enemies, and of the last judgment.
21:1—22:5 Vision of a new heaven and earth, and of the new Jerusalem.
22:6—21 Epilogue.
28 studies
Revelation 1:1—8
1 Trace in verses 1 and 2 the course of the ‘revelation’ from its source in the mind of God by four successive steps to us who read and receive it. How is it described in its content, character and value, and what is required in those who read or hear? Cf. Lk.11:28.
2 Observe the place given to Jesus Christ in relation to God, and consider each title given to Him in verse 5a. Cf Jn. 3:11,32,33; 18:37; Col.1:18; Rev. 19:11—16. How does John describe His attitude to us, and what He has done for us? Cf Jn.13: 1; Eph. 1:7; 1 Pet.2:9
3 With 1:7, cf. Dn. 7:13 and Acts 1:9-11. Is the thought of His coming a joy to you? Cf. 6:15—17; 1 Thes.4:15—18; 5:1—4; 2 Thes.1:7—10.
Notes
1 Verse 1. ‘The revelation of Jesus Christ’: i.e., communicated by Him; and
intended not to mystify but to disclose.
2 Verse 3. ‘He who reads’: i.e., the one who reads this book aloud to his
fellow-believers. ‘The prophecy’: a significant claim. Cf. 22: 7,10,18,19.
3 Verse 4. ‘The seven spirits’: i.e., the Spirit in His sevenfold fullness.
4 Verse 5. ‘The faithful witness’: this includes the thought of martyrdom.
Cf 1 Tim. 6:13. Note the sequence—death, resurrection, enthronement.
Revelation 1: 9-20
1 What, according to verse 9, is the twofold experience in which all believers share, and what should characterize their lives? Cf Jn.16:33 Acts 14:22; 2Tim.2:12a.
2 We are not for a moment to suppose that Christ is literally like this. What John sees is a vision, each feature of which is symbolic of some aspect of our glorified Lord. Write down against each feature here portrayed what trait in our Lord’s character it suggests. What is the total impression left upon your mind?
3 What does Christ say of Himself and of His relation to the churches in verses 17—20? With verse 17, cf. Dn. 10: 8—11, 15—19, and with the figure of the ‘lampstands’, cf. Mt.5:14—16.
Notes
1 Verse 17: see also 22:13. Note that Christ applies to Himself words spoken by God of Himself in verse 8.
2 Verse 18. ‘The keys of Death and Hades’: according to the teaching of the Rabbis these keys are in the hands of God alone.
3 Verse 20. ‘Mystery’: i.e., something with a hidden meaning here explained. Cf. 17:7; Mt.13:11. ‘The angels of the seven churches’: sometimes taken to mean the pastors or bishops of each church, but more probably denoting a guardian angel (cf. Dn. 10:21; Mt. 5:14-16).
Revelation 2:1-7
The seven letters of chapters 2 and 3 are all similar in structure, beginning with titles descriptive of Christ, which have already occurred in the vision in 1: 9—20 then giving Christ’s message to the church, and closing with a summons to hear and a promise to ‘him who conquers’. In the last four letters the promise precedes the summons.
1 State in your own words what Christ found to commend in the church at Ephesus (verses 2, 3, 6).
2 What was the proof that their love had declined? How could this condition be remedied? What further danger otherwise beset them? How should we take such a warning to heart?
3 Verse 7a. Note the present tense ‘says’, and the combination of individual appeal and universal application. How does Christ still speak through these scriptures, and to whom? Cf. Mk. 4:9,23; 8:18. How may the hearing ear be obtained?
Notes
1 Verse 6. ‘Nicolaitans’: see also verses 14, 15. ‘Nicholaos’ may be meant as a Greek equivalent of ‘Balaam’, intended to describe a person who lays waste the people of God, as Balaam did through the introduction of idolatrous and immoral practices. Cf 2 Pet. 2:15, 16.
2 Verse 7. ‘The tree of life’: in contrast to the corrupt fruits of idolatrous and sensual self-indulgence. Cf. 22:2.
Revelation 2: 8-17
1 Reconstruct from verses 8—11 the situation with which the believers in Smyrna were confronted. What does Christ declare concerning (a) their immediate, and (b) their final future? In what ways were they already rich? How were they to conquer? To what result would such conquest lead?
2 Satan could not break the rocklike steadfastness of the church in Pergamum by frontal attack (verse 13), so he employed another method, tempting believers to ask, ‘Is it necessary to be so uncompromising in our attitude towards idolatrous practices and pagan morals? What is Christ’s answer to this sort of question?
Notes
1 Verse 10. ‘Ten days’: i.e., for a short period.
2 Verse 11. ‘The second death’: Cf. 2O: 14, 15; 21:8.
3 Verse 13. ‘Where Satan’s throne is’: Pergamum was the official residence of the Roman proconsul of the province, and the chief centre of the worship of the emperor.
4 Verse 17. ‘The hidden manna’: the Rabbis taught that the Messiah when He came would give the people manna to eat, now hidden in heaven. What is said here is that Christ is the true manna, the bread of life. Cf. Jn.6:48—51. ‘A white stone’: stones engraved with names supposed to possess magical qualities were highly valued in heathen circles. Christ gives privileges, personal to each recipient, which exceed all that can be found outside of Him.
Revelation 2:18-29
1 In what ways is the description of Christ in verse i8 relevant to what follows? in what character is He here revealed? How should awareness of these truths affect our own behaviour?
2 The religious compromise and moral laxity that were creeping into the churches seem to have proceeded further in the case of Thyatira, and to have become a doctrine and almost a sect. What responsibility had the church as a whole towards the presence of such evil in its midst? What advice is given to the individual members who do not hold this teaching?
Note. Verse 20. ‘The woman Jezebel’: so called because of her moral likeness to Jezebel of old. Cf. 1 Ki. 25: 25, 26; 2 Ki. 9: 22, 30.
Revelation 3:1-13
1 Verses 1-6. What was wrong with the Christians in Sardis, and what was needed to remedy the situation? Upon whose action did change and better living depend? Is our condition at all similar?
2 In verses 7—13 what Christian quality is shown to be essential? For how long ought it to be exhibited? To what rewards will its practice lead?
Note. Verse 8. ‘An open door’: i.e., a missionary opportunity. Cf. 1 Cor.16:9,
2 Cor. 2:12.
Revelation 3:14-22
1 How do you think the church in Laodicea had become so blind to its true spiritual condition? Cf. Mt. 23:25, 26; 2Cor.4:18. Who undertakes to deal with them, and how?
2 What three qualities of Christian character are symbolized by ‘gold refined by fire’, ‘white garments’ and eye salve respectively? See for the first, 1 Pet. 1:7 for the second, verses 4 and 19:8; Ps.51:7; and for the third, Ps.1I9:18; 2Pet. 1:9 Eph.1:18,19.
How may these things be obtained?
3 How in its context is verse 20 to be understood? If a church as a whole is ‘lukewarm’, may individuals within it enjoy a close relationship with the Lord? What does the Lord promise to such? What are the conditions to be fulfilled in order to obtain what is promised? Cf. Jn. 14:22, 23.
Note. Verse 17. Laodicea was prosperous and wealthy. After its overthrow by an earthquake in AD 61 it was rebuilt by its own citizens without imperial subsidy. ‘We need nothing’ was virtually what its inhabitants said.
Introductory Note to Chapters 4—l1
We are now entering upon the main revelation of the book (see 1:1 and 4:1). We have seen the condition of the churches. Persecution had begun, and times of greater trial loomed ahead (see 2:10,13; 3:10). The question, ‘What of the future?’ must have troubled every thoughtful Christian, and is now about to be answered. But first in chapters 4 and 5 God shows John a vision of the heavenly realities which abide unshaken behind and above the changes and uncertainties of earth.
Revelation 4
1 When John looked into heaven, what is the chief and outstanding sight which met his eyes? What may we also learn from this vision about the origin, the control and the purpose of the created universe? What kind of response ought this awareness to call forth from us?
2 What is here indicated or symbolized concerning the nature and character of God, and concerning the way in which He ought to be worshipped?
Notes
1 Verse 3. ‘Like jasper’: i.e., radiant; cf. 21:11. ‘Like . . . carnelian’: i.e.,
red like fire or blood. The ‘rainbow’ suggests God’s faithfulness. Cf. Gn.
9:12—17.
2 Verse 4. These elders are normally taken to represent the church of Old and New Testaments.
3 Verses 6—8. ‘Four living creatures’: similar to those of Ezekiel’s vision.
See Ezk.1: 5 ff.; 10:12. Their appearance suggests the characteristics of strength, service, intelligence and swiftness. For their song, cf. Is. 6:3.
Revelation 5
1 Of what does this vision assure us concerning the purpose and the results of Christ’s earthly sacrifice—as ‘the Lamb who was slain’?
2 What is it that here prompts ‘a new song’ (verse 9)? How many ultimately join in the singing? What difference is there in qualification to sing on the part of those who do sing? See 14: 3. Have you discovered why you should sing?
Notes
1 Verse 1. ‘A scroll’: this is the book of destiny. It declares God’s purposes of judgment and blessing for this world. Some regard it as the title-deed to the inheritance which Christ has procured for Himself and for His fellow-men by His redeeming work.
2 Verses 5, 6. Note the tense, ‘has conquered’. The victory is already won. Cf. 3:21. See also Jn. 12: 31, 32. The occasion here seen in vision is that of Christ’s return from the cross to the throne of God as the Lamb that ‘had been slain’. He is at once invested into His universal dominion. Cf. Mt. 28: 18; Heb. 2:9; 10:12, 13.
Revelation 6
1 As the book of future events is opened seal by seal, what points of correspondence do you find with Mt. 24:4—14? Cf., e.g, verses 4, 6 and 9 with Mt. 24: 6, 7 and 9. (For the meaning of the white horse, see Note 1 below.) What does this teach about the present course of world history?
2 To what climax of judgment do all these things mount up? See verses 12—17 and Note 3 below. Cf Mt. 24: 29, 30. What is more to be dreaded than death? Cf Is. 2: 19—21.
3 For what were the martyrs willing to lay down their lives? Are those right who think that God takes no action either for their reward or their vindication? May similar sacrifice still be called for?
Notes
1 Verse 2. Two principal interpretations have been given of the white horse and his rider. Many take it to be a picture of Christ going forth in the conquests of the gospel. Cf. Mt. 24: 14; Ps. 45: 3—5. Others regard it as a picture of invasion and lust of conquest, leading to the miseries of war, famine, pestilence and death. The latter seems more likely. The four horses, as in Zc. 6, form a series whose mission is to execute judgment.
2 Verse 6. Such was the scarcity that a day’s wage (Mt. 20:2) would suffice to buy only a small measure of wheat.
3 Verses 12-14. The imagery of these verses is such as is frequently used in the Old Testament to symbolize great upheavals among the nations. See, e.g., Is. 13:9—11, 13;Ezk. 32:7—9; Na. 1:5.
Revelation 7
Before the revelation of further judgments, two visions are interposed for the comfort of believers. In all that has been shown so far, nothing has been said of the church, except with regard to those who have been martyred. This passage shows the church first in this life, on earth, and so always limited in number (verses 1 to 8), and then, numberless in heaven, having life for evermore.
1 What assurance is given in verses 1—8 concerning God’s watchful care over His people? Cf. Ezk. 9:3—6; Jn. 6:27; 10:27—29; Rev.9:4.
2 In verses 9—17, who compose the great multitude, and where are they standing? How came they to be there, and what is now their occupation? Make a list of the blessings that they enjoy, translating the symbols into the realities which they represent.
Notes
1 Verse 1. It is a task given to angels to control forces of nature. Cf.14:18; 16:5; Heb.1:7.
2 Verses 4—8. Some have thought that those who are ‘sealed’ represent believers from among the Jews, but in the light of 14:1—4 it is better to regard the vision as including the whole ‘Israel of God’ (Gal. 6: 16).
3 Verse 14. ‘The great tribulation’: cf. 3:10. Here both visions show that all who are the Lord’s will be brought safely through this earthly trial.
Revelation 8 and 9
We are brought back, after the interlude of chapter 7, to the opening of the seventh seal. Will it usher in the final end? All heaven is silent, as if in suspense and expectancy (€f Mk. 13: 32), but there follows a new series of judgments (cf. Mk. 13:7,8).
1 In 8:3—5 we see, in the heavenly sanctuary, what happens to the prayers of Christ’s people. What are we taught as to the efficacy of prayer when mingled with the incense of Christ’s intercession and fire from the altar of His sacrifice? In this case what kind of answer is granted? Cf. 6:9,10; Rom.8:26; and see Note 5 below.
2 Contrast the first four trumpet judgments with the fifth and sixth, (a) in the objects affected, and (b) in the severity of their character and result. What was the purpose of these trumpet judgments? See 8:13; 9:20,21. Cf. Lk.13:1—5.
3 What do we learn from these chapters concerning God’s control over all that happens? See especially 8:2; 9:1,4, 13—15.
Notes
1 8: 3,5. Two altars are to be distinguished, the ‘golden altar’ of incense, and the altar of sacrifice. See Ex. 37:25—38:7.
2 8:6. ‘Trumpets’: indicating that these judgments were sent in warning. Cf. Am.3:6; Ezk.33:1—5. The destruction wrought is therefore only partial—’a third’.
3 9:1. ‘The bottomless pit’: better, ‘the abyss’ (RV), the abode of the powers of evil. Cf. 11:7; 17:8.
4 9:11. ‘Abaddon’ and ‘Apollyon’: both mean ‘destruction’.
5 9:13. ‘The golden altar’: indicating that the prayers of the saints were being answered.
Revelation 10
Rev. 10:11 — 13:53 is an interlude between the sixth and seventh trumpets, corresponding to chapter 7 (see Analysis). The seer first tells of his new commission (10:1-11), and then describes the church as God’s sanctuary (11:1,2), and as bearing witness in the world (11:3—13).
1 In what two ways does chapter 10 show that the revelation thus far given to John, though it extends to the end of the age (verses 6, 7), is by no means a complete disclosure of the hidden counsel of God? Cf. Dt. 29:29; Jb.26:14. Of what was John now solemnly assured concerning truths which had been revealed?
2 What made God’s Word sweet to taste, but bitter to digest? What responsibility did the reception of such revelation place upon John? Cf. Ezk. 2:8—3:4; I Sa. 3:15—18; 1 Cor. 9: 16, 17. Have you any comparable privilege and responsibility?
Note. Verses 6,7. The mysterious purpose of God, as revealed through the prophets and worked out in earthly history, is thus to be completed or finished.
Revelation 11
1 The question, ‘Who are the two witnesses?’ in 11:3—12 has received many answers. Assuming that they represent the witness of the church throughout the present age, what lessons may we learn from this passage concerning true witness for Christ, the authority of His witnesses, their preservation, their suffering to death, and their anal triumph? Cf. Lk. 10:19 Jn.16:2; Acts 7;54—60.
2 When God’s purposes are completely fulfilled by the sounding of the seventh trumpet (see so: 7), who is seen to be triumphant at the last? What attributes and activities of God make certain His triumph over all opposition? What ought this prospect to make us do?
Notes
1 Verses 1, 2. The purpose of the measuring is to mark out what is to be preserved. If the Temple represents Christ’s people (1 Cor. 3:16), the outer court may represent the Jews in their unbelief (Lk. 21:24).
2 Verses 2,3. ‘Forty-two months’ is the same length of time as ‘one thousand two hundred and sixty days’ and as ‘a time, and times, and half a time’ (3.5 years) of 12:14. Cf. 12:6. It appears here to be a conventional description of the duration of the present age. Note the contrast in verse 11—only ‘three and a half days’.
Introductory Note to 12:1 — 19:10
At this point a new division of the book begins, and a new series of prophecies (cf. 10:11). The earlier part of the book has been occupied mainly with outward events and acts of divine judgment, together with visions of the church and her sufferings; and it has been shown that behind all is God’s throne, and that all that is happening is under His control, and in the hand of Christ. The present section of the book reveals another and graver aspect in the situation, namely, the enmity of powerful spiritual foes, of Satan and the world. This has so far only been hinted at (2:9, 13, 24; 3:9; 9:11; 11:7), but is now brought into full view, and it is shown that the sufferings of the church have their origin in the conflict between Satan and Christ.
Revelation 12
The chapter gives a symbolic picture of the birth of Christ, and of His return to the throne of God, but its main purpose is to show the power and malignity of Satan as the enemy of Christ and His people.
1 Gather out what is said about Christ. Cf. Ps. 2:6—9; Lk. 10:13; Jn. 12:31; Eph. 1: 19—21. What is the significance of verse 10? Cf. Rom. 8:33, 34.
2 Why, according to this chapter, is the lot of the church on earth one of constant conflict? Cf. Eph. 6:10—13; 1 Pet. 5:8. How is the fearful power of Satan depicted? How do or may we share in Christ’s victory over him?
Notes
1 Verses 1, 2,4—6, 13—17. The woman represents the true Israel, which, after Christ’s ascension, forms the Christian church. For the imagery, see Gn. 37:9; Ct. 6:4, 10; Is. 66:7—10.
2 Verses 3, 4a. ‘Red’; the colour of blood. Cf. Jn. 8:44. The seven beads and diadems indicate far-reaching dominion, the ten horns, great power, and the tail, his vast size and strength. Note verse 9; and cf. Gn. 3:15.
3 Verses 6, 14—16. The exact meaning of the symbolism is obscure, but the general sense is clear, that the church is under God’s protection, and although Satan will seek to destroy her, his plans will be thwarted.
Revelation 13
Satan in his war against the saints uses two chief instruments: (a) totalitarian world power, hostile to the true God, subservient to Satan, and claiming worship for itself (verses 1—10); and (b) established religion, supporting the claims of the world power, by false miracles and signs (verses 11—18). Such ‘beasts’ were found in John’s day in the Roman Empire and the cult of emperor worship. They have appeared also in later history, and may appear again.
1 Note how true Christians are here distinguished from others (verse 8; cf. 17: 8). What experience is inevitable for them in such a world situation as verses 1—10 depict? How is it appointed that they should show their faithfulness? Cf. Mk. 13:13.
2 In what respects does the second beast differ in outward appearance from the first? Cf. 1 Pet. 5:8 with 2 Cor. 11:14. How does its aims and methods bring Christians into direct conflict with it? Cf. Dn. 3:4—6; Jn. 15: 18—21.
Notes
1 Verse 2. Note a combination of the characteristics of the first three beasts in Daniel’s vision. Cf. Dn. 7: 4-6.
2 Verse 3. This suggests a counterfeit to Christ’s death and resurrection, intended to lead men to faith and worship.
3 Verse 4. The reason for worship is not moral greatness but brute force.
4 Verse 10 echoes words in Je.15:2. In the face of such treatment Christians are not to try to resist or retaliate.
5 Verse 12. This second beast completes the satanic trinity. It is called ‘the false prophet’ in 16: 13; 19:20; 20:10. He is the Lie dressed up like the
Truth. Cf. Mt. 7:15; Mk. 13:22; 2Thes. 2:9—12.
6 Verse 18. Many take the number 666 to refer to ‘Nero Caesar’. Others, because every digit falls short of the perfect number 7, regard 666 as a symbol of Antichrist.
Revelation 14
This chapter, like chapters 7 and 10:1 — 11:13, is an interlude introduced for the comfort of believers.
1 Verses 1-5 present a picture of the true followers of Christ. Although outwardly scattered, suffering and in danger of death, spiritually they are with the Lamb on the impregnable rock of Mount Zion, owned of God, not one missing (verse 1), and sharing in the worship of heaven (verses 2, 3). To what do they owe their position and what four characteristics mark their life? See verses 4 and 5, and cf. Mt. 5: 3; Lk. 14:27; Eph. 4:25; Phil. 2:15. How does your own life appear in the light of these standards?
2 In verses 6—11 are shown three angels, each with a message for all who dwell upon the earth. Examine the contents of their threefold message. Verses 11 and 13 are addressed to believers. What encouragement do they give to those who may have to die for Christ’s sake?
3 In the twofold vision of verses 14—20 what are the differences between the two parts of it (verses 14—16 and 17—20)? Cf. Ps. 1; Mal. 3:16 — 4:3; Mt. 13:39b—43.
Notes
1 Verse 3b. The song is ‘from heaven’ (verse 2); the saints on Mt. Zion are learning to sing it.
2 Verse 4. A symbol of purity of heart. Cf. 2 Cor. 11:2.
3 Verse 6. ‘An eternal gospel’: cf. Ec. 12:3, 14; Acts I4:14—18; I7: 24—31.
4 Verses 9—1l. The very marks, which once ensured benefits (see 13:15—17), now single out individuals for judgment.
5 Verse 13b. The weariness of labour will be over, the reward of their deeds awaits them. Cf. Mt. 25: 34—40. Contrast verse 11: ‘they have no rest’.
Revelation 15 and 16
The series of judgments here described, though similar to those of the seals and trumpets, is seen as a separate ‘portent’ in heaven. ‘What follow are no longer warnings but a final outpouring of the wrath of God.
1 John is looking at the seven angels, when his eye is caught by another vision, which he describes in 15: 2—4, no doubt for the comfort of believers, in face of the terrible judgments which are about to fall. What great truths are they thereby assured of, and encouraged to rejoice in? What should such awareness make them— and us—do? Cf. 16: 5—7.
2 In what respects are the ‘bowl’ judgments more severe than those of the seals and the trumpets? What was the reaction to them (a) of men, and (b) of the dragon and his allies? Before such a prospect, what ground have we for hope, and what reason for watchful concern? With 16: 15, cf. Mt. 24: 42—44.
Notes
1 15:3, 4. ‘The song of Moses’: cf. and contrast Ex. 14:30 — 15:19.
2 16: 16. ‘Armageddon’: meaning ‘the hill of Megiddo’; i.e., the plain of
Megiddo, where more than one famous battle was fought (Jdg. 5: I9; 2 Ch.
35: 22), and the hills around.
Revelation 17
The people of Christ have another enemy—Babylon. Babylon is the name of a city, and John uses it to denote the Rome of his day, seated upon her seven hills (verse 9), and also upon many waters, i.e., upon nations and kingdoms making up the Empire (verses 1, 15, 18). But Babylon, like the two beasts of chapter 13, is a symbol; not, like the first beast, a symbol of material power; nor, like the second beast, of false religion; but rather a symbol of the world’s lust, love of gain, pride and corruption. Wherever these aspects of the worldly spirit find embodiment there is Babylon, and there God’s judgment will fall, unless men repent.
1 John’s wonder at the woman (verse 6) should lead us to examine her closely. What does each feature of the picture symbolize? Contrast the woman and her brood with the woman of chapter 12 and her seed (with 17: 14, cf. 12: 17). What, in the face of such a foe, is the prospect before those ‘who follow the Lamb’ (14: 4)?
2 Verses 7—13, as the interpreting angel himself admits, require for their understanding a mind that has wisdom (verse 9). Observe that two different meanings are assigned to the heads of the beast. Note carefully also the difference between the heads and the horns. The main lesson of the chapter is the certain ‘doom’ of Babylon. How is this brought about? What does this illustrate concerning God’s judgments?
Notes
1 Verse 2. ‘Committed fornication’: a reference to the immoral practices which kings and rulers committed in response to the seductions of Rome.
2 Verse 8. It ‘was, and is not, and is to ascend’: the beast is a satanic counterpart of God Himself: See 1:4.
3 Verses 10, 11. The Emperor Nero committed suicide, and the historian Tacitus says that a rumour spread abroad that he was not dead and would return. It is commonly thought that there is an allusion to this belief in verses 8a and as. This is a satanic counterpart to the death and resurrection of Christ. Assuming that the seven kings of verse 10 were Roman emperors, the most probable theory sees in the five who ‘have fallen’, Augustus, Tiberius, Caligula, Claudius and Nero; in the one who ‘is’, Vespasian (AD 69—79), and in the one who ‘has not yet come’, Titus. After Titus came Domitian, who would be the ‘eighth’ (verse as), and who resembled Nero so closely, especially in his persecution of the Christians, that he might well seem to be Nero come to life again.
4 Verses 15-17. The harlot city will eventually be brought down by a united revolt on the part of the provinces and their local rulers.
Revelation 18: 1-20
1 Consider first the messages of the angel and of the voice from heaven. What aspects of God’s judgments do these emphasize? What urgent imperative does the Lord here speak to His own people? Cf. 2 Cor. 6: 14—18.
2 In contrast, listen to the voices of earth on Babylon’s fall. Who arc the speakers? To .what fact about Babylon’s fall do they refer, and for what reason did they mourn for Babylon? Observe the difference between the points of view of heaven and of the world. In such circumstances, in which would you join — mourning or joy?
3 When time permits, read Is. 13 and 47; Je. 50 and 51 and Ezk. 27 to see how deeply steeped is the mind of John in the visions and prophecies of the old Testament.
Revelation 18:21 — 19:10
1 What thoughts does the action of the angel in 18:21 suggest as to the purpose of God towards ‘Babylon’? Notice especially how many times the words ‘no more’ occur in 18: 21—24. Cf. 19:3. What truth is thus enforced concerning the whole system of godless luxury and lust which the name ‘Babylon’ represents? Cf. 1 Cor. 7: 31b; 1 Pet. 1:24,25; 1 Jn. 2:17.
2 What calls forth the praises of 19: 1—3, 4, 5—8, and by whom respectively were they spoken? What truths about God’s character and ways are here acknowledged? Cf. 19:10; Is. 45:21—25.
Notes
1 19:3b. Symbolic of final destruction. Cf. Is. 34:1O.
2 19:7. ‘The marriage of the Lamb’: the fulfilment of God’s purpose as described in Eph. 5: 25b, 26. A final decisive contrast to the harlot and her impurities.
Revelation 19: 11—21
Following upon the destruction of ‘Babylon’, the beast, and the kings in alliance with him (cf. 17:12—14), make war upon Christ, who comes forth from heaven in judgment to overthrow them. The end of the present age, prophesied throughout the book, has now come, and we have in today’s portion Christ’s second coming described, in its aspect of judgment upon His enemies, as in 2Thes. 1:6—10 and Ps. 2:9.
1 Verses 11—16. In this symbolic picture of Christ seek to appreciate the suggestive significance of each descriptive phrase. Contrast some of the phrases of Zc. 9: 9,1O. In what ways will Christ’s second coming be different from His first coming? Should this prospect fill us with fear or joy?
2 Verses 17—21. This is the battle of Armageddon, spoken of in 16: 14—16. Note the contrast between ‘the great supper’ of judgment and ‘the marriage supper of the Lamb’ (verse 9). Cf. the contrast in I4:14—20 between the two harvests. See also Mt. 13:30, 40—43. What truths are thus repeatedly emphasized concerning the final settlement and issue of world history?
Notes
1 Verses 13a, 15b. Cf. Is. 63:2,3.
2 Verse 14. These are armies of angels. Cf. Mt. 16: 27; 2 Thes.1: 7—9.
3 Verse 20. ‘The lake of fire’; so also in 20: 10, 14, 15; 21: 8; elsewhere called ‘the eternal fire’ or ‘the Gehenna of fire’ (Mt. 18: 8, 9; 25:41); also ‘the furnace of fire’ (Mt. I3: 42, 50). It is the place of final destruction.
Revelation 20: 1—10
Great differences exist among Christians concerning the interpretation of ‘the thousand years’ and ‘the first resurrection’. Either the thousand years follow Christ’s second coming, or this section is a fresh symbolic description of the period between Christ’s first coming and His second coming. There does seem to be a parallel sequence in the main events of Rev. 11—14 and 20. It was through Christ’s first coming that Satan was bound. Cf. Mk. 3:23—27; Lk. 10: 17—19; Jn. 12: 31. Rev. 20: 7—9 can be understood as yet another reference to Armageddon. Cf. 16: 14—16; I9: 19. ‘The first resurrection’, however understood, is a privilege shared in only by faithful followers of the Lamb. Some think the phraseology symbolically predicts that the age of the martyrs would be followed by a far longer period of Christian supremacy during which the faith of Christ for which the martyrs died would live and reign. (See NBC and More than Conquerors by W. Hendriksen, Tyndale Press, 1962.)
1 What activity is particularly attributed to Satan? In what different ways is he dealt with? How is his activity made to serve God’s purposes? Cf. 2 Thes. 2:9—12. What will be his end? Who will share the same fate? Cf. Mt. 25:41.
2 What are the rewards of the martyrs who are faithful to death? Cf. Lk. 22: 28—30; 2 Tim. 2:12; Rev. 2:10, 11; 5:10. What grace should such awareness make us covet?
Notes
1 Verses 1—3. ‘The bottomless pit’: as the abode of evil spirits (4 9:11) this is to be carefully distinguished from ‘the lake of fire’ (verse 10).
2 Verse 3. ‘Must’: for reasons hidden in the divine will.
3 Verse 8. ‘Gog and Magog’: the reference here is to Ezk. 38; 39, where the prophet conceived of a great invasion of the land of Israel.
Revelation 20:11 — 21:8
1 20: 11—15. We have here depicted the final settlement of the destiny of the present world order and of all who belong to it. Who is to be the Judge? How is each man’s destiny to be determined? What are the only alternatives? Cf. Mt. 16: 27; Jn. 5: 28,29; Rom. 2:6,16; Rev. 21:8; 22:12.
2 21:1—7. A revelation of the new world order is now given. Cf. Is. 65: I7; 2 Pet. 3:13. What is its metropolis? Contrast Rev. 18: 10. Who are its citizens? What are their privileges? Of what blessings are they assured, and by whose word and deed?
Revelation 21: 9-21
This vision of the city of God is no more to be taken literally than was the vision of Christ in 1: 12—20. It is a symbolic picture, and we have to see in and through the symbols the spiritual realities which they represent.
1 For example, the size of the city (verse 16; see Note 2 below) expresses the same thought as the phrase ‘which no man could number’ in 7:9; the shape of the city as a cube (21:16) suggests its perfection of design and its permanence; the gold and precious stones its brilliance and perfection of quality, and so forth. What other spiritual realities does this passage suggest to you?
2 How is the contrast between this city and the harlot city Babylon brought to the mind of the reader? Cf. verse 9 with 17:1. Work out this contrast in some of its features. What are the outstanding differences between Babylon and the New Jerusalem? Cf. Zc. 14:20, 21; Lk. 16:15; 1 Jn. 2:16, 17.
Notes
1 Verses 12—14. The city, while offering entrance from all directions, is determined in character by the revelation given to Israel and through the apostles.
2 Verse 16. ‘Twelve thousand stadia’: about 1,500 miles.
3 Verse 18. ‘Pure gold, clear as glass’: see also verse 21. There is nothing not genuine, nothing not transparent.
Revelation 21:22 - 22:5
1 Make a list of all that is said not to be found in the perfected kingdom of God, i.e., of all in 21: I —22: ~รง of which the words ‘no’ or ‘no more’ or ‘nothing . . . nor any one who’ are used. Over against these, set the positive blessings here spoken of. Comparing these blessings with those of the Garden of Eden (Gn. 1: 28,29; 2: 8—25), how do they transcend them, and what is their chief glory? Cf. 1 Cor. 15: 46; Eph. 1:3.
2 Would a non-Christian be able to enter the city (see 21: 27), and if he did enter would he find satisfaction in its blessings (cf. Eph. 2: 3; 1 Cor. 2: 14)? In the light of this, consider the absolute necessity of ‘the blood of the Lamb’ and of regeneration for every man. Cf. Jn. 3:5; Lk. 10:20.
Note. 22: 1, 2. Some interpret this to mean that there is one broad street which intersects the city, beside which the river flows, with trees on either bank. Others take ‘street’, ‘river’, and ‘tree of life’ as being collective nouns, and picture many streets and streams of the river flowing by them and many trees bearing fruit every month, all being symbolic of ‘the superabundant character of God’s provision’.
Revelation 22: 6-21
1 What word of Christ is repeated three times in these verses? See also 3:11, and cf. 1:7; 16:15. How are we to reconcile this word with the fact that even now He has not come? What should be our attitude and response to this word of our Master? Cf. 2 Pet. 3; Mt.24: 43—51; Heb. 10: 36-39. Can you join in the prayer of verses
17 and 20 as the spontaneous yearning of your heart?
2 How are the truth and the importance of the contents of this book confirmed to us in this passage? By what name is it four times described? What is its origin? Whence does it derive its authority? How ought we to express our regard for it and our response to it?
Notes
1 Verse 6. This book springs from the same divine source from which all the prophets have derived their inspiration.
2 Verses 8, 9. Cf. 19:10; Col. 2:18. John emphasizes both the attraction and the error of angel worship. The same might be said of the worship of the saints.
3 Verse 11. An emphatic warning that the time of the end is near, and the opportunity of a change of character is passing. Cf. Dn. 12: 10; 2 Tim. 3:13
Yet see verse 17b below, and 21:6.
4 Verse 16. ‘The root and the offspring of David’: Cf. Mk. 12: 35—37.
Revelation 1-22: Revision
1 How would you sum up the chief message of this whole book? What abiding truths are we meant to learn from it for our instruction and encouragement? Cf. Jn. 16: 33; Acts 14: 22; Rev. 1:9; 12:10,11. What are the things in which we are called to share ‘in Jesus’?
2 Consider the seven beatitudes in this book. Sec 1: 3; 14:13; 16: 15; I9:9; 20: 6; 22:7 and 14. Are you observing the conditions, and, in so far as is yet possible, are you beginning to know the wealth of the blessedness?