Revelation introduction:

Lights dimmed and darkness enveloped audiences around the world. Chatter faded as an eerie musical score drowned out the whispers. In that darkness, the first syllables of an elvish tongue filled the theatre, and within minutes filmgoers around the globe found themselves caught up in a fantasy world so intricate that whole books have been written to interpret its complex mythology of hobbits, wizards, elves, and dwarves. The film adaptation of the literary classic The Lord of the Rings hurled viewers into an imaginary but vivid world filled with dark towers, dark lands, and dark lords. Epic battles against seemingly impossible foes culminated in the ultimate triumph of good over evil and the return of the long-awaited king.

Yet for all its absorbing intrigue, J. R. R. Tolkien’s trilogy never came close to garnering the intense fascination that continues to surround the last book of the Bible—the book of Revelation. Its fast-paced barrage of images rivals anything Hollywood magic has mustered. Revelation describes the divinely inspired scene of the ultimate clash between good and evil, pointing us to the long-awaited King of kings, who will defeat the world’s dark lord and his armies and usher in a new world of divine justice and eternal peace. No wonder curious Christians and serious scholars alike have marveled at its content and felt captivated by its imagery.

No book of the Bible has evoked greater fascination—or has led to more controversy—than Revelation. Its profound mysteries, elusive symbolism, powerful predictions, and colorful language are unparalleled in the rest of Scripture. Attempts to interpret its details have spanned the extremes from the sublime to the ridiculous. Throughout my life of ministry, I’ve seen the book of Revelation drive fanatics to set dates for the return of Christ, frighten believers who find themselves overwhelmed by its judgment and wrath, and turn off skeptics who already think the Bible is filled with indecipherable nonsense.

How wrong! God promises great blessing to those who study the book of Revelation and heed its message. In fact, in the midst of the sometimes perplexing details of its visions, God’s final message to humanity remains clear: in the end, good will triumph over evil, wickedness will be judged, and the righteous will receive their rewards.

Before we shine a spotlight on the big picture and sort out many of those complicated details, let’s take some time to cover some foundational information about the book of Revelation. Let’s also establish some necessary guidelines for understanding it. These things will help keep us balanced during our journey. Later, we’ll get a glimpse of the book as a whole, which will help us keep an eye on our ultimate destination.

Foundational Information to help us understand

More than sixty years had ticked away since the day a youthful, wide-eyed fisherman by the name of John, along with his brother, James, literally dropped his nets to follow Jesus (Matt. 4:21). During Jesus’ three-year public ministry, John witnessed things most other disciples didn’t. With Peter and James, John received a front row seat to the resurrection of a young girl from the dead (Mark 5:37–42). The same select three experienced the remarkable transfiguration of Jesus on Mount Hermon (Matt. 17:1–2). It may be this closeness with Jesus that led James and John—nicknamed the “Sons of Thunder” (Mark 3:17)—to try presumptuously to schmooze their way into the highest places of glory whenever Christ would take His throne and begin to reign (Mark 10:35–37). Yet this same special relationship gave them access to teachings of Jesus that went beyond those of His normal public ministry (Mark 13:3). We should also remember that Jesus called on Peter, James, and John to keep watch and pray with Him that night in the Garden of Gethsemane when Jesus was betrayed (Mark 14:33–34).

At the climax of Jesus’ earthly ministry, that young disciple witnessed epochal events that would literally change the course of human history. He witnessed the Lord’s crucifixion, where he received the unique responsibility to comfort and care for Jesus’ mother, Mary (John 19:26–27). After Jesus’ resurrection, John and Peter were the first to rush to the tomb. Though Peter entered the tomb before him, John was the first of the eleven remaining disciples to size up the empty tomb and believe that Jesus had risen (John 20:8).

In his old age—after nearly sixty years of preaching and teaching, primarily in Asia Minor (modern-day Turkey) near the city of Ephesus—John recounted his own memories of Christ’s earthly ministry. In his gospel, John snuffed out a rumor spreading among the early Christians that he would not die before the coming of Christ (John 21:20–23).

In a certain sense, however, that disciple would live to “see” the return of Christ from heaven in glory. In the 90s, the apostle John had been exiled for his faith by Emperor Domitian to a penal colony on the island of Patmos, about forty miles from Ephesus in the Aegean Sea. As he was worshiping the Lord one Sunday morning, the veil between heaven and earth tore asunder and once again John was invited into the presence of the risen, glorified Jesus. This time Jesus commissioned John, “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea” (1:11). What unfolded before John’s eyes was a dramatic and often frightening series of God-given visions and voices portraying “the things which must soon take place” (1:1).

The book of Revelation is the result of this encounter with the risen Lord.

The title of the book comes from the Greek word apokalypsis, meaning “unveiling” or “disclosure.” It means bringing something to light that formerly was hidden or kept secret. Today the term apocalypse conveys the idea of an imminent cosmic cataclysm or disaster.

Though the apocalypse of John includes some of these catastrophic elements, the term is much broader. It refers to any kind of unveiling. In this case, God revealed the future to John in order to inform His people what will take place (1:1).

With this unveiling comes a blessing. Revelation 1:3 says, “Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.” Like a second bookend bracketing John’s visions, 22:7 conveys Christ’s words: “And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book.”

Guidelines to Keep us from Extremes

We noted that the book of Revelation promises a blessing for those who read it, hear it, and heed its lessons (1:3). Many people, however, can miss the blessing by reading it wrongly, hearing things it doesn’t say, or failing to put its big-picture principles into practice. We must all study this book with humility, seeking to balance careful reading, restrained and reasonable interpretation, and practical application. In the spirit of balance, let me suggest a few basic guidelines that can help keep us from going to extremes and missing out on the benefits of studying this book.

First, we should prepare to expect the unusual.

The book of Revelation is not like any other book of the Bible. Though some books in the Old Testament, such as Daniel and Zechariah, contain similar and even complementary visions and symbols, Revelation has no equal in the New Testament. As we read John’s description of what he saw and heard, we are bombarded with language, symbols, and images in a style like nothing we read elsewhere. Initial confusion is normal. Failure to catch the big picture in the midst of the details is common. In fact, misunderstanding can become a chronic condition. That’s okay! Revelation doesn’t package wisdom living into memorable verses like Proverbs or construct a logical argument like Romans. Rather, Revelation paints pictures and presents dramas that snare not only our minds, but also our hearts and imaginations. All this leads to the next guideline.

Second, we must restrain our imaginations. Because of the symbolic nature of many of the visions, some people try to bleed every little detail to produce specific, profound meaning. The result is often a complex scheme for the end times built more on speculation and conjecture than on the clear teachings of Scripture. In order to resist this overly creative approach to Revelation, we must emphasize the things that are clearly interpreted for us—either in the book of Revelation itself or in clear parallel passages from the Old or New Testaments. At the same time, we need to content ourselves with tentative conclusions or suspended judgment with regard to uncertain details. One seasoned expositor puts the situation well: “If we were to err, it would be better to err on the side of interpretive restraint than on the side of interpretive excess.”

Third, ask four questions.

A tried and true method of biblical interpretation follows a path through

(1) observation (“What does it say?”);

(2) interpretation (“What does it mean?”);

(3) correlation (“How does it fit?”); and

(4) application (“How does it work?”).

This four-step method of Bible study works well for Revelation—with a few stipulations. When it comes to Revelation, sometimes we need to suppress our curiosity and settle for the results of observation. That’s because the apostle John himself didn’t fully understand everything in his God-given visions (see 7:13–14). Much of the time, though, we can feel confident in our interpretations based on the context, an interpretation within the book of Revelation itself, or parallel passages in the rest of Scripture.

For the book of Revelation, the step of correlation—how the passage fits with other parts of the Bible—often becomes necessary for our interpretation.

KNOWING WHAT THE BIBLE TEACHES ABOUT THE FUTURE …

… Communicates the full CHARACTER OF GOD, balancing our theology.

… Gives us HOPE for today and alleviates UNNECESSARY FEARS about the future.

… Compels us to live GODLY LIVES in view of FUTURE REWARDS.

… Moves us to WORSHIP GOD who will ultimately TRIUMPH OVER EVIL.

Once we understand the meaning of a passage, vision, or prophecy, we can move to the important step of application. Most of the time our applications will be concrete and personal. Occasionally the application will be general or theological. In either case, our goal must be more than satisfying curiosities or gathering facts. The purpose of Revelation is to change us, not simply to inform us.

Overview of the Book to Keep us Focused

Like an epic drama, the book of Revelation takes a number of twists and turns, complete with characters, conflicts, and climaxes. It builds intensity as its plot moves toward an explosive conclusion, culminating in a stunning resolution that relieves the excruciating tensions of the story. Throughout the drama, we’ll observe flashbacks and foreshadowing, repetition and contrast, zooming and panning, and enough interludes to give us opportunities to ponder and absorb what God is revealing about His glorious plan. As a sort of “preview” or “teaser trailer” of this divinely inspired, multimedia production, let me walk through its major movements. As we go deeper into the book, we’ll return periodically to the big picture, keeping the major movements in mind in the midst of our scene-by-scene examination.

In 1:19, we find an inspired outline of the book.

Jesus tells John explicitly what to write: “Write the things which you have seen, and the things which are, and the things which will take place after these things.” Consider that threefold command.

The past (“the things which you have seen”) likely refers to the startling vision of Christ that John witnessed in 1:10–16. This reminds us that the central theme of the book is the majestic King Himself, Jesus.

The present (“the things which are”) refers to the messages Jesus dictates for the seven churches in Asia Minor in Revelation 2–3. Though these messages address specific situations in those first-century churches, Jesus Himself reminds us that they have application to every believer—“He who has an ear, let him hear what the Spirit says to the churches” (2:7, 11, 17, 29; 3:6, 13, 22). Taken literally, even if you have just one ear, these messages are for you … today!

The future (“the things which will take place after these things”) refers to those events that will take place in coming years as the time grows nearer for the second coming of Christ and the ushering in of His promised kingdom (4:1–22:1).

The book of Revelation can also be described by focusing on its star Actor and major movements, or “episodes.” None other than Jesus Christ occupies center stage throughout the inspired drama. All the episodes and scenes ultimately point to Him and His second coming as Judge and King. In a sense, Jesus Christ Himself is the One who is revealed through the series of visions, for “the testimony of Jesus is the spirit of prophecy” (19:10). So, the drama of Revelation portrays Jesus performing a variety of roles. I find it helpful to describe the flow of the book with six distinct but interconnected episodes centered on Christ. Let’s briefly examine each of these in order.

Episode I: Messages of the Majestic Savior (1:1–3:22).

This first episode includes John’s own introduction to the book of Revelation (1:1–8), followed by a startling vision of Jesus’ glorious majesty, in which He instructs John to write everything he sees and hears (1:9–20). Jesus then addresses the leaders of seven hand-picked churches in Asia Minor: Ephesus (2:1–7), Smyrna (2:8–11), Pergamum (2:12–17), Thyatira (2:18–29), Sardis (3:1–6), Philadelphia (3:7–13), and Laodicea (3:14–22). Christ functions as the exalted Head of the church, who is responsible for the church’s present discipline and future reward.

Episode II: Worship of the Worthy Lamb (4:1–7:17).

The first scene of this episode begins when the apostle John gets abruptly caught up into the spiritual realm—to the very throne room of heaven (4:1–2).

There he witnesses the worship of God the Father and God the Son—the “Lamb of God” who is worthy to reveal events of the future through the ceremonial breaking of a seven-sealed scroll (4:3–5:14).

Through symbolic visions, the “scroll judgments” begin to reveal the first stages of divine wrath upon the earth (6:1–6:17).

In the midst of these judgments, however, John sees a vision of the redeemed from Israel and the nations, reminding us that even in the midst of judgment, God’s grace and mercy prevail (7:1–17).

Episode III: Judgments of the righteous Redeemer (8:1–10:11).

After a half-hour respite at the breaking of the seventh seal, the second series of seven judgments commences—the seven trumpets (8:1–5). These trumpet blasts announce the next stage in divine wrath: a more intense display of God’s righteous judgments against stubborn, unrepentant sinners (8:6–9:21). Just as the trumpet blasts approach a deafening crescendo, the soundings cease and John experiences another hiatus, in which he is recommissioned to prophesy concerning “peoples and nations and tongues and kings” (10:1–11).

Episode IV: Rivals of the Sovereign Lord (11:1–13:18).

With John’s recommissioning, the perspective of the great drama shifts from heavenly wrath to the conditions on earth, specifically events in the Promised Land. A conflict between two chosen witnesses prophesying in Jerusalem ends in their martyrdom and resurrection (11:1–14). After the seventh trumpet is blown in heaven to declare the arrival of Christ’s kingdom (11:15–19), John witnesses a series of visions that describe in detail the final forms of the spiritual and earthly kingdom set up in opposition to Christ and the Kingdom of Heaven. In this dramatic portrayal, John sees the rise of two future political and religious tyrants energized by Satan, who are permitted to rule the world virtually unchecked for three and a half years (12:1–13:18).

Episode V: Vengeance of the Glorious Deliverer (14:1–19:10).

The blasphemous exploits of Christ’s wicked contenders give way to a series of visions that proclaim the final gathering of the earth for deliverance and harvesting in judgment (14:1–20). This, in turn, dissolves into a new vision of the most severe plagues of the end times—the seven bowls of wrath (15:1–16:21). At the brink of observing the final fate of the wicked armies of the earth, the action pauses and a great angel appears. He takes John aside to explain some of the symbols and events in the book of Revelation. These include a detailed description of the wicked empire’s judgments and the victory of God’s people (17:1–19:10).

Episode VI: Reign of the Coming King (19:11–22:21).

Following a description of the final fate of earth’s wicked rulers, the action of Revelation resumes. John witnesses a brilliant portrayal of the second coming of Christ with His armies (19:11–21), after which Christ and His resurrected saints commence their thousand-year reign of peace, which culminates in the final destruction not only of Satan, but of evil, pain, and death itself (20:1–15). The great drama of redemption comes to a close after John witnesses an astounding portrayal of the eternal state of ultimate peace and perfection in the new heavens and earth (21:1–22:5). Finally, like credits rolling during a closing score, the concluding words of Revelation remind us that Jesus is indeed coming again (22:6–21).

This book was not written to confuse, frighten, or entertain. Rather, it was given to believers to read, understand, and apply. Through this mile-high overview of the book, we have had a chance to catch a glimpse of Christ’s power and glory. In the following pages, we’ll embark on a journey through Revelation that focuses on the principles we need to read, comprehend, and ultimately obey. I pray with all my heart that this adventure through the book of Revelation will result in countless blessings in the life of every reader and bear fruit in the present age—and in the age to come.

Application

Practical Lessons before the Launch

Before we launch our vessel into the majestic waters of Revelation, let’s review a few practical lessons to keep at the forefront of our minds throughout our voyage. When we get distracted by waves of uncertainty, disturbed by storms of judgment, or merely start drifting through the doldrums of details, we can use these principles to enliven and enrich our journey.

First, the scriptures are a reliable guide. No matter how difficult it becomes to comprehend the mind-blowing visions in Revelation, we can have confidence that God’s Word will accomplish its purpose in our lives, whether we feel it or not. In Isaiah 55:10–11 God says:

For as the rain and the snow come down from heaven,

And do not return there without watering the earth

And making it bear and sprout,

And furnishing seed to the sower and bread to the eater;

So will My word be which goes forth from My mouth;

It will not return to Me empty,

Without accomplishing what I desire,

And without succeeding in the matter for which I sent it.

This is why we can rely on the promise of God’s blessing associated with reading and heeding the book of Revelation. We don’t need to understand everything for God to accomplish His purpose in us through this magnificent book. If we comprehend at least the big picture of the book, we will have enough to guide us throughout life.

Second, God’s sovereign plan replaces fear with hope. People all over the world live in bondage to superstition, fear of the unknown, and anxiety about the future. Not only do they question their personal path forward into the years to come, but many have an overwhelming feeling that the whole world and all of humanity are spinning out of control. Wars, famines, diseases, natural disasters—these tragedies make it look as though chaos reigns. The book of Revelation demonstrates, however, that no matter how bad things appear to be, God is working out His sovereign plan. This book assures us that in the end, God will win! Knowing this basic truth and ruminating on how that will happen will replace unnecessary fears with hope and confidence—not in us or in other people, but in God Himself.

Third, God’s glorious Son is worthy of worship. The book of Revelation consistently and repeatedly points us to Jesus Christ as the center of prophecy (19:10). We praise Christ for what He has done for us on the cross by taking away our sins, and we praise Him for what He is doing for us by interceding for us in heaven. Revelation gives us another reason to praise Him—what He will do for us in the future. As such, Christ remains the center of our worship, the focus of our obedience, and the source of our blessing—both now and in eternity to come.

Messages from Christ Himself (Revelation 1:1–3:22)

Think before answering this question: If Jesus Christ Himself were to show up in your church unannounced, evaluate your worship, and carefully investigate the interpersonal relationships in your congregation, how would He react? Be honest, now. Would He sit down with your leadership, pat them on the back, and say how proud He was of them and encourage them to keep up the good work? Or would the Lord sit across from them, stare in their eyes, and shake His head in disappointment?

It’s a frightening prospect to be evaluated directly by the One who knows every dark secret, concealed fact, longstanding grudge, embarrassing mistake, and lessthan-pure motive. Yet this is exactly what Christ did, according to the first three chapters of the book of Revelation. Much to the surprise of the apostle John, who didn’t expect to see the Lord again until his own death or the second coming, Christ appeared in majestic glory to deliver visions of the future and to dictate timely messages to seven specific churches. As would be expected if Jesus were to explore our personal lives or the lives of our churches, He gives varied diagnoses. From unimpeachable to despicable, from praiseworthy to pathetic, Christ would hold back neither encouragement nor rebuke. He called all the believers in the seven churches to examine their own lives and ministries to see if they measured up to His standards of faith, hope, and love.

The first major section of Revelation includes John’s own introduction to the book (1:1–8),

followed by a startling vision of Jesus’ glorious majesty 1:9–20)in which He instructed John to write everything he saw and heard (1:9–20).

Jesus then addressed the leaders of seven hand-picked churches in Asia Minor:

Ephesus (2:1–7)

Smyrna (2:8–11)

Pergamum (2:12–17)

Thyatira (2:18–29)

Sardis (3:1–6)

Philadelphia (3:7–13)

Laodocea (3:14–22)

Here we see Christ functioning as the exalted Head of the church, who is responsible for the church’s discipline and reward at His coming. As the veil is lifted between earth and heaven and we hear the messages of the majestic Savior, let’s allow His words to pierce the veil of our own hearts, fortifying our strengths and correcting our flaws.

The Messenger in His Heavenly Appearance (Revelation 1:1–20)

1 The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John,2 who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw. 3 Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.

4 John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood—6 and He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen. 7 Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.

8 “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”

9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. 10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like the sound of a trumpet, 11 saying, “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” 12 Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 13 and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash. 14 His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. 15 His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters. 16 In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength. 17 When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last, 18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.” 19 Therefore write the things which you have seen, and the things which are, and the things which will take place after these things.” 20 As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.

This pointers in terms be helpful for us to familiarize yourself with

ἐκκλησία [ekklēsia] (1577) “assembly, church”

This word refers to the New Testament people of God who have been saved by faith in Christ and indwelt by the Holy Spirit. It includes all living and departed believers from Pentecost (Acts 2) to the resurrection and rapture of the church (1 Thess. 4:17).

Though ekklēsia occurs twenty times in the book of Revelation, nineteen of those references are in the messages to the seven churches (Rev. 1–3). The last mention comes in the final words of the book, addressing those same churches (22:16). The “church” is not mentioned at all in chapters 4 through 21, which lends support to the view that the church will be raptured before the tribulation.

μετανοέω [metanoeō] (3340) “change one’s mind, repent”

The biblical teaching of repentance starts with a genuine “change of mind”—an internal reversal of one’s thoughts, attitudes, values, and emotions. It would be misleading, however, to conclude that authentic repentance is limited only to the invisibles of life. True repentance also leads to a change in actions. Thus, believers are called to “repent” by doing the things they did at first (2:5). Unbelievers also are called to “repent of the works of their hands, so as not to worship demons” (9:20).

νικάω [nikaō] (3528) “conquer, overpower, overcome”

In Revelation 2–3, Jesus extends promises to the one who “overcomes” (nikaō). The word has a wide range of meanings, from overpowering an enemy (Luke 11:22) to overcoming evil with good (Rom. 12:21). The meaning in John’s writings, however, relates to overcoming Satan and the world by faith in the finished work of Jesus Christ, who overcame on our behalf (John 16:33; 1 John 4:4). The key to understanding what it means for believers to “overcome” is found in 1 John 5:4–5: “This is the victory that has overcome the world—our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?”

From psychics to seers, from statisticians to scientists—people from every nation and every generation have been trying to discover what the future might hold for them. Occasionally these forecasters get it right and things turn out the way they predicted. Far more often, however, these secular or religious prophets miss the mark. In your own lifetime, just think about some of the false forecasts that have let people down:

• A political analyst calls an election … but the other candidate wins.

• An army general predicts a swift victory … then the war drags on for years.

• A Bible scholar dates the return of Christ … but Jesus doesn’t appear.

• A financial expert banks on a bull market … then Wall Street crashes.

Prophecies about the future are only as reliable as the wisdom, knowledge, and insight of their sources. When the source of information is limited to our human perspectives on the past and present, the most intelligent “expert” can offer only an educated guess. If, however, the source is the all-knowing, sovereign God, we can be certain that what He speaks will surely come to pass.

Before He gives us a glimpse of future events, however, God reveals the reliable source of this information. These visions of the future do not come to us from the pen of a crazed quack or wild-eyed fanatic. The prophecies of the book of Revelation come from our omniscient, sovereign God, through Jesus Christ Himself. They are therefore a reliable and relevant source of information concerning the future of the world.

1:1–3

The book of Revelation wasn’t written to confuse, frighten, frustrate, or entertain us. The opening verse of this incredible book reveals its own purpose in no uncertain terms: “to show to His bond-servants, the things which must soon take place.” Though the book reveals the unfolding of future events, don’t let its portrayal of the end times distract you from the real heart of the book: the Author of those events. The title, “the Revelation of Jesus Christ” (1:1), can mean either the revelation from Jesus Christ or the revelation concerning Jesus Christ; in fact, it may mean both. As we witness the unfolding of events leading up to Christ’s coming kingdom, our mental picture of the person of Jesus becomes clearer. This is true because “the testimony of Jesus Christ” mentioned in verse 2 is itself “the spirit [or inner heart] of prophecy” (19:10). The person and work of Christ is the blueprint that holds together all the pieces of the prophetic puzzle.

The Greek phrase translated “soon” or “quickly” in 1:1 is en tachei. The same phrase is used in Luke 18:8 in reference to the judgment of God and in Romans 16:20 in a description of the future destruction of Satan.

The other common Greek term for impending fulfillment is found in Revelation 1:3, where the Greek word engys appears, meaning “near.”

These two terms, en tachei and engys, communicate that the fulfillment of future events could begin at any moment. It’s as if Christ now stands at the very door of our world, ready to enter at any moment. We should not expect the return of Christ at a particular time, but rather be ready for His return no matter when it occurs.

In verse 3 John wrote that those who read, hear, and heed the words of the prophecy of Revelation would be “blessed.” What does it mean to be “blessed” in a biblical sense? One commentator notes that the underlying Greek word “does not express superficial sentiment but instead the rugged and tested assurance that it is a good thing to be walking in the pathway of God’s will.” The same Greek term is used repeatedly by Jesus in the famous “beatitudes” passage in the Sermon on the Mount (Matt. 5:3–11). We often think of Revelation as containing nothing but death, destruction, and suffering. In reality, Revelation contains seven “beatitudes” for believers, designed to provide hope and encouragement in the midst of trials.

THE SEVEN “BEATITUDES” OF REVELATION

Blessed are those who:

• read, hear, and heed the prophecy (1:3). They will grow through its life-changing message.

• die in the Lord (14:13). They will rest from labors and receive a reward.

• stay alert and keep their clothes (16:15). They will not be ashamed for their lack of reward.

• are invited to the wedding feast of Christ (19:9). They will experience everlasting celebration.

• have a part in the first resurrection (20:6). They will never suffer or die again.

• heed the words of the prophecy of this book (22:7). They will be ready for Christ’s coming.

• wash their robes (22:14). They will receive reward for their deeds.1:4–8

John began by greeting the churches in Asia Minor with “grace … and peace” (1:4). When sinners come to Christ through simple faith, accepting Him as God in the flesh whose death on the cross paid the penalty for their sins, they receive eternal salvation through

grace—unmerited, unearned, undeserved favor.

God doesn’t save us because of any good thing we have done, or will do, or even promise to do. God saves us solely by His grace through faith (Eph. 2:8–9).

Salvation is God’s gift to undeserving sinners—we must never forget that! The result of this precious grace is a relationship that offers us true peace that overcomes any trials and tribulations the world can bring. What a reassuring greeting to the members of the persecuted church! Though John will later describe judgment and distress that in the future will overtake wicked unbelievers, God’s own people receive grace and peace.

This present peace and the future fulfillment of our salvation come from the Father, Son, and Holy Spirit. Drawing on several images he saw in the visions, John presented an “elaborate triadic formula for the Trinity.” He called the Father the One “who is and who was and who is to come” (1:4). We see this same description in the song of the four living creatures in 4:8. As an allusion to the divine name “I AM” in Exodus 3:14, it indicates God’s complete transcendence over all history—past, present, and future. God is just as much in control of our unknown future and unnerving present as He is of our unpleasant past.

The names John used for “Jesus Christ” are also drawn from Old and New Testament language. The titles “faithful witness,” “firstborn,” and “ruler of the kings of the earth” are drawn from Psalm 89:27 and 37; these refer to Christ’s authority and kingship as the promised descendant of David. These phrases also appear in Colossians 1:18 and Revelation 3:14, possibly referring to Christ’s authority to rule as the promised king from the line of David.

Finally, the Holy Spirit is described as “the seven Spirits who are before His throne” (1:4). John isn’t describing seven distinct Holy Spirits; there’s only one Holy Spirit (1 Cor. 12:13; Eph. 4:4). In a vision of the heavenly throne room described in Revelation 4, John saw the Holy Spirit symbolically represented by “seven lamps of fire burning before the throne” (4:5). The image of the “sevenfold Spirit” is also drawn from a similar image in Zechariah 4:2–7 and the seven qualities of the Holy Spirit in Isaiah 11:2–3: the Spirit (1) of the Lord, (2) of wisdom, (3) of understanding, (4) of counsel, (5) of strength, (6) of knowledge, and (7) of the fear of the Lord.

In light of this glorious truth about the Triune God, John responded with a grand doxology or song of praise (1:5–6). He drew the attention of his readers back to the cross where he had once stood as an eyewitness to the sufferings of his Savior (John 19:26–27, 35). By shedding His blood, Christ paid the debt in full for the sins of the world and thereby released believers from the guilt and penalty of their sins. On our behalf He conquered death and gave new life to all who believe. We can therefore share with Christ His authority as Priest and coming King through a supernatural union with Him by the indwelling power of the Holy Spirit (Eph. 2:4–7; Rev. 5:10; 20:6). Such glorious news is worthy of a grand doxology!

Ultimately, the book of Revelation tells the story about Jesus Christ Himself. As John concluded the opening greeting, he broke into a prophetic description of the coming King in all His glory. When the true Sovereign steps foot on the Mount of Olives, no applause will erupt from those who have rejected Him. No marching band will play His anthem. No red carpet will mark His way. No massive banner will greet Him displaying a bold “Welcome Home!” Instead, His coming will be accompanied by mourning because He comes as Judge (1:7). Using biblical images common in his day, John previewed the glorious descent of Christ at the final battle of Armageddon. Every eye will see Him, even those who did not believe in Him, and all who see Him will mourn greatly.

Jolting us to attention, John interjected a direct quote from God Almighty Himself: “I am the Alpha and the Omega … who is and who was and who is to come, the Almighty” (1:8). “Alpha” and “Omega,” the first and last letters of the Greek alphabet, mark God as the One who has both creation and re-creation in His hands. It would be a terrible misunderstanding, however, if we were to assume God cares nothing about what comes between the “A” and “Z.” This is why He reminds us that not only is He the God of the past and the future, but of the present as well. As “Almighty” God, the Lord exercises control over all time.

1:9–11

After a powerful introduction that climaxed in a quotation from the Almighty Himself (1:1–8), John transitioned abruptly to the setting of his first vision (1:9–11). As if he were going out of his way to keep the spotlight on Jesus, the apostle John introduced himself and his circumstances with succinct simplicity and humility: “I, John” (1:9). Having been banished to the penal colony on Patmos by the cruel Emperor Domitian for refusing to confess the emperor as “lord and god,” John wasn’t about to turn attention away from the only true Lord and God, Jesus Christ.

Though John could have pointed out items in his résumé that no one then alive could equal, he didn’t. Instead, he described himself in ways that emphasized the common experiences he shared with fellow believers: “your brother and fellow partaker” (1:9). The term translated “partaker” is related to the concept of “fellowship.” It’s hard for most Christians today to imagine fellowship in the church without the three so-called essentials—food, folks, and fun. Yet John verified that fellowship in the early church centered on an altogether different threesome—perseverance through tribulation in light of the coming kingdom.

The Greek word thlipsis (“tribulation”) can refer to the coming great tribulation of the end times, leading up to Christ’s physical return (Matt. 24:21, 29). More commonly, though, it refers to general trials and persecutions experienced by Christians of every age (13:21; 24:9; John 16:33; Rom. 5:3).

The term kingdom refers to a future earthly kingdom that will be established at the return of Christ (Matt. 19:28; Acts 1:6–7; 2 Tim. 4:1; Rev. 20:4). In light of their common destiny as co-regents with Christ at His coming, believers are occasionally referred to as God’s “kingdom” in a spiritual sense (1 Cor. 4:20; Col. 1:13).

In the context of shared suffering and in light of the promise of future glory, the Spirit enables believers to share in perseverance. The noun hypomonē (along with the cognate verb hypomenō) implies endurance under extreme difficulty, as a beast of burden might The noun hypomonē endure under a heavy load. God Himself gives believers the ability to endure hardship (Rom. 15:5; Col. 1:11).

In these three things—perseverance, tribulation, and the kingdom—Jesus Christ drew believers in John’s day together by giving them purpose and perspective in the midst of suffering. If Christ the coming King could suffer unjustly for them, they could certainly endure persecution for Him.

During Domitian’s reign, John was exiled to Patmos because of “the word of God and the testimony of Jesus” (1:9). Because of its unpleasant conditions, Rome had established the tiny, remote island of Patmos as a penal colony in the first century. According to the earliest historical records of the ancient church, the apostle John was exiled to Patmos for eighteen months beginning in AD 95. Even in exile for his faith, dwelling in the uncertain surroundings of a rocky penal colony, the elderly apostle set aside time on “the Lord’s day” (Sunday) to worship and pray. That’s what I call devotion! Perhaps he was kneeling in prayer or reciting Psalms when something supernatural took hold of him and ripped him out of the sphere of this world and transported into the spiritual realm.

Immediately upon finding himself “in the Spirit,” John heard behind him the clear, penetrating voice of Christ calling to his beloved disciple “like a trumpet” (1:10). He gave a simple instruction: “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” Christ selected these seven churches because their situations represented conditions applicable to churches of every age, including our own. Ephesus, the first of the seven churches and John’s own home church, was nearest to Patmos. The rest of the churches were on a natural overland route in the specific order given by Christ (see map in the introduction, page 10).

DOMITIAN’S PERSECUTION IN HISTORICAL PERSPECTIVE

Throughout the history of the church, Christianity has suffered various degrees of persecution. Historians identify two major worldwide, official attacks on the church by the Roman Empire: the first by Emperor Decius in the AD 250s, the second about fifty years later under Diocletian. This latter, brutal persecution ended with the Edict of Milan of 313, in which Emperor Constantine put an end to official Roman persecution of Christianity. The following chart indicates major and minor persecutions in the early church, with a general indication of their intensity.

Local persecutions, however, both preceded and followed those major upheavals. In fact, in the years immediately following the resurrection and ascension of Christ, the church suffered opposition and persecution by both local synagogue leaders as well as Gentile authorities. In the late 60s, Nero persecuted the church in Rome, executing Peter and Paul as well as many other Christians. Thirty years later, a persecution arose under Domitian, in which a primary target was one of the last known surviving apostles, John.

Tradition has it that Roman authorities attempted to boil him in oil, but he was miraculously preserved, which baffled and frightened the superstitious officials. John was then exiled to Patmos because of his testimony of Jesus Christ. Domitian, afraid of the kingdom of God and wanting to rid the world of any threats to his own power, sought out the known descendants of King David. He called in two grandsons of Jesus’ brother Jude for questioning regarding the nature of Christ’s kingdom and whether they were heirs to the throne. To Domitian’s surprise, however, these Jewish Christian relatives of Jesus explained that the kingdom they believed in and proclaimed was not earthly but heavenly, and it was to be established at the end of the world. Additionally, the two had little monetary worth. After showing the emperor their empty pockets, he released them from custody. John soon returned from exile and directed the churches of Asia until his death after the crowning of Emperor Trajan in AD 98.

Persecutions in the early church

1:12–20

With the booming, majestic voice of the Savior still echoing in his ears, John slowly turned to see who was speaking to him. He noticed first not a man, but seven golden lampstands, each holding an oil-burning lamp (1:12). Then his eyes settled on the source of the voice—“one like a son of man” standing in the midst of the seven lampstands. This was Jesus, no doubt, but not the kind of Jesus John remembered from earlier years—preaching to the multitudes, healing the sick, suffering on the cross, or even ascending into heaven. No, the message from this Jesus sent John’s memories racing backward in time more than sixty years to a powerful experience on the Mount of Transfiguration (Matt. 17:1–8; Mark 9:2–8; Luke 9:28–36). There Peter, James, and John had witnessed Christ transformed before their eyes as He briefly unveiled His glory. Now, near the end of his life, John saw a vision of the risen Lord in all His splendor.

John used the best descriptive terms he could muster to put into words what was essentially indescribable. The initial image resembled a human form, but He was clearly more than a man. The vision of the long robe, golden sash, white hair, flaming gaze, bronze feet, bellowing voice, and brilliant features (1:13–16) all point to one thing: Jesus Christ is God! From His mouth shot a two-edged sword—a symbol for the word of God (Heb. 4:12) as well as an instrument of judgment (Rev. 19:11–15). In his hands He held seven stars (1:16). In a brief glimpse of unveiled deity shrouded in mysterious symbols that surpassed even John’s experience on the Mount of Transfiguration, that beloved disciple quickly learned his place in the universe. Saint John—evangelist, theologian, elder, apostle, and elite member of Christ’s inner circle—was instantly reduced to a trembling sinner lying powerless before the King of kings and Lord of lords. In a word, the vision terrified him.

Yet in the midst of the apostle’s heart-stopping terror, the unsurpassable Son of God stooped down, reached out with His nail-pierced hand, and comforted His old friend. Helping the elderly disciple to his feet, He told John not to fear. Then Jesus described himself in exalted terms: “I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades” (1:17–18).

Immediately the Lord reiterated his command for John to write everything he saw (1:19; cf. 1:11). Yet this time he outlined the divine information into three distinct units that can be broken down into past, present, and future.

Therefore write …

(1) the things which you have seen,

(2) and the things which are,

(3) and the things which will take place after these things.

The Vision of Christ in Revelation 1

The Messages to the Churches in Revelation 2–3

The Visions of Future Things in Revelation 4–22.

“Then I turned to see the voice that was speaking with me” (1:12)

“To the angel of the church … write” (2:1, 8, 12, 18; 3:1, 7, 14)

“Come up here, and I will show you what must take place after these things” (4:1)

Like a reporter in the midst of a historic event, John began frantically recording the vision of Jesus still impressed upon his mind (“the things which you have seen”). Then Jesus helped all of us by interpreting two symbols from that vision: the stars and the lampstands. The seven stars in His right hand are the “angels” (or human messengers) of the seven churches mentioned in 1:11. The seven golden lampstands are the seven churches themselves (1:20). The charge is clear: John was to write everything he saw and heard and send it to the seven churches through each church’s pastor. This wide distribution of the book guaranteed that the revelation from Jesus Christ would address not only believers in John’s own day, but it would continue to inform and encourage believers of every age.

Application

Falling on Our Faces before the Glorious Lord

As I reflect on John’s breath-taking experience on Patmos, I’m struck by two principles.

First, the better our understanding of who Christ really is, the quicker we’ll respond in submission and obedience. Revelation 1:17 says, “And when I saw Him, I fell at His feet like a dead man.” We sometimes hear people talk about meeting Jesus face-to-face, giving Him a hug, sitting on his lap, and asking Him all those theological and biblical questions that have been nagging them throughout their lives. In light of John’s response to his brief glimpse of Christ’s unveiled glory, such a view fails to measure up. As we ponder John’s awesome encounter with the risen Lord, we should ask ourselves a couple of questions:

• Do I know and adore the awesome, glorious, powerful Jesus portrayed in the Bible, or have I adopted a culturally appropriate, mild-mannered, user-friendly Jesus after my own imaginations?

• How should John’s portrayal of Jesus affect my attitude in prayer? In worship? In obedience? Does my life reflect a response to the Jesus of Revelation 1:17? In what specific ways have I been too flippant or casual in my approach to my Master and Lord, Jesus Christ?

WHO ARE THE “ANGELS” IN REVELATION 2–3?

When we hear the word “angel” in the twenty-first century, we immediately picture heavenly messengers—sometimes appearing in human form, other times in brilliant attire. We may even imagine the six-winged creatures of Isaiah 6. If you lived in the first century and heard the Greek word angelos, however, white-clad and winged messengers may not be the first things to come to mind.

In fact, in both the Greek translation of the Old Testament and the New Testament, the word sometimes refers to a human messenger or herald, one who represents a king or carries an important message (Gen. 16:7–12; 1 Sam. 19:11–20; Mal. 3:1; Matt. 11:10; Luke 7:24, 27). One early Christian writing (c. AD 95–100) describes the pastor of Rome as the one whose job it was to send correspondence to the churches abroad, functioning in the role of a human angelos. Context must determine whether the word refers to angelic heavenly beings or to human beings functioning as messengers.

The context of the word angelos, first mentioned in 1:20 and repeated throughout chapters 2 and 3, suggests that the angelos in each of the seven churches in Asia Minor were the head elders or “pastors” of the churches. In fact, several times the “messenger” of each church is addressed in the singular “you,” and the “messenger” is also charged with bad behavior (as in 2:4, 14, 20). Heavenly, angelic beings cannot be charged with wrongdoing and be asked to repent.

Therefore, we should understand that when Jesus told John to write his messages to each angelos of the seven churches, he referred to what we call today the “pastors” of the churches—men with whom John was probably familiar. We must also realize, however, that though the primary recipient was the pastor of each church, 1:11 reminds us that these messages were intended for the churches under each pastor’s care.

Second, the greater our willingness to submit to Christ, the deeper will be the truths He reveals to us. No, you won’t receive divine visions of the future. No, Jesus Himself won’t give you a message for your pastor. John’s profound perception of the person of Christ, however, led him to a complete submission to His authority. In turn, this led to a deepening understanding of Christ and His plans for the future. As we open God’s Word and encounter Christ, our attitudes of humility and submission will lead us into a deeper relationship with Him. Let me suggest what you can do to drive this principle home.

Read Psalm 111:10; Proverbs 1:7; and Proverbs 9:10. Look closely at these texts. According to them, what one thing is essential for deepening our understanding of obedience to God’s revealed truth? Then ask yourself, “Do I open God’s Word with this attitude? Do I show the kind of respect and reverence necessary to have true wisdom and understanding?” Why not pause and reread these verses? Consider committing them to memory.