REVELATIONS
The Opening Statement
A. Most of my adult academic/theological life I have had the presupposition that those who believe the Bible take it “literally” (and that is surely true for historical narrative). However, it has become more and more obvious to me that to take prophecy, poetry, parables, and apocalyptic literature literally is to miss the point of the inspired text. The author’s intent, not literalness, is the key to a proper understanding of the Bible. To make the Bible say more (doctrinal specificity) is as dangerous and misleading as to interpret it in such a way as to make it say less than was intended by the original, inspired writer.
The focus must be the larger context, the historical setting, and the intention the author expressed in the text itself and in his choice of genre. Genre is a literary contract between the author and the reader. To miss this clue is surely to lead to misinterpretation! The book of Revelation is surely true, but not historical narrative, not meant to be taken literally. The genre itself is screaming this point to us if we will only hear it. This does not mean that it is not inspired, or not true; it is just figurative, cryptic, symbolic, metaphorical, and imaginative.
B. Revelation is a uniquely Jewish literary genre, apocalyptic. It was often used in tension-filled times to express the conviction that God was in control of history and would bring deliverance to His people.
This type of literature is characterized by...
1. a strong sense of the universal sovereignty of God (monotheism and determinism)
2. a struggle between good and evil, this age and the age to come (dualism)
3. use of secret code words (usually from the Old Testament or Intertestamental Jewish apocalyptic literature)
4. use of colors, numbers, animals, sometimes animals/humans
5. use of angelic mediation by means of visions and dreams, but usually through angelic mediation
6. primarily focuses on the end-time (new age)
7. use of a fixed set of symbols, not reality, to communicate the end-time message
8. Some examples of this type of genre are:
a. Old Testament...(1) Isaiah 24 – 27, 56 – 66 (2) Ezekiel 37 – 48 (3) Daniel 7 – 12 (4) Joel 2:28 – 3:21 (5) Zechariah 1 – 6, 12 – 14
b. New Testament...(1) Matthew 24, Mark 13, Luke 21, and 1st Corinthians 15 (2) 2nd Thessalonians 2 (3) Revelation 4 – 22
9. non-canonical:
a. 1st Enoch, 2nd Enoch (the Secrets of Enoch)
b. The Book of Jubilees
c. The Sibylline Oracles 3, 4, 5
d. The Testament of the Twelve Patriarchs
e. The Psalms of Solomon
f. The Assumption of Moses
g. The Martyrdom of Isaiah
h. The Apocalypse of Moses (Life of Adam and Eve)
i. The Apocalypse of Abraham
j. The Testament of Abraham
k. 2nd Esdras (4th Esdras)
l. Baruch 2, 3
C. These apocalyptic works were never presented orally. They are highly structured, literary works. The structure is crucial to a proper interpretation. Part of the planned structure of the book of Revelation is the seven seals, seven trumpets, and seven bowls. With each cycle the judgment increases: seals, ¼ destruction; trumpets, 1/3 destruction; bowls, total destruction. At the end of each cycle The 2nd Coming of Christ occurs: seals, 6:12 – 17; trumpets, 11:15 – 18; bowls, 19:1 – 21. This shows that the book is not chronologically sequential, but a drama in several acts which foresees the same period of time in three progressively violent Old Testament judgment motifs.
There are seven literary sections plus a prologue and an epilogue:
1. 1:1 – 8 (prologue)
2. 1:9 – 3:22
3. 4:1 – 8:1
4. 8:2 – 11:19
5. 12:1 – 14:20
6. 15:1 – 16:21
7. 17:1 – 19:21
8. 20:1 – 22:5
9. 22:6 – 21 (epilogue)
It is obvious that the number “seven” plays a large part in the structure of the book as can be seen from the seven churches, seven seals, seven trumpets, and seven bowls. Some other examples of “seven” are as follows...
1. 7 lampstands, 1:12
2. 7 spirits of God, 1:4; 3:1; 4:5; 5:6
3. 7 stars, 1:20; 2:1
4. 7 thunders, 10:3
5. 7 beatitudes, 1:3; 14:13; 16:15; 19:9
6. 7 kings, 17:10
7. 7 plagues, 21:9
8. 7 connections to animals
a. 7 horns. . .7 eyes, 5:6
b. 7 heads. . .7 diadems, 12:3; 13:1
c. woman on beast with 7 heads, 17:3,7,9
d. woman sitting on 7 mountains, 17:9
D. The interpretation of this book is most susceptible to theological bias. One’s presuppositions drive the interpretation of the ambiguous details. These theological presuppositions function on several levels...
1. the origin of the symbols
a. Old Testament allusions (1) the Old Testament themes like creation, the fall, the flood, the exodus, restored Jerusalem (2) hundreds of allusions (usually not quotes) from the prophets
b. Intertestamental Jewish literature (Enoch, Baruch, Sibylline Oracles, 2nd Esdras)
c. first century Greco-Roman world
d. ancient near eastern cosmological-creation accounts (especially Revelations 12)
2. the time frame of the book
a. first century
b. every century
c. last generation
3. systematic theological grids
a. a-millennial
b. post-millennial
c. pre-millennial
d. dispensational pre-millennial
In light of hermeneutical divergence (the different approaches to interpretation) and inappropriate dogmatism (the know-it-all attitude), how should an interpreter proceed?
First, let us admit that modern western Christians do not understand the genre and do not recognize the historical allusions that first century Christians would have immediately understood.
Second, let us admit that every generation of Christians has forced the Revelation into its personal historical setting and all have been wrong so far.
Third, let us read the Bible before we read the theological systems. Look for the literary context of each vision/oracle and state the central truth in one declarative sentence. The central truth will be the same for every generation of believers while the specificity of the details may be relevant for only the first and/or last generation of believers. The details may be relevant, but history, not theology, will reveal their purpose.
Fourth, let us remember that this book is primarily a word of comfort and encouragement to faithfulness amidst the persecution of believers by unbelievers. This book is not meant to answer the curiosity of every generation of believers, nor outline a detailed plan of end-time events.
Fifth, it is safe to affirm that fallen human society is on a collision course with the kingdom of God. It will appear at first that the world has won (like Calvary), but wait; God is sovereign, He is in control of history, of life and death. His people are victorious in Him!
E. Despite the difficulty and ambiguity of interpretation, this book has a message and is an inspired word from God to His people in every age. It is worth the extra effort necessary to study this unique book. Its strategic position in the New Testament canon speaks of its capstone message.
“Indeed, it may well be that, with the exception of the Gospels, the Apocalypse contains the most profound and moving teaching on Christian doctrine and discipleship found anywhere in Holy Scripture. Neither the fanaticism of some who have fixed their attention on prophecy rather than on Christ, nor the diversity of interpretive view-points should discourage us from pursuing Christian truth in this marvelous book”. Remember, these are truly the last words of Jesus to His church! The modern Church dares not ignore or minimize them! They are to prepare believers for persecution and conflict in light of God’s sovereignty (monotheism), the reality of the evil one (limited dualism), the ongoing results of the fall (human rebellion), and God’s promises to redeem mankind (unconditional covenant Genesis 3:15..."And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel." (NASB); Genesis 12:1 – 3..."Now the LORD said to Abram, "Go forth from your country, And from your relatives And from your father's house, To the land which I will show you; And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed." (NASB); Exodus 19:5 – 6..."'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel." (NASB); John 3:16..."For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." (NASB); 2nd Corinthians 5:21..."He made Him who knew no sin {to be} sin on our behalf, so that we might become the righteousness of God in Him." (NASB)).
The focus must be the larger context, the historical setting, and the intention the author expressed in the text itself and in his choice of genre. Genre is a literary contract between the author and the reader. To miss this clue is surely to lead to misinterpretation! The book of Revelation is surely true, but not historical narrative, not meant to be taken literally. The genre itself is screaming this point to us if we will only hear it. This does not mean that it is not inspired, or not true; it is just figurative, cryptic, symbolic, metaphorical, and imaginative.
B. Revelation is a uniquely Jewish literary genre, apocalyptic. It was often used in tension-filled times to express the conviction that God was in control of history and would bring deliverance to His people.
This type of literature is characterized by...
1. a strong sense of the universal sovereignty of God (monotheism and determinism)
2. a struggle between good and evil, this age and the age to come (dualism)
3. use of secret code words (usually from the Old Testament or Intertestamental Jewish apocalyptic literature)
4. use of colors, numbers, animals, sometimes animals/humans
5. use of angelic mediation by means of visions and dreams, but usually through angelic mediation
6. primarily focuses on the end-time (new age)
7. use of a fixed set of symbols, not reality, to communicate the end-time message
8. Some examples of this type of genre are:
a. Old Testament...(1) Isaiah 24 – 27, 56 – 66 (2) Ezekiel 37 – 48 (3) Daniel 7 – 12 (4) Joel 2:28 – 3:21 (5) Zechariah 1 – 6, 12 – 14
b. New Testament...(1) Matthew 24, Mark 13, Luke 21, and 1st Corinthians 15 (2) 2nd Thessalonians 2 (3) Revelation 4 – 22
9. non-canonical:
a. 1st Enoch, 2nd Enoch (the Secrets of Enoch)
b. The Book of Jubilees
c. The Sibylline Oracles 3, 4, 5
d. The Testament of the Twelve Patriarchs
e. The Psalms of Solomon
f. The Assumption of Moses
g. The Martyrdom of Isaiah
h. The Apocalypse of Moses (Life of Adam and Eve)
i. The Apocalypse of Abraham
j. The Testament of Abraham
k. 2nd Esdras (4th Esdras)
l. Baruch 2, 3
C. These apocalyptic works were never presented orally. They are highly structured, literary works. The structure is crucial to a proper interpretation. Part of the planned structure of the book of Revelation is the seven seals, seven trumpets, and seven bowls. With each cycle the judgment increases: seals, ¼ destruction; trumpets, 1/3 destruction; bowls, total destruction. At the end of each cycle The 2nd Coming of Christ occurs: seals, 6:12 – 17; trumpets, 11:15 – 18; bowls, 19:1 – 21. This shows that the book is not chronologically sequential, but a drama in several acts which foresees the same period of time in three progressively violent Old Testament judgment motifs.
There are seven literary sections plus a prologue and an epilogue:
1. 1:1 – 8 (prologue)
2. 1:9 – 3:22
3. 4:1 – 8:1
4. 8:2 – 11:19
5. 12:1 – 14:20
6. 15:1 – 16:21
7. 17:1 – 19:21
8. 20:1 – 22:5
9. 22:6 – 21 (epilogue)
It is obvious that the number “seven” plays a large part in the structure of the book as can be seen from the seven churches, seven seals, seven trumpets, and seven bowls. Some other examples of “seven” are as follows...
1. 7 lampstands, 1:12
2. 7 spirits of God, 1:4; 3:1; 4:5; 5:6
3. 7 stars, 1:20; 2:1
4. 7 thunders, 10:3
5. 7 beatitudes, 1:3; 14:13; 16:15; 19:9
6. 7 kings, 17:10
7. 7 plagues, 21:9
8. 7 connections to animals
a. 7 horns. . .7 eyes, 5:6
b. 7 heads. . .7 diadems, 12:3; 13:1
c. woman on beast with 7 heads, 17:3,7,9
d. woman sitting on 7 mountains, 17:9
D. The interpretation of this book is most susceptible to theological bias. One’s presuppositions drive the interpretation of the ambiguous details. These theological presuppositions function on several levels...
1. the origin of the symbols
a. Old Testament allusions (1) the Old Testament themes like creation, the fall, the flood, the exodus, restored Jerusalem (2) hundreds of allusions (usually not quotes) from the prophets
b. Intertestamental Jewish literature (Enoch, Baruch, Sibylline Oracles, 2nd Esdras)
c. first century Greco-Roman world
d. ancient near eastern cosmological-creation accounts (especially Revelations 12)
2. the time frame of the book
a. first century
b. every century
c. last generation
3. systematic theological grids
a. a-millennial
b. post-millennial
c. pre-millennial
d. dispensational pre-millennial
In light of hermeneutical divergence (the different approaches to interpretation) and inappropriate dogmatism (the know-it-all attitude), how should an interpreter proceed?
First, let us admit that modern western Christians do not understand the genre and do not recognize the historical allusions that first century Christians would have immediately understood.
Second, let us admit that every generation of Christians has forced the Revelation into its personal historical setting and all have been wrong so far.
Third, let us read the Bible before we read the theological systems. Look for the literary context of each vision/oracle and state the central truth in one declarative sentence. The central truth will be the same for every generation of believers while the specificity of the details may be relevant for only the first and/or last generation of believers. The details may be relevant, but history, not theology, will reveal their purpose.
Fourth, let us remember that this book is primarily a word of comfort and encouragement to faithfulness amidst the persecution of believers by unbelievers. This book is not meant to answer the curiosity of every generation of believers, nor outline a detailed plan of end-time events.
Fifth, it is safe to affirm that fallen human society is on a collision course with the kingdom of God. It will appear at first that the world has won (like Calvary), but wait; God is sovereign, He is in control of history, of life and death. His people are victorious in Him!
E. Despite the difficulty and ambiguity of interpretation, this book has a message and is an inspired word from God to His people in every age. It is worth the extra effort necessary to study this unique book. Its strategic position in the New Testament canon speaks of its capstone message.
“Indeed, it may well be that, with the exception of the Gospels, the Apocalypse contains the most profound and moving teaching on Christian doctrine and discipleship found anywhere in Holy Scripture. Neither the fanaticism of some who have fixed their attention on prophecy rather than on Christ, nor the diversity of interpretive view-points should discourage us from pursuing Christian truth in this marvelous book”. Remember, these are truly the last words of Jesus to His church! The modern Church dares not ignore or minimize them! They are to prepare believers for persecution and conflict in light of God’s sovereignty (monotheism), the reality of the evil one (limited dualism), the ongoing results of the fall (human rebellion), and God’s promises to redeem mankind (unconditional covenant Genesis 3:15..."And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel." (NASB); Genesis 12:1 – 3..."Now the LORD said to Abram, "Go forth from your country, And from your relatives And from your father's house, To the land which I will show you; And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed." (NASB); Exodus 19:5 – 6..."'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel." (NASB); John 3:16..."For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." (NASB); 2nd Corinthians 5:21..."He made Him who knew no sin {to be} sin on our behalf, so that we might become the righteousness of God in Him." (NASB)).
The Author
A. Internal evidence of John the Apostle’s authorship
1. Author named himself four times as John.
Revelations 1:1..."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..." and verse 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..." and verse 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." (NASB)
Revelations 22:8..."I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things." (NASB)
2. He also called himself
a. a bond servant
Revelations 1:1..."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..." (NASB)
Revelatios 22:6..."And he said to me, "These words are faithful and true"; and the Lord, the God of the spirits of the prophets, sent His angel to show to His bond-servants the things which must soon take place." (NASB)
b. a brother and fellow-partaker in tribulation (1:9..."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." (NASB))
c. a prophet (22:9..."But he *said to me, "Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship God." (NASB)), and called his book a prophecy
Revelations 1:3..."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." (NASB)
Revelations 22:7..."And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book." and verse 10..."And he *said to me, "Do not seal up the words of the prophecy of this book, for the time is near." and verse 18..."I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book..." and verse 19..."...and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book." (NASB)
B. External evidence of John the Apostle’s authorship from early Christian authors
1. John the Apostle, son of Zebedee
a. Justin Martyr (250 A.D.) in Dialogue with Trypho
b. Irenaeus (Lyons) in Against Heresies
c. Tertullian (North Africa) in Against Praxeas
d. Origen (Alexandria) in (1) On the Soul (2) Against Marcion (3) Against Heretics (4) Against Celsus
e. The Muratorian Canon (180 – 200 A.D.)
2. Other Candidates
a. John Mark - This was first mentioned by Dionysius, Bishop of Alexandria (247 – 264 A.D.)
b. John the elder - This comes from a quote in Eusebius from Papias.
c. John the Baptist - (with later editorial additions) has been suggested by J. Massyngberde Ford in the Anchor Bible commentary.
C. Dionysius, the bishop of Alexandria (247 – 264 A.D.), was the first to express doubts (his book has been lost, but he is quoted by Eusebius of Caesarea, who agreed with him) about John the Apostle’s authorship, based on
1. John the Apostle does not refer to himself as John in the Gospel nor his letters, but Revelation is from “John”
2. the structure of Revelation is different from the Gospel and the letters
3. the vocabulary of Revelation is different from the Gospel and the letters ú4. the grammatical style of Revelation is of inferior quality to the Gospel and the letters.
D. Probably the most serious modern challenge to John the Apostle’s authorship comes from R. H. Charles in Saint John, Vol. I p. xxxix.
E. The majority of modern scholarship has rejected the traditional authorship of many of the New Testament books. A good example of this trend related to Revelation might be Raymond E. Brown, a renowned Catholic Johannine scholar. The introductory volume of the Anchor Bible Commentary series says, “written by a Jewish Christian prophet named John who was neither John, son of Zebedee, nor the writer of the Johannine Gospel or of the Epistles” (p. 774).
F. In many ways authorship is uncertain. There are striking parallels with the Apostle John’s other writings and also striking differences. The key to understanding this book is not in its human author, but in its Divine author! The author believed himself to be an inspired prophet.
1. Author named himself four times as John.
Revelations 1:1..."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..." and verse 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..." and verse 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." (NASB)
Revelations 22:8..."I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things." (NASB)
2. He also called himself
a. a bond servant
Revelations 1:1..."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..." (NASB)
Revelatios 22:6..."And he said to me, "These words are faithful and true"; and the Lord, the God of the spirits of the prophets, sent His angel to show to His bond-servants the things which must soon take place." (NASB)
b. a brother and fellow-partaker in tribulation (1:9..."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." (NASB))
c. a prophet (22:9..."But he *said to me, "Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship God." (NASB)), and called his book a prophecy
Revelations 1:3..."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." (NASB)
Revelations 22:7..."And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book." and verse 10..."And he *said to me, "Do not seal up the words of the prophecy of this book, for the time is near." and verse 18..."I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book..." and verse 19..."...and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book." (NASB)
B. External evidence of John the Apostle’s authorship from early Christian authors
1. John the Apostle, son of Zebedee
a. Justin Martyr (250 A.D.) in Dialogue with Trypho
b. Irenaeus (Lyons) in Against Heresies
c. Tertullian (North Africa) in Against Praxeas
d. Origen (Alexandria) in (1) On the Soul (2) Against Marcion (3) Against Heretics (4) Against Celsus
e. The Muratorian Canon (180 – 200 A.D.)
2. Other Candidates
a. John Mark - This was first mentioned by Dionysius, Bishop of Alexandria (247 – 264 A.D.)
b. John the elder - This comes from a quote in Eusebius from Papias.
c. John the Baptist - (with later editorial additions) has been suggested by J. Massyngberde Ford in the Anchor Bible commentary.
C. Dionysius, the bishop of Alexandria (247 – 264 A.D.), was the first to express doubts (his book has been lost, but he is quoted by Eusebius of Caesarea, who agreed with him) about John the Apostle’s authorship, based on
1. John the Apostle does not refer to himself as John in the Gospel nor his letters, but Revelation is from “John”
2. the structure of Revelation is different from the Gospel and the letters
3. the vocabulary of Revelation is different from the Gospel and the letters ú4. the grammatical style of Revelation is of inferior quality to the Gospel and the letters.
D. Probably the most serious modern challenge to John the Apostle’s authorship comes from R. H. Charles in Saint John, Vol. I p. xxxix.
E. The majority of modern scholarship has rejected the traditional authorship of many of the New Testament books. A good example of this trend related to Revelation might be Raymond E. Brown, a renowned Catholic Johannine scholar. The introductory volume of the Anchor Bible Commentary series says, “written by a Jewish Christian prophet named John who was neither John, son of Zebedee, nor the writer of the Johannine Gospel or of the Epistles” (p. 774).
F. In many ways authorship is uncertain. There are striking parallels with the Apostle John’s other writings and also striking differences. The key to understanding this book is not in its human author, but in its Divine author! The author believed himself to be an inspired prophet.
The Date
A. This is certainly integrally linked to authorship
B. Some possible dates
1. The traditional date is during Domitian’s reign (81 – 96 A.D. ) because it fits internal evidence of persecution
a. Irenaeus (quoted by Eusebius) in Against Heresies, V:30:3.
b. Clement of Alexandria
c. Origin of Alexandria
d. Eusebius of Caesarea, Church History, iii:23:1
e. Victorinus, Apocalypse x:11
f. Jerome
2. Epiphanius, a 3rd Century writer, in Haer., 51:12, 32, says that John wrote it after his release from Patmos which was during Claudius’ reign (41 – 54 A.D.).
3. Others supposed it to be during Nero’s reign (54 – 68 A.D.) because of...
a. the obvious background of Emperor cult persecution
b. Caesar Nero, written in Hebrew, equals the number of the beast, “666”
C. The date of 95 – 96 A.D. seems to fit better and more evangelical scholars agree based on the early church fathers stating that the Apostle John was exiled on The Patmos Island during the reign of Domitian who died in 96 A.D. which allowed the Apostle John to return to Ephesus.
B. Some possible dates
1. The traditional date is during Domitian’s reign (81 – 96 A.D. ) because it fits internal evidence of persecution
a. Irenaeus (quoted by Eusebius) in Against Heresies, V:30:3.
b. Clement of Alexandria
c. Origin of Alexandria
d. Eusebius of Caesarea, Church History, iii:23:1
e. Victorinus, Apocalypse x:11
f. Jerome
2. Epiphanius, a 3rd Century writer, in Haer., 51:12, 32, says that John wrote it after his release from Patmos which was during Claudius’ reign (41 – 54 A.D.).
3. Others supposed it to be during Nero’s reign (54 – 68 A.D.) because of...
a. the obvious background of Emperor cult persecution
b. Caesar Nero, written in Hebrew, equals the number of the beast, “666”
C. The date of 95 – 96 A.D. seems to fit better and more evangelical scholars agree based on the early church fathers stating that the Apostle John was exiled on The Patmos Island during the reign of Domitian who died in 96 A.D. which allowed the Apostle John to return to Ephesus.
The Recipients
A. From 1:4 it is obvious that the original recipients were seven churches in the Roman Province of Asia. These churches are addressed in such a way as to imply the travel route of the bearer of the letter.
B. The message of Revelation uniquely relates to all churches and believers who are experiencing persecution from a fallen world system.
C. As the canonical conclusion to the New Testament this book is a message of consummation to all believers of all ages.
B. The message of Revelation uniquely relates to all churches and believers who are experiencing persecution from a fallen world system.
C. As the canonical conclusion to the New Testament this book is a message of consummation to all believers of all ages.
The Occasion
A. The setting was persecution caused by the separation of the local churches from the legal protection Rome accorded to Judaism. This division occurred officially around 70 A.D. when the rabbis from Jamnia instituted an oath formula which demanded the members of the local synagogues to curse Jesus of Nazareth.
B. Roman documents indicate that Emperor worship became a major conflict with the church from the reigns of Nero (54 – 68 A.D.) to Domitian (81 – 96 A.D.). However, there is no documentation of an official empire-wide persecution. Apparently Revelation reflected the exuberance of local Emperor worship cults in the Eastern Provinces of the Roman Empire (“Biblical Archaeology Review,” May/June 1993 p. 29-37).
B. Roman documents indicate that Emperor worship became a major conflict with the church from the reigns of Nero (54 – 68 A.D.) to Domitian (81 – 96 A.D.). However, there is no documentation of an official empire-wide persecution. Apparently Revelation reflected the exuberance of local Emperor worship cults in the Eastern Provinces of the Roman Empire (“Biblical Archaeology Review,” May/June 1993 p. 29-37).
The Syntax
A. There are many grammatical problems in the Greek text.
B. Some possible reasons for these problems
1. John’s Aramaic thought patterns.
2. He had no scribe on Patmos to write for him.
3. The excitement of the visions was overwhelming.
4. They are purposeful for the effect.
5. The genre (apocalyptic) was highly figurative.
C. Similar grammatical idiosyncrasies are found in other Jewish apocalyptic writings.
B. Some possible reasons for these problems
1. John’s Aramaic thought patterns.
2. He had no scribe on Patmos to write for him.
3. The excitement of the visions was overwhelming.
4. They are purposeful for the effect.
5. The genre (apocalyptic) was highly figurative.
C. Similar grammatical idiosyncrasies are found in other Jewish apocalyptic writings.
The Canonicity
A. It was rejected early by the Eastern Church; the book does not appear in the Peshitta (5th Century Syriac).
B. In the early 4th Century Eusebius, following Dionysius of Alexandria in the late third century, said Revelation was not written by the Apostle John. He listed it as one of the “disputed” books but included it in his canonical list
C. The Council of Laodicea (about 360 A.D.) omitted it from the list of canonical books. Jerome rejected it as canonical but the Council of Carthage (397 A.D.) included it. Revelation was admitted by means of the advocacy of the Eastern Church in a compromise which included Hebrews (which was advocated by the Western Church).
D. We should acknowledge that it is a presupposition of believers that the Holy Spirit guided the historical process in its inclusion of the Christian canon.
E. The two major theologians of the Protestant movement rejected
1. Martin Luther called it neither prophetic or apostolic, in essence rejecting its inspiration.
2. John Calvin, who wrote a commentary on every book of the New Testament except Revelation, in essence rejected its relevance and its place in Christian doctrine
B. In the early 4th Century Eusebius, following Dionysius of Alexandria in the late third century, said Revelation was not written by the Apostle John. He listed it as one of the “disputed” books but included it in his canonical list
C. The Council of Laodicea (about 360 A.D.) omitted it from the list of canonical books. Jerome rejected it as canonical but the Council of Carthage (397 A.D.) included it. Revelation was admitted by means of the advocacy of the Eastern Church in a compromise which included Hebrews (which was advocated by the Western Church).
D. We should acknowledge that it is a presupposition of believers that the Holy Spirit guided the historical process in its inclusion of the Christian canon.
E. The two major theologians of the Protestant movement rejected
1. Martin Luther called it neither prophetic or apostolic, in essence rejecting its inspiration.
2. John Calvin, who wrote a commentary on every book of the New Testament except Revelation, in essence rejected its relevance and its place in Christian doctrine
Historical Theories of Interpretation
A. It has been notoriously difficult to interpret; therefore, dogmatism is inappropriate!
B. The symbols are drawn from
1. Old Testament apocalyptic passages in
a. Daniel
b. Ezekiel
c. Zechariah
d. Isaiah
2. Intertestamental Jewish apocalyptic literature
3. the 1st Century Greco-Roman historical setting (especially Revelations 17)
4. ancient near eastern mythological creation accounts (especially Revelations 12)
C. In general there are four main-streams of interpretation
1. PRETERIST - this group sees the book as primarily or exclusively related to the 1st Century churches in the Roman Province of Asia. All the details and prophecies were fulfilled in the 1st Century.
2. HISTORICIST - this group sees the book as an overview of history, primarily of Western civilization and in some sense the Roman Catholic Church. Often the letters to the seven churches of chapters 2 and 3 are used as a description of certain periods of time. Some see these as temporally synchronous and others as chronologically sequential.
3. FUTURIST - this group sees the book as referring to the events immediately preceding the Parousia (2nd Coming of Christ) which will be literally and historically fulfilled.
4. IDEALIST - this group sees the book as totally symbolic of the struggle between good and evil which has no historical significance. All of these have some validity, but they miss the intentional ambiguity of John’s choice of genre and imagery. The problem is balance, not which one is correct.
B. The symbols are drawn from
1. Old Testament apocalyptic passages in
a. Daniel
b. Ezekiel
c. Zechariah
d. Isaiah
2. Intertestamental Jewish apocalyptic literature
3. the 1st Century Greco-Roman historical setting (especially Revelations 17)
4. ancient near eastern mythological creation accounts (especially Revelations 12)
C. In general there are four main-streams of interpretation
1. PRETERIST - this group sees the book as primarily or exclusively related to the 1st Century churches in the Roman Province of Asia. All the details and prophecies were fulfilled in the 1st Century.
2. HISTORICIST - this group sees the book as an overview of history, primarily of Western civilization and in some sense the Roman Catholic Church. Often the letters to the seven churches of chapters 2 and 3 are used as a description of certain periods of time. Some see these as temporally synchronous and others as chronologically sequential.
3. FUTURIST - this group sees the book as referring to the events immediately preceding the Parousia (2nd Coming of Christ) which will be literally and historically fulfilled.
4. IDEALIST - this group sees the book as totally symbolic of the struggle between good and evil which has no historical significance. All of these have some validity, but they miss the intentional ambiguity of John’s choice of genre and imagery. The problem is balance, not which one is correct.
The Purpose of Revelations
A. The purpose of Revelation is to show God’s sovereignty in history and the promise of the culmination of all things in Him. The faithful are to remain in faith and hope amidst the persecution and aggression of this fallen world system. The focus of the book is the persecution and faithfulness of believers in the first century and in every century. Remember, prophets spoke of the future in an effort to reform the present. Revelation is not only about how it will end, but how it is going.
In his article in The Expositors Bible Commentary, Vol. I entitled, “The Eschatology of the Bible,” Robert L. Sancy said, “the biblical prophets were not concerned primarily with the time and chronological arrangement of future events. For them the spiritual state of their contemporaries was the point of importance and the great eschatological visitation of God for the judgment of unrighteousness and the blessing of the pious was interjected for its ethical impact in the present” (p. 104).
B. The general purpose is summed up well in the brief introduction to the TEV and NJB translations.
1. TEV, p. 1122, “The Revelation to John was written at a time when Christians were being persecuted because of their faith in Jesus Christ as Lord. The writer’s main concern is to give his readers hope and encouragement, and to urge them to remain faithful during times of suffering and persecution.”
2. NJB, p. 1416, “The Bible is summed up in the message of hope and the rich symbolism of this book. It is a vision of rescue from the trials which beset God’s people, and a promise of a glorious future. The message is expressed by means of imagery which draws on the whole of the Bible, so that every feature, animals, colors, numbers, is evocative and full of overtones to a reader familiar with the Old Testament. In this way it is a secret and allusive revelation of what is to come, though the natural symbolism of the great acts of worship and the final vision of the messianic splendor of the new Holy City are clear enough. There was a tradition of such writing in Judaism from Daniel onwards, to strengthen God’s people in persecution with assurance of eventual deliverance and triumph.”
C. It is crucial that the interpreter give the redemptive theme priority.
1. God has brought individual, corporate, and cosmic salvation through Christ.
2. God’s redemption is both spiritual and physical. The Church is saved, but not safe! One day She will be!
3. God still loves fallen, rebellious, self-centered humanity. The wrath of God in the seals and trumpets is for redemption.
Revelations 9:20 – 21..."The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts." (NASB)
Revelations 14:6 – 7..."And I saw another angel flying in midheaven, having an eternal gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people; and he said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters." (NASB)
Revelations 16:9..."Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory." and verse 11..."...and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds." (NASB)
Revelations 21:7..."He who overcomes will inherit these things, and I will be his God and he will be My son." (NASB)
Revelations 22:17..."The Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who wishes take the water of life without cost." (NASB)
4. God not only restores fallen mankind, but also fallen creation. Evil at every level will be purged!
D. This book must not be seen as a chronological chart of the events, times, and manner of the Second Coming. It has often been interpreted as the “secret” to western history. Every generation has forced its histories into the apocalyptic symbols; every one has been wrong so far. The details of these prophecies will be much more obvious to the last generation of believers suffering under the Anti-Christ. A literal interpretation has caused this book to be ignored by some (Calvin), depreciated by others (Luther, “neither apostolic nor prophetic”), and overemphasized by others (millennialists).
In his article in The Expositors Bible Commentary, Vol. I entitled, “The Eschatology of the Bible,” Robert L. Sancy said, “the biblical prophets were not concerned primarily with the time and chronological arrangement of future events. For them the spiritual state of their contemporaries was the point of importance and the great eschatological visitation of God for the judgment of unrighteousness and the blessing of the pious was interjected for its ethical impact in the present” (p. 104).
B. The general purpose is summed up well in the brief introduction to the TEV and NJB translations.
1. TEV, p. 1122, “The Revelation to John was written at a time when Christians were being persecuted because of their faith in Jesus Christ as Lord. The writer’s main concern is to give his readers hope and encouragement, and to urge them to remain faithful during times of suffering and persecution.”
2. NJB, p. 1416, “The Bible is summed up in the message of hope and the rich symbolism of this book. It is a vision of rescue from the trials which beset God’s people, and a promise of a glorious future. The message is expressed by means of imagery which draws on the whole of the Bible, so that every feature, animals, colors, numbers, is evocative and full of overtones to a reader familiar with the Old Testament. In this way it is a secret and allusive revelation of what is to come, though the natural symbolism of the great acts of worship and the final vision of the messianic splendor of the new Holy City are clear enough. There was a tradition of such writing in Judaism from Daniel onwards, to strengthen God’s people in persecution with assurance of eventual deliverance and triumph.”
C. It is crucial that the interpreter give the redemptive theme priority.
1. God has brought individual, corporate, and cosmic salvation through Christ.
2. God’s redemption is both spiritual and physical. The Church is saved, but not safe! One day She will be!
3. God still loves fallen, rebellious, self-centered humanity. The wrath of God in the seals and trumpets is for redemption.
Revelations 9:20 – 21..."The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts." (NASB)
Revelations 14:6 – 7..."And I saw another angel flying in midheaven, having an eternal gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people; and he said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters." (NASB)
Revelations 16:9..."Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory." and verse 11..."...and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds." (NASB)
Revelations 21:7..."He who overcomes will inherit these things, and I will be his God and he will be My son." (NASB)
Revelations 22:17..."The Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who wishes take the water of life without cost." (NASB)
4. God not only restores fallen mankind, but also fallen creation. Evil at every level will be purged!
D. This book must not be seen as a chronological chart of the events, times, and manner of the Second Coming. It has often been interpreted as the “secret” to western history. Every generation has forced its histories into the apocalyptic symbols; every one has been wrong so far. The details of these prophecies will be much more obvious to the last generation of believers suffering under the Anti-Christ. A literal interpretation has caused this book to be ignored by some (Calvin), depreciated by others (Luther, “neither apostolic nor prophetic”), and overemphasized by others (millennialists).
Notes on Revelations by Tim Headley
Revelations 1 - 4
1:1-20...Introduction
1:1-10...Prologue
1:11...The Creator's 1st command to write
1:12-16...The Creator as seen by ____.
1:17-20...The Creator's 2nd command to write and HIS explanation of what John saw
2-3...Letters to the Seven Churches In Asia
2:1-7..._______
2:7-11...______
2:12-17...________
2:18-29...________
3:1-6...______
3:7-13...____________
3:14-22...__________
4-18...Events in the seven years just before ___________________
4-5...The Throne, The __ Elders, The ______, & The ____
6...The Six _____, The Four ______, & _______ In White Robes
7...The 144,000 Sealed ____, And Innumerable _______ In White Robes
8...The Seventh Seal, & The First Four Angels With ________
9...The Fifth & Sixth Angels ____ Their Trumpets
10...The Seventh Angel’s little ____
11...The Two _________ & The Seventh Angel
12...Two Wars: In Heaven, Satan Against _______ And His Angels, And On Earth, For 3.5 Times, Satan Against The _____ And Her Children Who ____ God
13...Two ______, Empowered By _____, Make War With, And Overcome, The Saints, For 3.5 Years, And All Are Urged To ____ The Mark Of The Beast
__________________ this earth
19...The King, With His Armies, Throws The Beast And The False Prophet Into The ____ Of Fire, & Destroys Their Armies, Which Become Food For The _____.
._________________ reign on this earth & Final Judgment
20:1-6...Satan Bound, And The Martyrs Reign, For _____ Years
20:7-10...Satan Released, He And His Rebels Defeated, Satan Thrown Into _______________.
20:11-15...Great ____________ Judgment Of The Dead; ____ of Fire
21-22...The __________________
21:16-21...The __________________ Described: A Golden, Transparent 12,000 furlong (1,400 mile) ____; Walls 144 Cubits (216 feet) Thick; __ Foundations with The Names Of The __ Apostles & With __ Jewels; __ Gates With __ Pearls
22:14-15...The Inhabitants of the Heavenly Jerusalem Described: The ________ Ones
1:1-20...Introduction
1:1-10...Prologue
1:11...The Creator's 1st command to write
1:12-16...The Creator as seen by ____.
1:17-20...The Creator's 2nd command to write and HIS explanation of what John saw
2-3...Letters to the Seven Churches In Asia
2:1-7..._______
2:7-11...______
2:12-17...________
2:18-29...________
3:1-6...______
3:7-13...____________
3:14-22...__________
4-18...Events in the seven years just before ___________________
4-5...The Throne, The __ Elders, The ______, & The ____
6...The Six _____, The Four ______, & _______ In White Robes
7...The 144,000 Sealed ____, And Innumerable _______ In White Robes
8...The Seventh Seal, & The First Four Angels With ________
9...The Fifth & Sixth Angels ____ Their Trumpets
10...The Seventh Angel’s little ____
11...The Two _________ & The Seventh Angel
12...Two Wars: In Heaven, Satan Against _______ And His Angels, And On Earth, For 3.5 Times, Satan Against The _____ And Her Children Who ____ God
13...Two ______, Empowered By _____, Make War With, And Overcome, The Saints, For 3.5 Years, And All Are Urged To ____ The Mark Of The Beast
__________________ this earth
19...The King, With His Armies, Throws The Beast And The False Prophet Into The ____ Of Fire, & Destroys Their Armies, Which Become Food For The _____.
._________________ reign on this earth & Final Judgment
20:1-6...Satan Bound, And The Martyrs Reign, For _____ Years
20:7-10...Satan Released, He And His Rebels Defeated, Satan Thrown Into _______________.
20:11-15...Great ____________ Judgment Of The Dead; ____ of Fire
21-22...The __________________
21:16-21...The __________________ Described: A Golden, Transparent 12,000 furlong (1,400 mile) ____; Walls 144 Cubits (216 feet) Thick; __ Foundations with The Names Of The __ Apostles & With __ Jewels; __ Gates With __ Pearls
22:14-15...The Inhabitants of the Heavenly Jerusalem Described: The ________ Ones
The Outline
I. The preparation of the prophet ch. 1
A. The prologue of the book 1:1 – 8
1. The preface 1:1 – 3
2. The address and doxology 1:4 – 6
3. The theme 1:7 – 8
B. The commission of the prophet 1:9 – 20
1. The first commission to write 1:9 – 11
2. The source of the commission 1:12 – 16
3. The amplification of the commission 1:17 – 20
II. The letters to the seven churches chs. 2 – 3
A. The letter to the church in Ephesus 2:1 – 7
1. Destination and description of Christ 2:1
2. Commendation 2:2 – 3
3. Rebuke 2:4
4. Exhortation 2:5 – 6
5. Promise 2:7
B. The letter to the church in Smyrna 2:8 – 11
1. Destination and description of Christ 2:8
2. Commendation 2:9
3. Exhortation 2:10a
4. Promise 2:10b – 11
C. The letter to the church in Pergamum 2:12 – 17
1. Destination and description of Christ 2:12
2. Commendation 2:13
3. Rebuke 2:14 – 15
4. Exhortation 2:16
5. Promise 2:17
D. The letter to the church in Thyatira 2:18 – 29
1. Destination and description of Christ 2:18
2. Commendation 2:19
3. Rebuke 2:20 – 23
4. Exhortation 2:24 – 25
5. Promise 2:26 – 29
E. The letter to the church in Sardis 3:1 – 6
1. Destination and description of Christ 3:1a – b
2. Commendation and rebuke 3:1c, 2b
3. Exhortation 3:2a, 3
4. Promise 3:4 – 6
F. The letter to the church in Philadelphia 3:7 – 13
1. Destination and description of Christ 3:7
2. Commendation 3:8
3. Promise 3:9 – 11a, 12
4. Exhortation 3:11b, 13
G. The letter to the church in Laodicea 3:14 – 22
1. Destination and description of Christ 3:14
2. Rebuke 3:15 – 17
3. Exhortation 3:18 – 19
4. Promise 3:20 – 22
III. The revelation of the future 4:1 – 22:5
A. Introduction to the judgments of the Tribulation chs. 4 – 5
1. The throne in heaven ch. 4
2. The Lamb on the throne ch. 5
B. The first six seal judgments ch. 6
1. The first seal 6:1 – 2
2. The second seal 6:3 – 4
3. The third seal 6:5 – 6
4. The fourth seal 6:7 – 8
5. The fifth seal 6:9 – 11
6. The sixth seal 6:12 – 17
C. Supplementary revelation of salvation in the Great Tribulation ch. 7
1. The sealing of 144,000 Israelites 7:1 – 8
2. The salvation of the great multitude 7:9 – 17
D. The first six trumpet judgments chs. 8 – 9
1. The first four trumpet judgments ch. 8
2. The fifth and sixth trumpet judgments ch. 9
E. Supplementary revelation of John's preparation for recording the remaining judgments in the Great Tribulation ch. 10
1. The appearance of the mighty angel 10:1 – 4
2. The announcement of the mighty angel 10:5 – 7
3. The instruction of the mighty angel 10:8 – 11
F. Supplementary revelation of the two witnesses in the Great Tribulation 11:1 – 14
1. The temple in Jerusalem 11:1 – 2
2. The ministry of the two witnesses 11:3 – 6
3. The death of the two witnesses 11:7 – 10
4. The resurrection of the two witnesses 11:11 – 13
5. The end of the second woe 11:14
G. The seventh trumpet judgment 11:15 – 19
H. Supplementary revelation of Satan's activity in the Great Tribulation chs. 12 – 13
1. The activity of Satan himself ch. 12
2. The activity of Satan's agents ch. 13
I. Supplementary revelation of preparations for the final judgments in the Great Tribulation chs. 14 – 15
1. Judgment at the end of the Great Tribulation ch. 14
2. Preparation for the bowl judgments ch. 15
J. The seven bowl judgments ch. 16
1. The commencement of the bowl judgments 16:1
2. The first bowl 16:2
3. The second bowl 16:3
4. The third bowl 16:4
5. Ascriptions of angelic and martyr praise 16:5 – 7
6. The fourth bowl 16:8 – 9
7. The fifth bowl 16:10 – 11
8. The sixth bowl 16:12 – 16
9. The seventh bowl 16:17 – 21
K. Supplementary revelation of the judgment of ungodly systems in the Great Tribulation chs. 17 – 18
1. Religion in the Great Tribulation ch. 17
2. Commerce in the Great Tribulation ch. 18
L. The Second Coming of Christ ch. 19
1. The praise of God in heaven 19:1 – 10
2. The return of Christ to earth 19:11 – 16
3. The destruction of the wicked on earth 19:17 – 21
M. The millennial reign of Christ ch. 20
1. The binding of Satan 20:1 – 3
2. The resurrection of tribulation martyrs 20:4 – 6
3. The final judgment of Satan 20:7 – 10
4. The judgment of the wicked 20:11 – 15
N. The eternal state 21:1 – 22:5
1. The vision of the new heaven and earth 21:1
2. John's first vision of the New Jerusalem 21:2 – 8
3. John's second vision of the New Jerusalem 21:9 – 22:5
IV. The epilogue to the book 22:6 – 21
A. The testimony of the angel 22:6 – 7
B. The testimony of John 22:8 – 11
C. The testimony of Jesus and John's response 22:12 – 20
D. The final benediction 22:21
A. The prologue of the book 1:1 – 8
1. The preface 1:1 – 3
2. The address and doxology 1:4 – 6
3. The theme 1:7 – 8
B. The commission of the prophet 1:9 – 20
1. The first commission to write 1:9 – 11
2. The source of the commission 1:12 – 16
3. The amplification of the commission 1:17 – 20
II. The letters to the seven churches chs. 2 – 3
A. The letter to the church in Ephesus 2:1 – 7
1. Destination and description of Christ 2:1
2. Commendation 2:2 – 3
3. Rebuke 2:4
4. Exhortation 2:5 – 6
5. Promise 2:7
B. The letter to the church in Smyrna 2:8 – 11
1. Destination and description of Christ 2:8
2. Commendation 2:9
3. Exhortation 2:10a
4. Promise 2:10b – 11
C. The letter to the church in Pergamum 2:12 – 17
1. Destination and description of Christ 2:12
2. Commendation 2:13
3. Rebuke 2:14 – 15
4. Exhortation 2:16
5. Promise 2:17
D. The letter to the church in Thyatira 2:18 – 29
1. Destination and description of Christ 2:18
2. Commendation 2:19
3. Rebuke 2:20 – 23
4. Exhortation 2:24 – 25
5. Promise 2:26 – 29
E. The letter to the church in Sardis 3:1 – 6
1. Destination and description of Christ 3:1a – b
2. Commendation and rebuke 3:1c, 2b
3. Exhortation 3:2a, 3
4. Promise 3:4 – 6
F. The letter to the church in Philadelphia 3:7 – 13
1. Destination and description of Christ 3:7
2. Commendation 3:8
3. Promise 3:9 – 11a, 12
4. Exhortation 3:11b, 13
G. The letter to the church in Laodicea 3:14 – 22
1. Destination and description of Christ 3:14
2. Rebuke 3:15 – 17
3. Exhortation 3:18 – 19
4. Promise 3:20 – 22
III. The revelation of the future 4:1 – 22:5
A. Introduction to the judgments of the Tribulation chs. 4 – 5
1. The throne in heaven ch. 4
2. The Lamb on the throne ch. 5
B. The first six seal judgments ch. 6
1. The first seal 6:1 – 2
2. The second seal 6:3 – 4
3. The third seal 6:5 – 6
4. The fourth seal 6:7 – 8
5. The fifth seal 6:9 – 11
6. The sixth seal 6:12 – 17
C. Supplementary revelation of salvation in the Great Tribulation ch. 7
1. The sealing of 144,000 Israelites 7:1 – 8
2. The salvation of the great multitude 7:9 – 17
D. The first six trumpet judgments chs. 8 – 9
1. The first four trumpet judgments ch. 8
2. The fifth and sixth trumpet judgments ch. 9
E. Supplementary revelation of John's preparation for recording the remaining judgments in the Great Tribulation ch. 10
1. The appearance of the mighty angel 10:1 – 4
2. The announcement of the mighty angel 10:5 – 7
3. The instruction of the mighty angel 10:8 – 11
F. Supplementary revelation of the two witnesses in the Great Tribulation 11:1 – 14
1. The temple in Jerusalem 11:1 – 2
2. The ministry of the two witnesses 11:3 – 6
3. The death of the two witnesses 11:7 – 10
4. The resurrection of the two witnesses 11:11 – 13
5. The end of the second woe 11:14
G. The seventh trumpet judgment 11:15 – 19
H. Supplementary revelation of Satan's activity in the Great Tribulation chs. 12 – 13
1. The activity of Satan himself ch. 12
2. The activity of Satan's agents ch. 13
I. Supplementary revelation of preparations for the final judgments in the Great Tribulation chs. 14 – 15
1. Judgment at the end of the Great Tribulation ch. 14
2. Preparation for the bowl judgments ch. 15
J. The seven bowl judgments ch. 16
1. The commencement of the bowl judgments 16:1
2. The first bowl 16:2
3. The second bowl 16:3
4. The third bowl 16:4
5. Ascriptions of angelic and martyr praise 16:5 – 7
6. The fourth bowl 16:8 – 9
7. The fifth bowl 16:10 – 11
8. The sixth bowl 16:12 – 16
9. The seventh bowl 16:17 – 21
K. Supplementary revelation of the judgment of ungodly systems in the Great Tribulation chs. 17 – 18
1. Religion in the Great Tribulation ch. 17
2. Commerce in the Great Tribulation ch. 18
L. The Second Coming of Christ ch. 19
1. The praise of God in heaven 19:1 – 10
2. The return of Christ to earth 19:11 – 16
3. The destruction of the wicked on earth 19:17 – 21
M. The millennial reign of Christ ch. 20
1. The binding of Satan 20:1 – 3
2. The resurrection of tribulation martyrs 20:4 – 6
3. The final judgment of Satan 20:7 – 10
4. The judgment of the wicked 20:11 – 15
N. The eternal state 21:1 – 22:5
1. The vision of the new heaven and earth 21:1
2. John's first vision of the New Jerusalem 21:2 – 8
3. John's second vision of the New Jerusalem 21:9 – 22:5
IV. The epilogue to the book 22:6 – 21
A. The testimony of the angel 22:6 – 7
B. The testimony of John 22:8 – 11
C. The testimony of Jesus and John's response 22:12 – 20
D. The final benediction 22:21
Map Locations to Plot
1. Patmos, 1:9..."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." (NASB)
2. Ephesus / Smyrna / Pergamum / Thyatira / Sardis / Philadelphia / Laodicea, 1:11..."...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." (NASB)
9. Mount Zion, 14:1..."Then I looked, and behold, the Lamb {was} standing on Mount Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads." (NASB)
2. Ephesus / Smyrna / Pergamum / Thyatira / Sardis / Philadelphia / Laodicea, 1:11..."...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." (NASB)
9. Mount Zion, 14:1..."Then I looked, and behold, the Lamb {was} standing on Mount Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads." (NASB)