Inside the Book of Revelation

Asia was a Greek-speaking Roman province in what is today western Turkey. It stretched across western Asia Minor from the sea to the Anatolian Plateau. A specific congregation of God's people existed in each of the seven cities John mentioned. Revelation contains seven stylized lettters to these churches. They give us a picture of the spiritual condition of God's people at the time the book was written.   The letters summarize the spiritual works, the trials, the problems, the hopes and the rewards of God's people in these seven church congregations. The contents, no doubt, were read to their members.

There is yet a third way to perceive the intended meaning  of these seven churches. We've seen that the book of Revelation portrays events from the point of view of the "last clays." That being so, the characteristics in the seven churches of Revelation, chapters two and three, could all exist simultaneously among God's people as the world treks toward the crisis at the close.  All the characteristics of the seven churches could be seen as existing within the time frame of Revelation's main emphasis-the approaching day of the Lord. In the "last days" we would find among God's people those who:

• Lose their first love and zeal for God's way (Rev. 2:4).
   

• Suffer poverty and persecution (Rev. 2:9), but are strong in faith, not denying God  (Rev 2:13).
   

• Are morally weak and compromise spiritual truth (Rev. 2:14, 20).
   

• Have greatly improved in the depths of their spiritual works (Rev. 2:18).
   

• Are nominally members but are spiritually dead (Rev. 3:1).
   

• Are persevering in God's way (Rev. 3:10).
   

•  Are spiritually proud and possess works with no spiritual value (Rev. 3:17).

 The admonitions, praises and  promises given to each of the seven churches contain the statement: "He who has an ear, let him hear what the Spirit says to the churches" (Rev. 2:7, 11, 17, 29; 3:6, 13, 22). This applies to all of God's people in whichever era they might live. Certainly, true Christians in all ages should be concerned about each of the spiritual conditions described above.

The letters respectively commend the churches for their strong spiritual works and reprimand them about their specific problems and shortcomings. Forceful warnings are given to those who are spiritually weak. Two examples follow. This admonition is sent to Ephesus: "Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lamp stand from its place-unless you repent" (Rev. 2:5).  
Those at Sardis are warned: "Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God. Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you" (Rev. 3:2-3).

The Call to a Godly Life
A promise is made to each church.  If its members overcome their spiritual problems they will have a part in the coming kingdom of God.

Those in the Church at Philadelphia are guaranteed. "He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more" (Rev. 3:12). Thyatira is promised: "He who overcomes, and keeps My works until the end, to him I will give power over the nations" (Rev. 2:26). Laodicea is assured: "To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne" (Rev. 3:21).  The emphasis is on spiritual works-repentance, mastering sin, building God-like character. The promise for faithfulness is eternal life and rulership with Jesus over the nations. The admonition to be zealous for God is urgent. The time of the Messiah's return is imminent. "I come quickly! Hold fast what you have, that no one may take your crown," the church at Philadelphia is told (Rev. 3:11).

The message of the first three chapters of Revelation has a pressing urgency about it. It recalls Jesus' warning, given during his earthly ministry. "You also be ready, for the Son of Man is coming at an hour when you do not expect Him" (Matthew 24:44). The day of the Lord is near, says Revelation. The book implores God's people to watch their spiritual condition. They are to be prepared so they may escape the terrible things to come upon the earth.

We have seen that Revelation addresses its message to God's people-especially those living in the last days. The warning is to those "who have an ear to hear." They are being provided with a scenario of the immediate future-an overview of the dreadful things they may see or experience. The world is ready to pass through its own time of mortal trial. Revelation holds out a way of escape to the faithful Christian.  Return to Index

John. in vision, sees the actual throne area and records some important details. Four great spirit beings hover about this throne. John describes these beings as "living creatures." In front of the throne stands a massive foundation. Revelation calls it a "sea of glass, like crystal" (Rev. 4:6).  The throne area manifests incredible energy. Lightning, thunder and powerful voices issue forth. God the Father sits on the throne. He appears as radiant light, diffused and reflected in all its prismatic beauty through precious jewels. Scripture often pictures God as clothed with dazzling light (Psalm 104:2; I Timothy 6:16). What John sees in vision, then, is nothing short of the seat of government of the entire universe.

The Apocalypse identifies this someone as "a Lamb as though it had been slain" (Rev. 5:6). Revelation applies this title to Jesus. John, in his gospel, also describes Jesus as "the Lamb of God who takes away the sin of the world" (John 1:29).

Peter uses the lamb symbol as well. He said those whom God had called were cleansed from sin. This was accomplished "with the precious blood of Christ, as of a lamb without blemish and without spot" (I Peter 1:19).

Isaiah 53:7 also has the same imagery. Here,the then-future sacrifice for sin was pictured as a lamb being led to the slaughter. This same lamb, Revelation tells us, is returning to demand the blood of all who oppose his righteous rule (Rev. 19:11-16).   In John's vision, the Lamb takes "the scroll out of the right hand of Him who sat on the throne" (Rev. 5:7). John then hears many voices praising and glorifying Jesus. Their message is: "You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by Your blood" (Rev. 5:9). Jesus is worthy because of what he did, giving his life for sinning humans.  John then sees the glorified Jesus unrolling the scroll and breaking each of its seven seals. Here we see yet another theme of Revelation. 

The Four Horsemen have a symbolic message. They represent four strands of human suffering throughout the centuries. The effects which the horsemen depict continue through time and into the last days. They are followed by two other events to occur during this time-the cry of the martyrs_ and cosmic diturbances. (Rev. 5:9-17).

All these events fall under six "seals." They are briefly described in a single chapter of Revelation. the sixth. They are part of a script written on both sides of a scroll (Rev. 5:1). The scroll referred to in Revelation was not the same kind of book we use today, made up of many pages bound together. It was one long sheet of parchment, rolled into a scroll. Words were written on both sides. The Revelation scroll had seven seals that had to be "opened" as a reader proceeded through it.

The white horse is mounted by a rider who "had a bow; and a crown was given to him, and he went out conquering and to conquer" (Rev. 6:2). Some have confused this image with the one in Revelation 19, also a rider on a white horse. A quick comparison of chapters six and 19 reveals the two riders have little in common besides riding on white horses.

The second horseman's meaning is clear. He is a symbol of war. The red horse has a rider who takes "peace from the earth" and wields a "great sword." In his wake, people "kill one another" (Rev. 6:4).

The Four Horsemen bring immense suffering to the human race. John writes, "And power was given to them over a fourth of the earth, to kill with sword, with hunger, with death, and by the beasts of the earth" (Rev. 6:8).

Observe that Christ said there would be: (1) Individuals falsely usurping his authority and power, masquerading as deliverers and saviours, political and religious; (2) Wars and rumours of wars; (3) Famines: (4) Pestilences and earthquakes. Wars, of course, sometimes lead to politically induced famines. Famines can lead to pestilences as can natural disasters such as earthquakes. Notice carefully. The four conditions that Jesus described in Matthew 24 parallel the Four Horsemen visions as described in Revelation 6. These disasters come before and only anticipate or look forward to the last days. Jesus said "The end is not yet" and these are only "the beginning of sorrows."   Various false saviours have come "in Jesus' name" throughout the centuries. These may have promised "deliverance" in terms of better religious, political, social or economic conditions. Wars have ravaged humans down through the centuries, and so have famines and disease epidemics.  The Black Death alone killed upwards of one third of the people living in Europe in the 14th century. The worldwide influenza epidemic of 1918 killed twice as many people perhaps 20 million-as did World War I itself.  As appalling as all these events have been, Jesus said we should not see them as necessarily synonymous with "the last days." They only give us a hint of what to expect in the end times just prior to Jesus' second coming.

Now we come to the fifth and sixth seals of the book of Revelation. These are also in the sixth chapter. John writes, "When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held" (Rev. 6:9).

In the Olivet prophecy Jesus also referred to this event described under the fifth seal. He mentioned it immediately after detailing the events of "the beginning of sorrows." Said Jesus, speaking to his own followers: "They will deliver you up to tribulation and kill you, and you will be hated by all nations for My name's sake.... For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be" (Matthew 24:9, 21).

John writes: "I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. And the stars of heaven fell to the earth" (Rev. 6:12-13).  Compare this description of the sixth seal with what Jesus said followed the great tribulation. Jesus explained: "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken" (Matthew 24:29). Both in Revelation and in Matthew 24, these heavenly signs follow the great tribulation.

The emp.hasis in Revelation is on the spiritual people of God or his Church. The 144,000, then, comprise the generation of faithful believers who live at this final turbulent period of human history. This group would be supernaturally protected from the trials and tribulations of God's wrath to come at the end times.

In the next vision, John sees another group being sealed for protection. This much larger assembly is "a great multitude which no one could number." They come from "all nations, tribes, peoples and tongues" and they are all "clothed with white robes" (Rev. 7:9). The innumerable multitude is made up of individuals "who come out of the great tribulation" (Rev. 7:14). If they came "out of" the great tribulation, they must have been in it. The definite article the is used here. The subject is the great tribulation at the  close of the age, to which Jesus referred (Matthew 24:21).

While some of God's people must suffer through the great tribulation-as we shall see later-God protects all of them from his earth-shattering wrath. This protection having been afforded to God's true servants, the time for the real day of the Lord-God's wrath on a sinning humanity-now begins

The judgments to fall on the world are so, shocking that a time of silence must be taken to commemorate what is to come. It's a dramatic pause or lull before the final storm of God's wrath. The trumpet plagues are poised to strike.

Trumpets played a prominent part in events recorded in the Hebrew Bible. They were used to call people together, to move the tribes and to celebrate the festivals. They were also used to sound the alarm in time of war and in the coronation of kings. Trumpets herald the day of God's wrath. It is a time of alarm in the world (Zephaniah 1:14-16). Lightning, thunder, great noises and mighty tremors announce the beginning of God's wrath (Rev. 8:5). The world trembles before the presence of God as ancient Israel did at Mount Sinai (Exodus 19:16).

The first four seals depicted judgments that were the inevitable result of human sinfulness, God now directs the trumpet plagues against a world unyielding in its hostility toward him.  These trumpet plagues affect a significant porn tion of earth. The stylistic "one-third" occurs_a number of times in verses 7-12.

These punishments are intended to lead the human race to repentance. Tragically, for the `most part humanity refuses to heed (Rev. 9:20). Before Pharaoh would release ancient Israel from captivity, plagues devastated Egypt (Exodus 10:7). In the end time, horrifying events will strike fear in those holding world power. This will result in the release of God's people as well (Rev. 18:4). Both the remaining fragments of the physical nation and God's spiritual children will be freed from the
 oppressive "beast" that rules the world.  John sees seven trumpet visions. They constitute the seventh seal. Each trumpet follows the other and represents real world events of the future. These trumpets depict plagues, afflictions or calamities which God will bring on a world that refuses to repent.

We saw that the "great day of God's wrath" was announced at the end of the sixth seal (Rev. 6:17). These seventh-seal trumpets, then, portray events to take place during the day of the Lord. It is the time when God begins to directly assert control over a sinning world.

It will be a time of great confusion. The Old_.Testament prophet Zephaniah wrote of this time. "The great day of the Lord is near, it comes with speed.... That day is a day of wrath, a day of anguish and affliction, a day of destruction and devastation ... a day of trumpet and battle-cry over fenced cities and lofty battlements" Zephaniah 1:14-16, New English Bible).

First Four Trumpet Plagues
The first four trumpet plagues strike the earth itself, creating an ecological catastrophe of global proportions. The visions present stylized scenes in which one third of whatever is struck is destroyed.

The fourth angel's trumpet sounds. Great disturbances in atmospheric conditions occur (Rev. 8:12).

The final three angelic trumpet soundings are immediately preceded by an announcement.  They have come to be known by a special title-the "three woes"-because of their extreme severity. John looks and hears "an angel flying through the midst of heaven." He cries out, "Woe, woe, woe to the inhabitants of the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!" (Rev. 8:13).

The Sixth Trumpet or "Second Woe"
"One woe is past." John suddenly hears. "Behold, still two more woes are coming after these things" (Rev. 9:12). Immediately after this angelic statement, John hears the sixth angel sound. What he sees and hears next staggers the imagination: an army of horsemen numbering 200 million (verse 16).

John continues to write: "And thus I saw the horses in the vision: those who sat on them had breastplates of fiery red, hyacinth blue, and sulphur yellow; and the heads of the horses were like the heads of lions; and out of their mouths came fire, smoke, and brimstone" (Rev. 9:17). In vision, John sees this army advancing west across the Euphrates river, which runs through the modern-day Middle East nation of Iraq,

The Euphrates river has great symbolic importance in history. It marked in Solomon's time the boundary between ancient Israel and nations to the east. In 539 B.C., the Medo-Persian king Cyrus diverted the Euphrates river preventing it from running through the centre of Babylon. As a result, Cyrus and his troops were able to steal into the city unobserved along the dry riverbed. They surprised and captured the city, bringing down the Babylonian empire. The 200 million strong army of horsemen John portrays in Revelation is symbolic of a major invasion from the east, during a world war. This vast horde moves across the Euphrates and toward the Holy Land. One third of the humans alive are killed (verses 15, 18). Apparently what John witnesses is the second stage of a total world war in proportions not known to this day.

However, before John receives the visions of this seventh angel, he sees other events that need to be recorded. These are things about the history of God’s people and the preaching of the gospel. They occur during the tumultuous times of the great tribulation and wrath of God. Return to Index

This section marks a major turning point in Revelation. John now defines the underlying cause for the hostility about to engulf God's Church. It is kindled by the struggle of a defeated enemy. His death rattle creates one final severe time of tribulation. The outcome, however, is certain. God will come in judgment to destroy his enemies (chapters 15 through 19) and reward his own people (chapters 20 through 22).

The stage is prepared for the final conflict. Chapters 12 through 14 introduce the actors who play the major roles. The "woman" of Revelation 12 is God's pure Church. She is known as spiritual Israel, Zion and "the mother" (Galatians 4:26; 6:16; Ephesians 5:23, Hebrews 12:22).

Revelation also reveals the major opponent of the Church. He is the terrifying red dragon with seven heads, 10 horns and seven diadems on his heads. He is the devil the arch enemy of God's people (Rev. 12:3, 9; 20:2). The diadems on Satan's seven heads represent his spurious claim against Christ. As the Lord of Lords, it is to Jesus that all crowns of authority belong (Revelation 19:12,16)

The Good Woman-God's Church
In Revelation 12, John records a vision of the woman clothed with the sun. She has the moon under her feet. On her head is a wreath made up of 12 stars (Rev. 12:1). What can this strange symbolism mean?

The biblical patriarch Joseph dreamed a similar scene almost 2,000 years before Revelation was written. He told his brothers: "I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me" (Genesis 3-7:9). The context explains these figures. They are Joseph's father Israel (the sun), his mother Rachel (moon) and his eleven brothers (the stars) (Genesis 37:10). Joseph, in this case, would be the 12th brother or "star." Thus, we have a clear reference to the physical family of Israel. Israel grew into a nation and became God's own special people (Deuteronomy 14:2). God later temporarily rejected the nation for its sins until Christ should appear as the delivering Messiah (Romans 11:25-27).

The parallel reference in Revelation 12 is primarily to spiritual Israel-the Church, the congregation or the spirit-begotten people of God (Galatians 6:16). In Revelation 12 we see the Church of God-the Church that Jesus began-as it has come into conflict with Satan and the corrupt empire under his control.  Satan, of course, tried to have Jesus himself put to death shortly after his human birth (Matthew 2:16). The devil failed, the biblical account tells us. Jesus lived a perfect life, paid for human sin by his death and was resurrected. He began his Church and it grew both in numbers and spiritual power.

However, during the Roman persecution God's people had to flee the confines of the empire for 1,260 years. (This is based on counting a day for each year according to John's vision-see Rev. 12:6 and also Ezekiel 4:5-6.)

John carries us historically to the "end times" in the 12th chapter. The struggle between Satan's forces and the people of God increases to fever pitch.

Satan Attacks the Church
Satan wages a titanic battle against God. God defeats Satan when he attacks God's universe-ruling headquarters. John tells us, "The great dragon was cast out, that serpent of old, called the Devil and Satan. who deceives the whole world; he was cast to the earth" (Rev. 12:9).

Jesus mentioned a similar defeat of Satan in his initial attempt to overthrow God (Luke 10:18). See also Isaiah 14:12-15 which recounts Lucifer's (Satan's) fall from heaven. Compare that pre-Adamic event with Revelation 12, verse three and the first part of verse four.

In Revelation, the heavens are said to rejoice because Satan is cast out permanently in the last days (Rev. 12:12). However, the inhabitants of earth suffer woes because of his presence. Satan now begins his final offensive. It is a fruitless attempt to subvert God's plan for mankind. The devil turns his full attention toward gaining control of the entire human race. Satan's goal is a complete martyrdom of God's people. John hears a loud voice, saying: "Woe to the inhabitants of the earth and the sea! For the devil has come down to you, having great wrath, because he knows that he has a short time" (Rev. 12:12).

God rescues those of his people who show faith, love and obedience toward him. John uses the symbol of a woman to stand for God's Church. He says, "The woman was given two wings of a great eagle, that she might fly into the wilderness to her place ... from the presence of the serpent" Rev. 12:14.  This is a symbolic act of Godly protection, portraying divine deliverance (Exodus 19:4; Deuteronomy 32:10-11; Isaiah 40:31).

Satan attempts to expunge God's people before they can escape-kill them to a man and woman. He sends a "flood" after the Church (Rev. 12:15). The flood is a common Old Testament metaphor for overwhelming evil or armies (Isaiah 59:19; Daniel 11:22). Satan's attempt fails. God prevents harm from coming to those he is protecting (Rev. 12:16).

Not all of God’s people are protected however. any have not fully heeded the warning to repent and overcome. These individuals now enter their time of supreme trial. They must prove their faith and love toward God by facing extreme persecution and death for his name. Satan is the instigator. "And the dragon was enraged with the woman, and he went to make war with the rest of her offspring who keep the commandments of God and have the testimony of Jesus Christ" (Rev. 12:17) Some of God's own people must suffer in this great tribulation or holocaust.

The Beasts of Revelation 13
By what means does Satan make war against God's Church? How does he attempt to control the world? Revelation, chapter 13, answers both questions. John sees a repulsive monster in his next vision. "I saw a beast rising up out of the sea, having seven heads and ten horns, and on his horns ten crowns" (Rev. 13:1). This symbol of Satan's earthly power-the beast that rises from the sea-is a political power shaped in Satan's image (Rev. 12:3).

The creature of Revelation 13 is a grotesque composite of parts from a leopard, bear and lion (verse 2). One of the heads was mortally wounded but its critical injury miraculously healed (verse 3). John writes, "All the world marveled and followed the beast.... Saying, "Who is like the beast? Who is able to make war with him?"' (Rev. 13:3-4). This beast is given authority "over every tribe, tongue and nation. And all who dwell on the earth will worship him" (Rev. 13:7-8).

This is the earthly foe of the Church-the political-military agent through which Satan carries out his war against believers. The power and authority of the beast, however, comes directly from the dragon, Satan the devil (Rev. 13:2).  Here is a superpower of immense might. It achieves at least a temporary control of the world. Satan uses this political power as the agent to stamp out and destroy the work of God's people. God allows this power "to make war with the ants and to overcome them" (Rev. 13:7).

A Second Beast Emerges
John also sees another beast that has two horns like a lamb and speaks like a dragon (Rev. 13:11).That is to say, it is a kind of wolf in sheep's clothing. This beast pretends to be something it is not, morally and spiritually

This beast represents religious power intimately associated with the first beast-a great military and political force. John writes of the second beast: "He exercises all the authority of the first beast in his presence" (Rev. 13:12). This second beast performs great miracles and it "deceives those who dwell on the earth" (Rev. 13:14).   It’s role is to bring people to worship the first beast. This beast uses miracles, economic boycott and threats to achieve its aim. Like a false Elijah, this second beast paves the way for the first beast. This false political and religious system also wields tight economic control over those whom it dominates. It causes everyone to receive a "mark" on the right hand and on the forehead.  "No one may buy or sell except one who has the mark or the name of the beast, or the number of his name" (Rev. 13:16-18).

No one is exempt from this harsh economic control. Whether small, great, rich, poor, free, bond-all must acquiesce. Individuals who refuse to serve the "beast" are not allowed to carry out the smallest economic transactions.

What is this "mark?" It is a parody of the sealing, in chapter seven, of the servants of God. The mark serves to identify those who worship the beast. This beast is also identified by the number 666. To what does this numerical cryptogram refer? The mark or name is the same as the number of its name (Rev. 13:17). Many languages have letters which also are used as numbers. Latin. for example, has been one of those languages. The Roman number X equals 10, V equals 5 and so forth. A piece of graffiti from Pompeii reads: "I love her whose number is 545." The number stood for the name. This principle is what Revelation 13:17 is referring to.

The World Just Before "The End"
Up to this point, Revelation gives us a glimpse, through John's visions, of the state of the world in the last days. An incredibly powerful military, political, religious and economic superpower will wield international authority. It will be the tool of Satan in his final bid for mastery over God.

Meanwhile, let us remember the true Church will also be here on earth. Some of its members will have overcome and grown spiritually. God will protect them from the great tribulation (Satan's wrath) and all of the wrath of God (Rev. 3:10).  But some will not be developing godly character. God will be forced to expose them to persecution and death in order to make them spiritually perfect (Rev. 3:18).   God's people do not suffer martyrdom only because of spiritual laxness. For example, the two witnesses will be martyred to fulfil God's purpose. The apostle Peter was crucified to "glorify God" (John 21:19). In any case, the martyred are slain for the word of God and for the testimony which they held" (Rev. 6:9). Their martyrdom is a powerful testimony for God.

The nations will not be without a witness during this time. They will be educated about the true God and his way. The world will be told it is willingly following the devil's way of life and should repent. God will empower the two witnesses to preach that gospel for 31/2 years during the worst of the end times. Then comes the seventh trumpet-composed of seven last plagues-and God's intervention in human society.  Return to Index

God has allowed an unseen power, Satan the devil to influence a world willing to be deceived
 (2 Corinthians 4:4; Ephesians 2:2; Rev. 12:9). That epoch is almost over. God is about to completely shatter the tool of Satan-the political and religious power that has dominated the world.  We have come to the seventh and final trumpet. John writes: "Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete" (Rev. 15:1).

Seven Last Plagues Heralded
Several introductory themes come before Revelation's description of God's final assault on Satan's human forces. These are found in the 14th and 15th chapters. Here are some quick sketches of John's visions recorded in these chapters:

The 15th chapter of Revelation is a prologue to the seven last plagues. John writes, "Out of the temple came the seven angels having the seven plagues" (Rev. 15:6). One of the four living creatures gives them seven bowls. These contain the seven last plagues. A voice commands the angels, "Go and pour out the bowls of the wrath of God on the earth" (Rev. 16:1).

FIRST PLAGUE - A deadly pestilence strikes those who have the beast’s mark

SECOND PLAGUE - The sea turns into blood and kills every living creature in it

THIRD PLAGUE - The rivers and springs of water become blood 16:4-7). God's judgments, tough fearsome, are said to be "true and righteous."

FOURTH PLAGUE - Increased solar radiation horribly scorches humans (16:8-9).

FIFTH PLAGUE - Total darkness covers the headquarters of the world-ruling "beast power" 16:10-11).

SIXTH PLAGUE - Waters of Euphrates River dry up so "that the way of the king s from the east might be prepared" (16-12:16)16}

SEVENTH PLAGUE - An immense earthquake shakes the planet. It is "such a mighty and great earthquake as had not occurred since men were on the earth" (16:18-see also Isaiah 2:12-19: 13:6-1324:1-20 for further details about this series of planetary upheavals).

As the earth convulses, islands disappear beneath the sea. Mountains are leveled. A great hail shatters everything in its path. The cities of the nations are flattened into rubble (Rev. 16:19-21). The world's political and economic system is in total ruin.

Trumpet and Seven Last Plagues Compared
The reader will notice some similarity between the seven last plagues of Revelation 16 and the first six trumpet plagues of Revelation eight and nine. Some assume that Revelation 16 is just a restatement of what happened earlier. The parallels between this final series of judgments (the seven last plagues) and the trumpet plagues of chapters eight and nine are there, of course. In both series, the first four destructions are visited upon the earth, sea, inland waters and heavenly bodies respectively.

There are, however distinct differences between the two series. For example in the trumpet plague series, only one third of the affected part is destroyed. No such qualifier is used for the seven last plagues. The destruction in the sea is complete. for example, as a result of the second plague (Rev. 16:3).

The fifth trumpet plague is the vision of the locust armies emerging from the bottomless pit (Rev. 9:1-11). However, the fifth of the seven last plagues shows darkness and painful affliction enveloping the seat of the beast power (Rev. 16:10-11). Apparently, the trumpet plagues of Revelation eight are meant as a warning . They are a sample of destruction yet to fall on those who refuse to repent of their evil deeds. This final destruction is pictured by the seven last plagues of the 16th chapter.

Armies Gather to Fight the Messiah
Revelation now introduces the reader to, "Armageddon." The word Armageddon is found only once in the Bible, here in Revelation 16:16. "And they [the demons] gathered them^- [the kings and their armies] together to the place called in Hebrew, Armageddon."

Armageddon refers to the "hill of Megiddo." It lies in the modern state of Israel, about 55 miles (90 kilometres) north of Jerusalem, and about 15 miles (25 kilometres) inland from the Mediterranean Sea. Megiddo itself is a huge mound with a commanding view of the long and fertile valley of Jezreel.  Armageddon will merely be the staging area for these immense armies. The Bible does not 'say that a "battle" of Armageddon is to be fought. The actual war will be fought farther south, in the valley of Jehoshaphat. Today, it's called the Kidron Valley. This valley borders Jerusalem on the east. (Read Joel 3:1-2, 9-14 and Zechariah 14:1-15 for details of this climactic battle.)

In the biblical account, evil spirits controlling "the beast" and "the false prophet" go out to deceive the nations (Rev. 16:13). They influence "the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty" (verse 14).  Contingents of armies from all nations will converge on Jerusalem to fight the returning Christ. Might they consider the Messiah and the resurrected saints to be invading aliens? Perhaps they will assume an army with staggering and yet unknown technologies of flight and military might is poised to strike.

The confrontation between these armies advancing on Jerusalem and the Messiah will result in "the battle of that great day of God Almighty" (Rev. 16:14). The result of the battle will be inevitable. The supernatural Christ will lead his army of resurrected saints to total victory (Zechariah 14:1-15).

These harrowing times occur during the "wrath of God" as the Messiah puts down all opposition to his rule. Christ must replace the world's political, social, religious and economic systems so that he can begin all things new (Isaiah 2:2-4; 11:1-5).

Standing in the way of these remarkable changes is "Babylon the great"- a symbol for all that is evil in the present world. The book of Revelation now takes up the story of how this Babylonish system is exterminated.   Return to Index

The woman has a name on her forehead: "MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH" (Rev. 17:5). She is pictured as being drunk with the blood of the saints. That is, she persecutes and martyrs the people of God.

Chapters 17 and 18 portray the judgment of God upon this great madam-the mother of harlots-and the "scarlet beast" she rides or

controls. In New Testament prophecy, the image of a harlot is commonly used as a metaphor for godless religious worship (Isaiah 1:21; Ezekiel 16:15). Isaiah mocks Babylon by calling her "virgin daughter" (Isaiah 47:1).

The "Scarlet Beast"
What is this strange "scarlet beast" with seven heads and 10 horns, carrying the harlot woman?

This beast ridden by the woman exists through time right to the second coming of Christ. The 10 horns of the beast arise in the last days. They represent 10 rulers who receive political power at the very end of this world's civilization and just before the Messiah's intervention.

The Apocalypse tells us these horns fight the returning Christ. John writes: "The ten horns which you saw are ten kings who have, received no kingdom as yet, but they receive authority for one hour as kings with the beast.... These will make war with the Lamb and the Lamb will overcome them" (Rev. 17:12-14). To what, then, do the "seven heads" refer (Rev. 17:3)? John tells us in verse nine: "The seven heads are seven mountains on which the woman sits." These heads correspond to seven successive kings, controlling powerful empires (verse 10). These, in turn, are "ridden" or manipulated by the "woman." The final "head," king or empire has not yet appeared., "When he comes, he must continue a short time verse

The 10 horns or kings pool their power to form one empire under a super-dictator, the final or seventh head of "the beast." They "have received no kingdom as yet, but they receive authority for one hour as kings with the beast" (Rev. 17:12). That is, the seventh head is also called "the beast" just as the whole system is ^-like a beast.

A Different Beast
We must be careful not to confuse the seven heads and 10 horns of the beast in Revelation with another beast having the same number of heads and horns it is described in Revelation 13.

The beast in Revelation 13 is depicted in the following terms: "It was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion" (Rev. 13:2). Notice the animals mentioned-a leopard, a bear and a lion.

An Economic Superpower
Revelation shows us that Babylon is fabulously wealthy. The list of imports and exports that this power controls is impressive (Rev. 18:11-15). The merchandise index here is similar to the one found in Ezekiel 27:12-24. There the Phoenician city of Tyre is the metaphor for a power that controls world trade.

Babylon makes businessmen rich and ushers in general prosperity. John writes: "The merchants of the earth will weep and mourn over her, for no one buys their merchandise anymore" (Rev. 18:11). They cry, "Alas, alas, that great city that was clothed in fine linen, purple and scarlet, and adorned with gold and precious stones and pearls! For in one hour such great riches came to nothing" (Rev. 18:16-17). The traders throw dust on their heads, crying out, "Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth!" (Rev. 18:19).

That is one reason the nations will be tricked into fighting the returning Christ. They will have been deceived into thinking they had a good thing going. Babylon the great had brought international trade and prosperity, perhaps a false sense of peace. However, God judges the system and destroys it. "For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication" (Rev. 19:2).

After John sees Babylon destroyed in vision, he hears an angel announcing a royal victory celebration hosted by the Lamb. It solemnizes God's establishment of his universal reign on earth (Rev. 19:6). Revelation paints the festival as a great wedding party in which Christ (the Lamb) and his faithful followers (the Bride) consecrate their union (Rev. 19:7-9). The symbol-the bride of Christ-represents God's Church. The apostle Paul explained that in the spiritual realm the union between husband and wife illustrates the relationship of Christ and the Church (Ephesians 5:23-24, 31-32).

The angel calls the animal world and birds of prey to a separate supper feast (Rev. 19:17). The beasts are to dine on the bodies of all those who opposed the returning Christ (Rev. 19:18). This feast stands in grim contrast to the joyous marriage banquet of the Lamb.

The Event of the Ages
The book of Revelation now describes one of the most important events of human history. It is the coming of the Messiah or Christ to reinstate God's government on this earth and to reward God's faithful people.

Revelation announced this singular event earlier: "The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!" (Rev. 11:15).

Once again, the second coming is proclaimed in a vision and recorded in Revelation 19. In this vision, John sees the returning Christ in sharp focus. He is symbolically riding on a white horse, and making war against Satan's political and religious system. John writes, "I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army" (Rev. 19:19).

Christ destroys the armies and captures "the beast" and the false prophet alive. Both of them are thrown into a "lake of fire" and quickly burned up (Rev. 19:20). (See II Thessalonians 1:7-10 which shows Jesus as coming from heaven in flaming fire to obliterate the wicked.)

Satan Bound For 1,000 Years
One final act must be carried out before Christ officially becomes "King of kings and Lord of Lords" (Rev. 19:16) over the remaining inhabitants of the earth. In vision, John sees an angel having a key to the "bottomless pit. He is carrying a massive chain.

At last, God has removed the destructive spirit of Satan from the affairs of man. The government of God-bringing peace, prosperity and spiritual health-comes to the human race. Now the wonderful world tomorrow can begin.  Return to Index

Revelation 20:1-6 pictures the reward of the saints. They are seen ruling with the Messiah_ for 1.000 years or a millennium of time. John sees thrones for the saints "and iudgment was committed to them" (Rev. 20:4). They are said to be "blessed and holy." The saints are now, immortal- "over such the second death has no power. The Apocalypse tells us they will be "priests of God and of Christ, and shall reign with Him a thousand years" (Rev. 20:6).

To be a priest, one must be a priest to someone. To "reign" presupposes one must have subjects over which to rule or teach. To "have judgment" means these individuals must make decisions about situations that affect others. Where and over whom do the saints carry out these functions?

We have seen that Christ is coming to earth to govern the nations and kingdoms of the world (Zechariah 14:9). The saints made immortal will rule with him (Daniel 7:22, 27). The Hebrew prophets speak of this as the time when the Messiah rules the inhabitants of earth with justice, mercy and truth. (See Isaiah 2:2-4; 9:6-7; 11:1-10; 35:1-10 for details.)

The conclusion is that the immortal saints will reign on earth for 1,000 years. They will govern and guide humans to whom salvation is universally made available.

The devil "will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle whose number is as the sand of the sea" (Rev. 20:8). The expression, "four corners of the earth," points out the universal nature of this deception (Isaiah 11:12; Ezekiel 7:2; Rev. 7:1). It would take a little time for Satan to do his evil work of persuasion. Revelation does not explain either how he accomplishes his nefarious task or the exact circumstances of this worldwide rebellion.

Revelation does tell us that Satan will collect a vast army called "Gog and Magog." They symbolize the population centers of the world that unite for an assault on God's government. They eventually sweep across the earth and surround "the camp of the saints and the' beloved city" (Rev. 20:9). This would refer to Jerusalem and God's people living at peace in the Holy Land.

Satan fails again. His human soldiers who failed to grasp the meaning of salvation, are_. vaporized. The Apocalypse tells us, "Fire came down from God out of heaven and devoured them" (Rev. 20:9). The devil's gathering of "Gog and Magog" is an eerie replay -1,000 years later-of the final battles at Christ's return.   The original war during the Messiah's coming is described in Zechariah 14. Christ then exterminated the vast army besieging Jerusalem. Satan's human army is likewise destroyed at the end of the Millennium.    Immediately after God annihilates this enormous horde, "The devil, who deceived them, was cast into the lake of fire and brimstone" (Rev. 20:10 . From this point on Satan and his demons are forever isolated from God and the resurrected saints.

The Dead Come to Life
Satan's last rebellion also sets the stage for one of the great dramatic events of the ages "The Great White Throne Judgment." God's ultimate aim and design for the majority of the human race is about to be fulfilled.

John writes: "I saw a great white throne and Him who sat on it.... And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the book of life. And the dead were judged according to their works, by the things which were written in the books" (Rev.20:11-12).

What could this strange vision mean?

John here sees a symbolic picture that tells us what happens to the billions who have died throughout the ages without having a knowledge of salvation.

These are individuals not counted among the righteous dead at the start of the Millennium. Revelation here introduces us to the rest of the dead who lived throughout human history-those who died without ever having been a part of God's spiritual people.

John's vision represents them as having been resurrected to mortal life. These individuals are to live again and be judged by their works. Things written in "the books" are the basis of judging the spiritual works of this great standing host. Their final judgment is based on the way of life revealed in "the books" of the Bible. If these individuals must yet be judged, they cannot be immortal beings nor can they be "lost" spiritually. They must be those resurrected to physical life and living through a period or time of judgment or judging. That is, they now have-for the first time-the opportunity to demonstrate through another lifetime that they, indeed, will trust and follow their God.

They, too, can have their names written in that other book - the book of life. It is a register of all the names of the righteous (Rev. 3:5; Hebrews 12:23). Once all those who ever lived have had their opportunity for salvation, God's present phase of his plan is over.  There will have been some individuals who refused to obey God. The spirit of God had enlightened their minds but they sinned wilfully, nonetheless (Hebrews 6:4-6). Their choice was to follow Satan's way. They cannot be given life everlasting.

The last two verses of Revelation 20 summarize their fate. John sees in vision all the dead in the sea, in death and hades (the grave) coming forth to life. "And they were judged, each one according to his works" (Rev. 20:13). Their end is both sad and horrifying: "Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire" (verses 14-15).

Such antagonistic humans are burnt up and cease to exist (Malachi 4:3). Jesus said: "Do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell" (Matthew10:28) This "hell" is the fire of Revelation 20:15-the soul-destroying lake of fire.

God's purpose with man is now complete. The lake of fire that destroys the unrepentant wicked sweeps around the earth. The apostle Peter wrote, "The heavens and the earth which now exist are kept in store by the same word, reserved for fire until the day of judgment and perdition of ungodly men" (II Peter 3:7). Peter tells us that this fiery destruction will purge the earth of man's works: "The heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up" (verse 10).

But that isn't the end of the story of Revelation. We must now consider something called the "new heavens and new earth." That's the subject of the next chapter. Return to Index

The term "new heavens and new earth" is found. as we saw, in II Peter. Speaking of spirit-begotten Christians-those who will be part of the Bride of Christ-Peter says, "We, according to His promise, look for new heavens and a new earth in which righteousness dwells" 2 Peter 3:13). The present earth and heavens are said to be "reserved for fire until the day of judgment" (verse 7). In 2 Peter. the new heavens and earth appear after "the elements melt with fervent heat" (verse7). It is a time after "both the earth and the works that are in it will be burned up" verse 10). This seems to refer to the lake of fire mentioned in Revelation 20:14-15. In time order. then, the "new heavens and the new earth" would appear after the 1,000year-period and the final judgment.

The term "new heavens and new earth" is found in only two other places in the Bible, in Isaiah 65:17-11 and 66:22. In the 66th chapter, the term is used as an example of that which endures forever. without reference to time. "'For as the new heavens and the new earth which I will make shall remain before Me,' says the Lord, 'So shall your descendants and your name remain " (Isaiah 66:22). If anything, this passage would indicate the new heavens and new earth come after the Millennium, the latter being then in progress as described in verses 12 through 24.

In Isaiah 65:17 we again read of this time. God is pictured as saying: "I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; For behold, I create Jerusalem as a rejoicing, and her people a joy" . The new heavens and new earth are again used as a model of permanency.

The New Jerusalem
There is also the "new Jerusalem" to consider. Interpreters have held differing opinions as to what it is. Some say this new Jerusalem is a real city. Others claim it is only an allegory of the perfected and eternal Church. The Bible, no doubt, contains elements of both.

For example, we read, "Then I, John, saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (Rev. 21:2). Similarly, John hears an angel speak of the new Jerusalem in these terms: "Come, I will show you the bride, the Lamb's wife" (Rev. 21:9). The Bride of Christ can be the saints made perfect. It is so called in Revelation 19:7-9. Here the new Jerusalem does appear as a type of the perfected Church.

The Church is called the Jerusalem "above [that] is free" (Galatians 4:26). True Christians are told, "You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem" (Hebrews 12:22). The "builder and maker" of this city is God (Hebrews 11:10).   The new Jerusalem as an analogy of the immortal saints would stand in stark contrast to that of the deceived people in today's system, Babylon the great. Babylon is the wicked harlot and the new Jerusalem is the holy city of God. Babylon is full of evil (Rev. 18:2); the new Jerusalem is pure (Rev. 21:27). Commentator G.R. Beasley-Murray has written that Revelation "may be characterized as A Tale of Two Cities, with the sub-title, The Harlot and the Bride."

As an allegory, the new Jerusalem is utopia personified. It represents God's kingdom and rule, one in which happiness and abundance exist. During this era of perfection the pain of this present life is ended. Revelation tells us: "God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying; and there shall be no more pain, for the former things have passed away" (Rev. 21:4).

It is a time and place in which God's way is supreme. "There shall by no means enter it [the holy city] anything that defiles, or causes an abomination or a lie" (Rev. 21:27). God's laws permeate all creation. The new Jerusalem represents an ideal new world order under God's direction.

A Literal City?
However, the Bible presents the vision of new Jerusalem as though it is a literal city. New Jerusalem as an actual city would be an incredible place, indeed. The measurement of the city, as given in the vision, would make new Jerusalem about 1,400 miles (2,100 kilometers long in each direction ( Rev. 21:16 ! The exterior wall is 144 cubits or about 200 to 300 feet high (verse 17). It is a city, not a building, and its dimensions are equal or proportional.

Here are some of its characteristics, given in Revelation, chapter 21:

• The new Jerusalem comes to a new earth, for the old one has passed away (21:1-2).

• The city has a great and high wall with 12 gates. These contain the names of the 12 tribes of Israel (21:12).

• The city has 12 foundations with the names of the 12 apostles (21:14).

• Precious stones such as sapphires, topaz and emeralds adorn the city (21:18-20).

• Each city gate is formed from an incredibly huge pearl (21:21).

• The city streets are made of pure gold, giving them a transparent appearance (21:21).

• There is no temple in the city, because God and the Lamb are its temple (21:22).

• There is no night in the city. The city needs no sun or moon. God and the Lamb illuminate it (21:23, 25; see also 22:5).

• Only those whose names are written in the Lamb's book of life can enter the city (21:27).

Some have wondered when the new Jerusalem itself appears on earth, especially if it is to be an actual city. The Apocalypse tells us it arrives after the first heaven and earth have passed away (Rev. 21:1-2). Notice that God himself is present in this city (Rev. 21:3). John hears God say. "I make all thin s new" Rev. 21:5 Jerusalem, therefore, represents God's headquarters for a great work which he has for his resurrected saints, once his purpose with mankind is completed.

The River and Tree of Life
The first five verses of Revelation 22 emphasize a special part of the new Jerusalem. John is shown a "pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb" (Rev. 22:1).

Along the river, John sees the "tree of life" whose leaves are "for the healing of the nations" (verse 2). In the final chapter, Jesus tells his servants, "Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city" (Rev. 22:14).   There are similarities between the healing water of life that John saw and the millennial vision the prophet Ezekiel experienced. Ezekiel wrote: "In the visions of God He took me into the land of Israel and set me on a very high mountain; on it toward the south was something like the structure o f a city  (Ezekiel 40:2).

In his vision, Ezekiel saw water flowing from under the threshold of the temple. Along the river, which healed everything it touched, were many trees "of life" -similar to John's vision (see Ezekiel 47:1-12).

The "tree of life" symbol is first introduced in the early chapters of Genesis. In chapter three, verse 24, mankind was barred from access to the tree of life-a symbol of God's Holy Spirit and the gift of eternal life. Adam had sinned, disobeyed his maker and had spiritually disqualified himself. Humans have continued to sin and remain barred from access to the "tree of life."

In Revelation, we see salvation offered to all those willing to keep God's commandments. The way to the "tree of life" is no longer blocked to the obedient. Repentant humans from all nations are able to enter into a relationship of love and obedience with God. That is the clear teaching of Revelation 22. Thus, Revelation comes full circle and heals the breach between man and God which started with Adam shortly after creation. Revelation, the last book of the Bible, reverses humanity's walk toward death, begun in Genesis.  Return to Index

John attests that he personally heard and saw all the things he wrote down in Revelation (verse 8).He stakes his authority as God's apostle on the truthfulness of what we read in the Apocalypse. The conclusion stresses two important themes.  

First, the book is a genuine, legitimate and truthful account of what is to happen. It is not a humanly devised book. The rulers of the universe, God and Jesus have inspired its contents.

Second, the pivotal "end time" prophecies of Revelation are about to occur. They should be considered "imminent" or near by each reader in his or her lifetime. Why so?

By the time Revelation was written. Jesus had lived a perfect life and had paid for the sins of humanity with his death. He had been resurrected from the dead and had started his Church. The pivotal events of human history were accomplished facts. God's plan had, in a sense, turned toward home. The "time of the end" was-at least from God's vantage point just around the corner for each passing generation awaiting the resurrection (II Peter 3:8).

Opening Up the Future
The nearness of the end time is underscored by this command to John: "Do not seal the words of the prophecy of this book. for the time is at hand" (Rev. 22:10). Daniel had been given the opposite instruction: " Shut up the words, and seal the book until the time of the end" (Daniel 12:4).

Daniel personally sought to understand what the prophecies given to him, meant He was told, "Go your way, Daniel, for the words are closed up and sealed till the time of the end" (Daniel 12:9). That's because not even "the wise" would understand until the "time of the end"

The Apocalypse is the revelation of Jesus Christ. It is meant to enlighten his servants- "the wise" -so they can know what is to occur shortly on this earth (Rev. 1:1).  The book of Revelation speaks about the actual "end time" when the plan and purpose of God begins its final stage. In p