Professional Documents
Culture Documents
Louis Brighton
Introduction
The Significance of Revelation (pp1-3)
Outline of Revelation
I. Introduction (1:1 - 3:22)
... A. Prologue (1:1-8)
... B. Commissioning of John: Vision of the Son of Man (1:9-20)
... C. Letters of Preparation to the Seven Churches (2:1-3:22)
II. The Prophetic Message (4:1 - 22:5)
... A. The Inaugural Vision of Heaven, Introducing the Message (4:1-5:14)
...... 1. The Throne of God and His Heavenly Court (4:1-11)
...... 2. The Coronation and Enthronement of the Lamb: The Seven-Sealed Scroll (5:1-14)
... B. The Prophecy (6:1-16:21)
...... 1. First Sevenfold Vision of History from Cross to the End (The Seven-Sealed Scroll
Introduced by the Lamb) (6:1-8:5)
...... 2. Second Sevenfold Vision of History from the Cross to the End (The Seven TrumpetAngels: Disorders in Nature Accompanied by Sufferings of Evil Afflict Humanity (8:6-11:19)
...... 3. Interregnum: The Cosmic War between Christ and Satan, between God's Saints and the
Forces of Evil (12:1-14:20)
...... 4. Third Sevenfold Vision of History from the Cross to the End (The Seven Censer-Angels):
Plagues of God's Wrath as God's Judgment Is Poured Out on the Human Race (15:1-16:21)
... C. The Conclusion: The End and the New Heaven and New Earth (17:1-22:5)
...... 1. The Judgment and Overthrow of the Forces of the Dragon (17:1-18:24)
...... 2. Victorious Celebration (19:1-21)
...... 3. The Judgment and Overthrow of the Dragon (20:1-10)
...... 4. The Bodily Resurrection and the Last Judgment (20:11-15)
...... 5. The New Heaven and New Earth Portrayed as the Heavenly City Jerusalem (21:1-22:5)
III. Epilogue (22:6-21)
Promise (2:7) p. 69
Those who repent will receive the blessed assurance of eternal life. The tree of life and
paradise (2:7) give promise of eternal life in the new heaven and earth, the restored Garden of
Eden.
Promises (2:17) p. 78
The word of judgment is for those who do not repent. For those who do, who hear the Spirit,
there is the sentence of innocent (the white stone) and the promise of new and everlasting life
(the heavenly manna).
The promises are phrased in language that recalls Baptism (the new name, Rev. 2:17) and the
Lords Supper (the manna which has been hidden). The Lords Supper is hidden manna (2:17)
because the future banquet is hidden from view as is the presence of Christ. But they are,
nevertheless, real and certain.
Exhortation (2:24-25) p. 84
The depths of Satan (2:24) is the same as the sin of Jezebel. The lies of Satan are that
Christianity is not unique. In fact, it may be the lie. Those who have held firm against the great
lie will not be tested any longer. Instead, they are exhorted to hold on until the Lord returns (see
Rev. 2:10).
Promises (2:26-28) p. 84
To those who remain faithful a share in his authority and judgment will be given. Jesus Christ is
the bright start, brighter than any of the angels and saints. He promises to share his glory with
those who conquer and remain faithful (Rev. 22:16-17).
Promises (3:4-5) p. 87
There are a few who are faithful. They have been made worthy by the righteousness of Christ.
Those who are victorious are clothed in white garments (3:5). They have been cleansed by the
blood of Christ. See Rev. 7:13-17 where the saints stand before the Lord in blood cleansed white
garments. The twenty-four elders before God in heaven are dressed in white robes (4:4). And
those who have washed their robes in the blood of the Lamb have authority to partake of the tree
of life and will be inhabitants of the new heaven and earth (Rev. 22:14).
Those in white garments have their names written in the book of life (3:5). The book of life is
Gods register of all who belong to him. No one can remove a name that God has entered. It
proves heavenly citizenship.
Promises (3:9b-11a) p. 93
The unbelieving Jews will one day be forced to admit (through conversion or in judgment) that
Christians are recipients of Gods love which comes through Christ.
Because they have kept Christs word and endured in it, the Lord promises to defend them when
great trial and tribulation come upon the whole human race (the terrible times before his second
coming). No matter how much suffering they face, the Lord will see his people through the hour
of trial (Mk. 13:20; Jn. 17:14-17; Rev. 7:13-17).
Exhortation (3:11b) p. 94
Christians hold to their faith in the midst of suffering as they go about the mission of the church.
Christians pray for the Lord to come quickly that they might receive the crown of life.
The Throne of God and His Heavenly Court (Rev. 4:1-11) p. 110
The Victorious Lamb and the Opening of the Scroll (5:1-7) p. 134
The Scroll (5:1) p. 134
The scroll is in Gods right hand. Gods right hand works salvation for his people (e.g., Ex. 15:6,
12). So the ultimate purpose of the scroll will be for the good and glory of Gods people.
That the scroll is written on both the inside and back indicates that the contents of Gods works
are complete and extensive (see also Eze. 2:9-10).
The scroll is sealed with seven seals. The seals secure the scroll (see Is. 29:11 and Mt. 27:66).
To start with the scroll is closed to everyone, but Revelations beings with the idea that a
revelation was about to be given concerning events that must soon happen (1:1-3). It will remain
closed until someone who is worthy claims it and opens it.
The Heavenly Host and All Creation Join in Praise (5:11-14) p. 142
The glory, honor, and worship given to God the Creator is now given in equal manner to the
victorious and elevated Christ (5:12) (compare 4:11 with 5:12). But even more is added to the
Son. The creative activity of the Father can only be seen in full measure [in the work of Jesus
Christ who restored humanity by recreating her].
Jesus Christ is both the Word (Jn. 1:1) and the Wisdom of God (1Cor. 1:21). While Gods
creative power can be seen by natural knowledge (Ro. 1:18-23), Gods Word is incarnate and his
Wisdom is embodied and recognized only (by faith) in Jesus Christ. Wealth in this context refers
to spiritual, not material, wealth. It sums up everything that Christ has done to redeem and save
the human race. It is only in Christ that the human race receives and acknowledges the wealth
of Gods saving grace, and it is only in the Lord Christ that the wisdom of God is received and
acknowledged, especially that wisdom which leads the human heart in repentance to a saving
faith. Thus wisdom and wealth are credited alone to Jesus Christ for these can only be
received through the knowledge of and faith in Jesus Christ.
Amen (this is most certainly true) is the affirmation of all of Gods creation (4 winged
creatures) and along with this affirmation the saints of God conclude their worship by falling
down before him (5:14).
The sixth scene in vision one and the seventh scene in the second and third visions
picture the end of the world.
Even though they cover the same period of time, they are not repetitious. Each displays its own
particular events.
The events are not given to predict events in human history. Rather, they are presented so as to
portray conditions, circumstances, situations, environments, and contexts in which people find
themselves during the time period covered. The conditions revealed in this prophetic message are
prevalent throughout all of human history. The purpose of the prophecy is to give a predictable
view of the suffering human condition because of mans rebellion, and a predictable knowledge
of Gods terrible judgment. The purpose is to move all people to repentance and faith before the
End.
Many events are displayed by means of symbols. These symbols used grip the heart, mind and
emotions. They strike fear in the human heart and they fill the heart with peace and joy and hope
for those who repent and trust in the Lamb.
Why three visions? Couldnt the 21 scenes be presented in just 1 vision? Possibly so the message
is easier to digest. This may be true, but there are also two other possibilities.
1) The literary structure is controlled by the number 7. Its modeled after the 7 day creation. 7 is
reserved for God, his holy presence, and his perfect creative activity. If there were 1 vision of 21
scenes, the sevenfold literary structure would be lost. By the sevenfold pattern, Christians know
that the message is from Gods holy presence and that it is his holy and complete revelation.
7 is a common motif in the Jewish tradition. Structuring it around the number 7 would help his
readers/hearers understand it better.
2) A second reason has been offered for the presentation of the prophecy in 3 visions. John and
his hearers would have three opportunities to understand and apply the message. By breaking it
into 3 parts, they would have time to digest and understand each portion of it.
The purpose of each vision is to work repentance and give encouragement. Each of the
three provides a warning, with each warning growing more dire. Gods people must heed his
warnings and put their trust in the reigning Christ. The ultimate purpose of Revelation for the
Church is to inspire her to pray with John, Amen, Come now, Lord Jesus (22:20).
A biblical precedent for the three warnings and the seven-fold warnings is found in Lev. 26 (1.
earthly plagues [26:14-22], 2. sword of enemies [26:23-26], 3. destroy children and exile [26:2739]). The three warnings aimed to move the people to constant repentance, so that they/we might
live under the grace of God according to his faithful covenant (26:40-45). Four times in Lev. 26,
God says he would afflict and punish his people seven times over if they did not repent (26:18,
21, 24, 28).
The same is true in Revelation. They receive three visions in which he urges them seven times
over to heed his message of warning and hope. This is in order that they enjoy the Sabbath
rest (Heb. 4:9) of Gods covenant with them in Christ.
Satan (12:9). But their claims of victory over the church are deceptive and delusional and
they are of the spirit world. The rider of the white horse wears a real crown here on earth.
In Rev. 17-18 the Antichrist (the harlot) never wears a crown. In Revelation the
Antichrist, the human archenemy, is never pictured as a horseman but as a harlot. So it is
not the Antichrist.
The rider of the white horse represents tyranny. He represents every form of tyranny
which is won and acquired by power and force. Usually warfare is a form of it, and which
then, by a dictatorial rule, exploits, enslaves, dominates and terrorizes. It also refers to
any human entity institutions or individual, lawful or unlawful which misuses
authority to exert tyranny. It can be governmental, educational, or economic system; a
spouse, parent, or any person or agency in authority in any sphere of life. Such tyranny
often dominates by claim of divine authority, hence the color white. It uses force of
arms, of mind, of wealth, or any other resource to establish it authority; hence the bow.
And it will be victorious; hence the crown. Tyranny will be the rule throughout the time
from the ascension to the End. It depicts humanitys inhumanity towards one another.
Sixth Seal: The End of This World and Its Terror (6:12-17) p. 172
The 6th seal pictures the End together with cosmic disturbances. Hag. 2:6-7 speaks of Gods
shaking the heavens, earth, and nations one more time. Most would be destroyed, but there
would also be that which could not be shaken, the kingdom of God (Heb. 12:26-28). John sees
the heavenly bodies shaken. With that the imagery of Joel 2:20-31 and 3:15 comes to mind (sun
dark, moon blood). Is. 34:1-4 also comes to mind (sky rolled up, stars fall like dried figs fall with
a strong wind). In Joel, Mk. 13:24-27, and then Revelation (6:12-17) the cosmic shaking takes
place both just before and at the great day of wrath.
The disintegration of the earth will strike people with terror and hopelessness. No one can hide
from Gods wrath. Even the rocks are under Gods command (Lk. 19:40). If anything, they will
testify to the Lamb and his victory (Mt. 27:51-53; 28:2). All people king and subject, free and
slave, rich and poor who do not heed the call to repentance and the invitation of the Gospel flee
in terror, but there is no place to hide (cf. Gen 3:8-10).
They flee from the One sitting on the throne and from the wrath of the Lamb (6:16). While one
expects mercy from the Lamb, here there is only wrath. Christ will judge and in that role he
is usually called the Son of Man (e.g., Jn 5:27; cf. Mt. 26:64) and not the Lamb. As the
Lamb who was slain, Jesus earned the right to save people from Gods judgment. But also as
the Lamb, who was slain, Jesus earned the right to judge unrepentant people, because he is the
One who received Gods judgment.
Interlude: The Church Militant and the Church Triumphant (Rev. 7:1-17) p.
176
The Fifth Angel and His Work of Sealing the Saints (7:2-3) p. 183
The 144,000 from the Twelve Tribes: The Whole Church on Earth (7:4) p. 188
The number of slaves of God sealed is 144,000. Some believe this refers to believing Jews, but
most believe it refers to the whole body of Christians, Jews and Gentiles, on earth throughout the
whole time period. They are the church militant on earth.
That those sealed are from every tribe of the sons of Israel (7:4) would suggest that they are
Jewish Christians. The 144,000 are described in OT terms, as 12 the tribes of Israel. But its not
uncommon for the NT church to be referred to in OT language (Jesus Mt. 19:28; Lk. 22:28-30;
Paul Ro. 4:1-12; 9:6-8; 11:11-27; Gal. 3:26-29). In Christ the church has become the true Israel
of God.
The Reason Why Jesus Himself Mediates the First Part p. 208
If this is true, why does the exalted Christ begin mediating the 1st part of the message of
Revelation? One could conjecture that the exalted Christ first wanted to establish beyond doubt
that this revelation came from God and himself. Once this was established, he could turn the
mediation over to angels.
Another reason might be that Jesus wanted John to know that their relationship had changed.
John could no longer stand before Christ because he was now in his exalted state. He allowed it
for a moment so that John would know for certain that the message of Revelation had come from
God. John could not continue to stand before the holy, majestic presence of Jesus. John would
have to wait to do that at the resurrection.
The angels that now continue the revelatory message of Revelation are introduced in 8:1-5.
Commentary
Concerning the prayers of the saints (incense censer, 8:3-5), God provides an answer as each
angel blows his trumpet. The first 4 plagues are like the plagues that struck Egypt.
The Fifth and Sixth Trumpet-Angels: Demons from the Abyss and the Last
Battle (9:1-21) p. 231
More detail is given to this trumpet than the previous ones. The images and symbols of the 5th
and 6th trumpet-angels are other-worldly and not earthly. They have both human and animal
features and are visible only to the human imagination. They are supernatural in nature.
The Locust-Like Creatures from the Abyss and Their Purpose (9:3-12) p. 236
Out of the smoke come locust-like creatures who have the authority and power like that of
scorpions on the earth. Their purpose is to afflict the human race and not plants. Plant life was
afflicted by the plagues of the first 4 trumpet-angels. Those who do not bear the seal of God
(9:4) are singled out for affliction (see 7:1-8).
Swarms of locusts can wipe out entire crops. This is what happened in Joel (1:1-2:11). It was a
portend of the coming fury of Gods judgment (Joel 1:13-15; 2:1-2, 11). As no one can stop the
swarm of locusts, so no one can endure the dreadful day of the Lord (Joel 2:11).
In Revelation the locust-like creatures portray the hordes of demons from hell which fall upon
the human race. The locusts are like scorpions in that they can injure people.
These demons afflict only those who dont belong to God. In the same way the children of Israel
were protected from the plagues that hit the Egyptians (Ex. 8:20-23; 9:1-7, 25-26; 10:21-23).
This does not mean that Gods people will not suffer at all from the onslaught of demons (that is
portrayed later in 12:13-18; 13:1-18). God permits this affliction in order to move people to
repentance (9:21).
Who gives these locust-like, scorpion-like demons authority? The passive voice was given
says it was God. If their king and ruler (the devil) had his way, they would kill rather than injure
(consider Job 1:6-12; 2:1-6). God set limits upon them.
The period of time is five months (9:5). This may be the life span of locusts. When they die a
new generation takes over. So these sufferings come and go; they are not constant. At any time
they might hit. The sufferings will be like the sting of a scorpion. They are not fatal and do not
last a life time, but they cause excruciating pain to the point that one wishes to die. But death will
not come. God has placed that limit on the demons in order that through such pain people may
become aware of their lost condition.
An example of one longing for death might be Job. The despairing soul looks to death as a
hidden treasure (Job 3:21). But instead of the grave, one receives only fear and despair (Job
3:26). For Job, a man of God, relief would come not in death but in earthly restoration. He
longed for death not so much for relief, but instead to be reconciled to God. For the unbeliever
though, death does not bring relief, instead it only leads to the second death (20:6, 14; 21:8).
Death flees from him so that he might have time to repent.
These creatures are like a cavalry of horses ready for battle. On their heads are what appear to be
gold crowns, which give the false impression of victory. They are warriors of Satan employed by
First Scene of the Interlude: The Mighty Angel from Heaven Commissions
John (Rev. 10:1-11) p. 249
There is an interlude between the 6th and 7th scenes. In the 1st vision the interlude (7:1-17) had to
do with the protection and comfort of the church in the midst of her sufferings. The interlude for
the 2nd vision pictures the church in mission and Gods protection of her in that mission.
This interlude has two scenes: 10:1-11 and 11:1-14.
Another Mighty Angel from Heaven (10:1) p. 252
The first thing John sees in the interlude is an angel coming down out of heaven (10:1). This
angel is not one of the 7 trumpet-angels. This is another angel. The 7 angels mediated the
prophetic message. This angel commissions John on behalf of the exalted Christ.
Mighty p. 253
This angel is a mighty angel (10:1). There are 3 mighty angels in Revelation (5:2; 10:1;
18:1,21). This is not the same angel as in 5:2; this is another angel.
Mighty connotes strength from God. In the LXX (Greek translation of OT) version of the OT
in the heavenly sphere only God is mighty, not angels. In the NT no angel is called mighty
except for in Revelation. John would know that mighty is reserved for God and yet he
describes angels in this way. Some believe this mighty angel is Gabriel (which means mighty
one of God), but he is never identified as such.
The mighty angel does not possess divine power. Instead he possesses divine-like power. He is
identified with God. God has given him certain powers. He is acting under the divine power of
Heaven is the dwelling place of God (11:9). The angel comes down out of heaven; he comes
from God. Two other times John sees an angel descending from heaven (18:1-2, announces
judgment on Babylon, and 18:21, the same angel throws millstone into the sea; 20:1-2, binds
Satan). In all three cases the angel acts under Gods authority and in his stead.
Clothed About with a Cloud p. 256
In the OT a cloud is often associated with God, in particular with his presence among his people
(pillar of cloud, spoke to Moses from a cloud, covered the tabernacle, in Ezekiel Gods glory in
and out of the temple, Gods heavenly vehicle). The significance of the cloud is carried over to
the NT (God speaks from the cloud in the transfiguration, Son of Man will return on clouds, a
cloud received Jesus as he ascended.) Clouds then were associated with God.
The angel is not conveyed by the cloud; he does not speak from the cloud. He is clothed [by
God] with the cloud. This means that the angel came to John by Gods authority.
God used clouds to conceal himself (Lam. 3:42-44) and to exhibit himself and his glory (Eze.
1:4, 28).
Other than God, the angel of Rev. 10:1 is the only figure in the Bible who is clothed with a
cloud. In the case of the angel, the cloud conceals his identity and person and it demonstrates that
he acts on behalf of God. His mission is a godly and glorious one. The angel wears the mantle of
God as he commissions John to proclaim the message to all people (10:11).
The Rainbow-Like Halo p. 258
A rainbow-like halo surrounded the heavenly throne of God (4:3). There the rainbow was a
reminder of Gods gracious covenant of salvation with mankind and creation (Gen. 8:22; 9:1317). The definite article the suggests that it is identified with or related to the rainbow around
Gods throne. God has placed on the angel the visible token and sign of his covenant of grace.
This angel is a true messenger of the one true God, not the false gods of Greek mythology. He
represents the Creator who has bound himself with his creation in a covenant. He reflects Gods
glory as the Creator and his mercy in his covenant with humanity. His mission is to proclaim
Gods glory and his saving mercy.
Face Like the Sun p. 259
No one else is described this way in Scripture. It does remind one of the feet of Jesus Christ
(1:15) and the Son of Man (Dan. 10:4-6). The only pillar of fire mentioned in the Bible is the
pillar of cloud and fire by which Yahweh led and protected Israel in the wilderness. These legs
suggest stability and power. The mission that God sends the angel on will be accomplished. As
Gods people carry out that mission God will guide and protect them.
An Opened Small Scroll (10:2a) p. 262
The contents of the small scroll are not made known but it might be the same as the 7-sealed
scroll or contain part of it. The 7-sealed scroll contained the prophetic message of Revelation.
John was to receive the message (eat it) and proclaim it to all people.
The scroll of the angel is open. Its message was not a secret. If it is the same as the 7-sealed
scroll, it has been opened by the Lamb. This small scroll is a symbol of the 7-sealed scrolls
message. John is to consume it and proclaim it to the world.
Standing Astride Sea and Land (10:2b) p. 263
In the OT sea and land express the totality of Gods creation; in this case it means the whole
earth. By straddling the entire earth, the angel shows that he and his mission will dominate the
earth, its present, and future everything. God places the earth under the dominance of the angel
and his mission. In particular, the angel dominates the two beasts that come out of the sea and the
land in Rev. 13.
Second Scene of the Interlude: The Temple Measured and the Two
Witnesses (Rev. 11:1-14)
The Measuring of the Temple and the Trampling of the Outer Court (11:1-2)
p. 284
In Rev. 10:8-11 John becomes an active participant in the Revelation as he is told to eat the scroll
and proclaim its message. Now his active participation continues as he is told to measure the
temple of God (11:1). John is to not only view the events but he is to also take part in them.
This is not surprising because chs. 10 and 11 have to do with the churchs mission on earth,
witnessing about Jesus Christ to the world, of which John has already been an active participant
and will continue to be until his death.
John is given a measuring rod to measure the temple. The prophet Ezekiel had a similar
experience (Eze. 40:1-5). The measuring of the temple was a promise that the temple would be
rebuilt and Yahweh would live among his people forever (Eze. 43:1-7; 48:35). (The temple
described in Eze. 40-48 is different than the Solomonic and second temples. This is because the
fulfillment is not some rebuilt earthly temple but Gods people, the church, is the temple that
John sees.) Gods promise was so certain that even now it could be measured as a physical
reality. The prophet Zechariah also used a measuring line (Zech. 2:1-5). He measured Jerusalem
symbolizing Gods promise to protect the city. (This promise too was something more than an
earthly city, for God was its wall.) Thus John stands in the prophetic line. His measuring
indicates that Gods people, his holy dwelling, will be protected to carry out the mission given
them the proclamation of the Gospel.
The incense altar is also included in the prophetic and protective measuring. The praying and
worshipping people of God are a part of the mission and will be protected in their worship of
him.
The outer court is not to be measured because it will be given over to pagans who will trample it
(11:2). Over time the outer court became known as the house of prayer for the Gentiles (see Mk.
11:17; cf. Is. 56:6-7). John is told that the outer court is not to be measured, that is, not protected
by God. Pagans will try and destroy it and the temple, that is, the church. The people of God will
be under severe attack. Though protected and able to carry out her mission, she will suffer
persecution and even death. (If the whole thing is the church, then the distinction between the
Conclusion p. 302
The interlude of Rev. 7:1-17 encouraged Christians that God would keep them in the faith no
matter what they suffered. The interlude of Rev. 10:1-11:14 shows that although the Church in
mission will be persecuted, it will be protected and the mission will be completed.
The 2 witnesses symbolize the whole church over the entire NT period. They are also applicable
to a congregation and individuals.
As was their mission, the 2 witnesses (the church) witness. As they do they are persecuted and
protected. Yet they will accomplish their mission. When it is accomplished they are killed; their
witness is silenced. Yet the church is heard from again because it is resurrected. The church is
raised so that it might witness again. And so the pattern goes on to the End.
The final assault on the church is Armageddon (16:12-16) and the battle of God and Magog
(20:7-10). The final raising up of the church will be the resurrection to eternal life at the End
(19:1-21; 20:11-15; 21:1-22:5). Each revival of the church to witness again or of an individual
person to heavenly glory when they die throughout the NT period is a type, a foreshadowing of
the great and final revival the resurrection at the End.
The Seventh Trumpet-Angel: The End and Its Joy (Rev. 11:15-19) p. 304
The Kingdom of the Cosmos Has Become Our Lords and his Christs p. 308
Saints and angels celebrate that all of creation once more belongs to the Creator because of his
Christs redemptive work. He is the true Owner. As promised in Ps. 2:4-9 and Zech. 14:9,
Yahweh through his Anointed One will become king of the earth and on that day the whole earth
will acknowledge that there is but one God, whose name is Yahweh, and one anointed King
through whom he saves and is known (cf. Acts 4:10-12).
Cosmos may refer to the entire created universe or to the earth and the human race. Here in
11:15 the cosmos is that part of Gods creation that was contested by the forces of evil. At the
End in an open display of victory, God will openly claim all of his creation as his own, especially
the part that was contested. He is the Lord of all creation.
The Evil Forces of the Dragon: the Beast from the Sea and the Beast from
the Earth (Rev. 13:1-18)
The Beast of the Sea (13:1-10) p. 348
The Appearance of the Beast from the Sea p. 348
The first beast comes up out of the sea (13:1). Beast is also used in 11:7. There the beast
makes war on the two witnesses. That beast was Satan. Here the beast is not Satan, but is
identified with Satan; he is under Satans control.
As Satan arose from the abyss in 9:11 and 11:7, so this beast arises from the sea, which is the
place of chaos and evil on earth (OT). He has a sinister origin. Only God can control the fury of
the sea as exhibited in Jesus stilling of the tempest (see Ps. 74:13; Mt. 8:26).
The beast comes from the tumultuous sea when the dragon calls it. Similarly Daniel saw 4 beasts
come up out of the raging sea (Dan. 7:2-3). The first beast has 10 horns and 7 heads (13:1)
exactly like the dragon. The identifies the beast as an agent of the dragon. It also has diadems but
they are not upon the monsters heads (as with the dragon), but are on its horns. The dragon is
In Johns day the beast of Rev. 13:1-2 was the Roman Empire. But it was also a type of the other
tyrannical powers that would arise in the future. The beast represents every human authority and
everything in human nature that the dragon can use in his warfare against the woman and her
seed. This includes: political, governmental, social, economic, philosophical, and educational
systems, as well as individuals. Satan will use any means possible anywhere in the world at any
time to destroy the church. The Roman Empire was so terrifying that it became the model for all
succeeding powers that oppose the church.
The Power and Authority of the Beast from the Sea p. 353
The names of Gods people are written in his heart and mind and no one can pluck them out of
his or the Lambs hand (Jn. 10:28-30). It is called the Lambs book of life (13:8) because of the
Lamb and his victory (Rev. 5:5, 9; 7:3, 14). These names were written in the book before the
foundation of the world (17:8). It was before then that the Lamb of God, the Messiah, was
chosen to be the slain and risen Savior of Gods people.
If anyone has ears, let him listen (13:9) was also Jesus admonition (e.g., Mt. 11:15; 13:9, 43).
The question of who is given ears that hear is bound up in the mystery of the doctrine of election
(Mt. 13:10-17). Earlier in Rev. the churches were called to hear that they might repent (chs. 2
and 3). Here the admonition is for the purpose of instilling patience and faith (13:9-10). Their
sufferings will be short and are derived from Gods permissive will (13:7). Therefore Christians
are not to resist their persecutors (13:10). No human can stand against the beast. The woman is
destined to suffer the warfare of the beast. The Christian suffers patiently in faith. It is in such
trials that the faith of the Christian shines forth to the world. As it says in 11:7-13, God uses their
persecution for the sake of the churchs gospel mission. The church entrusts herself to Gods care
and trusts that in his own time he will mete out justice upon her foes.
The Beast from the Earth (13:11-18) p. 357
The second beast comes up out of the earth (13:11). The first beast forced its tyrannical rule on
people. The second wins peoples confidence and leads them astray.
The beast of the sea is the dragons prime agent in his war against the woman. The beast of the
earth is a spiritual power that aids the beast of the sea in its effort to destroy the church. The
second beast acts with and under the authority of the political beast. Political powers die out and
new ones arise (died and return to life, Rev. 13:12). The state uses religion to legitimize itself.
This was obvious with Rome and Germany. But this happens all the time. Political and social
structures call on religion to boost themselves in the eyes of the people.
The beast of the earth is capable of producing great signs (13:13) in support of the political
beast. The word signs suggests miraculous activities or psuedo-miracles. Miraculous signs
accompanied the true church. But false prophets produce psuedo-miracles in order to try and
validate their spiritual authority. God allowed Elijah to call down fire from heaven to prove his
authority and the heresy and idolatry of the priests of Baal (1 Ki. 18:36-40; see also 2 Ki. 1:1014; cf. Rev. 11:5). In a similar way this beast calls down fire to prove his spiritual power and
authority.
Many people are deceived by the signs (13:14) of the beast. Few can resist the worship of the
state or human powers when religious powers sanction them.
The religious beast is given the ability to give breath to the image so that it can speak. And if one
did not heed its speech and worship it, the penalty was death.
Magic, spiritism, and witchcraft were common in Johns day. The dragon uses the beasts to try
and deceive all people but especially Christians (1Jn. 4:1-3). The worlds religious system aligns
themselves with the secular powers in an effort to destroy the church. As the church resists, she
will pay the price.
The Mark of the Beast from the Earth p. 361
The religious beast marks or brands those under his control. They are identified as his property,
his slaves. Some people in Roman times got tattoos to show their devotion to a particular god.
This number is perplexing to us, but apparently it wasnt to John (13:18). How does one figure it
out? Through wisdom and intelligence (13:18). Possibly those with the gift of gematria could
figure it out. Or possibly it takes a special spiritual gift to figure it out. This wisdom that John
speaks of is the knowledge of Jesus Christ which is given by the Holy Spirit.
The number of the beast is a human number (13:18). It is expressed in human language and it
represents human life. Man was created on the 6th day (Gen. 1:26-31). 6 represents humanity just
as 7 represents God. 666 may represent a particular person
If Nero is the person then he is a type or model. He is not the final fulfillment. He was an
example of what the beasts represent: all anti-Christian forces. What the number 666 signifies is
the unholy trinity of the dragon (Rev. 12), the beast of the sea (13:1-10), and the religious beast
of the earth (13:11-18). Each digit refers to one entity.
If 777 was used it would apply to the holy Trinity. The evil trinity (666) always falls short of the
holy Trinity. The wisdom referred to in 13:18 is from God and enables Christians to see that evil
forces, both secular and religious, are always at war trying to destroy the church and her witness.
This wisdom is graciously given by God to all of his people in Christ.
The Conquering Lamb and the Victory Song of the Saints (Rev. 14:1-5) p.
364
The Lamb and the Saints on Mount Zion (14:1) p. 367
This is Johns second vision of the Lamb. In 5:6 he saw the Lamb exalted, as he alone could
receive and open the 7-sealed scroll.
1000 is used only once in Revelation (20:1-6). It is the time that the church has to
complete its mission and the time that Satan is bound and cast into the abyss. In the OT,
1,000 is the number for perfection or completeness.
Thus, 144,000 = 12x12x1000.
So 12 represents the church patterned after the 12 patriarchs and patterned after the 12 apostles.
144 represents Gods people as his dwelling place. 1000 represents the whole period during
which the NT church has to carry out its mission of witness. Therefore 144,000 represents the
church militant Gods dwelling place here on earth, built on the foundation of the 12 apostles
(Eph. 2:20), the heirs of the 12 patriarchs of Israel. And time allotted for the church to finish her
mission is symbolized by the 1000 years, the NT era.
The Defeat of the Dragon and the Beasts Announced (Rev. 14:6-13) p. 376
3 angels announce the judgment of God. Each of the 3 angels is another angel, a different
angel from the 7 trumpet-angels [and different from each other].
The Eternal Gospel (14:6-7) p. 380
At first the proclaiming of the Gospel and the announcement of judgment (14:7) seems
incongruous. But besides announcing judgment (Law), it also calls and invites worship of God
(Gospel). The surrounding context is explicitly Christological. 14:1-5 depicts the victorious
Lamb in the victory song of the saints. The judgment will occur at Christs second coming,
which is also the final deliverance of Gods people from the dragon and beasts (19:1-6). The goal
in proclaiming the eternal Gospel is the repentance and salvation of all people. Thus the
eternal Gospel is both judgment and grace based on the person and saving work of Christ
Jesus.
The purpose of proclaiming the eternal Gospel is to move people to fear God and give to
him glory and to worship him in view of his coming judgment (14:7). Fear of Yahweh, the
beginning of wisdom (Ps. 111:10), is learned from his Word (Deut. 4:10) and is an essential part
of contrition over sin and repentance (Acts 2:37). Glory is given to God in and through Jesus
Christ (Jn. 17:5, 22-24; cf. 13:31-32). In particular, God is glorified when people come to him
and thank him in Jesus name (Jn. 14:13-14; 15:7-8; Acts 4:21-22; 11:17-18). Gods exalted Son
is Gods glory (Acts 7:55). To worship God as the Creator is the end result of fearful repentance
and giving glory to God through the redemption of Christ. The heavenly hosts worship God as
their Creator (Rev. 4:8-11). The saints do the same as a result of the victory of the Lamb (5:9-14;
1:5-6; 4:11). For the end purpose of Gods redemption is to restore his creatures so that they may
recognize and worship him as their God and Creator (Rev. 3:14; 11:15; 21:1, 5-7; cf. Ro. 8:1825).
The Fall of Babylon (14:8) p. 382
The Son of Man and the Harvest at the End (14:14-20) p. 387
The Appearing of the Son of Man (14:14) p. 388
The scene of the harvest at the End begins with the Son of Man on a cloud. This scene concludes
the interregnum (12:1-14:20), the war between God and the dragon, and between the beasts and
the church. It culminates with the great harvest, which is the judgment of God. The One like the
Son of Man (14:14) is the same person as in 1:13. This phrase also recalls the glorious
appearance of the Lord Christ at the transfiguration (Mt. 17:2l; cf. Rev. 1:16).
Clouds often signify Gods presence. Jesus ascended into heaven in the clouds (Acts 1:9-10) and
he and Scripture said that he, the Son of Man, would return on the clouds (Mt. 24:30; 26:64;
Dan. 7:13; Rev. 1:1-18). In the OT God was present and spoke to his people from the cloud (Ex.
19:9; 24:15-18; 34:5-7). God spoke from the cloud at Jesus transfiguration (Mt. 17:5).
The cloud in 14:14 is white. In Ps. 97:2 a cloud and deep darkness surrounded God in his
majesty, suggesting the inscrutable mystery of God. The whiteness of the cloud may signify the
righteousness of God in judgment (Rev. 20:11) and particularly the righteousness of Christ. In Is.
11:4-5 the Branch of Jesse would judge with righteousness. In Rev. 19:11, in Revelations second
vision of the Parousia, the Son of Man in righteousness judges and wages war and rides a
white horse.
Preparation for the Last Plagues: Introduction of the Seven Censer Angels
(Rev. 15:1-8) p. 395
The Third Sevenfold Vision of Events on Earth p. 398
Chs. 15 and 16 are the third and last vision of the events on earth. It has 7 scenes, like the first
two earthly visions (6:1-8:5 and 8:6-11:19). Each scene is introduced by an angel with a censer.
The first 5 scenes of the third vision (16:1-11) take place concurrently. They occur from Christs
first advent up to Armageddon. The 6th scene (16:12-16) describes the last battle (Armageddon)
which occurs just prior to the end of the present world at Christs second return. The 7th scene is
the End at the second coming of Christ (16:17-21).
A Sign in Heaven (15:1a) p. 398
This is the 3rd sign in heaven that John saw (see also woman with Child in 12:1 and the dragon in
12:3). Initially the 7 angels with 7 plagues are the sign. But one may also think of the whole
vision as a sign.
One of the censer-angels invites John to see the judgment of the great harlot (17:1). How
appropriate that one of the 7 angels, who are the angels of the church, who mediated the message
of revelation, would now show John the judgment and overthrow of the enemy which causes the
church to suffer and show him the heavenly Jerusalem, the church at rest with God forever.
This is the first time that the enemy of the church is called the great harlot (17:1). In 17:7 she
rides the beast which has the seven heads and the ten horns. This beast is clearly the same
beast from the sea in 13:1 (ten horns and seven heads). In 13:11-18 another beast arises which
plagues the church. This beast imitated Christ (two horns like the lamb) but spoke for Satan
(speaks like the dragon). This beast was also called the false prophet (16:13; 19:20; 20:10) and
now the second beast is called the great harlot (17:1).
The beast of the sea remains the beast throughout Revelation. But the second beast, the beast
from the earth, changes guise and form.
The first beast with 7 heads and 10 horns represents all human elements (society, government,
economies) that the dragon uses against the church (this is the political beast). The lamb-like
beast on the other hand stands for every spiritual and religious entity that the dragon uses against
the church (the religious beast). It evolves and develops from all false religions into the apostate
church. It changes from all religions into a psuedo, false Christianity, its most deadly form.
In Rev. 17, the use of harlot is reminiscent of Gods complaint against his people Israel for
their idolatry, which was represented by sexual immorality (Hosea). In contrast, Israels call to
worship the one true God included a call to sexual purity (e.g., Ex. 20:14; Lev. 18; 20:10-24).
Not just the idol-worship of the pagans nations, but especially the unfaithfulness of the Israelites
was portrayed as idolatrous harlotry (see Is. 1:21-23). So the harlot represented the false people
of God, those who outwardly claimed to be a part of the church but who inwardly were
spiritually apostate.
The harlot, the psuedo-church is presented as an attractive alternative to the woman of Rev. 12
who is the bride of the Lamb (the true church) in 19:7. While the woman who bore the child is
hunted down and assaulted (12:13-18), the harlot is honored by the world (17:2, 4; 18:3). Both
women are set forth as representatives of the church. One is true and the other false. The harlot is
accepted by the world because she encourages the lifestyles of the ungodly. Her time is now, but
later she will be judged (cf. 18:1-2, 5-6). The other woman is despised and rejected as she
It is the Spirit that carries John into the desert. This is the third time John is caught up into the
Spirit (17:3a) (see 1:10 (Johns commission); 4:2 (throne of God); 17:3 (harlots judgment)).
John is mystically made not only to see the scene but also to experience it. (See also 2 Cor. 12:14 and Eze. 8:3; 11:24).
In 17:1 the harlot sits upon many waters (nations under her control). In 17:3 she sits upon a
beast in a desert. In 12:6, 14 the woman fled into the wilderness. There the wilderness
experience of the Israelites reminds of and symbolizes the wilderness-like experience of the
church, a pilgrimage in which she can survive only if God sustains her. While in 12:13-18 the
dragon pursues the woman in the desert, here the harlot is stationed in the desert. Why? The
harlot pretends she is the church and in her immoral deceptiveness she pulls people away from
the true church of Christ. But God provides comfort for his desert pilgrims. They will find grace
in the desert (Jer. 31:2).
The imagery of a desolate desert may also symbolize the end of the harlot. For the woman, in
chapter 12, the desert typifies earthly life, but not the end of her life. Her journey will end in
heavenly glory. Jeremiah prophesied of Babylons ruin which is symbolized by the desert (cf.
Is. 13:21; Jer. 50:12; 51:43), the place where no one can live. So the harlot and beast will face the
judgment of God in total desolation.
The beast is scarlet and has 7 heads and 10 horns (17:3), which clearly identify this beast
with the beast of the sea (13:1). The dragon himself originally had the 7 heads and 10 horns
(12:3). But he delegated his wisdom and power to the beast from the sea. The dragon claimed all
spiritual wisdom and supreme power and dominion over human affairs. Now Satans deceptive
claims are the boast of the beast.
The Harlot Sits on a Scarlet Beast (17:3b) p. 440
Not just the beasts head bore names of blasphemy (13:1), but its entire body is covered with
such names (17:3). In Johns time the beast was Rome as it reeked of blasphemous emperor
worship. Throughout the NT era the political beast (like Rome) will carry out and sponsor a
program of idolatry to deceive the people on earth as the dragon wars against the church of
Christ.
The Harlot Is Sumptuously Dressed (17:4a) p. 442
The color and jewels that the harlot is dressed in were seen in Rome as the luxury, splendor and
dominion of Rome over kings and nations, a lifestyle that she drew them into.
The Harlot Holds a Cup of Abominable Things (17:4b) p. 442
It symbolizes all the evil influences she has over the people she rules (cf. Jer. 51:17). She is very
successful in enticing kings and their people to drink from her cup, inebriating themselves with
wealth and sensual immoral lifestyles (cf. Rev. 18:3, 9, 11, 15), presenting them as godly and
righteous.
The Mystery of the Harlots Name (17:5) p. 442
The woman is Babylon the great. It is written on her forehead (17:5). As ancient Babylon was
the enemy of Gods people and defeated them and took them into exile so this new Babylon
seeks to do the same to Gods NT people. She wishes to make war, destroy them and carry them
into the bondage of her immoralities.
The name Babylon the great is called a mystery (17:5), something that can be known only
by special revelation. God makes her known to Christians. The mystery is made known to John
in 17:7. Only Christians know that she is not the true church, that she is in fact the harlot.
The Harlot Is in a Drunken Stupor (17:6) p. 444
The Ten Horns Will Wage War Against the Lamb (17:12-14) p. 450
The 10 horns represent 10 kings who did not yet receive a kingdom (17:12). How do the 7
kings represented by the 7 heads relate to the 10 kings? 7 is the number for divine authority and
the head is the seat of wisdom. The 7 kings rule with divine sanction and wisdom. 10 horns
represent total earthly power without a claim to divine authority. They are not therefore Roman
emperors. They must be other lesser kings who are dependent upon the ruling emperor, such as
the Herodian kings were dependent upon Rome.
The 10 kings represent all earthly rulers throughout the NT era who obtain and maintain their
rule through unadulterated power. They are legitimate only because they have the power. The
beast then, with its 7 heads and 10 horns, symbolizes all earthly powers of whatever sort
(religious or not) which are under the influence of the dragon (Satan) in his warfare with the
followers of Christ (see 12:13-18; 13:1, 11). This is the beast upon which the harlot sits and is
called Babylon the great.
The 10 kings act with one mind giving their power and authority to the beast (17:13). They
support the goal of the beast, which is to destroy the church. But in waging war against the
church, they actually wage war with the Lamb (17:14), for the conflict has always been
between the dragon (Satan) and God. The cross was the climax of the war, for there the Lamb
won the victory (Jn. 1:29; 1 Pet. 1:18-21; Rev. 5:5-10). For when he was lifted up on the cross,
the prince of this cosmos was cast out (Jn. 12:31-32). At Christs ascension Michael and his
angels made war against the dragon and he was thrown out of Gods heavenly presence (12:9).
Kicked out of heaven, unable to destroy the child (Christ), and no longer able to stand before
The Fall of Babylon and the Rejoicing of the Saints (18:1-24) p. 456
The Final Judgment of the Harlot (18:1-8) p. 462
The first words of ch. 18, after these things is a formula in Revelation for connecting two
sections. But it can, as in this case, be used to move the subject at hand to its final conclusion. In
this case it points John to expect the conclusion of what he has just seen, the final judgment of
the harlot.
In this scene John sees another angel, not the angel attending John (a censer-angel). This angel
has great authority and his presence lights up the entire earth by his glory (18:1).
This angel is like the angel of Rev. 10 in his authority, in his voice, in his glory, in his coming out
of Gods presence. Because of these similarities, he may be the same angel of Rev. 10. The
angels in Rev. 10 and 18 stand in for God and his Christ. They are Gods heralds, announcing the
mission of the church (ch. 10) and the final judgment of the enemies of the church (ch. 18).
In the OT, the angel of Gods presence is described in Is. 63:9 as having been sent to save Israel
in her sufferings and redeem Israel from Egypt. This is a reference to Ex. 14:19 where the angel
of God moves between the Israelites and the Egyptians to protect Gods people and deliver
them from the Egyptian army. The movement of the angel corresponds with the movement of the
pillar of cloud, which is the presence of Yahweh himself (Ex. 14:24). Is. 63:9 evidently joins
together the angel of God in Ex. 14:19 and Gods presence in Ex. 33:14-16 and thus coins
the concept of the angel of Gods presence.
A Song of Victory and the Marriage Feast of the Lamb (19:1-10) p. 484
The First Stanza of the Hallelujah Chorus (19:1-4) p. 487
The Millennium: The New Testament Era: When the Dragons Power Is
Restricted (20:1-6) p. 542
Satan Thrown in the Abyss (20:1-3) p. 546
Apparently the angel John sees is not any of the previous angels he saw.
Frequently John uses After these things I saw. This indicates an order of time. Here he does not
use it. Therefore we do not necessarily understand 20:1-10 to follow in time what was in Rev. 19,
the marriage feast (19:1-10) and the second coming of Christ (19:11-21).
The angel has the key to the abyss and a heavenly chain (20:1). In 19:1 Satan (see 9:11) was
given the key of the shaft of the abyss. He opened the shaft and demons come out and afflicted
the human race (9:3-6). But this time the angel is from heaven (the presence of God) and the key
is to the abyss, not the shaft of the abyss. And this time the angel of the abyss (19:11) will be
thrown into the abyss. He is named Satan (20:2); he is thrown into the abyss; and he is locked
away and he cannot unlock the abyss (cf. Is. 22:22; Mt. 16:19; Rev. 3:7).
To ensure that Satan cannot escape, he is bound with a heavy chain (Rev. 20:1). An ordinary
chain may be broken (see the Gerasene demonic, Mk. 5:3-4), but this is a heavy chain. This
heavy chain is not physical but a metaphor for Gods power, exercised by the angel in the
binding of the dragon.
The Binding of Satan p. 548
When does the binding of Satan take place? When Jesus was casting out demons, he made a
parabolic statement. To rob a strong man (Mt. 12:29; Mk. 3:27; Lk 11:21), one must first
The dragon is confined to the abyss for a thousand years (20:2-3). Ps. 90:4 speaks of a
thousand years as a day or night to God. 2 Pet. 3:8 is similar. Neither of these two references
refer to the 1000 years in Rev. 20:2-3. But they do suggest the hermeneutical method for
interpreting the length of time represented by the 1000 years. In both cases, it is not a specific
length of time. Rather, the 1000 years is a general reference to a lengthy period of earthly time,
which is brief in Gods estimation. God will accomplish his plans according to his time table.
Those who come to life and live and reign with Christ during the millennium participate in the
first resurrection (20:5-6).
In Revelation John uses the words and I saw as a formula to introduce a new scene in a
vision or a new vision. The use of this phrase in 20:1 and 20:11 indicates that 20:1-10 is a literary
unit, which is followed by 20:11-15, another literary unit. Therefore 20:1-10 should be
interpreted first on its own merit and then related to what comes before and what follows.
Rev. 20:5-6 mentions the first resurrection; 20:11-15 describes the second resurrection. The
second resurrection is the physical resurrection of all bodies at the End. The first resurrection is a
spiritual resurrection. When believers come to faith they are given life. To emphasize the
difference, they are spoken of in different ways, the first in just a couple of words and the second
in more graphic detail.
By speaking of a first resurrection, he strongly implies that there will be a second resurrection.
This could be two physical resurrections but no where else in scripture does it speak of two
physical resurrections. The first is spiritual and the second is bodily. And this is consistent with
the rest of the NT. Jesus words in Jn. 5:19-30 are similar to those here. Those who are dead [in
their trespasses and sins] will come to life when they hear the voice of the Son of God (Jn.
5:25). They are going from a spiritually dead state to a resurrected state of life. This is
conversion. At the end of the discourse, Jesus speaks of physical resurrection where those in the
tombs will hear his voice and will come forth (Jn. 5:28-29). As here, Jesus speaks of two
resurrections, one through conversion to faith and the other a physical resurrection at the end of
the age.
Paul also refers to two resurrections, one present and spiritual and the other future and physical.
In Eph. 2:1-6 Paul says they were formerly dead in their sins, but they have now been made
alive with Christ and they have been raised together in Christ Jesus. In Col. 3:1-4 Paul says
they have been raised with Christ. In Ro. 6:1-5 Paul says they have been baptized into his
death and raised even as Christ Jesus was raised. Paul uses Death to characterize the state
of unbelief and separation from Christ, as does John in Jn. 5:19-30. And resurrection is used
for conversion and new life.
Paul also speaks of physical resurrection at the End (1 Cor. 15:12-28). For this bodily
resurrection he uses the words to raise, to make alive (1 Cor. 15:22), which are also used
elsewhere for present, spiritual resurrection 1 Cor. 15:4, 12, 13, 14, 15, 16, 17, 20).
When viewing the first resurrection as spiritual and the second as physical, we interpret and see
that Johns view of two resurrections is in agreement with other part of the NT.
One problem with viewing the first resurrection as a spiritual resurrection is that the word for
resurrection in almost every NT occurrence is used for the physical resurrection. But the same
word is used in Eph. 5:14 where it refers to a spiritual resurrection from the death-like state of
The second death is defined in 20:14 (see also 2:11; 21:8) as the lake of fire. Those who have
received the first resurrection with Christ will not be touched by the torments of hell. Instead
they are priests of God (see 1:6 also) throughout the millennium.
John speaks of the first resurrection and a second death. This implies a first death and a
second resurrection, even though its not stated explicitly stated. When one receives life from the
first resurrection, death no longer holds sway over him. On Judgment Day the second death will
hold sway over all unbelievers; they will be thrown into the lake of fire.
It is possible for Christians to fall away faith in Christ. Those who fall away have fallen back into
a spiritually dead state. They too will fall victim to the second death.
The beatitude in 20:6 is given in order to instill hope and joyful confidence that God will
preserve his people in true faith until the day of Christ Jesus (his return) at the End (Phil. 1:6).
The beatitude attempts to strengthen faith in Gods grace in Christ.
Rev. 20:5a is a negative statement in the midst of the glorious scene of the millennial life of the
first resurrection. It might seem out of place. However its contents and position certainly
emphasize that under no circumstances will those who are now spiritually dead, and who remain
dead in the state of unbelief, live with Christ during the 1000 years.
So the dead in 20:5 are all those throughout the 1000 years who never come to faith in Jesus
Christ. While they are alive physically, spiritually they are dead in their trespasses and sins (cf.
Eph. 2:1; Col. 2:13). Those who died physically while being dead spiritually have no hope. They
will rise to eternal damnation. While not mentioning the first death, John speaks of the rest of
the dead. Those who are physically dead will rise at the End, only to be cast into the second
death, the lake of fire (Rev. 20:6, 14).
Summary of Rev. 20:1-6 p. 568
In summary, the 1000 years is a metaphor for the era from Christs first advent to his second
advent. It is the Sabbath day (Heb. 4:7-9) during which the human race has an opportunity to
hear the Gospel. It is designated as 1000 because it is the time when the Lord God will carry out
and complete the mission he has given to the church: to witness to Christ throughout the entire
The Battle of God and Magog and the Final Doom of Satan (20:7-10) p. 571
The Commentary p. 571
These verses describe the last battle in which the dragon desperately attempts once and for all to
destroy the church and her mission. This is the third and last view of the last great battle. The
first was in 9:13-21 (the sixth trumpet-angel). The second was in 16:12-16 (sixth censer-angel,
Armageddon).
At the conclusion of the 1000 years Satan is let loose from his prison, from the abyss (20:7).
While in his confinement he could not directly attack the woman, the church. But through the
two beasts he could cause suffering. But at the end of the millennium he is released to directly
confront the church. The opposition to the church becomes worldwide and deadly.
The last great effort by the dragon is described in an attack by Gog and Magog. These terms
became associated with evil forces on earth that oppose God and godliness. They seek to destroy
Gods people (Eze. 38-39). In Ezekiel Gog is the prince and leader of the evil forces from
Magog, a land in the north (Eze. 38:2, 15; 39:2). But God promises to deliver his people just
when they are about to be annihilated, by striking the forces of Gog with fire from heaven (Eze.
39:3-6). The number of fallen hosts of Gog is huge (Eze. 39:9-10, 12, 17-20). (See also Rev.
19:17-21 for the great banquet for the birds on the dead bodies of the enemies of God.) In
overthrowing Gog, God would display his glory to the nations and to his own people (Eze.
39:21-29) (see also Rev. 19:11-16).
Some view God and Magog as specific nations (Roman Empire, Germanic people, Huns, etc.).
But Augustine correctly interpreted them to be all the nations of the earth which rise up against
the church in one final protest.
.God.
(Father & Son).
The Alpha..beyond all creationThe Omega
(Father & Son)
The Beginning....of creationThe End
...(The Lord Christ)
The First...of the Church.The Last
...Fallen Humanity
The Alpha and the Omega p. 648
In the first title the Father and Son were far beyond all creation. In the third title, the Father and
Son are also the beginning and the end of creation. This third title appears in contexts that
concern especially the new creation (21:5-6). He is the source and beginning point of creation
and he is the end and purpose of creation. Creation comes from God and points to God. Here in
22:13 Jesus Christ, the victorious Lamb, also claims to be the source and beginning of all
creation as well as its end point, its purpose and goal.
In Rev. 3:14 the exalted Son of Man calls himself the source of the creation of God. Was he
speaking more of the first or second creation? (Col. 1:16-18 = first; Paul speaks of Jesus as the
beginning and the first born of the dead = second). Jesus was the agent (Logos) of the first
creation. But he will be not only the agent but also the source of the new creation, an honor he
shares with the Father.
The First and the Last p. 650
The second title is applied only to Jesus Christ. Three times in Revelation Jesus calls himself
the First and the Last. In 1:17-18 Jesus identifies himself in this way. He gives himself this title
because he is the Living One, the one who was dead but is now alive forever and ever.
Similarly in 2:8 he identifies himself as the First and the Last, the one who came back to life. He
is the First and Last of those who will die with him and will be raised with him. All who die and
rise with him are the church. He is the founder and end goal of the church.
Christ alone bears the title of the First and the Last because he alone died and rose again.
The three titles represent the Christology of Revelation and the Bible. Jesus is the everlasting
God far above and beyond all creation long before the present universe. He is the Alpha and
Omega. He is also, along with the Father, the initial source and the end point of all creation,
particularly the new creation. He is the Beginning and the End of creation. And finally he is
the Lord of the church, the First and the Last of the church.
Figure 5 summarizes the three titles. It is through the title the First and the Last that God meets
the human race (cf. Jn 14:6-9; Heb. 4:14-16; 10:19-25). Once one sees Jesus as the First and the
Last of the church, then one can see him and the Father as the Beginning and the End of