Historical Background of Revelation

The background of Revelation is Emperor Worship. Once a year, residents of

the Roman Empire had to appear before local magistrates, burn a pinch of
incense, and say “Caesar is Lord.” The rest of the year they could worship as
they pleased.

The Growth of Emperor Worship

Augustus (31 BC—14 AD) Erected temples to Julius Caesar, then to

himself

Tiberius (14-37 AD) Discouraged emperor worship, but could not

stop it

Caligula (37-41 AD) Demanded emperor worship, tried to force it

even on the Jews

Claudius (41-54 AD) Sought to control emperor worship. Granted

Jews an exemption

Nero (54-68 AD) Persecuted Christians, but apparently not on

the issue of emperor worship

Vespasian (69-79 AD) Jerusalem destroyed by Romans in 70 AD

Titus (79-81 AD)

Domitian (81-96 AD) Demanded that he be addressed “Lord and

God Domitian.”

Nerva (96-98 AD)

Trajan (98-117 AD) Official policy that Christians who failed to

worship the emperor were to be placed on trial.
Those convicted were to be executed.

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 The Reign of Domitian
(81-96 AD)

89 AD Troops in Germany rebelled. He executed his opponents. His

suspicions fired, he moved with cruelty against real and imagined
threats.

90 AD Jewish Council of Jamnia excluded Christians from the

synagogues. Christians could no longer claim Jewish privileges
granted by Rome.

95 AD Domitian executed his cousin Flavius Clemens, who was a

Christian, charging him with atheism.

96 AD In a plot by his wife and court officials, Domitian was stabbed to

death by a servant.

Date of Revelation

The book of Revelation could be dated during the reigns of Nero, Vespasian, or
Domitian. The most likely date is during the reign of Domitian, 95 AD.
Revelation reflects a time of mounting persecution, with a greater storm of
persecution about to break (2:10).

Author of Revelation
Revelation was written by John (1:1, 4, 9), who was exiled because of his faith on
the island of Patmos.
1. The traditional view, from as early as Justin Martyr in the second century, is
that this was the apostle John.
2. In the third century, Dionysius compared the vocabulary and style of
Revelation with the gospel and letters of John and decided they could not be
written by the same person. He suggested the author was John the Elder,
whose name appears in other writings.

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 Literary Background of Revelation

A major factor in interpreting Revelation is determining how much of the book is

to be taken symbolically and how much of it is to be taken literally.

Revelation is a mixture of three different types of literature:

1. Revelation is a letter (1:4)
2. Revelation is a prophecy (1:3; 22:7).
3. Revelation is apocalyptic literature. The word “revelation” in 1:1 is the Greek
word apocalupsis, meaning “unveiling or disclosure.” The word in 1:1
translated “make known” is the Greek word semaino, meaning “to signify, to
communicate by a symbol.”

Apocalyptic literature:
1) Communicates through dreams and visions
2) Focuses on the end times
3) Is highly symbolic
4) Portrays the struggle between good and evil

Symbolism in Revelation

Five basic numbers are symbolic in Revelation:

3—Heaven, God (the Trinity)

4—Earth, the World (four compass points) (7:1)
7—Completeness (seven days of creation) (4+3=7) (6:1)
10—Mankind, human completeness (ten fingers and toes, ten
commandments) (2:10)
12—Religion, people of God (twelve tribes and twelve apostles) (4x3=12)

Other symbolic numbers are derived from these basic numbers:

31/2—Incompleteness (broken seven) (also, 42 months, 1260 days equal
31/2 years) (11:9)
6—Evil, failure (one short of seven, short of completeness)
666—Ultimate evil, spiritual evil (three sixes) (13:18)
24—All people of God (12+12) (4:4)
1000—A complete period for mankind (10x10x10) (20:4)
144,000—Complete people of God (12x12x1000) (14:1)

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 Five Views of Revelation

1. Preterist--The events referred to in Revelation are in the past. The

prophecies of the book were entirely fulfilled either with the destruction of
Jerusalem in 70 AD or the fall of Rome in 476 AD.

2. Historicist—Revelation predicts the major events throughout church history.

This view sees Revelation as a detailed timeline of events throughout
Christian history.

3. Futurist—The events referred to in Revelation are primarily future. Chapters

4-19 will be fulfilled in the last seven years of history.

4. Idealist—Revelation reveals timeless principles concerning the struggle

between good and evil. These spiritual truths have no specific fulfillment
either in the past or future but apply equally to any age.

5. Eclectic—This view is a combination of the preterist, idealist, and futurist

views, and sees some truth in each of them.

An Example: How These Views Interpret Revelation 13

1. The preterist view interprets the beast from the sea as the Roman emperor
who demanded worship.

2. The idealist view interprets the beast as a symbol or any government which
crosses the line and demand ultimate loyalty.

3. The futurist view interprets the beast as the Antichrist who will arise in the last
days and demand that he be worshipped.

4. The eclectic view says all of these are partially correct. The first fulfillment of
the prophecy of the beast was the Roman emperor. The beast also
represents other dictators throughout history who have opposed God and
demanded ultimate loyalty. The final and ultimate fulfillment of the prophecy
of the beast will be the last Antichrist.

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 Eschatology
The Doctrine of Last Things

Four Areas of Agreement

Return of Resurrection Judgment Heaven

Christ of Dead or Hell

Two Areas of Uncertainty

Tribulation Millennium

There is uncertainty and disagreement whether these two exist as definite

periods of time or are symbolic of indefinite periods of time. There is
disagreement concerning how these fit in the sequence of events. These two are
especially referenced in Revelation.

Baptist Faith and Message

Last Things
God, in his own time and in His own way, will bring the world to its appropriate
end. According to His promise, Jesus Christ will return personally and visibly
in glory to earth; the dead will be raised; and Christ will judge all men in
righteousness. The unrighteous will be consigned to Hell, the place of
everlasting punishment. The righteous in their resurrected and glorified bodies
will receive their reward and will dwell forever in Heaven with the Lord.

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 Four Major Views of Last Things

Postmillennialism

Millennium Return of Resurrection Judgment Heaven

Christ of Dead or Hell

The preaching of the gospel will win the vast majority of people to faith in Christ.
This will gradually produce a long period of righteousness and peace. After such
a time, Christ will return to earth, the dead will be raised, and all will be judged.

Amillennialism

Return of Resurrection Judgment Heaven

Christ of Dead or Hell

There will be no literal one thousand year reign of Christ upon the earth. The
millennium is a symbol for the period of time between the first and second
comings of Christ, during which Satan cannot prevent the preaching of the
gospel to all nations. Near the end of this age, the man of lawlessness will be
revealed and there will be tribulation. Christ will return in victory, the dead will be
raised, and all will be judged.

Historic or Postribulational Millennialism

Return of Resurrection Millennium Resurrection Judgment Heaven

Christ of Saved of Unsaved or Hell

Near the end of this age, the man of lawlessness will be revealed and there will
be tribulation. Christ will then return in victory. The righteous dead will be raised.
Christ will reign on earth 1000 years. At the end of the millennium the
unrighteous dead will be raised, and all will be judged.

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 Dispensational or Posttribulational Premillennialism

Rapture & Seven Year Return of Millennium Resurrec- Great Heaven

Resurrec- Great Christ tion of White or
tion of Tribulation Unsaved Throne Hell
Saved Judgment

Christ will return secretly to rapture the living saved and resurrect the righteous
dead. There will follow a seven year period of tribulation on the earth. Christ will
return visibly to set up his kingdom upon the earth. The millennium will be a
1000 year period during which the Old Testament promises to the Jews will be
literally fulfilled. The temple will be rebuilt and sacrifices will be reinstituted. At
the end of the millennium the unrighteous dead will be raised and judged.

Major New Testament Passages on Last Things

Matthew 24:1-51 (and parallel passages in Mark 13 and Luke 21): Jesus’
teaching on his return

Romans11:25-32: the salvation of Israel

1 Thessalonians 4:13—5:11: the coming of Christ and the resurrection of

Christians

2 Thessalonians 1:5—2:12: the coming of Christ and the man of lawlessness

Major Issues in Determining Your Belief

1. What is the relationship of Israel and the church? Is the church “the new
Israel” and thus the recipient of some of the promises made to Israel, or are
Israel and the church distinct in God’s plan?

2. Could the Old Testament prophecies (such as Isaiah 11:6-16) be fulfilled

symbolically in heaven or must they be fulfilled literally on earth?

3. Can the return of Christ be separated into two events (a secret rapture and a
visible return) or are is the return of Christ one event?

4. Could the return of Christ happen at any moment or are there prophecies
which must be fulfilled before he returns?

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 Revelation 1: John’s Vision of Jesus Christ

Introduction (1:1-8)
This book is “the revelation of Jesus Christ” (1:1). It is from Jesus and about
Jesus. Revelation is a book of visions revealed to John (1:2). Revelation 1:3
contains the first of seven beatitudes or blessings in the book of Revelation.
The book is a letter from John to seven churches in Asia (1:4). These sites are in
the western part of modern Turkey. These seven churches were about 50 miles
apart in a general circle, and may have been postal centers for seven
geographical regions. The number seven is also symbolic of all churches.
The seven spirits (1:4) refer to the perfect Holy Spirit. These seven spirits are
described as seven lamps in Revelation 4:5. The seven churches are
lampstands which contain and lift up the seven-fold Spirit of God.
Revelation 1:7 is a quotation of Daniel 7:13 and Zechariah 12:10.

John Hears a Voice Speaking to Him (1:9-11)

John was exiled on the island of Patmos because of his testimony about Jesus.
He was worshipping one Sunday (the Lord’s Day) when he heard a voice behind
him which told him write down what he was about to see and send it to the seven
churches of Asia.

John Sees the Risen Lord Jesus (1:12-16)

John turned to see who was speaking to him. He saw seven golden lampstands.
The background of this image is Exodus 25:31-36 and Zechariah 4:2. These
seven lampstands are identified in Revelation 1:20 as the seven churches. The
churches continue the lineage of the people of God. Jesus walks among his
churches! You will find Jesus among his churches.

Jesus is described as one “like a son of man.” The background of this vision is
Daniel 7:13-14 and 10:4-6. This was a title for the Messiah. It was the title Jesus
used for himself while he was on earth. The vision depicts Jesus as a priest and
a judge. This is the foundational vision for the letters to the seven churches. As
Jesus begins each letter, he will repeat an appropriate element of this vision to
that church. This vision is not intended literally, but to give you an impression of
what Jesus is like.

A long robe and a golden sash garments of a high priest (Leviticus 8:7)
Head and hair white like wool wisdom and purity
Eyes like blazing fire discernment in judgment
Feet like glowing bronze strength, stability, triumph
Voice like rushing waters majesty, power, authority
Seven stars in his right hand security and control of the churches
Out of his mouth a sword truth in judgment (Isaiah 11:4)
Face shining like the sun glory

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The Risen Lord Jesus Speaks to John (1:17-20)
At the sight of Jesus, John fell down as dead. That is the appropriate response
to such a vision. That is what you would do if you saw Jesus. Jesus told John
not to be afraid. He placed his hand on John and described himself. Jesus is:

The First and the Last—Jesus is identifying himself with God (Isaiah 44;60

The Living One who was dead and is alive forever

I hold the keys of death and Hades. Hades means the grave, the realm of
all dead. Jesus controls the grave. This would be encouragement to those
facing martyrdom.

The seven stars are the messengers (angelos) of the seven churches. There are
two possible meanings. There are problems with each interpretation.

1) Heavenly messengers: The guardian angel of each church. The word

usually means this. But why would Jesus address the letters to the
angels of each church (2:1, 8)?

2) Earthly messengers: The pastor or each church. The word means

messenger, and the context determines whether it means an earthly or
heavenly messenger. See Luke 7:24; 9:52: Philippians 2:25. This would
make sense for the address to the churches, but the word angelos
occurs almost 60 times in Revelation and it always refers to heavenly
angels.

This foundational vision is one of encouragement to embattled churches. Jesus

Christ walks among his churches and holds the angels of his churches in his
strong right hand. Some church members may be killed for their faith, but they
need not fear death. Jesus is the Living One who holds the keys to death and
Hades.

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 Revelation 2: Jesus’ Letters to the Churches of Asia

In Revelation 1, John had a vision of the Risen Lord Jesus. He commanded

John to write what he saw in a letter to seven churches in Revelation. The whole
book is to all seven churches, but in chapters 2-3 there is a specific message to
each church. If Jesus wrote a letter to First Baptist, Manchester, what would he
say?

All interpreters of Revelation agree that these letters have a past meaning for the
literal seven churches, and all agree they have a timeless message for churches
of any age, but do they also have a prophetic meaning? Some futurists think
they symbolize seven periods of church history. The Scofield Reference Bible
taught this. One example: Ephesus=the apostolic church, Smyrna=the
persecuted church of the second century, Pergamum=the union of church and
state under Emperor Constantine, Thyatira=the period of Roman Catholic
domination, Sardis=the Reformation, Philadelphia=the true church of the last
days, and Laodecia=the apostate church of the last days. Most interpreters
reject this view. There is no agreement on the corresponding periods of history.
The parallels keep changing as history advances. There is nothing in the text to
suggest this meaning.

Each of the seven letters follows a similar pattern:

1. Identification of the author using a part of the vision of Jesus in chapter 1.
Each letter begins “These are the words of--.” The parts of the vision seem to
be chosen to relate to the situation of the particular church.
2. Knowledge of the church’s unique situation: “I know your--.” Jesus knows
what is going on in each local church!
3. Praise for the church. There is no praise for Laodicea and very little for
Sardis.
4. Complaint: “I have this against you—.” Jesus registers no complaint against
the churches at Symrna and Philadelphia.
5. Challenge or Warning
6. Promise to those who overcome: “To him who overcomes, I will--.”

The Church That Lost Its First Love: The Letter to the Church at Ephesus
(2:1-7)
Ephesus was the closest city to Patmos, where Paul was exiled. It was a
seaport, the largest city in Asia, with about 250,000 residents. The church there
had a rich history, its teachers including Priscilla and Aquila, Apollos, Paul,
Timothy, and perhaps John himself.

The church at Ephesus had a lot going for it. The church was hard-working,
faithful in persecution, doctrinally straight, morally pure. But it had “forsaken its
first love.” For all their good work, they had lost their proper motivation, a love
relationship with God and one another. Perhaps they were working out of a

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sense of duty rather than love for God. They were pure, but may have lost their
compassion.

The Persecuted Church: The Letter to the Church at Smyrna (2:8-11)

Smyrna was a prominent city of 200,000 residents. It was closely aligned with
Rome. In 25 BC, Smyrna was chosen over ten other cities to have the first
temple to the emperor. The city also had a large Jewish population.

The church at Smyrna was persecuted, slandered, and may have had its
property confiscated. They thought they were poor, but Jesus said they were
rich! Jesus said their persecution would continue, even to the point of death. He
urged them not to be afraid.

The Church That Was Too Tolerant: The Letter to the Church at Pergamum
(2:12-17)
Pergamum was the capital of the Roman province of Asia. Thus, it was the
official center of emperor worship. Jesus called it “Satan’s throne.”

Jesus praised the church for remaining “true to my name.” They confessed
“Jesus is Lord,” refusing to confess “Caesar is Lord.” Even when a prominent
Christian, Antipas, was killed, they remained faithful. In spite of their faithfulness,
Jesus chided the church for tolerating false teaching.

The Church That Struggled With Compromise: The Letter to the Church at
Thyatira (2:18-29)
Thyatira was farther inland than the first three cities. Persecution did not seem to
be a problem there. But the church struggled with how to relate to the culture of
the city without compromising the faith. Thyatira was a trade center with many
trade guilds. There were potters, leatherworkers, weavers, bronzesmiths, and
dyers of cloth. Lydia, who became a Christian in Acts 16, was a seller of purple
cloth from Thyatira. Each guild had a patron deity. Meetings would begin and
end with sacrifice to the guild god, might feature a meal of meat offered to that
deity, and might be held in pagan temples. Cult prostitution was often involved.
Christian businessmen were under pressure to participate to maintain their
markets.

If Jesus wrote a letter to First Baptist, Manchester, what would he say? What
would he praise? What would he complain about? What would he want to
change? What challenge would he give us?

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 Revelation 3: Jesus’ Letters to the Seven Churches in Asia

The Dead Church (That Thought It Was Alive): The Letter to the Church at
Sardis (3:1-6)
The first four churches are pretty good churches, with a problematic minority in
some cases. At Sardis, the majority is corrupt and only a minority is faithful.
Jesus says this church is dead, even though it has a reputation for being alive.
There can be great activity in a church and it be spiritually dead. You can be
spiritually dead and not know it. Many churches today, and many churches in
the last days, are or will be spiritually dead even though there is great activity and
organization.

Jesus warns that if changes are not made, he will visit this church in judgment
like a thief in the night. This image was appropriate for the church at Sardis. The
city was built on a steep ridge, 1500 feet above the valley floor. Its fortress
seemed impregnable. However, twice in history, Sardis had fallen due to lack of
watchfulness. In 549 BC, Cyrus lay siege to Sardis for 14 days. He offered a
reward to any soldier who could find a way into the city. One of his soldiers saw
a defender drop his helmet over the wall, then descend through a crevice to
retrieve it. He led a small group of soldiers up the crevice. There were not
guards. The city fell. In 218 BC, Antiochus the Great lay siege to the city for a
year. Again the wall was scaled at night and no one was there to sound the
alarm. Jesus warned this church he would come like a thief in the night.

The Church With the Unshutable Door: The Letter to the Church at
Philadelphia (3:7-13)
Philadelphia is the easternmost town of those mentioned so far. It was a border
town, at the intersection of the territory of Lydia, Mysia, and Phrygia. It was
called the “Gateway to the East.” It was intended as a doorway to Greek culture
from the east.

Jesus said he had placed before the church at Philadelphia an open door of
opportunity for evangelism and ministry. He recognized that the church seemed
to have little strength and that they suffered persecution from the Jews at
Philadelphia. Yet, Jesus called them to focus on their opportunities rather than
their obstacles. Any church can choose can choose to focus on its limitations or
on its possibilities.

There were only two churches for which Jesus had no word of rebuke—Smyrna
and Philadelphia. Interestingly, these are the only two of the seven cities where
there are still churches. Edward Gibbon, in The Decline and Fall of the Roman
Empire, says only one of the seven survived the fall of the Roman Empire—the
faithful church at Philadelphia.

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The Lukewarm Church: The Letter to the Church at Laodicea (3:14-22)
This is the worst of the seven churches. It is the only church about which Jesus
had nothing good to say. Even Sardis at least had a faithful minority. Jesus
called this a lukewarm church. They were not on fire for God, neither were they
completely pagan. Their religion was bland, tepid, complacent. Laodicea was
located on the banks of the Lystra River. Across the river were the mineral
springs of Hieropolis. The lime-encrusted cliffs were visible from Laodicea.
Jesus said their spirituality was like that nauseating mineral water.

The city of Laodicea was known for three things. First, Laodicea was a wealthy
banking center. In 17 AD an earthquake leveled several of these cities. Rome
helped others rebuild, but because of its wealth Laodicea recovered by itself.
The church thought it was rich, but Jesus said it was poor (3:17; the opposite of
Smyrna in 2:9). Second, Laodicea was a center of clothing manufacture. It was
famous for woolen garments made from silky black wool. Jesus said they were
naked and counseled them to buy from him white clothes to cover their shame
(3:18). Third, there was a medical school at Laodicea. The region exported eye
salve. Jesus counseled them to buy from him salve so they could see (3:18). All
three are images of authentic salvation.

You might think Jesus did not like the church at Laodicea. He loved it (3:19). He
loves the worst churches and the worst people.

Jesus pictures himself outside the church knocking at the door and asking to
come in (3:20). Holman Hunt has a painting based on this verse. It hangs in
Saint Paul’s Church in London. It pictures Jesus knocking on a door. If you look
closely, you notice there is no doorknob on the outside of the door. Jesus must
be invited into a church or a life.

This is a letter or shock therapy, full of disturbing images: Jesus spitting out the
church, Jesus describing prominent members as shamefully naked, Jesus
knocking on the door of the church asking to come in. Jesus wants to shock
people out of bland, insipid religion.

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 Revelation 4: The Throne of God in Heaven

Revelation 4 is a glimpse into what is going on in heaven. There God is on his

throne and is continually worshipped. This vision was intended to encourage first
century Christians whose world seemed out of control. It seemed to them
Domitian was on the throne. They were powerless and were suffering.
Revelation asserts that God is still on the throne. This vision is also intended to
encourage Christians who are living in the last days. It will seem the antichrist is
in control. We will need to be reminded that God is still on the throne in heaven,
and He has not lost control. Finally, this chapter is for Christians of any age who
feel helpless and wonder if the world is out of control.

Excursus: The Relation of the Rapture to the Book of Revelation

The “rapture”—the snatching up of believers into heaven—is never
mentioned in the book of Revelation. This event is described by Jesus in
Matthew 24:36-41 and by Paul in 1 Thessalonians 4:13-18. How does this event
relate to the events of Revelation? The simplest correlation is to identify it with
the return of Christ in Revelation 19:11-16. This is my view.
Some Christians believe these two events cannot be equated. They
separate the return of Christ into two stages, the rapture in which Jesus
descends into the atmosphere (described in Matthew 24 and 1 Thessalonians 4)
and later the return of Christ in which he descends to the earth (described in
Revelation 19). This view is called dispensational premillennialism or
pretribulation premillennialism. In the context of Revelation, this view places the
rapture at Revelation 4:1. They see it referred to in the words to John, “Come up
here.” This verse seems to me to refer to an invitation to John to view heaven.
Throughout the book his viewpoint repeatedly switches from heaven to earth.
In the end, each Christian must decide whether there is enough biblical
evidence for dividing the return of Christ into a two-stage event or whether the
scripture refers to different facets of one event.

God Is Enthroned In Heaven (4:1-3)

The visions of Ezekiel 1:4-14, 25-28 and Daniel 7:9-14 form the background of
this chapter. The language here is highly symbolic. It is not intended as a
blueprint of the throne room of God or a photograph of what God looks like. It is
intended to convey an impression of the glory and majesty and sovereignty of
God that would inspire and sustain suffering believers. God is described not in
human form but like precious gemstones, in color and light. Paul had been
caught up to heaven and he wrote: “God lives in unapproachable light” (1
Timothy 6:16).

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Those Who Surround the Throne of God (4:4-7)
Around the throne were two circles. In the outer circle were 24 elders, seated on
24 thrones. The toughest question in this chapter is the identity of these 24
elders. There are two main views:
1) They are the people of God, the saints of the Old and New Testaments (12
tribes of Israel and the 12 apostles). Their white robes (3:4) and their crowns
(2:10) would seem to support this. However, in Revelation 5:8-10 these
elders seem to be distinguished from the saints.
2) They are angelic beings who represent the people of God, guardian angels of
the saints. This seems to me the best interpretation.

In the inner circle around the throne were four strange creatures. Each had six
wings and was covered with eyes. One was like a lion, one like an ox, one like a
man, and one like an eagle. They are similar to the creatures of Ezekiel 1 and
the seraphs of Isaiah 6. This is another kind of angelic being which God created.

God Is Continually Worshipped In Heaven (4:8-11)

The four living creatures are heaven’s worship leaders or heaven’s cheerleaders.
They never stop proclaiming the holiness of God. Whenever they start a new
round of praise, the 24 elders fall down before God and worship him and lay their
crowns before the throne. The 24 elders say, “You are worthy.” That was the
introduction Domitian demanded when he entered a room. “Our Lord and our
God” was the exact title he demanded. That title does not belong to Domitian or
any other person. It belongs to God alone. The chief business of heaven is
worship. It will be a celebration of victory.

Revelation 2-3 reviewed what was happening on earth. Revelation 4 revealed

what was happening in heaven. The persecuted churches were encouraged to
lift their gaze to heaven, where God was enthroned and worshipped, in order that
they might gain strength to persevere.

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 Ten Reasons I Believe the Rapture Will Occur at the Time of the Return of
Christ as Recorded in Revelation 19

(To state it another way: Ten Reasons I Believe the Church

Will Go Through Tribulation)

1. The Bible never says there will be two separate comings to Christ’s return.
The burden of proof is on those who would separate the return of Christ into a
two-stage event.

2. The book of Revelation never mentions a separate rapture. Revelation refers

to the visible return of Christ in judgment in Revelation 1:7 and in Revelation
19. Those who believe in a separate rapture must insert it at Revelation 4:1
between these two clear references to his glorious return. They must contend
that the invitation to John to see into heaven (“Come up here, and I will show
you what must take place”) refers to the rapture of the church even though
Revelation does not indicate that.

3. First Thessalonians 4:13-18 is the clearest teaching on the rapture in the

Bible. It refers to this event as the “coming” (Greek: parousia) of Jesus (1
Thessalonians 4:15). Second Thessalonians 2:1-12 also speaks of the
“coming” (Greek: parousia) of Jesus. It says this event will not take place
until after the rebellion occurs and the man of lawlessness is revealed (2
Thessalonians 2:3).

4. Jesus said Christians would go through tribulation in this world (John 16:33).
Jesus prayed, “My prayer is not that you take them out of the world but that
you protect them from the evil one” (John 17:15). Paul said, “We must go
through many hardships (same Greek word as tribulation) to enter the
kingdom of God. The New Testament characterizes all of the age between
his first and second comings as a time of tribulation. The last days will simply
be an intensification of that tribulation.

5. Jesus’ teaching on the rapture is in Matthew 24:36-41:”Two men will be in the

field. One will be taken and the other left.” He speaks of tribulation occurring
before this event (Matthew 24:9-13). He speaks of prophecies that must be
fulfilled before the rapture.

6. Those who believe in a separate rapture believe that people will be saved on
earth after the rapture. The New Testament seems to teach that there will be
no second chance to be saved following the coming of Christ (Matthew 24:50-
51).

7. If the rapture is placed at Revelation 4:1, Revelation 6-18 does not have any
application to believers now living on the earth. If the rapture is placed at
Revelation 19, these chapters serve as inspiration for suffering believers in

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 the first century, the twenty-first century, and the last days. The seven
churches in Asia were going through tribulation. Why would God have John
send them a letter about a future generation that would be spared all
tribulation? How would that be of any comfort to them? How would it have
any application to our suffering today?

8. First Thessalonians 4:13-18 says that the rapture will occur at the same time
as the resurrection of believers from the dead. Jesus repeatedly said that the
resurrection of believers would occur on “the last day” (John 6:39, 40, 44).
This is the Day of the Lord, or the Day, the day when Jesus returns in glory (2
Thessalonians 1:7-10).

9. First Corinthians 15:52 places the rapture at “the last trumpet.” The
pretribulation rapture view places the rapture before the seven trumpets of
Revelation 8-9.

10. The pretribulation rapture view is a new interpretation that arose in the latter
part of the 1800s with the system of dispensationalism. The Christian church
did not teach this view for the first eighteen hundred years of its existence.
While Christianity has had differing views on the millennium for over 1500
years, this view of the rapture is not reflected in historical Christianity.

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 Revelation 5: The Lamb Who Is Worthy to Open the Scroll

Chapter 5 is a continuation of the vision of the throne room of God that began in
chapter 4. Chapter 4 focuses on God the Father seated on the throne. Chapter
5 focuses on God the Son standing at the throne. Chapter 5 is one of the
greatest in the Bible. It is a powerful scene of high drama.

The Scroll in the Right Hand of God (5:1-4)

God has a scroll in his hand, written on both sides and sealed with seven seals.
This scroll is God’s plan of redemption and judgment. It is the book of human
destiny, the bringing of history to its conclusion. It is sealed with seven seals,
indicating it is completely concealed and unknown.

An angel asked, “Who is worthy to open the scroll?” That is, who can bring
history to its conclusion? A search was made of all creation. No one in all
creation was qualified to open the scroll, to carry out God’s plan for our world.
No one can bring history to its conclusion. No one can even look in the scroll and
know the future.

John weeps when he hears this. He weeps because there can be no meaning to
life or history. No one in creation can know the future. No one can carry out
God’s plan of redemption and fulfill his promises. His tears represent those of
many others who have found life meaningless.

The Lamb Who Is Worthy to Open the Scroll (5:5-7)

One of the elders told John not to weep. The Lion of the tribe of Judah can open
the scroll. That is a reference to Genesis 49:9-10. Jesus was of the tribe of
Judah. He is the root of David. In Isaiah 11:1 it prophesied the Messiah would
be a sprout from David. Jesus is both the product and the predecessor of David,
both the root and the sprout. No one in creation could open the scroll, but Jesus
was not created.

John looked—expecting to see a ferocious lion—but instead he saw a little lamb.

Jesus is both a lion (symbol of power and courage) and a lamb (symbol of
innocence and sacrifice). Jesus is called the lamb 28 times in Revelation. The
lamb had been killed but was alive. Jesus died and rose again. He conquered
by dying. Those who are suffering for Christ may also conquer by dying. This
lamb was at the center of the throne, the place of God’s majesty and glory,
encircled by the angels. His seven horns indicate omnipotence (perfect power).
His seven eyes indicate omniscience (perfect wisdom). This comes through the
Holy Spirit (seven spirits).

He took the scroll from the hand of God! He can reveal and guide the future. He
alone can carry out God’s plan of judgment and redemption.

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The Worship of the Lamb (5:8-14)
Jesus is given the same worship as God. There are three rounds of praise to the
Lamb, in every widening circles from the throne.

The first stanza: The four living creatures and 24 elders praise the Lamb
(5:8-10). Each of these 28 angels holds two things—a harp and bowls of
incense, the prayers of the saints. How comforting to know the attention our
prayers receive. They sang praise to the Lamb for redemption. He
purchased us with his blood and made us kings and priests.

The second stanza: Countless numbers of angels praise the Lamb (5:11-
12). All heaven broke loose. Ten thousand times ten thousand is one
hundred million. This vast army of angels sings praise to God.

The third stanza: Every creature in the universe praises the Lamb (5:13).
See Psalm 148:1-13; 150:6.

Benediction: The four living creatures said, “Amen,” and the elders fell
down (5:14).

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 Revelation 6: The Seven Seals Are Opened

Revelation 6-16 describes the judgments of God upon the earth. These
judgments are arranged in series of sevens. There are seven seals (6:1-8:5),
seven trumpets (8:6-11:19), and seven bowls (15:1-16:21).

There are two ways to interpret these series. First, they may be parallel,
describing the same period of time and events in three different ways. In favor of
this view, the seventh of the seals, trumpets, and bowls seems to speak of final
judgment and the end: the seventh seal (8:1-5), the seventh trumpet (11:15-19),
and the seventh bowl (16:17-21). Second, they may be sequential, with one
series proceeding out of the previous one. In favor of this view, the series seem
to grow in intensity: the seals affect a fourth of the earth (6:8), the trumpets a
third of the earth (8:7), and the bowls the whole earth (16:3). I tend to believe the
series are sequential.

Revelation 6 tells of the Lamb opening the first six seals. Opening the seals
represents setting in motion God’s plan for the future. The opening of the first
four seals brings forth four horsemen. The background of these symbols is
Zechariah 1:8; 6:1-8.

The First Seal: The White Horse (6:1-2)

White is the color of victory. The white horse represents conquest. The rider on
the white horse has a bow, is given a crown, and rides out to conquer.

The Second Seal: The Red Horse (6:3-4)

Red is the color of bloodshed. The red horse represents war. The rider has a
large sword and is given power to take peace from the earth.

The Third Seal: The Black Horse (6:5-6)

Black is the color of mourning. The black horse represents famine. The rider
holds a pair of scales for measuring grain, the food staple. The prices quoted for
grain are very high. A laborer could barely buy enough food to stay alive. “Do
not damage the oil and wine” indicates that the famine will be limited. Damaged
grain fields would recover in one year, but damaged trees and vineyards would
take several seasons to recover.

The Fourth Seal: The Pale Horse (6:7-8)

This horse is ashen or corpse colored. The pale horse represents death. The
rider of the horse is named Death, followed closely by Hades, or the grave. They
were given power over a fourth of the earth.

The Fifth Seal: Martyrs Under the Altar (6:7-8)

These are the souls of Christians in heaven who have died because of their faith.
They are under the altar. In the sacrificial system, the blood of the offerings was
poured at the base of the altar. Their lives had been offered in sacrifice to God.
They ask how long it will be until God avenges their blood. We are told not to

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take revenge, but to leave vengeance to God (Romans 12:19). God will bring
justice (2 Thessalonians 1:6). They are told to wait a little longer. The number of
those who will be martyred is foreordained by God. He allows evil, but it is under
his ultimate authority.

The Sixth Seal: A Great Earthquake and Signs in the Sky (6:12-17)
These signs are often predicted in the Old Testament in connection with God’s
visitation and judgment (Isaiah 13:10-13; 34:1-4; Joel 2:10-11). People of all
social levels are equal before God’s judgment (v. 15). They seek to escape the
wrath of the Lamb (v. 16; Hosea 10:8).

These seals have three applications: First, they are to encourage John’s
readers, Christians living in the Roman Empire. They may suffer and die, but
justice is coming. God will avenge their suffering. Second, they apply to all ages.
There will be wars, famines, and persecution throughout this age. Jesus
indicated in Matthew 24 these kinds of things are but the beginning of the end.
When these things happen, we take comfort knowing that God is in control.
Third, they have special application to the last days. God will bring signs of
judgment before the Day of the Lord to refine his people, to call to repentance,
and to punish evildoers. The judgment of God is real.

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 Revelation 7: The 144,000 and the Great Multitude

Revelation 7 is an interlude, or pause, between the opening of the sixth and

seventh seals. There is a similar interlude before the seventh trumpet. These
interludes prepare for what follows.

After the six seals were opened and the judgments of God revealed, Revelation 6
ended with the question, “For the great day of their wrath has come, and who can
stand?” 6:17). Revelation 7 answers that question: No one could withstand the
outpouring of God’s wrath without his protection. The main lesson of this chapter
is that God’s people will be protected in time of great tribulation. This truth
would have encouraged persecuted Christians in the first century. It is an
encouragement to Christians of any age who face persecution. It has special
application to those who will go through the Great Tribulation of the last days.
The Great Tribulation is mentioned in Daniel 12:1, Matthew 24:21 and here in
Revelation 7:14.

The Seal of the Living God (7:1-3)

The judgment of God is withheld until the servants of God can be sealed on their
foreheads. This action is similar to the marking of God’s people during the
judgment of the Passover in Egypt (Exodus 12:13) and the marking of those who
had not worshipped idols during the first destruction of Jerusalem (Ezekiel 9:4-6).
All Christians are sealed with the Holy Spirit so that they are secure in Christ
(Ephesians 1:13-14; 4:30). This seal indicates the ownership and protection of
God. It contrasts to the mark of the beast on the foreheads of those who worship
the beast (Revelation 14:9-11). Is this seal an outwardly visible sign or a spiritual
seal like the Holy Spirit in our hearts?

The Identity of the 144,000 and the Great Multitude (7:4, 9)

• Dispensationalists or pretribulationists (the view reflected in the Left Behind
series) believe that the church is raptured at Revelation 4:1 before the Great
Tribulation begins. They believe these two groups in Revelation 7 are people
who are saved after the coming of Christ. They believe the 144,000 is a
literal number of Jews who will believe Jesus is the Messiah and become
evangelists. They believe the great multitude are Gentiles who are led to faith
in Christ by the 144,000 Jews during the Great Tribulation
• Posttribulationists believe that the church is not raptured until after the Great
Tribulation. They believe these two groups both represent the church. They
believe the 144,000 represents the church on earth, protected by God during
the time of tribulation. They believe the great multitude represents the church
in heaven, triumphant and victorious following the great tribulation.

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 Why view the 144,000 Jews as a reference to the whole church?
Consider the following:
1) Elsewhere in Revelation Jesus indicates that “real Jews” are those who
receive him as Messiah (Rev. 3:9). Those who reject him “say they are
Jews but are not” (Rev. 2:9). This is consistent with the New Testament
teaching that the church is the “new Israel” (Galatians 6:16). “If you
belong to Christ, then you are Abraham’s seed, and heirs according to the
promise” (Gal. 3:29). Abraham “is the father of all who believe” (Romans
4:11). The Bible teaches that many Jews will be saved in the last days
(Romans 11:26), but they will be saved the same way as Gentiles and will
become a part of the one body of Christ, the church of God.
2) Why would only Jews be sealed during the Great Tribulation? Revelation
seems to indicate that all believers are sealed (Rev. 9:4) and that all who
do not have the seal have the mark of the beast (Rev. 13:16-17). All
believers—both Jew and Gentile—will have the name of Jesus on their
foreheads (Rev. 22:4).
3) The number 144,000 seems symbolic of all God’s people: 12 tribes times
12 apostles times 1000. In heaven, the names of the twelve tribes of
Israel will be on the gates of the New Jerusalem (Rev. 21:12) and the
names of the twelve apostles will be its foundations (21:14). Heaven will
obviously include all God’s people, both Jew and Gentile.

Conclusion
I believe the church will go through the Great Tribulation. Before the worst
comes, God will seal his people. I do not know what the nature of this seal will
be. This seal will protect them from the plagues of his wrath, but it will not protect
them from persecution and other satanic evil. Many believers will be martyred
during the Great Tribulation, but they will be shielded from judgment poured out
upon the earth. Those who are not sealed will be deceived by the beast and will
take his mark. Everyone will be sealed or marked. Those who are sealed will
endure. They will come from every nation and tribe and language. One day they
will stand before the throne victorious, singing praises to God and to the Lamb.

Revelation 7 is intended to encourage persecuted believers of any age. You are

not alone in your suffering. You are a part of a great multitude no one can
number. You will be victorious. The Lamb will be your shepherd. God will wipe
every tear from your eye (Revelation 7:17).

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 Revelation 8-9: The Seven Trumpets

Revelation 6 described how the opening of the first six seals and the beginning of
tribulation. Revelation 7 described an interlude during which the people of God
were sealed or protected from harm by the coming judgments. Revelation 8
describes the opening of the seventh seal and the seven trumpets which proceed
from it.

The Seventh Seal: Silence in Heaven and the Prayers of the Saints (8:1-5)
When the seventh seal is opened, there is silence in heaven for half an hour.
This seems to be a dramatic pause full of suspense and awe concerning the
judgment about to be pronounced. But the silence also serves to give attention
to the prayers of the saints. The censure full of fire from the altar represents the
judgment of God poured out on earth in response to prayers for vindication.

The First Four Trumpets (8:6--12)

The breaking of the seventh seal brings another series of seven judgments,
seven trumpets. The first four trumpets bring judgment upon creation. They are
very similar to the plagues on Egypt in Exodus. The judgment of God is
intensifying. The seals affected a fourth of the earth (6:8); the trumpets affect a
third of the earth. This is still partial judgment.

The First Trumpet: A Third of the Earth Is Burned Up (8:6-7)

Hail and fire mixed with blood are hurled upon the earth.

The Second Trumpet: A Third of the Sea Is Destroyed (8:8-9)

Something like a huge mountain was thrown into the sea, and a third of the sea
turned to blood.

The Third Trumpet: A Third of the Water Is Turned Bitter (8:10-11)

A star named Wormwood fell from the sky. Wormwood was a bitter plant, a
symbol of bitter suffering in the Old Testament (Jeremiah 9:15; 23:15).

The Fourth Trumpet: A Third of the Heavens Turned Dark (8:12)

How will these things happen? It is dangerous to make specific interpretations,

lest they become dated. In the 1970s many interpreters saw these as results of
nuclear war and the resulting nuclear winter. That is still possible. The recent
tsunami has reminded us that God can bring huge calamities directly through
nature without human effort. This chapter should remind us that God seeks to
get our attention through natural disasters. They have a spiritual purpose to
awaken us and call us to repentance.

The fifth and six trumpets are directed at the inhabitants of the earth (8:13).
These trumpets are described as “woes,” and are announced by an eagle flying
in midair.

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The Fifth Trumpet: An Invasion of Locusts (9:1-12)
The background of this passage is Joel 1-2, where a plague of locusts is used as
a symbol of God’s coming judgment. Here these locusts seem to be demons
rather than literal insects. Their demonic character is indicated by their origin (v.
2), their mission (v. 4), and their king (v. 11). The star that fell to the earth seems
to be Satan (Isaiah 14:12-15; Luke 10:17-18). The Abyss, or bottomless pit, is
the temporary place of punishment where demons are held until the day of
judgment (see 2 Peter 2:4; Jude 6). Satan is given authority (“the key”) over the
abyss, and is allowed to release demonic beings from it. These demonic locusts
will not harm the earth, nor will they be able to hurt the people of God, who have
been sealed. They will inflict pain on those who do not have the seal of God on
their foreheads. The description of the locusts presents an image of fierceness
and horror. What does this picture represent? Will these demonic forces be
embodied in some human invention of destruction? Hal Lindsey (There’s a New
World Coming) suggested these may symbolize Cobra helicopters shooting
nerve gas from their tails. Any specific identification is speculative.

The Sixth Trumpet: An Invasion of Cavalry (9:13-21)

Two hundred million horsemen are released to cross the Euphrates River. They
are given power to kill one third of mankind. As with much of Revelation, it is a
challenge to determine whether the elements of this vision are to be taken
literally or symbolically.
• Is this a literal human army or, like the locusts, is this an army of demonic
forces?
• If this is a human army, are the horses literal or symbolic? Some have tried
to equate them with modern military equipment. Hal Lindsey said they
represented mobile ballistic missile launchers.
• If this is a human army, where does it come from? The Euphrates River was
the northern boundary of the land given by God to Abraham (Genesis 15:18).
It is definitely a symbol of the boundary between God’s people and the pagan
peoples. Is it also a literal description of troop movements during the
tribulation?
• Is the number 200 million literal or symbolic of countless numbers (Psalm
68:17)?
Regardless of how one answers these questions, this will clearly be a terrible
destruction of human life by evil forces as part of the judgment of God in the last
days.

In spite of the judgment of God brought by these plagues, the two thirds of
mankind who were not killed still did not repent and turn to God (9:20). All God’s
judgment before the final Judgment Day has an element of mercy in it: it is
intended to prompt sinners to repent. Such repentance still seems possible at
this point, but the hearts of mankind are so hardened that they do not repent.
We often think that human or natural disasters such as 9/11 or the recent
tsunami will cause people to turn to God. That rarely happens. Those who reject
the clear offer of the gospel are rarely moved to repentance by God’s judgment.

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