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PLACE AND TIME OF WRITING.--The best authorities among the Fathers state that John was exiled under Domitian (IRENÆUS [Against Heresies, 5; 30]; CLEMENT OF ALEXANDRIA; EUSEBIUS [Ecclesiastical History, 3.20]). VICTORINUS says that he had to labor in the mines of Patmos. At Domitian's death, A.D. 95, he returned to Ephesus under the Emperor Nerva. Probably it was immediately after his return that he wrote, under divine inspiration, the account of the visions vouchsafed to him in Patmos (Re 1:2,9). However, Re 10:4 seems to imply that he wrote the visions immediately after seeing them. Patmos is one of the Sporades. Its circumference is about thirty miles. "It was fitting that when forbidden to go beyond certain bounds of the earth's lands, he was permitted to penetrate the secrets of heaven" [BEDE, Explanation of the Apocalypse on chap. 1]. The following arguments favor an earlier date, namely, under Nero: (1) EUSEBIUS [Demonstration of the Gospel] unites in the same sentence John's banishment with the stoning of James and the beheading of Paul, which were under Nero. (2) CLEMENT OF ALEXANDRIA'S'S story of the robber reclaimed by John, after he had pursued, and with difficulty overtaken him, accords better with John then being a younger man than under Domitian, when he was one hundred years old. Arethas, in the sixth century, applies the sixth seal to the destruction of Jerusalem (A.D. 70), adding that the Apocalypse was written before that event. So the Syriac version states he was banished by Nero the Cæsar. Laodicea was overthrown by an earthquake (A.D. 60) but was immediately rebuilt, so that its being called "rich and increased with goods" is not incompatible with this book having been written under the Neronian persecution (A.D. 64). But the possible allusions to it in Heb 10:37; compare Re 1:4,8 4:8 22:12; Heb 11:10; compare Re 21:14 ; Heb 12:22,23; compare Re 14:1; Heb 8:1,2; compare Re 11:19 15:5 21:3; Heb 4:12; compare Re 1:16 2:12,16 19:13,15; Heb 4:9; compare Re 20: 1-15; also 1Pe 1:7,13 4:13, with Re 1:1; 1Pe 2:9 with Re 5:10; 2Ti 4:8, with Re 2:26,27 3:21 11:18; Eph 6:12, wit h Re 12:7-12; Php 4:3, with Re 3:5 13:8,17:8 20:12 ,15; Col 1:18, with Re 1:5; 1Co 15:52, with Re 10:7 11:15-18, make a date before the destruction of Laodicea possible. Cerinthus is stated to have died before John; as then he borrowed much in his Pseudo-Apocalypse from John's, it is likely the latter was at an earlier date than Domitian's reign. See TILLOCH'S Introduction to Apocalypse. But the Pauline benediction (Re 1:4) implies it was written after Paul's death under Nero.
TO WHAT READERS ADDRESSED.--The inscription states that it is addressed to the seven churches of Asia, that is, Proconsular Asia. John's reason for fixing on the number seven (for there were more than seven churches in the region meant by "Asia," for instance, Magnesia and Tralles) was doubtless because seven is the sacred number implying totality and universality: so it is implied that John, through the medium of the seven churches, addresses in the Spirit the Church of all places and ages. The Church in its various states of spiritual life or deadness, in all ages and places, is represented by the seven churches, and is addressed with words of consolation or warning accordingly. Smyrna and Philadelphia alone of the seven are honored with unmixed praise, as faithful in tribulation and rich in good works. Heresies of a decided kind had by this time arisen in the churches of Asia, and the love of many had waxed cold, while others had advanced to greater zeal, and one had sealed his testimony with his blood.
OBJECT.--It begins with admonitory addresses to the seven churches from the divine Son of man, whom John saw in vision, after a brief introduction which sets forth the main subject of the book, namely, to "show unto His servants things which must shortly come to pass" (the first through third chapters). From the fourth chapter to the end is mainly prophecy, with practical exhortations and consolations, however, interspersed, similar to those addressed to the seven churches (the representatives of the universal Church of every age), and so connecting the body of the book with its beginning, which therefore forms its appropriate introduction. Three schools of interpreters exist: (1) The Preterists, who hold that almost the whole has been fulfilled. (2) The Historical Interpreters, who hold that it comprises the history of the Church from John's time to the end of the world, the seals being chronologically succeeded, by the trumpets and the trumpets by the vials. (3) The Futurists, who consider almost the whole as yet future, and to be fulfilled immediately before Christ's second coming. The first theory was not held by any of the earliest Fathers, and is only held now by Rationalists, who limit John's vision to things within his own horizon, pagan Rome's persecutions of Christians, and its consequently anticipated destruction. The Futurist school is open to this great objection: it would leave the Church of Christ unprovided with prophetical guidance or support under her fiery trials for 1700 or 1800 years. Now God has said, "Surely He will do nothing, but He revealeth His secrets unto His servants the prophets" (Am 3:7). The Jews had a succession of prophets who guided them with the light of prophecy: what their prophets were to them, that the apocalyptic Scriptures have been, and are, to us.
I. Introduction (1:1-20).
A. Writer and communicators of this book (1:1-9).
1. The writer of the book is John the apostle (1:1,4,9).
2. It is the revelation of Jesus Christ (1:1,5,9).
a. Given to Jesus by Jehovah (1:1).
b. For the benefit of the servants of Jesus (1:1).
3. The message was expressed in signs by an angel (1:1).
4. Qualifications of the writer of the book (1:2).
a. Bore witness of the word of God (1:2,9; 1 John 1:1-2)
b. Witnessed the testimony of Jesus (1:2,9).
B. Blessing on readers and hearers of this book (1:3).
C. Book written to the seven churches in Asia (1:4-6).
1. Grace and peace to the seven churches (1:4).
2. The grace and peace comes from Jehovah, and the seven-fold
Spirit, and from Jesus (1:4-5).
D. Benefits coming to us from the Lord (1:5-6).
1. Jesus is the faithful witness, firstborn of the dead, ruler of the
kings of earth (1:5).
2. Jesus removes our sins by his blood, and makes us a kingdom
of priests (1:5-6).
3. Jesus comes with the clouds (a heavenly host) (1:7).
4. The coming will be public (1:7).
5. He is first and last and Almighty (1:8).
E. Revelation made to John on Patmos (1:9-16).
1. John was in the spirit on the Lord's day (1:10-11).
a. Heard a voice like a trumpet (1:10).
b. The voice told him to write what he was about to see and
give it to the seven churches (1:11).
2. John saw Jesus walking in the midst of seven golden
candlesticks (1:12-13).
a. John describes a spectacular vision of Jesus in his glory
(1:13-16)
b. Jesus holds in his hand seven stars (1:16).
F. John's reaction was to fall like a dead man at the feet of Jesus
(1:17-20).
1. John is comforted and told to write what he is about to see
(1:17-20).
a. Jesus is the first and the last (1:17).
b. He is the living one, though once dead he is alive for ever
more (1:18).
c. Jesus has the keys of death and Hades (1:18).
d. John is told to write this revelation and prophecy (1:19).
2. Mystery of the seven stars and candlesticks (1:20).
a. The stars represent angels (messengers) (1:20).
b. The candlesticks represent churches (1:20).
II. Letters to the seven churches of Asia (2:1 to 3:22).
A. To the church at Ephesus (2:1-7).
1. Addressed to the angel of the church (2:1).
a. Angel means messenger, or to deliver a message.
b. It is most often used of an order of created beings,
superior to man and belonging to heaven (Heb. 2:7;
Psa. 8:5; Matt. 24:36; Mark 12:25).
c. The devil has angels (Matt. 25:41).
d. Any messenger of God is an angel. The priest who taught
the law is called a messenger (Hebrew: angel) of Jehovah
(Mal. 2:7).
e. The evangelist of the various churches is called an angel--
messenger of Jehovah--because he taught the people by
reading to them the word of God and explaining its
meaning (2:1).
2. The message is from Jesus (1:5; 2:1).
3. The Ephesian church praised (2:2).
a. They worked (2:2).
b. They rejected evil men--false teachers (2:2).
c. They tried men who called themselves apostles and found
them false (2:2). The Ephesians were too well informed to
be carried away with false apostles. Many in our day can
not detect a false apostle because they do not know what
the true apostles taught.
d. They were not weary in well doing (2:3).
4. Complaint against the Ephesian church (2:4).
a. Left their first love (2:4).
b. Repent and do your first works (2:5).
c. Life needs changing toward God only to the degree it has
changed from God.
d. The Ephesians were guilty of growing cold in the basic
doctrines of the church. Having heard it often, they were
tired of hearing it. They were to revive the old time zeal.
5. Terrible threat against Ephesus (2:5).
a. The demand to repent (2:5).
b. The warning of removing the candlestick (2:5)--the
candlestick represents the church (1:20).
c. A faithful church can be rejected because of indifference to
truth and be removed (2:5).
6. Continues praise (2:6).
a. They hated the works of the Nicolaitans (2:6).
b. Jesus hates the works of the heretics and so should we (2:6).
c. Jesus approves the first stand of the church at Ephesus
against false teachers (2:6).
7. The victorious servant would be given to eat of the tree of
life in the paradise of God (2:7; Gen. 3:22; Rev. 22:2,14).
B. To the church at Smyrna (2:8-11).
1. The authority of Jesus (2:8, Rom. 1:4).
2. Jesus knew about their suffering (2:9).
3. Though they had tribulation and poverty, they were rich in
spiritual possessions (2:9).
4. The synagogue of Satan in Smyrna (2:9).
a. Jews who would not accept Jesus were not really Jews.
b. They did not walk after the example of Abraham (John
8:39-40).
5. Physical suffering is not to be feared (2:10).
a. They were to have tribulation 10 days (a full but brief
period) (2:10).
b. Satan was about to throw them in prison--the devil is the
source of all our misery (2:10).
6. Jesus promised to them a crown of life (2:10).
7. To overcome is to remain faithful and therefore not be hurt
of the second death (2:11).
C. To the church in Pergamum (2:12-17).
1. Jesus wielded a sharp sword with two edges (2:12). He is
capable of punishing the wicked.
2. Pergamum was the dwelling place of Satan (2:13).
a. A hotbed of sin and persecution. Antipas, a faithful servant,
had been killed by forces of evil (2:13).
b. It is possible to be pure in a wicked environment (2:13).
c. The battle is the Lord's and the victory will be ours.
3. Some in the church in Pergamum tolerated the teaching of
Balaam and followed his example, and the rest did not
condemn them (2:14).
a. Balaam taught Balak to put a stumbling block in the way
of the children of Israel (2:14).
b. In Numbers 21, 22, 23 we are told of his crime. He wanted
money. When he could get it for placing a curse on God's
chosen people, he instructed Balak to entice Israel with
lewd carousing. They sat down to eat and drink and rose
up to play. They committed idolatry and fornication and fell
in one day three and twenty thousand (2:14).
4. The teaching of the Nicolaitans was like that of Balaam
(2:15).
5. Repent or be destroyed (2:16).
6. Jesus promises those who overcome the hidden manna a
white stone and a new name (2:17).
D. To the church in Thyatira (2:18-29).
1. Jesus has eyes like fire and feet like burnished brass (2:18).
2. Thyatira had a mixture of good and bad (2:19-24).
a. Some did good things and displayed love, faith, service,
and patience; they were more zealous now than when first
converted (2:19).
b. Others allowed the woman Jezebel to tempt the servants of
Christ to commit fornication and worship idols (2:20).
c. She had not repented, though she had time (2:21).
d. Jesus would bring upon this Jezebel and her followers
terrible destruction (2:21-23).
e. Each person is rewarded according to his works (2:23).
f. To those not seduced into "tasting the deep things of
Satan" Jesus added no burden to their already faithful
service (2:24).
3. Rewards promised to those who overcome (2:25-29).
a. Authority of the nations (2:26-27).
b. He shall receive the morning star (2:28).
4. Pay attention to what is said (2:29).
E. To the church at Sardis (3:1-6).
1. Jesus is the revealer of truth and the Lord of faithful
ministers (3:1).
2. Condition of the church at Sardis (3:2-3).
a. Had a name for living, but was dead (3:2).
b. They had no perfected works before God (3:3).
3. A call to repentance (3:4). A warning of sudden destruction
(3:4).
4. A few in Sardis were undefiled and would walk with Christ in
white because they were worthy (3:4).
5. Rewards promised for the faithful few (3:5-6).
a. White garments (3:5).
b. Name not blotted out of the book of life (3:5).
c. To be confessed before the Father and the angels (3:5).
d. Listen to what is said (3:6).
F. To the church at Philadelphia (3:7-13).
1. Jesus is true and has the highest authority and power--the key
of David (3:7).
2. Jesus alone can open and shut the door of blessing and
opportunity (3:7).
a. If he shuts the door, no one can open it (3:7).
b. Be sure he does not shut the door against you.
3. The promise of the Lord to these saints (3:9).
a. I know your works (3:8).
b. I give you favorable circumstances (3:8).
c. You have a little power because you kept my word and did
not deny my name (3:8).
4. They would prevail over the Jewish accusers and scoffers
(3:9).
a. At the judgment these false Jews would worship at the feet
of the faithful in Sardis (3:9).
b. They would then know whom Christ loves (3:9).
5. The reward (3:10-13).
a. You hold fast to me and I will keep you (3:10).
b. No man can take away your crown (3:11).
c. The victor will be a pillar in the temple (3:12).
d. He shall be stable and branded with the name of Christ
Jesus (3:12).
e. Hear my words (3:13).
G. To the church at Laodicea (3:14-22).
1. Jesus is faithful and the true witness, the ruler of all creation
(3:14).
2. The lukewarm church was not acceptable (3:15-16).
3. His plea to the tepid church (3:17-22).
a. They thought they were rich and had need of nothing, but
were poor, blind, and naked (3:17).
b. Jesus advised them to "buy" from him gold, clothes, and
eyesalve (3:18).
c. The rebuke of Christ is proof of his love (3:19).
d. Jesus begs admittance and promises blessings, including a
royal crown and a place in his eternal throne (3:20-21).
e. He implores us to listen (3:22).
III. Visions (4:1 to 19:21).
A. The seals (4:1 to 8:1).
1. Invitation to enter the throne room of God (4:1).
a. Saw a door opened in heaven (4:1).
b. A trumpet voice saying, Come up here (4:1).
c. John to see in prophetic vision the things which will come
to pass in the future of the world (4:1).
2. The vision of heaven (4:2 to 5:14).
a. John was in the spirit (4:2).
b. John saw Jehovah sitting on his throne--he was radiant
and glorious and dazzling (4:2-3).
c. The 24 elders surrounding the throne (4:4).
d. The sevenfold Spirit (4:5).
e. The sea of glass and the four living creatures (4:6-8; see
also Ezekiel 1:4-28).
f. The cherubim and elders worship the triune God (4:9-11).
g. Jehovah holds a book sealed with 7 seals (5:1).
h. No one in all the universe was worthy to break the seals
and open the book (5:2-3).
i. John wept because the book was unopened (5:4).
j. The Lamb of God advances to open the book (5:5-8).
k. The heavenly host worships the triune God (5:9-14).
3. First seal opened (6:1-2).
a. A white horse and its rider appear (6:2).
b. The rider had a bow and a crown--he came to conquer
(6:2; see Rev. 19:11).
4. Second seal opened (6:3).
a. A red fiery horse of war appears with his rider taking
peace from the earth (6:4).
5. Third seal opened (6:5).
a. A black horse, representing economic hardship, appears
(6:5).
b. Its rider has a balance in his hand--food is scarce and
expensive (6:6).
6. Fourth seal opened (6:7-8).
a. A pale (livid or greenish) horse representing death
followed by Hades appears (6:8).
b. People are killed by sword, famine and wild beasts--
suggesting persecution--others died of pestilence (death)
(6:8).
7. Fifth seal opened (6:9-11).
a. The martyrized saints under the altar are crying for
vengeance (6:10).
b. They are given white robes (representing purity) and told
to wait for a little time until their brethren had fulfilled
their course (6:11).
8. Sixth seal opened (6:12-17).
a. This vision represents the final judgment. It shows the
atmosphere around the earth removed, the earth shaken,
stars falling to earth, and people of every class terrified
(6:12-17).
9. Seventh seal opened (7:1-17).
a. The destruction is suspended until the saints are sealed on
their foreheads (7:1-3).
b. The number of saved includes many Jews from every
tribe, but a limited number--not all (7:4-8).
c. In addition there was a great, uncountable multitude and
of every nation and tribe (7:9-10).
d. The angelic host, the 24 elders and the cherubim again
worship the triune God (7:11-12).
e. The saved, composed of a limited number of Jews and a
great mass of Gentiles, having washed their robes in the
blood of the Lamb, stand before the throne and are
comforted (7:13-17).
f. There was a silence in heaven for about the space of half
an hour (8:1).
B. The trumpets (8:2 to 11:19).
1. Preparation for the sounding of the trumpets (8:2-6).
a. The saints in tribulation and persecution pray. An angel
added incense to the prayers of the suffering soldiers of
Christ (8:3-4).
b. Fire from the golden altar is thrown upon the earth and
there followed thunders, and voices, and lightning, and an
earthquake (8:5).
c. "The seven angels that had the seven trumpets prepared
themselves to sound" (8:6).
2. First trumpet (8:7)
a. A storm of fire and hail mixed with blood (8:7).
b. A third part of the earth, trees, and green grass were
burned up (8:7).
3. Second trumpet (8:8-9).
a. A great mountain burning with fire was thrown into the
sea (8:8).
b. A third part of the sea creatures and the ships were
destroyed (8:9).
4. Third trumpet (8:10-11).
a. A burning star falls into inland waterways (8:10).
b. The water is no longer drinkable but is bitter and fatal
(8:11).
5. Fourth trumpet (8:12-13).
a. Sun, moon and stars were smitten and darkened (8:12).
b. A flying eagle pronounces woe upon the inhabitants of
earth because of the three trumpets that are yet to sound
(8:13).
6. Fifth trumpet (9:1-12).
a. A star falls from heaven to earth (9:1; Luke 10:18). The
star represents a being who has the key to the pit of the
abyss (9:1; Luke 8:30-31). The fallen being is called
Abaddon and Apollyon in verse 11, which means "the
destroyer."
b. The fallen being opened the pit of the Abyss and there
went up smoke, and out of the smoke came locusts
(9:2-3).
c. The locusts were not permitted to hurt the earth or
anyone who had the seal of God on their foreheads--the
saved (9:4).
d. The locusts tormented the lost of earth (9:5-6).
e. The locusts were fierce and terrible to look upon (9:7-10).
f. The locusts were ruled by Satan (9:11), indicating they
represent evil spirits--the devil's angels.
g. Two denunciations are yet to come (9:12).
7. Sixth trumpet (9:13 to 11:14).
a. A voice comes from the horns of the golden altar (9:13),
commanding four angels bound at the river Euphrates
(Babylon and Assyria--emblems of wickedness--were in
this area. Also this was the site of Eden--the beginning
place of sin) to be loosed (9:14). (These are the devil's
angels.)
b. The angels prepared for this purpose were turned loose to
hurt a limited number of people (9:15).
c. They were many (9:16). (There are always more agents of
evil than agents of good.)
d. They are frightful and hellish, and destructive--demons
from the abyss (9:17-19).
e. Mankind did not repent, but continued to worship idols
(self, animals, creeping things), nor did he repent of
murders, sorceries, fornication and thefts (9:20-21).
f. John sees a mighty-rainbow-angel with one foot on earth
and the other foot upon the sea, and in his hand he holds a
little book open (10:1-2).
g. At the cry of the strong angel seven thunders uttered their
voices (10:3). John forbidden to write the things which the
seven thunders uttered (10:4).
h. Awesome oath that there should be no more delay
(10:5-6). Judgment begins. Time ends. (10:7).
i. John ate the little book--it was sweet in his mouth but
bitter in his belly (10:8-10).
j. The message must be preached (10:11).
k. Measuring of the temple of God, the altar, and the
worshippers (11:1).
l. Outer court unmeasured; the holy city trodden under foot
42 months (11:2).
m. Two witnesses prophecy 1,260 days (11:3).
n. Two olive trees and two candlesticks (11:4; Compare
Zech. 4:1-14).
o. Protection of the two witnesses (11:5-6).
p. The beast from the abyss shall kill them (11:7).
q. Their unburied bodies lie in the street (11:8-9).
r. Rejoicing over the dead bodies (11:10).
s. In three and a half days the two dead witness stand upon
their feet (11:11).
t. Exaltation of the two witnesses (11:12).
u. Terror and punishment on earthlings (11:13-14).
8. The seventh trumpet (11:15-19).
a. Victory, rejoicing and worship in heaven (11:15-17).
b. The punishment of the wicked (11:18).
c. All things revealed and make known (11:19).
C. The dragon (12:1 to 14:1).
1. The woman, her son and the dragon (12:1-12).
a. A woman clothed with the sun, the moon under her feet,
and twelve stars upon her head (12:1).
b. The woman gives birth to a child (12:2).
c. The great red dragon stands before the woman ready to
devour her child (12:3-4). (The dragon is Satan, see 12:9).
d. The child, who is to rule all nations with a rod of iron, is
delivered (12:5). (The child is Jesus, see Matt. 28:18; Rev.
1:12-16; Psa. 2:1-9; Rev. 2:27).
e. The child was elevated to the throne of God (12:5).
f. The woman flees to the wilderness (the world) where she
is under divine providential protection for the entire
Christian period (12:6).
g. A war in heaven that resulted in the dragon being cast
down to earth (12:7-9).
2. A struggle between the woman and the dragon (12:10-17).
a. Ejection of the dragon from heaven anticipates salvation
in the Christ (12:10).
b. The blood of the lamb, the word of their testimony, and
their self-sacrificing love can overcome the dragon
(12:11).
c. Heaven rejoices, but the earth grieves because of the woe
the dragon brings down to earth (12:12).
d. Satan persecutes the woman (12:13).
e. The woman is supported by "two wings of the great
eagle" for a time, times, and a half time, which amounts to
3 1/2 years, which is 42 months, which equals 1,260 days
(the entire Christian period) (12:14).
f. Serpent's mouth produces a destructive river (of lies) to
destroy the woman (12:15).
g. The earth helped the woman by swallowing the lies from
the devil's mouth (12:16).
h. Satan's anger is intensified as he tries to destroy the true
church (12:17).
3. A beast out of the sea (13:1-9).
a. John sees a beast coming out of the sea having seven
heads and ten horns (13:1-2). The beasts of prophecy
often represent world governments (See Dan. 7:2-12). The
ten horns and seven heads suggest completeness - John is
picturing all corrupt government of all time.
b. The beast is wounded but revives (13:3). Corrupt
government is often cast down, but rises again.
c. The dragon (Satan) gives his authority to the beast
(corrupt government), and the people of earth wonder at it
(13:4).
d. The beast continues 42 months--the entire Christian
period (13:5).
e. The beast blasphemes God and his people (13:6).
f. The beast wars with the saints (church)--this identifies the
woman as the church--and gained much power (13:7).
g. Earthlings adore the beast, the saints excepted (13:8-9).
4. A beast out of the earth (13:10-18).
a. The church accepts captivity or death - this is the patience
and faith of the saints (13:10).
b. A harmless looking beast (like a lamb) comes out of the
earth, but he speaks the devil's lies (13:11). This beast is
later called the false prophet.
c. The beast out of the land cooperates with the beast out of
the sea (13:12).
d. The beast does great deceptive signs and fools the people
of earth (13:13-14).
e. False religion supports corrupt government (13:15).
f. Economic hardship comes to those who refuse to worship
the beasts (13:16-17).
g. The number of the beast is 666, which is the number of a
man (13:18).
5. A vision of Jesus and the redeemed standing on mount Zion
(14:1-5).
a. Jesus and the 144,000 (earlier John saw, in addition to the
144,000, an uncountable multitude - Rev. 7:2-10) stand
victorious on the mountain (14:1).
b. The voice of God is heard (14:2).
c. The saved from earth, along with the inhabitants of heaven,
praise God (14:3).
d. John sees the followers of the Lamb (called virgins
because they had not committed spiritual fornication)
presented to God and the Lamb. The unblemished saved
tell no lie (14:4-5).
6. An angel flying in heaven and proclaiming salvation to all
who fear God and give him glory (14:6-7).
7. A second angel proclaims final judgment (14:8).
a. Babylon the great (representing all corrupt nations of all
time) falls (14:8).
8. A third angel announces the punishment of all who
volunteered to worship the beast (14:9-11).
9. A vision of eternal reward for the blood-washed throng
(14:12-14).
a. The saints are those who keep the commandments of God
and the faith of Jesus (14:12).
b. The dead who die in the Lord are blessed (14:13).
c. John saw Jesus wearing a golden crown sitting on a white
cloud with a sharp sickle in his hand--judgment is about to
begin (14:14).
10. The judgment scene (14:15-19).
a. An angel announces that the harvest of the earth is ripe
and calls for Jesus to begin reaping (14:15-16).
b. Angels come from the temple and from the altar to reap
the clusters of the vine of the earth, for her grapes are
fully ripe (14:17-20)
D. The seven plagues--bowls of wrath (15:1 to 16:21).
1. Vision of seven angels having seven plagues (15:1).
2. The redeemed in heaven worshipping God (15:2-4).
3. The seven angels having the seven plagues were given seven
bowls full of the wrath of God (15:5-7).
4. Preparing to pour out the bowls of wrath (15:8-16:1).
5. First bowl (16:2).
a. Affected only those who had the mark of the beast
(16:2).
b. It became a noisome (evil or bad) and grievous (painful)
sore (16:2).
6. Second bowl (16:3).
a. Affected the sea (16:3).
b. The sea became like coagulated blood (16:3).
7. Third bowl (16:4-7).
a. Affected inland waterways and springs (16:4).
b. It, too, became blood (16:4).
c. The angel proclaimed the righteousness of the judgments
of God (16:5-7).
8. Fourth bowl (16:8-9).
a. Poured out upon the sun (16:8).
b. Men were scorched by the sun (16:9).
c. They blasphemed God and repented not (16:9).
9. Fifth bowl (16:10).
a. Poured out upon the throne of the beast (16:10).
b. They gnawed their tongues for pain (16:10).
c. They repented not of their works (16:11).
10. Sixth bowl (16:12-16).
a. Poured out on the river Euphrates (16:12).
b. The water dried up (16:12).
c. John saw coming out of the mouths of the dragon, the
beast, and the false prophet, three unclean spirits (16:13).
d. They work signs to gather the spiritual armies of
wickedness unto the war of the great day of God (16:14).
e. Jesus comes as a thief (no forewarning). Blessed are they
that watch for him (16:15).
f. They are gathered to a place called Har-Magedon
(16:16).
11. The seventh bowl (16:17-21).
a. Poured out upon the air--final judgment of God (16:17).
b. Terrible destruction (16:18-21).
E. The fall of Babylon (17:1 to 19:21).
1. The great harlot (17:1-5).
a. Vision given by one of the seven angels that had the
seven bowls (17:1).
b. Judgment of the great harlot that is sitting upon many
waters to be shown (17:1).
c. The kings of the earth committed fornication with this
great harlot (17:2).
d. The angel transported John in a vision to the wilderness
where he saw a woman sitting upon a scarlet-colored
beast, having seven heads and ten horns (17:3; compare
Rev. 13:1-9). (Representing the apostate church in
alliance with corrupt earthly governments.)
e. The woman on the beast with seven heads and ten horns
is adorned with finery and jewels (17:4).
f. She is Mystery, Babylon the Great, the Mother of Harlots
and of the Abominations of the Earth (17:5). (Renegade
churches in contrast with the true church.)
g. She is drunk with the blood of saints and John wondered
with a great wonder (17:6).
2. The great harlot and the beast (17:7-11).
a. John is told the mystery of the woman and the beast
(17:7).
b. The beast comes and goes--world empires wax and wane
(17:8).
c. The seven heads are seven mountains and they are seven
kings (17:9-11).
3. The ten horns (17:12-18).
a. The ten horns are ten kings who receive authority, with
the beast, for a short time (17:12).
b. The ten kings give power to the beast (17:13).
c. They war against Jesus and his church--a war between
false religion and true religion (17:14).
d. The waters from which the harlot came are "peoples, and
multitudes, and nations, and tongues" (17:15).
e. The alliance between false religions and corrupt
government will not last because the beast shall hate the
harlot and punish her (17:16).
f. God providentially controls the outcome (17:17).
g. The woman is the great city that rules over the kings of
the earth (17:18).
4. Another judgment scene (18:1-24).
a. A glorious angel announces the fall of Babylon (18:1-2).
b. She falls because she corrupted the earth (18:3).
c. The redeemed are called out of her--her sins and
iniquities are heaped high (18:4-5).
d. She is rendered evil for evil (18:6).
e. Her arrogance will not prevent her sudden destruction
(18:7-8).
f. The kings of the earth shall mourn over her destruction
(18:9-10).
g. The merchants of earth shall weep and mourn (18:11-16).
h. Sailors laments her downfall (18:17-19).
i. Saints, apostles, and prophets, from their heavenly
vantage point, rejoice over the destruction (18:20).
j. Her destruction is total, like a great millstone sunk in the
depths of the sea (18:21-23).
k. In her was found the blood of prophets and saints
(18:24).
5. Rejoicing in heaven (19:1-12).
a. God is praised and the 24 elders and the heavenly host
worship God (19:1-6).
b. The marriage of the Lamb (19:7-9).
c. John forbidden to worship the angel, who is a fellow-
servant (19:10).
6. The glorious victor (19:12-16).
a. The white horse and his kingly rider coming forth in
victory (19:11-13).
b. He is followed by a heavenly army on white horses
(19:14).
c. The King and Lord of all comes forth in majesty to claim
a final victory (19:15-16).
7. The great supper of God (19:17-21).
a. The birds of prey feast on the flesh of kings, captains, and
mighty men (19:18).
b. The beasts and the kings of the earth attempt to resist
(19:19).
c. The beast and the false prophet cast alive into the lake
burning with fire and brimstone (19:20).
d. The rest were killed and the birds were filled with their
flesh (19:21).
F. The last vision--the thousand years (20:1-15).
1. The binding of Satan (20:1-6).
a. An angel comes from heaven with the key to the abyss
(20:1).
b. The angel binds Satan for 1,000 years (20:2-3).
c. Satan is sealed in the Abyss for 1,000 years (20:3).
d. Satan is to be loosed for a little while at the end of the
1,000 years (20:3).
2. The sainted dead lived and reigned with Christ 1,000 years
(20:4).
a. The 1,000 years is a symbol of the entire Christian period.
It connotes a long but undetermined period.
b. The first resurrection is the burial and resurrection of
baptism (John 5:25-27). The second resurrection is
bringing souls out of the tombs (hades) at the 2nd coming
of Christ (John 5:28-29).
c. The saved are living and reigning with Christ now (5:9-10).
3. The rest of the dead (dead in sin--unsaved people) lived not
until the 1,000 years are finished. (20:5).
4. The victorious reign of the saints (20:6).
a. The first resurrection makes one immune to the power of
the second death (20:6).
b. They are priests of God and of Christ, and shall reign
with him 1,000 years (20:6).
5. The loosing of Satan (20:7-8).
a. At the end of the 1,000 years (Christian dispensation),
Satan will be loosed (20:7-8).
b. He shall deceive the nations (20:8).
c. Gog and Magog are the nations in the four corners of the
earth (20:8). They represent all of the enemies of God
(See Ezek. 38:1-7).
d. The enemies of God are many (20:8).
6. The destruction of Satan and his worshippers (20:9-10).
a. Gog and Magog (all the enemies of God) are destroyed
by fire from heaven (20:9).
b. Satan, the beast, and the false prophet, cast into the lake
that burns with fire and brimstone (20:10).
7. The final judgment--God on his throne (20:11-15).
a. All the dead assembled before God (20:12).
b. Books were opened, and the book of life was opened, and
the dead were judged according to their works (20:12).
c. Sea, death and Hades gave up the dead that were in them,
and the dead were judged according to their works
(20:13).
d. Death and Hades were cast into the lake of fire, which is
the second death (20:14).
e. Those not written in the book of life were cast into the
lake of fire (20:15).
IV. Conclusion--last things (21:1 to 22:21).
A. The new heaven, new earth, and new Jerusalem (21:1-8).
1. New heaven and earth (21:1).
a. The first heaven and earth are passed away (21:1; 2 Peter
3:8-13).
b. The sea is no more (21:1).
2. The holy city (20:2).
a. New Jerusalem descending from heaven of God (21:2).
b. The New Jerusalem is like a bride adorned for her husband
(21:2).
3. Eternal salvation--peace and happiness--granted to the
faithful (21:3-7).
4. The wicked cast into the lake of fire (21:8).
B. The Lamb's bride (21:9-27).
1. One of the seven angels who had the seven bowls shows John
the wife of the Lamb (21:9).
2. The angel showed John the holy city, Jerusalem, coming from
the heaven of God (21:10).
3. The beauty of the Lamb's wife--the New Jerusalem
(21:11-27).
a. The glory of the sun and the beauty of a diamond (21:11).
b. Twelve gates and twelve angels, having the names of the
twelve tribes of Israel written on them (21:12-13).
c. Twelve foundations have the names of the twelve apostles
written on them (21:14).
d. The city is immense and lies foursquare (21:15-16).
e. The wall of the city was splendid and beautiful, adorned
with precious jewels (21:17-20).
f. The gates were pearls, the street was pure gold (21:21).
g. There is no temple--God and the Lamb are its temple
(21:22).
h. The city has no blemish, and the glory of all nations are
brought into it. No night is there. The evil are excluded
(21:23-27).
4. The heavenly city further described (22:1-5).
a. The river of life, the street of gold, the tree of life on either
side of the river (22:1-2).
b. The saved shall see God face to face and serve him
(22:3-4).
c. No lamp and no night is there, for God is its light (22:5).
C. The prophecy is confirmed (22:6)
1. The words are faithful and true (22:6).
2. Jesus comes quickly (22:7).
3. John and all who keep the words of the New Covenant are
fellow servants with the angels in heaven (22:8-9).
4. The book is not to be sealed because the time for the
fulfillment is at hand (22:10-12).
5. Jesus' invitation (22:13-17).
a. Jesus is the Alpha and the Omega (22:13).
b. The purified may enter the city of heaven (22:14).
c. The wicked are excluded from the city (22:15).
d. Jesus sent his angel to testify these things (22:16).
e. Jesus is the bright and morning star (22:16).
f. The great invitation (22:17).
D. The importance of the book (22:18-19).
1. The words of this book are to be neither added to or taken
from (11:18-19).
E. Last words: "He who testifieth these things saith, Yea: I come
quickly. Amen: come, Lord Jesus. The grace of the Lord Jesus
be with the saints.
Amen.
THE APOSTLE, brother of James the "Greater" (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matt. 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a "Boanerges" (Mark 3:17). This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (18:16, 19, 28) and to the place of crucifixion (19:26, 27). To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (21:1, 7). We find Peter and John frequently after this together (Acts 3:1; 4:13). John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40). He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Rev. 1:11). He suffered under persecution, and was banished to Patmos (1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.
The date of the writing of this book has generally been fixed at A.D. 96, in the reign of Domitian. There are some, however, who contend for an earlier date, A.D. 68 or 69, in the reign of Nero. Those who are in favour of the later date appeal to the testimony of the Christian father Irenaeus, who received information relative to this book from those who had seen John face to face. He says that the Apocalypse "was seen no long time ago."
As to the relation between this book and the Gospel of John, it has been well observed that "the leading ideas of both are the same. The one gives us in a magnificent vision, the other in a great historic drama, the supreme conflict between good and evil and its issue. In both Jesus Christ is the central figure, whose victory through defeat is the issue of the conflict. In both the Jewish dispensation is the preparation for the gospel, and the warfare and triumph of the Christ is described in language saturated with the Old Testament. The difference of date will go a long way toward explaining the difference of style." Plummer's Gospel of St. John, Introd.
--The best authorities among the Fathers state that John was exiled under Domitian (IRENÆUS [Against Heresies, 5; 30]; CLEMENT OF ALEXANDRIA; EUSEBIUS [Ecclesiastical History, 3.20]). VICTORINUS says that he had to labor in the mines of Patmos. At Domitian's death, A.D. 95, he returned to Ephesus under the Emperor Nerva. Probably it was immediately after his return that he wrote, under divine inspiration, the account of the visions vouchsafed to him in Patmos (Re 1:2,9). However, Re 10:4 seems to imply that he wrote the visions immediately after seeing them. Patmos is one of the Sporades. Its circumference is about thirty miles. "It was fitting that when forbidden to go beyond certain bounds of the earth's lands, he was permitted to penetrate the secrets of heaven"