REVELATION—NOTE ON 1:1–8 Prologue. The terms “revelation,” “show,” “made it known,” and “he saw” prepare readers for symbolic visions.
Patmos (1:9) is a tiny, volcanic island in the Aegean Sea, 40 miles (64 km) off the coat of Asia Minor. The Roman Empire sent its political prisoners there to live in exile.
REVELATION—NOTE ON 1:1 revelation of Jesus Christ. Jesus is both the One revealed (referred to as Son of Man, Lion of Judah, Lamb, Word of God) and the Revealer. God gives the unveiled truth to Jesus (5:7). His angel gives it to John (10:9) for God’s servants in the churches. The prophecy must . . . take place because it is secured by God’s sovereign purpose and power.
REVELATION—NOTE ON 1:3 Blessed. The first of seven blessings (or benedictions; see chart) is given to those who hear and keep (or obey) God’s Word. In the early church one would read aloud while others listened. the time is near. See notes on 1 Thess. 5:2–3; 5:4.
REVELATION—NOTE ON 1:4–6 This greeting identifies the author and recipients. the seven churches that are in Asia. Churches existed in other cities of Roman Asia (e.g., Colossae, Troas). Thus Christ’s selection of “seven” (symbolizing completeness) implies that he addresses the whole church through them. him who is and who was and who is to come. God is eternal. In Christ he will come at the end of history to judge and save. the seven spirits. Revelation teaches that the Holy Spirit is one person (3:6, 13; see Eph. 4:4), but he also appears here as “seven spirits” (compare Rev. 3:1; 4:5), representing perfection. He is also pictured as “seven torches of fire” (4:5) and “seven eyes” (5:6). These descriptions show him as all-powerful and all-knowing. from him who is . . . from the seven spirits . . . and from Jesus Christ. John’s greeting comes “from” all three persons of the Trinity. the faithful witness. Jesus was a faithful witness even to death (1 Tim. 6:13). His followers must be the same (Rev. 2:13; 12:11; 20:4). John comforts his persecuted readers with the truth that Jesus has triumphed over death (the firstborn of the dead). He is the ruler of kings on earth, even Caesar. made us a kingdom, priests. Israel’s roles now belong to all who are freed from sins by Jesus’ blood (5:10; see Ex. 19:6).
REVELATION—NOTE ON 1:7–8 coming with the clouds. See note on 1 Thess. 4:16–17. Jesus is the Son of Man. He will have a universal kingdom (see Dan. 7:13–14). His subjects pierced him (Zech. 12:10). wail. A reaction to judgment. The coming one is the Lord God, Alpha and Omega (first and last letters of the Greek alphabet; compare Rev. 22:13). Jesus is both the beginning (the Creator) and the goal of all history.
REVELATION—NOTE ON 1:9–22:5 Body. John begins the main part of his letter with a vision of “one like a son of man.” This person praises and corrects his seven churches.
1:9–3:22 “Things that are”: Christ’s presence with and knowledge of his churches. John’s first vision, of the glorious Son of Man who is spiritually present with his struggling churches (1:9–20), leads to a cycle of seven letters or edicts. Jesus describes each church’s condition and commands appropriate responses of repentance, faith, and continuing faithfulness (2:1–3:22).
REVELATION—NOTE ON 1:9 Patmos. An island where Rome exiled political criminals. John’s confinement there shows that he is a partner with the churches’ tribulation and patient endurance. Patmos is approximately 24 square miles (62 sq. km) in area. It is about 40 miles (64 km) from the mainland of Asia Minor.
REVELATION—NOTE ON 1:10 in the Spirit. John was surrounded by the active presence of the Holy Spirit. the Lord’s day. Sunday, the first day of the week, the day Christ rose.
REVELATION—NOTE ON 1:11 The order in which the churches are listed follows the route a courier would have taken from Patmos.
REVELATION—NOTE ON 1:13 Jesus often calls himself son of man in the Gospels (see Mark 14:61–62). See notes on Dan. 7:13–14; John 1:51.
REVELATION—NOTE ON 1:14 Hairs . . . like white wool represent divine wisdom (Dan. 7:9; compare Lev. 19:32; Prov. 16:31; 20:29). Jesus’ eyes like a flame of fire see everything clearly. He can truly say to each church, “I know all about you” (e.g., Rev. 2:18–19).
REVELATION—NOTE ON 1:15 Christ’s feet, like burnished bronze (compare 2:18), are strong and stable. They will crush all enemies. roar of many waters. Compare Ezek. 1:24.
REVELATION—NOTE ON 1:16 two-edged sword. God’s Word, which searches hearts and judges rebels (compare Eph. 6:17; Heb. 4:12; Rev. 19:15).
REVELATION—NOTE ON 1:17 the first and the last. The Son of Man affirms his eternal existence, echoing the Lord’s boast over idols (Isa. 44:6).
REVELATION—NOTE ON 1:18 I died . . . I am alive forevermore. John and the churches must “fear not” (v. 17), because Jesus has conquered death forever. On Christ’s resurrection, see 1 Cor. 15:42–57.
REVELATION—NOTE ON 1:19 Jesus’ command to write introduces the book’s main divisions. The letters (royal edicts) to the churches (chs. 2–3) address the things that are. John’s visions then turn mainly to things that are to take place after this (see 4:1).
REVELATION—NOTE ON 1:20 angels of the seven churches. Perhaps human messengers, human pastors, or literal angels sent as messengers. They are probably symbols of each church’s character.
REVELATION—NOTE ON 2:1–3:22 Revelation 2–3 consists of seven “letters” or royal edicts. Each follows a pattern: (1) The royal author describes himself in terms from ch. 1. (2) “I know” introduces the church’s condition, both positive (except for Sardis and Laodicea) and negative (except for Smyrna and Philadelphia). (3) Comfort and commands come from the diagnosis. (4) The churches are commanded to hear and obey all of the letters. (5) A blessing is promised to “the one who conquers.”
REVELATION—NOTE ON 2:1–7 The church in Ephesus is praised for doctrinal purity and endurance but is rebuked for its loss of love. Ephesus was a port city on the west coast of Asia. The city’s landmark was the temple of Artemis.
REVELATION—NOTE ON 2:1 The words of reflects the OT expression “thus says.” In the OT this phrase introduces either a word from God (e.g., Amos 1:6) or a royal declaration (e.g., 2 Chron. 36:23).
REVELATION—NOTE ON 2:4–5 the love you had at first. Either the church’s early love for Christ or the believers’ love for one another. Both meanings may be intended (compare Mark 12:29–31; 1 John 4:20). This lack of love resulted in a need to revive the compassionate works you did at first. remove your lampstand. In the near future and/or when Christ returns, they will lose their status as a church.
| Church | Description of Christ | Commendation | Rebuke | Solution | Consequence of Disobedience | Promise for Conquerors |
|---|---|---|---|---|---|---|
| Ephesus (2:1–7) | holds the seven stars in his right hand; walks among the seven golden lampstands | doctrinal vigilance and endurance | loss of first love | remember, repent, and do the works done at first | removal of their lampstand | will be given the tree of life in paradise to eat |
| Smyrna (2:8–11) | the first and the last, who died and came to life | spiritually rich, enduring persecution | — | be faithful unto death | — | will be given the crown of life and will not be hurt by the second death |
| Pergamum (2:12–17) | has the sharp two-edged sword | holding fast Christ’s name, not denying their faith | false teaching | repent | war against them with the sword of Christ’s mouth | will be given hidden manna and a white stone with a new name on it |
| Thyatira (2:18–29) | has eyes like a flame of fire, feet like burnished bronze | growing love, evidenced in deeds of service | lack of discernment; toleration of heresy | hold fast and keep Christ’s works till the end | each given as their works deserve | will be given the morning star and authority over the nations |
| Sardis (3:1–6) | has the seven spirits of God and the seven stars | a few remain pure and loyal | dead works | keep the Word and repent | Christ will come like a thief | will be clothed in white garments; name never blotted out of the book of life; name confessed before God and angels |
| Philadelphia (3:7–13) | the holy one, the true one, who has the keys of David | patiently enduring, keeping God’s word and not denying his name | — | hold fast what you have | — | will be made a pillar in the temple of God, inscribed with the names of God, the new Jerusalem, and Christ |
| Laodicea (3:14–22) | the Amen, the faithful and true witness, the beginning of God’s creation | — | spiritually blind, bankrupt, naked, lukewarm | buy gold, white garments, and salve from Christ; be zealous and repent | will be spit out of Christ’s mouth | will dine with Christ; will be granted to sit with Christ on his throne |
REVELATION—NOTE ON 2:6 Nicolaitans. An otherwise unknown heretical group. They seduced God’s people to participate in idolatry and sexual immorality (vv. 14–15). They may have presented immorality as freedom in Christ (compare 1 Cor. 6:12–20; 8:1–11:1).
REVELATION—NOTE ON 2:7 tree of life. A tree in the garden of Eden. It offered eternal life to the pure. Access to it was banned after humanity’s fall (Gen. 3:22–24). It reappears in the new Jerusalem (Rev. 22:1–2).
REVELATION—NOTE ON 2:8–11 The church in Smyrna is encouraged to remain faithful as they endure persecution. Roman Smyrna (modern Izmir) was a harbor city. It was known for its temple to the Mother Goddess and its imperial cult temple to Tiberius.
REVELATION—NOTE ON 2:9 your poverty (but you are rich). Materially poor, the Smyrnan believers were spiritually rich (compare James 2:5).
REVELATION—NOTE ON 2:10–11 The crown of life (that is, eternal life) is an image based on the laurel wreath given to victorious athletes. God promises it to those who love him (1 Cor. 9:25; 2 Tim. 4:6–8; James 1:12). second death. See Rev. 20:4–6.
Pergamum was an important city in western Asia Minor. Between 150,000 and 200,000 lived there. Located atop a high hill overlooking the Caicus River, it boasted a theater, an impressive library, many temples, and a race track.
REVELATION—NOTE ON 2:12–17 Believers at Pergamum remained faithful during persecution, but they allowed false teaching. Pergamum was an important center for pagan and imperial religion.
REVELATION—NOTE ON 2:12 Christ will use the sharp two-edged sword coming from his mouth (compare 1:16) to discipline false teachers (2:16).
REVELATION—NOTE ON 2:13 Pergamum had temples dedicated to “the divine Augustus and the goddess Roma” and to Asklepios (the god of healing, symbolized by serpents). It also had a large altar dedicated to Zeus. Emperor worship was also strongly emphasized, even required, in the province of Asia. All this idol worship is why Pergamum is called the site of Satan’s throne. A believer named Antipas was killed for his faith. Jesus shares with Antipas his own title, faithful witness (see 1:5).
REVELATION—NOTE ON 2:14–16 Balaam. A prophet who advised Moab’s king to tempt Israel into sexual and spiritual adultery (Num. 25:1–2; 31:16). Likewise the Nicolaitans were spreading sexual and spiritual unfaithfulness at Pergamum (see Rev. 2:6).
REVELATION—NOTE ON 2:16 If not, I will come to you soon. Jesus’ threat refers to his disciplinary action against the church, as at Corinth (1 Cor. 11:30–32).
REVELATION—NOTE ON 2:17 As God fed Israel in the wilderness, Christ supplies hidden manna to the one who conquers. A white stone was given to winners of athletic contests to gain entrance to banquets. White stones were also used by jurors to vote for acquittal. The manna and the white stone suggest different kinds of eternal blessings and rewards. The new name may refer to the Holy Spirit conforming believers to Christ’s holiness (Rom. 8:29).
REVELATION—NOTE ON 2:18–29 Thyatira is praised for its growing love but is criticized for its lack of discernment and for allowing false teaching. The city was a commercial center. Its main industries were metals and fabric (Acts 16:14).
REVELATION—NOTE ON 2:18 eyes like a flame of fire, feet . . . like burnished bronze. Compare 1:14–15. Such images were familiar to Thyatiran metalworkers. They also echoed OT visions of God’s glory (Ezek. 1:27). With fiery eyes, Jesus “searches mind and heart” (Rev. 2:23). His feet will crush his enemies.
REVELATION—NOTE ON 2:19–20 Thyatira’s strengths and weaknesses are the opposite of those at Ephesus. This church is strong in love evidenced in works, but it lacks discernment and tolerates false teaching. The self-proclaimed prophetess who encourages idolatry and immorality resembles Jezebel of Tyre. Jezebel married Israel’s King Ahab and imposed Baal-worship in the kingdom (1 Kings 16:30–33; 19:1–2).
REVELATION—NOTE ON 2:21–23 The “prophetess” has many lovers and children. These are spiritual children whom she influences.
REVELATION—NOTE ON 2:24–25 the deep things of Satan. Deceptive promises of secret spiritual knowledge through false religions.
REVELATION—NOTE ON 2:26–28 The morning star is Christ (see 22:16). He is Israel’s ruler and rescuer. Balaam predicted his rise (Num. 24:17).
REVELATION—NOTE ON 3:1–6 The church in Sardis has a few who remain faithful, but their faith does not result in good works. Most of the impressive Roman-era remains now visible at Sardis were constructed by the emperor Tiberius after the tragic earthquake of A.D. 17. The emperor Tiberius helped sponsor reconstruction efforts, earning greater local renown for himself. In John’s day the structures included a theater, a stadium, a central marble road, and many temples.
Sardis was the capital of the ancient kingdom of Lydia and the place where coin minting was invented. After being taken over by Rome, it functioned as the capital of its province and continued to exist until the fifteenth century.
REVELATION—NOTE ON 3:1 the seven spirits of God. See note on 1:4–6.
REVELATION—NOTE ON 3:2–3 The church in Sardis is near death, but not beyond Christ’s ability to wake them up. Twice in its history Sardis had been conquered when its watchmen failed to see the enemy climbing its cliffs and walls, so the people knew the importance of alertness. like a thief. A frequent NT image (Luke 12:39–40; 1 Thess. 5:2–4; 2 Pet. 3:10; Rev. 16:15). Humans cannot predict the timing of Christ’s return.
REVELATION—NOTE ON 3:4–5 There is hope for a few names, alert and faithful believers. Christ promises them the conqueror’s reward. They will have communion with him (walk with me) and the white clothing of victory (see note on 6:9–11). Their name is secure in his book of life (20:15).
REVELATION—NOTE ON 3:7–13 Philadelphia is praised for enduring in faith. In recognition for the aid after an earthquake in A.D. 17, the city was briefly renamed Neocaesarea (“Caesar’s New City”). Jesus promises his suffering church an infinitely greater name, “the city of my God, the new Jerusalem” (v. 12). Philadelphia lies near a fertile valley known for growing wine grapes.
REVELATION—NOTE ON 3:7 Jesus holds the key of David. He has absolute authority to admit to or exclude from God’s kingdom (compare Isa. 22:22; Matt. 16:19).
REVELATION—NOTE ON 3:8 an open door. Paul used the phrase “open doors” to describe opportunities for ministry (see 1 Cor. 16:9). That sense is possible here. More likely, Jesus is offering them an open door into God’s heavenly sanctuary (see Rev. 3:12; 4:1). little power. Christians in Philadelphia were weak yet were holding onto Jesus’ word (3:10–11).
REVELATION—NOTE ON 3:9 Members of the synagogue of Satan (compare 2:9) say that they are Jews but they serve God’s enemy, for they persecute Christians.
REVELATION—NOTE ON 3:10 hour of trial. This trial is coming on the whole world. It will happen before the day of judgment. Revelation envisions a brief future period of intense persecution for the church (see 19:19; 20:7–9). This time will include ever more intense manifestations of God’s wrath against rebellious humanity (6:10; 8:13; 11:10; 13:8, 12, 14; 17:2, 8). Some believe this verse means Christ will take believers out of the world before a literal “great tribulation” period begins (the “pretribulation rapture” view). Other interpreters, however, see this as God’s promise to protect and remain faithful to believers who endure patiently during this difficult time.
The following images depict ways in which God will “be . . . God” to those who conquer (Rev. 21:7).
| Promise | What Will Happen | Fulfillment |
|---|---|---|
| 2:7 | will eat from the tree of life | 22:2 |
| 2:11 | will not be hurt by the second death | 20:6; 21:7–8 |
| 2:17 | will be given a white stone | 21:11, 18–21 |
| 2:26–27; 3:21 | will reign with Christ on his throne | 20:4 |
| 2:28 | will be given the morning star | 21:23; 22:5, 16 |
| 3:5 | will be clothed in bright garments | 19:7–8; 21:2, 9–10 |
| 3:5 | name will be in the book of life | 21:27 |
| 3:12 | will be made a pillar in God’s temple | 21:22–23 |
| 3:12 | will participate in the new Jerusalem | 21:10 |
| 3:12 | will have God’s name written on them | 22:4 |
REVELATION—NOTE ON 3:14–22 Laodicea is criticized for its spiritual immaturity. The city was a commercial center. It had thriving medical and textile industries. It was so wealthy that it declined imperial disaster relief after an earthquake in A.D. 60. The city did not see itself as “poor, blind, and naked” (v. 17), but Jesus does not find anything in its church to praise. Laodicea was famous for its worship of Zeus.
REVELATION—NOTE ON 3:14 Jesus contradicts the church’s boast, “I am rich, I have prospered, and I need nothing” (v. 17). the beginning of God’s creation. This does not mean that Jesus is God’s first creation (see Col. 1:15–17 and notes). It means that he is the one who began God’s creation (see note on John 1:3). This phrase signifies Christ’s sovereign rule over the created order (see Rev. 21:6; 22:13).
REVELATION—NOTE ON 3:15–16 The church’s lukewarm indifference was disgusting to Jesus. Cold and hot water both represent something positive, for cold water refreshes in the heat and hot water gives warmth in the cold.
REVELATION—NOTE ON 3:17–18 The Laodiceans were spiritually blind, bankrupt, and naked. They had no resources to buy from Jesus gold or garments or salve for their eyes. They could “purchase” these necessities only by his grace (see Isa. 55:1–4).
REVELATION—NOTE ON 3:19–20 Like a loving father, Christ will reprove those whom he loves (compare Prov. 3:12). I stand at the door and knock. Jesus is the master of the house. He expects alert servants to respond immediately to his signal and welcome his entrance (Luke 12:35–36). eat with him. A picture of close personal fellowship.
REVELATION—NOTE ON 3:21 I will grant him to sit with me on my throne implies that Christ will give some of his ruling authority to his people (compare 20:4; 22:6; Luke 19:17; 1 Cor. 6:3; 2 Tim. 2:12).
4:1–22:5 “Things that shall take place after this”: Christ’s defense of his church and destruction of its enemies. Having identified the strengths and weaknesses of the seven Asian churches, which represent “all the churches” (2:23), Jesus speaks again. He summons John “in the Spirit” to heaven, to receive visions that portray the future working out of his victory on the cross. The ultimate victory will come in the new heaven and earth at the end of history.
REVELATION—NOTE ON 4:1–8:1 John receives a heavenly vision of God on his throne and of the slain Lamb, whose triumph qualifies him to open a scroll and execute God’s future purposes for history. As the Lamb opens the scroll’s seals, John sees images of God’s instruments of judgment and of the saints who will receive salvation.
REVELATION—NOTE ON 4:1–5:14 These visions begin with a door standing open in heaven, leading to a vision of God on his throne receiving ceaseless worship, and of the Lamb, who receives from him a mysterious sealed scroll.
REVELATION—NOTE ON 4:1–2 the first voice . . . like a trumpet. Compare 1:10. In heaven, John sees a throne, with one seated on it, adored by his heavenly attendants as “our Lord and God” (4:11; compare Isa. 6:1–5; Ezek. 1:26–28).
REVELATION—NOTE ON 4:3 John describes God’s glory in bright colors—jasper, carnelian, rainbow, emerald. The jewels mentioned in Revelation (compare 21:19–20) are not meant to be interpreted individually but together represent God’s splendor and majesty. John does not precisely describe the Almighty’s visible features (compare Isa. 6:1–6; Ezek. 1:26–28). Perhaps he had no words to describe what he saw.
REVELATION—NOTE ON 4:4 On twenty-four thrones sat twenty-four elders. Their number may reflect the orders of priests serving in the OT temple (see 1 Chron. 24:7–19). More likely they symbolize the unity of God’s people. This includes OT Israel (led by the heads of the 12 tribes) and the NT church (led by the 12 apostles). Their thrones look like the ones in God’s heavenly court in Dan. 7:9–10 (compare Rev. 20:4). Some interpreters believe that these elders are angels, and that therefore they do not include themselves among the redeemed in 5:8–10.
REVELATION—NOTE ON 4:5 Lightning, rumblings, and thunder display the terrifying splendor of God’s glory, as at Mount Sinai (Ex. 19:16).
REVELATION—NOTE ON 4:6–8 The peaceful sea of glass often appears in prophetic visions of God’s throne room (Ex. 24:10; Ezek. 1:22; Rev. 15:2). It is the “floor” of heaven and the “ceiling” of the created universe. Four living creatures have the features of cherubim (full of eyes; lion; ox; man; eagle) and seraphim (six wings; “Holy, holy, holy”). Previous prophets also saw these creatures (Isa. 6:2–3; Ezek. 1:10, 18).
REVELATION—NOTE ON 4:9–11 God’s receiving of power does not suggest that an omnipotent being can become stronger. Rather, the strength of his creatures is used to honor him.
REVELATION—NOTE ON 5:1 A scroll written within and on the back is like the scroll given to Ezekiel (Ezek. 2:9–3:3). This scroll resembles a Roman will or contract deed. The contents of such documents were written in detail on the inside and summarized briefly on the outside; they were then sealed with seven seals. The scroll John sees could symbolize a will to be opened so that its directions could be carried out, or it could symbolize God’s covenant with mankind. If so, the covenant curses that will happen are because of mankind’s covenant breaking. In a broader sense, the scroll contains God’s purposes for history, but its seven seals prevent the full disclosure and enactment of its contents.
The sea of glass (4:6) is the transparent pavement surrounding God’s throne. Separating heaven above from the earth below, its transparent tranquility shows heaven’s peace in contrast to earthly turmoil.
REVELATION—NOTE ON 5:5 The Lion of the tribe of Judah echoes Jacob’s blessing on Judah (Gen. 49:8–12). In the OT, the Messiah was the branch that would grow from Jesse’s root to restore David’s dynasty (Isa. 11:1, 10). Now he is also called the Root of David. Jesus is not only David’s royal descendant (Rev. 22:16); he is also the source of David’s rule (Mark 12:35–37).
| Ascription | To God/One on the Throne | To the Lamb |
|---|---|---|
| Dominion | 1:6 | |
| Thanksgiving | 4:9; 7:12 | |
| Honor | 4:9, 11; 5:13; 7:12 | 5:12, 13 |
| Glory | 4:9, 11; 5:13; 7:12; 19:1b | 1:6; 5:12, 13 |
| Worth | 4:11 | 5:9, 12 |
| Power | 4:11; 7:12; 19:1b | 5:12 |
| Blessing/Praise | 5:13; 7:12 | 5:12, 13 |
| Salvation | 7:10; 19:1b | 7:10 |
| Might | 7:12 | 5:12 |
| Wealth | 5:12 | |
| Wisdom | 7:12 | 5:12 |
REVELATION—NOTE ON 5:6–7 The conquering Lion now appears as a Lamb standing, as . . . slain. Jesus, God’s servant, was led like a lamb to slaughter. He took on himself the sins of others and achieved their healing (Isa. 53:4–7; John 1:29; 1 Pet. 1:19). The Lamb’s seven horns symbolize complete power (Ps. 18:2; compare Dan. 7:24; Zech. 1:18–21). His seven eyes, identified with God’s “seven spirits” (see note on Rev. 1:4–6; also Zech. 4:10), show that the Lamb’s knowledge extends throughout all the earth.
REVELATION—NOTE ON 5:8–10 Incense symbolizes the prayers of the saints. It shows that God hears their cries for relief and will answer through judgment (8:3–5).
REVELATION—NOTE ON 5:9 Paradoxically, the Lion’s victory is his being slain as the Lamb, ransoming a multiethnic multitude (7:9) by his blood (1:5–6). Likewise, his martyrs’ faithfulness even to death is their victory (12:11).
REVELATION—NOTE ON 5:10 kingdom and priests. See 1:6; Ex. 19:6; 1 Pet. 2:9. reign on the earth. The first creation was damaged by human sin. It will be replaced by a new (or fully renewed) heaven and earth (Rev. 21:1, 4). There Christ’s saints will rule in righteousness (2 Pet. 3:13).
REVELATION—NOTE ON 5:11–12 The worship of the Lamb in this chapter testifies to his deity.
REVELATION—NOTE ON 5:13–14 every creature in heaven and on earth and under the earth and in the sea. Compare Ps. 146:6; Phil. 2:11.
REVELATION—NOTE ON 6:1–8:1 The vision of the Lamb receiving the scroll (4:1–5:14) introduces a series of seven visions as the scroll’s seals are broken. These visions show several ways in which the Lamb will bring his enemies to justice (seals 1–4). They also give the reason for his righteous wrath (seals 5 and 7) and describe the final judgment at history’s end (seal 6).
REVELATION—NOTE ON 6:1–8 As the Lamb opens each of the first four seals, one of the living creatures shouts, “Come!” Then a horse with its rider (or riders) responds. The horses’ colors are like those in Zech. 1:8–10; 6:1–8. They symbolize representatives sent by God to patrol the earth. Only by the Lamb’s permission can the horses and their riders inflict death.
REVELATION—NOTE ON 6:1–2 the Lamb opened one of the seven seals. Some think this is the beginning of the great tribulation (see Matt. 24:21). This rider on a white horse probably symbolizes the desire of political and military leaders to make their kingdoms larger. This leads to war (red horse), famine (black horse), and epidemic disease (pale horse).
REVELATION—NOTE ON 6:3–4 The next horse is red, the color of blood. Its rider is given a great sword. This symbolizes permission to take peace from the earth. The result is that warring armies kill each other.
REVELATION—NOTE ON 6:5–6 The rider on the black horse carries scales for measuring grains and their prices. A voice reveals inflated grain prices (8 to 10 times normal). War and disruption of commercial routes will produce scarcity. This will drive prices up (see Deut. 28:49–57; 2 Kings 6:24–25; 7:1–2). The command not to harm the oil and wine may have a social significance, because the rich were the primary consumers of oil and wine.
REVELATION—NOTE ON 6:7–8 Death and Hades (the realm of the dead) ride the pale horse (the color of corpses). Their authority to kill is limited to a fourth of the earth. Sword, famine, and pestilence (here meaning epidemic disease, such as bubonic plague) sum up the disasters the red, black, and pale horses symbolize. They also echo covenant punishments given to Jerusalem in the exile (Ezek. 14:12–21).
“Do not harm the oil and wine” suggests that during this time of famine these two basic essentials are still available, although grain is scarce and prices are greatly inflated (6:6). Such a situation would necessarily hurt the poor more than the rich.
REVELATION—NOTE ON 6:9–11 The fifth seal reveals the Lamb’s reason for devastating the earth. John sees the souls of believers slain for bearing witness about Jesus (compare 20:4). They are under the altar, like a sacrifice would be. Their lament, how long? echoes the psalmists (Ps. 13:1; 89:46). white robe. A symbol of victory and purity (compare Rev. 3:4–5; 7:9, 14).
REVELATION—NOTE ON 6:12–17 The sixth seal previews the destruction of the first heaven and earth (20:11; 21:1). earthquake. See Ex. 19:18; Ezek. 38:19–20; Hag. 2:6; Heb. 12:26–27. Most of the seven cities mentioned in Revelation 2–3 had experienced devastating earthquakes during the century before Revelation was written. Rebellious humanity—from kings to everyone, slave and free—will seek protection from God and the Lamb (compare Isa. 2:20–21; Hos. 10:8). Their desperate question, “Who can stand?” (Nah. 1:5–6; Mal. 3:2), assumes none can.
REVELATION—NOTE ON 6:13 the stars of the sky fell to the earth. Those who do not think the sixth seal (vv. 12–17) predicts the destruction of the first heaven and earth believe this may refer to a massive meteor shower.
REVELATION—NOTE ON 7:1–17 There are three “interludes” in Revelation (vv. 1–17; 10:1–11:14; 20:1–6) that explain the place of the saints in the events of the book. (The seals, trumpets, and bowls relate only to sinners.) There are various proposals for interpreting the vision of the “144,000, sealed from every tribe of the sons of Israel” (7:4) and its relation to the next vision of a countless crowd “from every nation” (v. 9). Many think the 144,000 represents Jewish believers. They are brought to faith immediately after Jesus returns and removes the church from the earth before (or during) a seven-year tribulation (this is a “pretribulation rapture” view; see note on 3:10). Others understand “Israel” as the church, the new covenant people of God. Thus the 144,000 are believers from every nation, including ethnic Israel.
REVELATION—NOTE ON 7:1–3 The terrors released by the sixth seal (6:12–17) lead God’s fearful enemies to ask, “Who can stand?” (6:17). The answer is, those “sealed” (7:4) with the seal of the living God (see note on John 6:27; compare Ezek. 9:4–6). This seal is promised to all who conquer by faith (Rev. 3:12). Circumcision functioned as such a seal under the old covenant (Rom. 4:11), and God’s Holy Spirit seals God’s people as his property under the new (Eph. 1:13–14).
REVELATION—NOTE ON 7:4–8 The selection and order of the 12 tribes suggest that the 144,000, sealed from every tribe of the sons of Israel represent the church (see note on vv. 1–17 for a different view). These are not Jacob’s sons, because Dan is left out and Manasseh is included. They are also not the tribes that inherited land in Canaan, for Dan is left out, Levi (the priestly tribe) is included, and Joseph is listed instead of his son Ephraim. Judah, the tribe of the Messiah (5:5), appears first rather than Reuben, the firstborn. The promotion of tribes descended from concubines Bilhah and Zilpah (Gad, Asher, Naphtali) over the sons of Leah and Rachel suggests that those once excluded from privilege are now included.
Kings authenticated documents and marked ownership of an item with their royal signet ring. Similarly, the seal of the living God proves God’s ownership and protection of his people (7:2; see 14:1). It is the opposite of the mark of the beast (13:16).
REVELATION—NOTE ON 7:9 John hears (v. 4) the names of the sealed sons of Israel and then sees the NT fulfillment. He sees a countless multitude from every nation, from all tribes and peoples and languages. God has rescued them from wrath through the blood of the Lamb (v. 14). They wear the white robes of victorious martyrs (see note on 6:9–11). Many who hold to a pretribulation rapture of the church think that the two groups of 7:1–8 and vv. 9–17 are different. They see converted Jewish people still suffering on earth in vv. 1–8, and the raptured church rejoicing in heaven in vv. 9–17. Those who do not hold to a pretribulation rapture usually see vv. 1–8 and vv. 9–17 as the same group.
REVELATION—NOTE ON 7:13–14 An elder identifies the great crowd as the ones coming out of the great tribulation. Some understand “the” to refer to one great final period of suffering. Others take this to represent the sufferings of the church throughout history.
REVELATION—NOTE ON 7:15–17 The people mentioned in vv. 13–14 no longer suffer. As priests, they serve God in his temple. There he will feed them and shelter them from sun and scorching heat (compare Isa. 49:10). Under the protective care of the Lamb, their shepherd, they find refreshment in springs of living water (compare Rev. 22:1). God dries their every tear (Isa. 25:8; Rev. 21:4).
REVELATION—NOTE ON 8:1 silence . . . for about half an hour. In anticipation of the Lord’s coming judgment (Zeph. 1:7–10; Zech. 2:13).
REVELATION—NOTE ON 8:2–11:18 A brief vision of God’s heavenly temple, focusing on a golden incense altar, opens a new cycle of seven visions, each of which is introduced by an angelic trumpet blast.
REVELATION—NOTE ON 8:2 Seven angels stand ready to sound seven trumpets. This begins limited judgments that warn of coming destruction (compare Ezek. 33:1–6; Joel 2:1).
REVELATION—NOTE ON 8:3–5 The earthly OT sanctuary had two altars. One was for sacrifice in the courtyard. The other was for incense near the Most Holy Place (Ex. 27:1–8; 30:1–10). John sees only one altar in heaven fulfilling both functions (Rev. 6:9; 8:3). Incense represented the prayers of the saints in the earthly sanctuary (see 5:8; also Ps. 141:2; Luke 1:9–11). Fire from the altar will be flung to earth in judgment in answer to the saints’ prayers.
In OT times, the altar of incense (8:3–4) stood in the Holy Place of the tabernacle and the temple next to the veil concealing the Most Holy Place. Each morning and evening, the high priest burned incense on the altar (Ex. 30:1–10).
REVELATION—NOTE ON 8:6–11:18 Revelation’s third vision series (with a second interlude in 10:1–11:14) pictures judgments sent from heaven in response to the saints’ prayers. The first four trumpets announce harm on the earth, sea, rivers and springs, and sky. The damage done with the trumpets is limited to “a third.” The “woes” introduced by the last three trumpets are increasingly severe (8:13; 9:12; 11:14). See chart.
REVELATION—NOTE ON 8:6–7 hail and fire, mixed with blood. This is like the seventh plague on Egypt (Ex. 9:24).
REVELATION—NOTE ON 8:8–9 a great mountain, burning with fire, thrown into the sea. The imagery echoes Jer. 51:25, 42.
REVELATION—NOTE ON 8:10–11 Wormwood is a bitter-tasting plant with a poisonous extract. A star with these qualities makes a third of the rivers and springs undrinkable just like the Nile’s bloodied waters (Ex. 7:24). Cities under attack often surrendered when their water supply was polluted or cut off (see 2 Kings 20:20; 2 Chron. 32:30; Ps. 46:4).
REVELATION—NOTE ON 8:12 The darkening of a third of the sun, moon, and stars resembles the ninth plague on Egypt (Ex. 10:21–23). Since stars are still in the sky, this judgment apparently precedes the shaking of heaven and earth portrayed with the sixth seal (Rev. 6:12–14; but see note on 6:13 for another view). This darkness may occur due to smoke from burning cities.
REVELATION—NOTE ON 8:13 Woe, woe, woe. The last three trumpets signify increasing judgments on rebellious humanity as the end approaches.
REVELATION—NOTE ON 9:1–12 The star fallen from heaven to earth (v. 1) when the fifth trumpet sounds is Satan. He is the angel of the bottomless pit, whose names mean “Destroyer” (see note on v. 11). This vision shows an increase of demonic activity. This will make rebellious humans more desperate, as God’s patient restraint of evil comes to an end.
REVELATION—NOTE ON 9:1 star fallen from heaven to earth. Jesus saw Satan fall like lightning (Luke 10:18). John will later see the “dragon,” whom he identifies as Satan, thrown from heaven to earth (Rev. 12:9). The fact that the key to the shaft of the Abyss was given to him shows that Satan can do nothing without God’s permission.
REVELATION—NOTE ON 9:2–3 Locusts recalls the eighth plague on Egypt (Ex. 10:14–15) and Joel 2:31.
Restrained judgments from heaven are sent in response to the saints’ prayers.
| Trumpet | Reference | Result |
|---|---|---|
| Trumpet 1 | 8:7 | hail, fire, and blood cast on land—one-third burned |
| Trumpet 2 | 8:8–9 | burning mountain cast into sea—one-third bloodied |
| Trumpet 3 | 8:10–11 | burning stars fall on rivers and springs—one-third embittered |
| Trumpet 4 | 8:12 | sun, moon, and stars—one-third darkened |
| Trumpet 5 (1st Woe) | 9:1–11 | demons from the Abyss |
| Trumpet 6 (2nd Woe) | 9:13–21 | invasion from the east—one-third of mankind killed |
| Trumpet 7 (3rd Woe) | 11:15–19 | kingdom of world becomes kingdom of God |
REVELATION—NOTE ON 9:4–11 These locusts are no threat to earth’s vegetation (grass, green plant, or tree), and they do not look like locusts (vv. 7–9). It seems that these invaders are not literal insects but demonic spirits. Others think they represent military forces. Still others think they are actual locusts whose destructive power is described symbolically.
REVELATION—NOTE ON 9:11 Abaddon, Apollyon. In Hebrew and Greek, respectively, these words refer to “destruction” and the “one who destroys.” Satan’s demons war against his own human subjects.
About a dozen varieties of scorpions exist in Israel. The Lord protected Israel from scorpions during their time in the wilderness (Deut. 8:15). Revelation 9:1–6 compares the demons tormenting the people of earth with scorpions.
REVELATION—NOTE ON 9:13–21 This is the last limited judgment and warning blast. When the seventh and last trumpet sound, “the mystery of God will be fulfilled” (10:7; compare 1 Cor. 15:52; 1 Thess. 4:16). The opportunity to repent will be past (Rev. 9:20–21).
REVELATION—NOTE ON 9:13–14 The golden altar before God answers the saints’ prayers (8:4–5). Ancient Israel’s conquerors, Assyria and Babylon, came from the great river Euphrates. In John’s day this river also marked the eastern boundary of Rome’s influence. Beyond it, barbarian powers such as Parthia threatened the empire. This river represents what holds back chaos and violence. The release of the four destructive angels allows unprecedented bloodshed and suffering.
REVELATION—NOTE ON 9:16–19 twice ten thousand times ten thousand. Two hundred million is an incredibly large army. But it is not as large as the number of those who worship the Lamb (7:9). These mounted troops are demons, though some think they represent an actual human army.
REVELATION—NOTE ON 9:20–21 did not repent. Those rebelling against God have been tortured by the very demons they worshiped. Yet they take no warning from these final trumpet blasts. idols . . . cannot see or hear or walk. Compare Dan. 5:23; Ps. 115:4–8; Isa. 44:12–20.
REVELATION—NOTE ON 10:1–11:14 This interlude represents God’s patient delay in inflicting his full and final wrath. It assures believers that God will protect his people during the coming terrible times. The angel with the scroll (10:1–11) reveals John’s authority to prophesy and God’s perfect timing in bringing history to a conclusion. On the “interludes” in Revelation, see note on 7:1–17.
| Seven Letters to Churches | chs. 2–3 |
| Seven Seals on a Scroll | 5:1–8:1 |
| Seven Trumpets | 8:2–11:19 |
| Seven Bowls of Wrath | chs. 15–16 |
REVELATION—NOTE ON 10:1–3 Like God on his throne, this mighty angel is surrounded by a rainbow (see 4:3). Like the Son of Man, he comes with a cloud, and his face shines like the sun (see 1:7, 16). His legs like pillars of fire recall the glory of God’s presence in the wilderness (Ex. 13:21–22). His voice like a lion roaring could belong to the Lion of Judah (Rev. 5:5). Some interpreters think this is Jesus himself. However, since 1:1 describes an angel sent by Christ to deliver God’s revelation to John, many think this as simply another great angel.
REVELATION—NOTE ON 10:2 The scroll is open because the Lamb has broken its seals. The scroll is little compared to the angel, whose stride spans sea and land. The scroll will be given to John to eat and proclaim (vv. 10–11).
REVELATION—NOTE ON 10:5–7 The angel’s stance—one foot on sea, one on land, and right hand raised to heaven—unites the created order (see 5:13; Gen. 1:6–10). The divine Creator is asked to witness the angel’s oath (compare Dan. 12:7; also Gen. 14:22; Deut. 32:40). The angel swears that the time of God’s patience, which entailed delay of his martyrs’ vindication (Rev. 6:10), will end when the last trumpet sounds. The mystery of God to be fulfilled is his plan to unite all things in heaven and earth under Christ’s headship (Eph. 1:10, 20–22). This “mystery” includes the full expression of God’s wrath toward all who resist his reign.
When a lion roars, it can mean that it has caught, or is about to catch, its prey. In 10:3, the lion’s roar probably symbolizes God’s judgment against the wicked (see Amos 3:8).
REVELATION—NOTE ON 10:8–11 Ezekiel ate a scroll and found it sweet as honey in his mouth. John must do the same. He must receive God’s words before he speaks them (compare Ezek. 3:1–3, 10).