How should we understand prophecy in Revelation? (1:1)
Some think this book refers only to events in the first century. Others believe it contains events yet to come at the end of time. Still others see its prophecies as referring to both—being partially fulfilled near the time of writing, but having a wider fulfillment at the end of time. Some downplay the historical significance of Revelation to emphasize the timeless moral lessons in its visions. Others interpret Revelation primarily as a poetic vision of the triumph of good over evil. Most agree, however, that Revelation is not a puzzle to be solved that can tell us when Christ will return.
How soon were these things to take place? (1:1, 3)
Many believe that some of the events outlined in Revelation took place shortly after the book was written. Some suggest John felt Christ’s resurrection victory guaranteed all future victories, so John could describe them as present realities regardless of when they occur historically. In another sense, the time is near (v. 3) for each person. The end of life may come at any time, giving immediacy to what John wrote.
How should we understand the numbers in this book? (1:4)
The ancient world often used numbers symbolically as well as literally. (Some of that carries over today when people speak of seven as a lucky number and thirteen as unlucky.) Revelation often uses numbers symbolically to communicate something more than quantities. Seven, for instance, suggests completeness, fulfillment and perfection. See What was so special about the number seven? (2Ch 29:21). As such, seven is often associated with Christ in Revelation.
Who or what are the seven spirits? (1:4)
This may be a reference to the Holy Spirit (see the NIV text note). The number seven is often used to portray fullness or perfection.
How is Jesus the faithful witness? (1:5)
Because of his utter dependability and truthfulness—a sharp contrast to the faithlessness of the church in Laodicea (3:14–22).
What does the Alpha and the Omega mean? (1:8)
They are the first and last letters of the Greek alphabet—a symbolic way of referring to God and his position as Lord over all history, from beginning to end (cf. v. 18).
Patmos was a small, rocky island—8 miles long and 5 miles wide—located about 60 miles southwest of Ephesus. See Map 13 at the back of this Bible. A plausible inference is that John had been exiled there because of his preaching. It should be noted that banishment to an island by the Roman authorities was reserved for people of influence. This verse certainly suggests a forcible separation from Christians on the mainland.
What is the significance of Jesus being likened to a son of man? (1:13)
This reference creates a link to the book of Daniel (Da 7:13–14; 10:5–6) as well as to the Gospels (Mk 8:31). Son of Man was a title Jesus applied to himself as the Messiah (Mk 8:31).
Why did John use such obscure, mysterious language? (1:19–20)
Why write in symbolic language, making it inaccessible to so many? Why not just give it to us straight?
While it is true that there are many hidden truths in Revelation, it’s also true that the important truths are accessible. Truths that center on the holiness, power and sovereignty of God, his victory over evil, and what we need to do to share in that victory do not require special knowledge to be understood. Such truths come through loud and clear even if we can’t decipher a single symbol.
God is a God who both reveals and conceals. He makes himself known to us, but only in part. He knows that humans, with their physical limitations, would be completely overwhelmed by a full picture of supernatural realities. Consequently, he hides certain things from us.
One way that God simultaneously reveals and conceals himself is through figurative language and apocalyptic images. Some truths are too profound for pragmatic, rationalistic language. Such truths are best hinted at through the multilayered language of metaphors and symbols. The description of God as having the appearance of jewels and being surrounded by a rainbow of light (4:3), for example, tells something about God that is beyond mere factual information.
John’s contemporaries were more familiar with this kind of writing than Western readers are. For that reason, we should approach Revelation—indeed the whole Bible—with humility, recognizing our own cultural and personal limitations.
Did John see real things—or symbols of spiritual things? (1:19–20)
While on the island of Patmos (see Map 13 at the back of this Bible), John saw real things but not necessarily material things. John was in the Spirit (v. 10) when he saw things more real than the transient material world. What he saw, however, he often expressed in terms that physical, human minds have difficulty understanding.
Who were the angels of the seven churches? (2:1)
Some say these were the guardian angels for each of the seven churches. Others say they were human leaders or ministers who served as messengers of God (see the NIV text note). Still others see them symbolically, as the spirits of the congregations—the collective personalities of the believers.
What would it mean to have their lampstand removed? (2:5)
Since the lampstand was the symbol of their existence as Christ’s church (1:20), its removal would symbolize Christ removing them as his church.
Who were the Nicolaitans? (2:6)
They were apparently followers of Nicolas of Antioch. He taught falsely that Christian freedom and the insignificance of the physical body permitted believers to engage in sexual immorality and other offenses without consequence.
How can believers be poor and rich at the same time? (2:9)
Christ guarantees that economically poor believers, like those in Smyrna, will have spiritual wealth. And he says that those who are smug in their material prosperity, like the Laodiceans (3:14–22), are spiritually impoverished (Mt 6:19–21).
Why did non-Jews pretend to be Jews? (2:9)
Technically, they were Jews—both by race and by religion. This is figurative language to say that those who reject Christ forfeit their chance to be God’s chosen people. See How can descendants of Israel not be Israel? (Ro 9:6).
What is the second death? (2:11)
It is eternal punishment in the lake of fire (20:14–15), as opposed to mere physical death. This was meant to encourage the believers in Smyrna, some of whom faced physical suffering and death through persecution. They would be spared the more frightening spiritual death.
He was a Christian martyr who had been killed earlier in Pergamum, during the reign of Domitian (AD 81–96). This was a reminder that the church had held firm during previous times of persecution.
Who were Balaam and Balak? (2:14)
Balak, king of Moab, hired Balaam, a false prophet, to curse Israel (Nu 22:1–24:25), but God prevented Balaam from doing so. Later, Balaam advised the Moabites to entrap the Israelites in idolatry and immorality (Nu 25:1–3; 31:16).
It was a common expectation among Jews that manna would be provided again when the Messiah came, just as it was with Moses in the desert. This may mean that heavenly food will be accessible to believers who overcome.
What is the significance of a white stone? (2:17)
This is perhaps a reference to an ancient practice of giving a defendant on trial one of two stones: a white one if found innocent or a black one if found guilty. Or this may allude to stones sometimes used as tickets for admission to festivals and royal feasts. Either way, the white stone symbolizes God’s favor.
Why will they receive a secret new name? (2:17)
The new name may indicate an important change in status for the believer, as when Abram became Abraham. Or it’s possible that the name written on the stone somehow pertains to God. Either way, this new name is a sign of a unique relationship with God.
Originally she was a queen of Israel who promoted the immoral cult of Baal (1Ki 16:31). Her name is used here to categorize a false teacher—a so-called prophetess who misled the believers in Thyatira.
Was it wrong to eat food offered to idols? (2:20)
No. Paul had already shown this act to be morally neutral (1Co 8:4–6, 8). But Paul had also warned that depending on the spiritual maturity of the believer, it could lead to sin (1Co 8:7, 9–12). In this case, the teaching to eat meat offered to idols was part of an insidious doctrine that detracted from holy living.
Who were Jezebel’s children? (2:23)
This is a metaphor indicating those who followed her false teachings.
What were Satan’s so-called deep secrets? (2:24)
Cults of the time, including Jezebel’s, often claimed secret knowledge or wisdom that would be revealed only to those initiated into the cult. This verse mocks the claims that these “secrets” revealed truth.
What is the morning star? (2:28)
A name for Christ (22:16), perhaps suggesting his rising authority and rule (2:26–27). The more general implication, however, is one of hope—a light to those in darkness.
What is the book of life? (3:5)
This is a common Biblical metaphor derived from the ancient practice of keeping a list of citizens. It represents God’s record of those who are part of his kingdom. The book of life contains a record of all those who accept Jesus Christ as Savior and therefore receive eternal life.
What is the key of David? (3:7)
John was alluding to Isaiah 22:22, where it is recorded that Eliakim was promised authority over the king’s household due to the irresponsibility of the steward Shebna. To Eliakim, God said: I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open. Here, the key of the palace becomes a symbol of the authority of Christ, David’s Messianic descendant. He is able to open and close the gates of God’s kingdom.
When will the hour of trial occur? (3:10)
This is the period of testing that precedes the consummation of the kingdom.
Will some people receive better rewards than others? (3:12)
Such an inference cannot be made from this verse. Each of the seven messages ends with promises to the individual members of the churches who triumph over evil. The images of pillar, temple, new and name combine to convey the promise that all followers of Jesus will have a perfect relationship when they dwell on the new earth (21:1–27). Such blessings potentially belong to all members of the church. But see 1 Corinthians 3:11–15; 2 Corinthians 5:10; 1 Timothy 6:18–19 and Will believers face judgment? (Ro 14:10).
This is a divine title formerly assigned to God to describe his trustworthiness and faithfulness. The Hebrew word amen is translated “the one true God” in Isaiah 65:16. Here it is given to Christ, showing that Christ’s character itself guarantees the truth of his message. See Why say Amen when we pray? (2Co 1:20).
How is Jesus the faithful and true witness? (3:14)
Because of his utter dependability and truthfulness—a sharp contrast to the faithlessness of the church in Laodicea.
Why is being spiritually cold better than being lukewarm? (3:16)
The allusion here may be to the nearby hot and cold springs, both of which were decisively useful: the cold springs were a source of refreshment and the hot springs were used for health and hygiene. But lukewarm water was beyond disappointing; it was relatively useless. Those who are lukewarm may have just enough pretense of religion to cause them to think they are okay. However, God desires wholehearted, sincere devotion.
Why did Jesus reference salve for their eyes? (3:18)
The city of Laodicea was well-known for its banking business, clothing industry, and medical school. Jesus alluded to all three in this verse. In particular, the city was noted for its ear ointment and eye salve. The church in Laodicea needed to buy salve from Jesus so that they could truly see their spiritual condition. Such salve would destroy their self-deception and restore their spiritual vision.
Right now, heaven is the literal but unseen realm in which God reigns in unimaginable glory. Moses, Daniel, Ezekiel, Paul and John were all offered glimpses of this holy place. And we know that Christians who have died are with the Lord in paradise (Lk 23:43). They are in heaven, awaiting the second coming of Christ.
When Jesus Christ returns for his bride, the church, a new era of “heaven” will begin—what might be called “life after life after death” (N. T. Wright). Revelation 21:1–22:5 captures the most complete description of this new heaven and new earth (Rev 21:1). John saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband (Rev 21:2). When Jesus promised in John 14:2 that he was going to prepare a place for his disciples, this Holy City is the place he was referring to.
This eternal home will truly be “heaven on earth,” for God will re-create his world as a great and beautiful city with streets, protecting walls, a life-giving river and the tree of life—all lit by the glory of God in his inexpressible beauty. The triune God himself will live in that city with his people. All sorrow will be gone. God’s children will worship him forever, accompanied by the angels. Believers will worship God with the great songs of heaven (Rev 7:10; 15:2–4; 19:1–3), by exploring God’s new creation and through the fellowship of the saints. Believers will reign with Christ and be responsible for governing various parts of God’s kingdom. It will be a bliss that never ends!
How was John in the Spirit? (4:2)
John used this phrase to underscore that the source of his vision was God. His vision came out of a supernatural encounter far beyond the typical indwelling of the Spirit in a believer’s life. John was transported into a special, heightened spiritual experience. He repeated the source of his vision because this chapter opens up a whole new dimension of the revelation.
Why is God compared to jewels? (4:3)
Human language cannot communicate the splendor of God, so the Bible uses a variety of words to describe him. God is too glorious to be seen directly (Ex 33:18–23), so here he is described as light shining indirectly through precious jewels. Jasper, ruby and emerald are used as word pictures to hint at God’s brilliant beauty, value and glory. The rainbow is probably another symbol of radiance and beauty.
Who are the twenty-four elders? (4:4)
They seem to be either angelic beings or representatives of the whole company of believers; their function is to worship and serve God. Using 21:12–14 as a guide, some scholars think they represent both Israel (the 12 tribes) and the church (the 12 apostles). Others think they may also call to mind the 24 orders of Levites—those who belonged to the priestly tribe that led in the service and worship of God.
Who or what are the seven spirits of God? (4:5)
This may be a reference to the Holy Spirit (see the NIV text note). The number seven is often used to portray fullness or perfection.
Who are the four living creatures? (4:6–8)
They are a second group of angels within the circle of 24 elders (vv. 4–6), modified versions of the creatures seen in the visions of Ezekiel (Eze 1:4–24) and Isaiah (Isa 6:2–3). They have typically been thought to represent all of creation, with each animal being the strongest of its category. This could symbolize the worship of the Creator by the creation.
Why is it necessary to praise God so much? (4:9–10)
Praise of God, on earth and in heaven, is a spontaneous response triggered by recognizing the nature and character of God. When we witness a great performance by a musician, athlete or artist, we want to express our admiration through shouts and applause. Likewise, when any created being is confronted with the majesty of God, the natural and spontaneous response is praise.
What are these objects all about? (5:1–10:11)
The contexts suggest that the scrolls (5:1; 10:2) are concerned with future events. The seals, trumpets and thunders may be seen as part of the scrolls’ contents. Each of the sevenfold series seems to lead up to the end of the world.
How do they fit together? Because John was not concerned with chronology, the trumpets do not necessarily follow the seals in strict chronological order. It may help to think of John as an artist or musician. If his “musical theme” is the end of the world, then each series (seals, trumpets, thunders) is a “variation” that adds to the composition. Each one heightens and intensifies the final, climactic confrontation between God and the forces of evil.
It is the theological message, not a strict chronology, that is important. The seals remind us that evil exists only by permission from God. The trumpets call people to repentance. The thunders emphasize God’s judgment (8:5).
Many theories have been offered for the particular kind of document being described here. Some say it is a contract, others a certificate of debt, others a deed, and still others a will. But what seems clear is that the scroll contains the record of God’s judgments, long since determined but now to be enacted. Only Christ is worthy to open and enact God’s judgments (vv. 2–5).
Why is the Lion also a Lamb? (5:5–6)
The figurative language in these verses combines numerous images from the Old and New Testaments to indicate Christ’s ultimate triumph. The Lion of the tribe of Judah is taken from Genesis 49:8–10; the Root of David alludes to Isaiah 11:10 and the Lamb is a frequent symbol throughout Scripture (e.g., Jn 1:29). All are Biblical symbols for the expected Messiah, each capturing a different aspect of his nature and his reign. Though slain, he has gained victory. The seven horns symbolize his strength. The seven eyes symbolize that he sees and knows all (Zec 4:10).
How are our prayers like incense to God? (5:8)
At the Jerusalem temple, worshipers prayed while the priest burned incense (Lk 1:10–11). Like incense, prayer arose as a sweet smell to God (cf. Ge 8:21). These two qualities made incense an apt analogy for people’s prayers. King David prayed, May my prayer be set before you like incense (Ps 141:2). In Revelation 8:3–4 the incense is said to rise up together with the prayers of God’s people. The pure prayers of God’s people are like ascending perfume.
See the parallels between this passage and Matthew 24. Both passages mention wars, invasions, famines, earthquakes and persecutions of Christians as a sign of [the Messiah’s] coming and of the end of the age (Mt 24:3). Both passages assure Christians that Christ is in control of these frightening calamities.
When will these terrifying events occur? (6:1–17)
They will happen both prior to and on the great day of their wrath (v. 17). (Their wrath refers to the wrath of God and Christ.) The six seals opened in this chapter represent ever-present atrocities: military invasions, wars, famines, deaths, the martyrdom of Christians, earthquakes. Newspaper headlines and other news sources bombard us with images of these threats, which have always existed. Still, it seems likely that these horrors will increase greatly as the end nears. This passage reminds us that even evil powers work only by divine permission. The riders were given their powers by God himself (vv. 2, 4, 8).
This is probably a picture of the powerful, destructive force of military conquest. The three riders the conqueror is grouped with—violence, famine and death—are evil and brutal in their impact. So it is not likely that this conquering rider is the same as the rider described in 19:11–21, which is clearly a reference to Christ.
What do the four horsemen symbolize? (6:2, 4, 5, 8; see Zec 6:1–8)
The horsemen are thought to symbolize four powerful forces that harm people: brute militarism; war and violence; famine and food shortages; death and hell.
Why announce the price of food? (6:6)
To show how terrible the famine described here would be. Wheat and barley, staples in the ancient world, would sell at extravagant prices. People would spend an entire day’s wages for just enough food to keep them alive.
What is this altar that has souls beneath it? (6:9)
This imagery is reminiscent of the altar of sacrifice (Ex 29:12), which stood in the temple’s outer court. Under that altar was a trough that caught the blood of the sacrificed animals. In the context of Revelation, the trough under the altar catches the souls of victims who were killed because of their witness.
Why would God set a certain number who had to die for their faith? (6:11)
God allows certain things to occur, including the deaths of his servants, which providentially can further his ultimate purposes. One early Christian wrote, “The blood of the martyrs is the seed of the Church,” meaning that some non-Christians saw the faith and courage of martyrs and decided to convert, causing the church to grow. The fact that there is a number to be killed emphasizes that ultimately God is in control and works all things for redemptive purposes.
Are these events to be taken literally or symbolically? (6:12–17)
People disagree. Some see a literal reading (cf. 2Pe 3:10) and note that other poetic descriptions in this chapter describe literal calamities such as war and famine. Other people say this symbolizes God’s final judgment, using images familiar in Old Testament prophecies (e.g., Isa 2:10; 34:4; Joel 2:31).
What is the great day of their wrath? (6:17)
It is the time of judgment at Christ’s final coming (Na 1:6; Zep 1:14–15). It will bring wrath on the wicked and reward to the faithful. Chapter 7 focuses on those who are spared God’s wrath.
What is the significance of the four winds of the earth? (7:1)
In the Old Testament, wind often denotes judgment from God (e.g., Jer 4:11–12; 49:36). To say that the wind is blowing from all four corners (like our four compass points) of the earth shows that God’s judgment will be complete and come to the entire earth.
What is the seal of the living God? (7:2)
In Ezekiel 9:3–4, a mark (perhaps an “x” or “+”) is placed on the foreheads of the faithful to protect them from judgment. Similarly, these servants of our God (Rev 7:3) are promised protection from God’s wrath (6:12–17), though not necessarily from all physical danger. Interestingly, later in Revelation a mark indicates the followers of the beast (13:16–18), who will be singled out to receive God’s fury (14:9–10).
Are the Jews the only ones God will spare? (7:4)
In Revelation, vocabulary originally applied to the Jews is often applied to all believers. For example, Christians are called a kingdom and priests (1:6), a phrase previously applied only to the Jews (Ex 19:5–6). The 144,000 people from the various tribes of Israel (Rev 7:4–8) may symbolize all believers, whether Jews or Gentiles.
Who are the people in this great multitude? (7:9)
Along with 7:1, this verse answers the question raised in 6:17: For the great day of their wrath has come, and who can withstand it? The scene of the 144,000 answers the question from an earthly perspective: Israel is a picture of the church in her fullness. The servants of God, who are sealed, are in fact slaves of God. The group in 7:9–17 answers the question from a heavenly perspective: the great multitude is in God’s presence and represents all of the redeemed.
What is the significance of white robes and palm branches? (7:9)
White is symbolic of purity (3:18; 19:14; Isa 1:18; Da 7:9; Mk 9:3). Revelation 7:14 explains that those in white have washed their robes and made them white in the blood of [Christ]. Palm branches were used on festive occasions (Lev 23:40–42; Jn 12:12–13). These celebrants have come out of the great tribulation (Rev 7:14) to praise God for their deliverance (vv. 10–14).
Why did the elder ask John a question John couldn’t answer? (7:13–14)
This is a rhetorical device. It ensures that no one misunderstands the identity of those clothed in white: the faithful who have been saved by the blood of the Lamb. This vision answers the question posed by John in 6:17; only the faithful will withstand the great day of God’s wrath (7:9; cf. 6:15–17).
What is the great tribulation and how does it relate to the Rapture? (7:14)
Some think this may refer to the suffering generally endured by Christians throughout history—which had already begun when John wrote this book. Others believe this suffering will be a unique and especially intense period of trouble that will come at the end of time.
Jesus told his disciples that they should expect difficulties and troubles in this world (Jn 16:33). In fact, many believers in the early church suffered severely; some even died for their faith (Ac 5:40–41; Heb 10:32–34; 11:35–38). Revelation hints that believers should expect tribulation (Rev 2:10; 12:17), and the apostle Paul said that Christians who remain faithful will be persecuted (2Ti 3:12).
Regardless of when the great tribulation takes place—whether today or in the future—countless people (Rev 7:9) will come out of it victorious because God is faithful.
Concerning how the great tribulation relates to the Rapture—an eschatological theory holding that the church will be taken to meet the Lord in the air (1Th 4:17)—there are three main views: (1) The Rapture will not occur until after the tribulation. This view is called post-tribulationalism. (2) The Rapture will occur before the tribulation. This view is called pre-tribulationalism. (3) The Rapture will occur during the tribulation. This view is called mid-tribulationalism.
How is time measured in heaven? (8:1)
Saying that there was silence in heaven for about half an hour is a poetic way of saying there was a long silence. In the Bible, silence often comes before or with God’s judgments (e.g., Hab 2:20; Zec 2:13). This long, dramatic pause accomplishes two things: (1) it signals that the judgment to come is going to be long and dramatic, and (2) it provides an opportunity for people to prepare to hear the seven trumpets of judgment (Rev 8:6).
What does a golden censer have to do with prayer? (8:3)
A censer is a container for burning incense. Both this passage (v. 4) and Psalm 141:2 link prayer with burning incense, since both ascend heavenward. This image of prayer as incense appears before both the seals (Rev 5:8) and the trumpets (8:3–5), emphasizing the power of prayer to bring God’s intervention.
Why announce judgment with a trumpet fanfare? (8:7)
In the ancient world, trumpets were used to warn people and gather them before a battle or during a national emergency (Nu 10:2–3). Thus, trumpets came to symbolize warning, judgment and a call to repentance (Jos 6:5; Joel 2:1). Paul linked a trumpet call with Christ’s return (1Th 4:16). The trumpets that are sounded in Revelation 8:6–9:16 warn of coming judgment and call people to repentance (Rev 9:20–21).
Could this be a meteor shower? (8:7–11)
Probably not. The falling hail, fire, mountain and star depict a picture of God’s judgment on the physical world: the earth (v. 7), the sea (vv. 8–9), the fresh water (vv. 10–11) and the sun, moon and stars (v. 12). In other words, there will be massive (though limited) destruction of creation—a severe warning to sinful people.
How could a third of the sun’s light be shut off? (8:12)
The frequent use of a third (vv. 7–12) shows that the destruction of creation will be catastrophic but also limited by God. It is not intended as an exact measurement.
What is the significance of the eagle? (8:13)
The eagle symbolizes wrath (Dt 28:49), and the “woes” refer to the announcement that with the final three trumpets things are going to get much, much worse. The first four trumpets will affect the physical world, but these last three will hurt people directly. These woes will befall the inhabitants of the earth, a phrase used elsewhere in Revelation (Rev 6:10) to describe people who are not followers of God and who will fall under judgment.
What kind of star is this? (9:1–2)
Perhaps it is an angel who carries out God’s will. Or perhaps it is Satan or one of his agents. Either way, it is God alone who allows the terrifying events to occur at the hands of this angel (v. 1).
What and where is the Abyss? (9:2)
An abyss is a bottomless pit. In the Bible, the Abyss is the dwelling place of demons (Lk 8:31).
What kind of locusts are these? (9:3–11)
In these verses, vast numbers of demons are depicted as locusts—a scene based on Joel 1:6–7 and 2:4–7 (see Ex 10:1–15). In the Old Testament, locusts destroyed vegetation, but here they torment people. Such demonic power is hostile to all and symbolizes the evil forces always active in the world. As Israel in Egypt escaped the plague of locusts, so the new Israel is exempted from the attack of the demonic powers (Rev 9:4). These “locusts” torture people for five months (v. 5), the life cycle of a locust, a symbol for a short period of time.
Abaddon means “Destroyer,” so perhaps destruction is being personified. Or if this angel of the Abyss is the same as the star in 9:1, Abaddon may refer to Satan.
Who are the four angels who are bound at the great river Euphrates? (9:14)
Beyond the Euphrates River lay Israel’s enemies, Babylonia and Assyria (see Map 8 at the back of this Bible). This picture stands for God allowing a huge, destructive “army” to set out against the peoples of the earth. God raises them up to carry out his will, thus the notion of these armies being angels.
What are these horses and riders? (9:17–19)
The words describing them and their activities—plagues of fire, smoke and sulfur … snakes—emphasize how horribly evil these mounted troops (v. 16) are. They may stand for powerful demonic forces. They may stand for a literal army. Or perhaps they symbolize brutal military power, which has caused untold bloodshed over the centuries.
What’s so bad about magic? (9:21)
In the ancient world, magic often involved drugs and casting spells on people (Isa 47:12–15). The magic here involves evil spiritual forces opposed to God. Such magic is far different from the sleight-of-hand entertainment with which we are most familiar today.
What are the seven thunders? (10:3)
We do not know, because John was not permitted to tell us. Like Paul, who could not tell what he had seen in the third heaven (2Co 12:4), there are dimensions of John’s revelation that we are not able to know. Elsewhere in Revelation, thunder is a symbol of God’s judging presence (Rev 8:5; 11:19; 16:18), and that is likely the case in this scene.
Why keep parts of the vision secret? (10:4)
We do not know. But such hidden visions (e.g., Da 8:26) remind us that we do not know everything about the future—only God does. It is the glory of God to conceal a matter (Pr 25:2), because that forces us to acknowledge that God alone is all-knowing. If the content were vital to our understanding of the message, God would have permitted John to record what was revealed.
What is the mystery of God? (10:7)
In Paul’s writings, mystery usually refers to God’s plan to redeem people through Christ (Eph 3:8–9). Here, the context suggests that the mystery is God’s purpose in history: the kingdom of the world will become the kingdom of our Lord and of his Messiah (Rev 11:15).
The prophet Ezekiel (Eze 2:8–3:3) swallowed a scroll before pronouncing woe on Israel. Eating a scroll symbolizes accepting the scroll’s message. This message is sweet because it announces salvation and bitter because it proclaims harsh judgments.
What temple is being measured? (11:1)
Not the temple in Jerusalem, which had been destroyed years before John received this revelation. This may be a vision of a future temple or perhaps even one from Israel’s past. Some think this temple may symbolize the church (1Co 3:16).
What is meant by 42 months and 1,260 days? (11:2–3)
These numbers and the phrase time, times and half a time (12:14) all refer to three and a half years. They stem from prophecies in Daniel 7:25 and 9:27, prophecies initially fulfilled when Antiochus IV Epiphanes, king of Syria, subdued Jerusalem for three and a half years beginning in 168 BC. During this period, the temple was desecrated and the Jewish people were ordered to abandon their faith. Thus, John used these numbers to symbolize another coming time of intense distress.
Who are the two witnesses? (11:3)
The two witnesses bring to mind Moses and Elijah, who were able to turn the waters into blood (Rev 11:6; see Ex 7:17, 20), call down fire that devoured their enemies (Rev 11:5; see 2Ki 1:10) and shut up the heavens so that it [would] not rain (Rev 11:6; see 1Ki 17:1). Moses and Elijah may also represent the Law and prophecy, both of which give testimony (Rev 11:7) to Jesus (Mt 17:2–3). The Hebrew people held that at least two witnesses were needed to establish the truth of legal testimony (Dt 19:15; Jn 8:17).
What is the great city? (11:8)
This is a symbol for corrupt and evil worldly power. A collage of images describes this godless culture as being like wicked Sodom (Ge 19:1–13), oppressive Egypt (Ex 1:1–15:21) and hardhearted Jerusalem, the city that rejected and crucified Jesus (Mt 23:37–39).
How will these prophets torment people? (11:10)
By prophesying against people’s wicked lifestyles and by performing various painful proofs (vv. 5–6) verifying that they are telling the truth.
Why are they visibly taken into heaven? (11:12)
In this way the two witnesses, like Elijah (2Ki 2:11), receive vindication. Some say this depicts the witnessing church, which, though opposed, eventually triumphs. The fate of the two witnesses parallels Christ’s fate: witness, opposition, death, resurrection, ascension.
Do the survivors repent? (11:13)
This is the first time in Revelation that evil people acknowledge God (9:20–21). However, saying they gave glory to the God of heaven may not mean they repented; it may mean only that in their extreme terror they acknowledged a powerful God (cf. Da 3:19–29).
What is the ark of his covenant? (11:19)
In Solomon’s temple, the ark—a symbol of God’s presence—had been closed off from view and kept in the Most Holy Place (2Ch 5:7). Later, the temple was pillaged and burned by the Babylonians (2Ki 25:8–17). To have the ark reappear symbolizes the complete establishment of God’s kingdom (Rev 11:15). The relationship between God and God’s servants will be fully realized (21:3).
LINK (11:19) Then God’s temple in heaven was opened
See Hebrews 8:1–5; see also In what sanctuary does Jesus serve? (Heb 8:2) and What is the greater and more perfect tabernacle? (Heb 9:11).
Who is the woman clothed with the sun? (12:1)
Since the woman gives birth to a son who will rule all the nations with an iron scepter (v. 5; Ps 2:7–9), she has been viewed by some as Mary, mother of Jesus. Since the woman has other offspring—those who keep God’s commands and hold fast their testimony about Jesus (Rev 12:17), she has also been viewed as the church. Perhaps it is best to view the woman here as all the people of God.
Who or what is the red dragon? (12:3)
The red dragon is the devil, or Satan (v. 9). He is portrayed as violent (red), clever (seven heads), strong (ten horns) and controlling (seven crowns).
When was there war … in heaven? (12:7)
When Christ overcame Satan through his death, resurrection and ascension. Now Satan has no right to accuse Christians (v. 10), because their sins have been atoned for. And he cannot overcome people who no longer fear death (v. 11; Heb 2:14–15). Thus, Revelation 12:7–9 contains the heavenly counterpart to the action described in Revelation 12:1–6.
LINK (12:9) The great dragon was hurled down
Some see parallels to the Old Testament prophecies of Isaiah 14:12–15 and Ezekiel 28:11–19.
How can believers triumph over Satan by the blood of the Lamb? (12:11)
Believers are forgiven by God through Christ’s sacrificial death, so Satan can no longer accuse them of guilt. The blood of Christ (the Lamb, Jn 1:29) is the only hope of escaping the deadly power and guilt of sin.
When will the devil be allowed a short time of fury on the earth? (12:12)
Some believe time is short refers to the three and a half years (vv. 6, 14; 11:2–3; 13:5) of the great tribulation (7:14) in the end times, corresponding to the three and a half years of persecution that Israel endured under King Ahab (Jas 5:17). Others interpret the expression time is short in the same way that they interpret soon in Revelation 22:6—as a simple way to say that Christ can come at any time. See How soon and near are the events of this book? (Rev 22:6).
Who or what is the beast from the sea? (13:1–2)
The beast from the sea (Job 41:1–34; Da 7:2–7) is an ally or agent of Satan, possibly the end-times antichrist, who wars against God’s people. John’s original readers probably viewed the beast as the oppressive Roman government, which had become increasingly hostile toward Christians. Today the beast could symbolize any world power that aggressively opposes God’s people.
Why does the beast seem to have a fatal wound that had been healed? (13:3)
Possibly to show that Satan had already once tried to steal the authority of Christ, who rules because of his death and resurrection. The image also suggests that the beast is not easily killed; when one evil empire falls, another appears.
Why does God allow the beast to conquer God’s people? (13:7)
At times God permits defeat and suffering. It looked like Christ was defeated on the cross, and at times throughout history it has seemed as if God’s people were defeated. But ultimately, Christians will prevail because God in Christ has prevailed for us.
Why will people worship the beast? (13:8, 12)
In verse 4, the worship of the beast rises from a sense of awe and grandeur due to the beast’s apparent invincibility. Like the son of man in Daniel 7:13–14, the beast is given authority over every tribe, people, language and nation (Rev 13:7). Because of such power, many are deceived and blindly worship him.
What is the book of life? (13:8)
This is a common Biblical metaphor derived from the ancient practice of keeping a list of citizens. It represents God’s record of those who are part of his kingdom. The book of life contains a record of all those who accept Jesus Christ as Savior and therefore receive eternal life.
How was the Lamb slain from the creation of the world? (13:8)
God planned to save the world through Christ’s death long before the world was even created (1Pe 1:18–20). Jesus’ death was no afterthought or accident but was the direct plan of God.
Who is destined for captivity or execution? (13:10)
Certain of God’s people. Christians can expect persecution, and God allows some to be captured or killed. Christians are called to trust God’s sovereignty. That requires patient endurance and faithfulness.
Who or what is the beast that comes out of the earth? (13:11–12)
If John’s original readers saw oppressive political power in the first beast (vv. 1–10), they probably viewed the second beast as the seductive religious power of the emperor’s cult. At that time, Roman law required all people to worship the emperor as a god. Today, the two beasts remind us that Satan can use both government and religion to coerce or deceive.
Why give breath to the image of the first beast? (13:15)
The first beast used violent measures to oppress Christians; the second beast deceived people through religion. Giving breath to the first beast probably shows that false religion (in John’s day, emperor worship) will use political power to enforce commitment.
What mark could restrict free enterprise? (13:17)
Just as Christians are sealed, non-Christians are marked. See What is the seal of the living God? (7:2). Both images convey the idea of allegiance. Unless John’s original readers worshiped the emperor to prove their allegiance, they were socially and economically cut off. Throughout history, Christians have lost jobs and opportunities because they stood for Christ.
What does the number 666 mean? (13:18)
In ancient times, numerical value was linked with each letter of the alphabet. The Hebrew letters spelling out “Nero Caesar” add up to 666. He certainly fits the context well, since he was the emperor who began a policy of persecuting Christians. Yet within a century after Revelation was written, the precise meaning was uncertain. Efforts over the centuries to link the number with a specific person have been unsatisfactory. Another view suggests that if the number seven symbolizes the fullness of God (3:1; 5:6), perhaps the number six is associated with evil, which falls one short of completeness. The threefold six, then, would emphasize how completely evil this beast is.
Are there only 144,000 redeemed? (14:3)
The 144,000 probably refers symbolically to all of God’s people. See Are the Jews the only ones God will spare? (7:4).
In what sense had they not defiled themselves? (14:4)
This may refer to sexual purity. However, it more likely means that the redeemed have not committed spiritual adultery (v. 8)—they have not given themselves to this world’s evil.
Who is Babylon the Great? (14:8)
Ancient Babylon (see Map 8 at the back of this Bible) was noted for its decadence, lust, idolatry and oppression of God’s people (Isa 47:1–15). Here it serves as a symbol for Rome (cf. 1Pe 5:13). John proclaimed that the anti-Christian empire of Rome (and any anti-Christian power) is doomed. See the article Who is Babylon today? Is there a Babylon of every age? (Rev 18:9–19).
Burning sulfur is commonly associated with the torments of hell. These verses describe the unending suffering that awaits all those who give allegiance to worldly evil (represented by the beast). The passage thus exhorts Christians to remain faithful no matter what the cost (v. 13).
Who was like a son of man? (14:14)
Son of man, a title for the Messiah, is clearly associated with Jesus Christ (Da 7:13; Mt 24:30). The crown and the sickle signify that Christ is both victor and judge.
What is this first harvest of the earth? (14:15–16)
In the New Testament, the idea of a harvest is used to depict the gathering of God’s people (Mt 9:37–38). Perhaps the first harvest means God’s people will be protected from God’s wrath, which is released at the second harvest (Rev 14:19).
How does a winepress picture God’s wrath? (14:19–20)
A winepress relentlessly crushes grapes, which symbolizes the relentless force of God’s wrath on those who rebel against him. See What does it mean to tread a winepress? (19:15).
God’s wrath is against those who reject Christ as Savior and those who persecute believers. God is righteously angry because he is just, and thus he will judge evil.
When will God’s wrath be completed? (15:1)
Some think these three sets of seven judgments—seals, trumpets and bowls (6:1–16:21)—were executed during the early years of the church. Others think they represent judgments during the time between Christ’s first and second comings. Still others think they are predictions of God’s wrath just prior to Christ’s return.
Who conquers the beast? (15:2)
Though the beast initially persecutes and conquers believers (13:7), his success is short-lived. Jesus Christ wins the final battle and guarantees the beast’s defeat (19:20), through which believers also are victorious.
What is the song of God’s servant Moses and of the Lamb? (15:3)
The song of Moses is usually thought to be the one in Exodus 15, although it might be the song in Deuteronomy 32 (which was written and taught by Moses). The song of the Lamb, then, is the one listed here (Rev 15:3–4).
Why such emphasis on God’s wrath? (16:1)
Those who see God only as a God of love may be surprised to learn that he is also a God of wrath. God has righteous anger against sin and against the sinner who refuses to repent and accept God’s salvation. See Why is God so angry? (15:1).
When does hostility against God turn to bloodshed? (16:6)
As if ignoring or disobeying God were not enough, some escalate their opposition to God until it becomes an obsession. When they can’t get at God directly, they strike out at those who represent him—his messengers and those who obey him.
This may be figurative language in which an altar is personified as though it can speak. Or this may mean that a voice is heard from between the horns of the altar (9:13).
In what sense will the beast’s kingdom be plunged into darkness? (16:10)
This could be literal darkness, similar to the plague of darkness in Egypt (Ex 10:21–22) or the darkness when Jesus died (Mt 27:45). Or this could be figurative darkness, describing a kingdom plagued with confusion and chaos—symbolized by darkness.
Who are the kings from the East? (16:12)
Some think these are the Parthian rulers, enemies of Rome from just south of the Caspian Sea in what is now Iran. See Jews From Every Nation (Ac 2:5). Others think they symbolize the forces of evil or, in contrast, the armies of God. Still others see them as Asian kings from the Far East who will take part in the final battle at Armageddon (Rev 16:16).
Why describe the evil spirits as looking like frogs? (16:13)
John echoed the plague of frogs in Egypt (Ex 8:2–7). The origin of the three spirits is clear: they come from the mouths of the dragon, the beast and the false prophet. Frogs were unclean (Lev 11:10) and were symbols of impure impulses. That they come out of the mouth is linked with the mouth symbolizing an instrument of good or evil (Rev 1:16; 9:17; 11:5; 12:15; 19:15, 21). Frogs, then, are a symbol for the repulsive spirits of the demonic world and may represent the deceptive propaganda that leads people to accept and support the cause of evil.
Who is the false prophet? (16:13)
Some think the false prophet is the second beast, that is, the beast out of the earth (13:11–17). Others suggest the false prophet, the dragon and the first beast, that is, the beast out of the sea (13:1–8), make up a counterfeit trinity.
What would entice world leaders to this battle? (16:14)
Two things may be involved in bringing the world leaders into the battle: (1) something natural, such as the kings’ hatred for God and the truth or (2) something extraordinary and supernatural (such as miracles and signs) that convinces the kings they cannot lose if they join the side of the beast.
Are these Jesus’ words? (16:15)
Yes. These words are similar to those Jesus speaks to the churches (3:3, 18). Similar warnings to be prepared for Jesus’ coming are found in the Gospels (e.g., Mt 25:1–13). From a literary standpoint, it’s clear that these words are not John’s. Throughout the book he speaks as an observer to these events, not as a participant.
Armageddon comes from two Hebrew words: Har and Megiddo, “the mountain of Megiddo.” The mountain of the city of Megiddo stands at the head of the plain of Esdraelon, south and east of Mount Carmel, where Elijah challenged the prophets of Baal (see Map 7 at the back of this Bible). This plain was the site of many Old Testament battles.
Many think Armageddon refers to a place where a battle will occur before the return of Christ on the great day of God Almighty (v. 14). Others think this battle will be more like a war with a number of battles in various locations: Egypt (Da 11:40–45), Jerusalem (Zec 14:2) and the plain of Esdraelon (Megiddo). Whether understood literally or symbolically, most see it as the battleground of God’s final defeat of evil.
Who is Babylon the Great? (16:19)
Ancient Babylon (see Map 8 at the back of this Bible) was noted for its decadence, lust, idolatry and oppression of God’s people (Isa 47:1–15). Here it serves as a symbol for Rome (cf. 1Pe 5:13). John proclaimed that the anti-Christian empire of Rome (and any anti-Christian power) is doomed.
Who is the great prostitute? (17:1)
The great prostitute, though not easy to identify, has been linked to Babylon, Rome and Jerusalem (v. 18). It may be that she symbolizes all cultures that are unfaithful to God (their actions here are represented by adultery, v. 2).
Who or what is the scarlet beast? (17:3)
This beast is most likely the first beast, that is, the beast out of the sea (13:1–8). The color scarlet is probably used to symbolize blasphemy, in contrast to the purity and faithfulness symbolized by the color white (1:14; 3:4–5; 19:8, 11, 14).
In what sense is the beast covered with blasphemous names? (17:3)
Blasphemy seems to be the primary feature of this beast’s character (13:1, 5–6). Covered with blasphemous names suggests that the beast is completely and irrevocably opposed to God.
How was John in the Spirit? (17:3)
John used this phrase to underscore that the source of his vision was God. His vision came out of a supernatural encounter far beyond the typical indwelling of the Spirit in a believer’s life. John was transported into a special, heightened spiritual experience. He repeated the source of his vision because this chapter opens up a whole new dimension of the revelation.
Why keep things a mystery? (17:5)
See the article Why did John use such obscure, mysterious language? (1:19–20).
Why was she drunk with the blood of God’s holy people? (17:6)
Since the great harlot is figurative, we should also view her blood drinking as symbolic. This horrifying reference is a poetic way of pointing out that the harlot has played a pivotal role in the murderous persecution of many believers. Her drunkenness might be a reference to the subsequent euphoria she has experienced through persecuting and killing Christians.
Why is the beast in the past and future but not in the present? (17:8)
The three stages represent the beast’s rise to power, its mortal wound and its miraculous recovery (13:3). John wrote not from his own time frame but from the perspective of the prophesied events, quoting the angel (17:7).
Can these events be linked in an understandable way to history? (17:9–14)
The symbolism of these verses is difficult. One view links these kings to Roman emperors: Augustus, Tiberius, Caligula, Claudius and Nero are the five [who] have fallen; Vespasian is the one [who] is; and Titus is the other [who] has not yet come (v. 10). Another view sees these kings as nations: those from the past are Old Babylon, Assyria, New Babylon, Medo-Persia and Greco-Macedonia; the one from the present is Rome; and the one from the future is another kingdom (or series of kingdoms) that sets itself against the kingdom of God (possibly the kingdom of the antichrist).
Will Christians be part of this war? (17:14)
The called, chosen and faithful followers are on “the Lord’s side”, although it’s not clear whether they are part of this war or simply spectators to it. Some say these are believers who decide for Christ after the church is raptured and so they are still in the world. Others say the raptured church will return to earth to be with the Lord at this time. Still others believe that Jesus will not come for his church until after this battle.
Why are two evils—the beast and the prostitute—at odds with each other? (17:16)
The wicked act selfishly and often with hatred toward each other as well as toward the righteous. Both the beast and the prostitute want power over the whole world, so their selfish goals conflict.
Who is Babylon the Great? (18:2)
See Who is Babylon the Great? (14:8) and the article Who is Babylon today? Is there a Babylon of every age? (18:9–19).
What had the nations done? (18:3)
They were guilty of adulteries with Babylon, probably the great prostitute (17:1). Their adulteries most likely included cultic prostitution common in pagan religions. But they also included excessive materialism—accumulating wealth by any means, legal or otherwise.
At what point should God’s people separate from the world? (18:4)
Some feel Christians should isolate themselves from society, but this makes it difficult to penetrate society with the gospel. Others strive to communicate the gospel at all costs, but they find that identifying with secular culture weakens their distinctive countercultural message. It requires God’s wisdom to balance letting the world go its own way and refusing to let them go without the gospel.
What kind of glory and luxury did Babylon have? (18:7)
The Bible uses the glory and luxury of Babylon to symbolize selfish excess and sin. Babylon’s decadent lifestyle included idolatry, prostitution, pride and an unrestrained appetite for luxury and wealth.
Who is Babylon today? Is there a Babylon of every age? (18:9–19)
It is difficult to be precise about pinpointing symbols and exact times in the book of Revelation. Just as many see a plurality of lesser antichrists (1Jn 2:18) throughout history in addition to a final antichrist (1Jn 2:18), so also Babylon is a symbol big enough to encompass a plurality of lesser “Babylons” (such as in 1Pe 5:13, where many would say Babylon symbolizes first-century Rome) as well as a final evil empire related to end-times events in Revelation 17–18.
What we know definitely about Babylon is that (1) she is seductive, like a prostitute (Rev 17:5), (2) she is a commercial center (28 purchasable commodities are listed in 18:12–13), and (3) she triggers historic associations of decadence and oppression of God’s people (Isa 47:1–15; Jer 50:33). See Who is Babylon the Great? (Rev 14:8). God’s worship center, the Jerusalem temple, was destroyed by the Babylonians. In Isaiah 13–14, Jeremiah 50–51 and Daniel 4:30, Babylon emerges as an archetype of arrogant antagonism toward God.
In the New Testament, Babylon is most likely an image for Rome (1Pe 5:13; Rev 17:9). Beyond that, any corrupt civilization that opposes the true God is a modern version of ancient Babylon. Babylon is also secular society—including its religious (Isa 13:11; 14:13–14), political (Rev 17:5, 18), economic (18:11–17) and international impact (17:15)—wherever and whenever it rises against God.
When evil empires rise up, does God destroy them? (18:9–19)
Yes, eventually. Daniel 2:21 says that the sovereign God deposes kings and raises up others (as God did to four kingdoms in Da 2:31–45). Similarly, Mary testified in Luke 1:52 that God has brought down rulers from their thrones. From our human perspective, evil empires (such as the Nazi regime) may seem to last a long time, but God will eventually judge and destroy them.
Why include human beings with this list of merchandise? (18:13)
When the great city is destroyed, the merchants weep because the source of their wealth has been destroyed. The cargo list is impressive: precious metals and stones, exotic spices, ivory, expensive woods, cattle, sheep and so forth. The reference to human beings who are slaves reveals that humans are viewed as no better than livestock. The notorious slave trade of the Roman world was a testimony that human life could be sacrificed for material pleasures.
What is the significance of the millstone? (18:21)
The image is borrowed from Jeremiah 51:60–64, which describes the destruction of ancient Babylon in connection with a rock sinking into the Euphrates River. For John, throwing a great millstone into the sea symbolized the fall of Babylon. He was proclaiming that as a huge stone is flung into the deep, so Babylon will vanish.
What does hallelujah mean? (19:1)
The word comes from two Hebrew imperatives that mean “praise the Lord” or “praise Yah[weh].”
Who are the twenty-four elders? (19:4)
They seem to be either angelic beings or representatives of the whole company of believers; their function is to worship and serve God. Using 21:12–14 as a guide, some scholars think they represent both Israel (the 12 tribes) and the church (the 12 apostles). Others think they may also call to mind the 24 orders of Levites—those who belonged to the priestly tribe that led in the service and worship of God.
Who are the four living creatures? (19:4)
They are a second group of angels within the circle of 24 elders. They are modified versions of the creatures seen in the visions of Ezekiel (Eze 1:4–24) and Isaiah (Isa 6:1–3). They have typically been thought to represent all of creation, with each animal being the strongest of its category. This could symbolize the worship of the Creator by the creation.
What does the wedding of the Lamb represent? (19:7)
Throughout the Bible, weddings and marriages are used to picture spiritual truths. In the Old Testament, Israel is said to be the bride and wife of God (Isa 54:5). In the New Testament, that imagery is applied to the church and Christ (Eph 5:22–32). Jesus’ deep love for the church and his commitment to it are symbolized by the marriage covenant. Scripture teaches that as a husband and wife are one, Christ and the church are similarly united as one.
There were two important steps to a Jewish marriage: the betrothal (the promised agreement to marry) and the actual wedding ceremony. These two events were often separated by an extended period of time during which the couple remained faithful to one another as they waited for the wedding ceremony to take place to finalize the marriage.
Our betrothal to Christ takes place at the point of salvation. But the wedding ceremony occurs when Jesus, the bridegroom, comes to take his bride. In this verse, the church is described as finally ready to enter into the long-awaited union with the Lord Jesus Christ.
Who is the bride of the Lamb? (19:7)
The church of Jesus Christ, the people of God. The bride is a frequent Biblical picture for God’s people. Ancient Jewish customs called for the groom to go to his fiancée’s house and take her to his own house to be his bride. The wedding would then be followed by festive celebrations lasting up to seven days. The early church saw this as a vivid image of the relationship believers have with Jesus the Messiah (Mt 25:1–13; Eph 5:25–27).
Why does the angel announce that these words are true? (19:9)
The other words that John wrote down were just as true. However, the angel wanted to offer further assurance to John and John’s readers by emphasizing the certainty of the great prostitute’s demise and of the wedding supper of the Lamb. Such assurances are common throughout Revelation (e.g., 1:2; 3:7, 14; 17:17; 21:5; 22:6).
See the articles What is heaven like? (4:1–11) and What will eternal life be like? (21:22–27).
Why does the rider have so many names? (19:11–13, 16)
In Biblical times, names not only identified people but also described or expressed their character. Thus it is plausible that Jesus also has a name no one knows (v. 12) because his character cannot be exhaustively revealed.
What is the sword that comes out of his mouth? (19:15, 21)
This image, found also in 1:16, 2:12 and 2:16, draws on Isaiah 11:4, which prophesies that the Messiah will strike the earth with the rod of his mouth. This sword symbolizes the lethal power of Christ’s word of judgment (cf. Isa 49:2; Heb 4:12). In Revelation 2:16, the sword is a symbol of Christ’s judgment of the church in Pergamum for its acceptance of heresy. Here the sword is employed in Christ’s judgment of the nations at his second coming.
What does it mean to tread a winepress? (19:15)
The treading of grapes is a common Biblical metaphor to picture the execution of God’s wrath on his enemies. See What was a winepress? (Isa 63:2) and How does a winepress picture God’s wrath? (Rev 14:19–20).
Is this war Armageddon? (19:19)
Probably. The preparation for Armageddon occurred earlier (16:12–16): the river Euphrates was dried up, and evil spirits from the mouths of the dragon, the beast and the false prophet were released to go out and stir up the kings of the world to bring them to battle against God. Here their task is accomplished, and the armies of the world are now allied against Christ and the armies of heaven (Rev 19:14).
What is the fiery lake of burning sulfur? (19:20)
This is the place of final torment for the wicked. It is John’s description of what is elsewhere referred to in the New Testament as gehenna, which is translated “hell.” This was the name of the valley south and west of Jerusalem where human sacrifices had occurred, giving it an unholy reputation. Later it was a place where garbage was burned. Its continual flames are a fitting picture for eternal judgment. See What was Jesus’ concept of hell? (Mt 5:22).
Why bind Satan for only a thousand years? (20:2)
There are many different opinions about this thousand-year period called the millennium (from the Latin word for thousand). Some think it is a symbolic period of time (not a literal 1,000 years) when Satan’s power is restrained as the church fulfills the work of the kingdom. This view is called amillennialism. According to this view, the millennium describes the present reign of Christ in heaven over his realm. The present form of God’s kingdom will be followed by Christ’s return.
Others understand the millennium in the literal sense of a 1,000-year period. Some who hold this view believe that Christ will return to rule over the whole earth from Jerusalem for a thousand years. This view is called premillennialism. According to this view, during Jesus’ 1,000-year reign, Satan will be held captive. At the end of that time, Satan will be released for one final onslaught against God (vv. 7–10), bringing a final resolution to the ongoing struggle between good and evil.
Still others view the millennium as a wonderful, ideal period during which the world will be Christianized through the increasing impact of the church, which will result in a long period of peace and prosperity. This view is called postmillennialism. According to this view, Christ will return after the millennium.
The big picture of Revelation 20:1–3 suggests that Satan is restricted and cannot marshal the evil nations to make a final effort to destroy the church until God permits him to do so. Through the years, Satan continues to attack the church through anti-Christian forces, but God has yet to release him and give him one more opportunity to have his way with believers. In other words, for a period of time determined by God (symbolized by 1,000 years), Satan will not be given any opportunity to mount a final attack against the church.
Why do the martyrs get to come to life first? (20:4–5)
A literal reading of verse 4 indicates that only the faithful who were martyred are raised from the dead. But this presents a problem because John has elsewhere indicated that the kingdom reign will be shared by every believer who overcomes (2:26–28; 3:12, 21) and is purchased by Christ’s blood (5:9–10). Unless only the martyrs will reign in the millennium—meaning believers who weren’t martyrs will also miss out on the blessing of the first resurrection (20:5–6)—another explanation is needed. Perhaps the fact that some in John’s day were being persecuted to the point of death explains the special encouragement to the martyrs, while not implying that others would be left out. Or perhaps the martyrs represent the whole church that is faithful to Jesus, whether or not they have actually been killed.
The phrase Gog and Magog is a reference to people from the far north (Eze 38:2; 39:2) who are enemies of Israel. These names may symbolize those from anywhere who band together to oppose God and his people. See Who were all these nations? (Eze 38:2–6).
What kind of eternal torment must the devil endure? (20:10)
The lake of burning sulfur describes unimaginable and never-ending pain. However, even this extreme picture is limited in its ability to describe the intensity of pain in the spiritual realm.
What are these books that will be opened? (20:12)
These books—like ledgers—contain exhaustive records of every evil act, word and thought of the unrighteous. Some think they may also include the deeds of the righteous that will be rewarded (2Co 5:10). The book of life, however, contains only names, not deeds. Those who have by grace believed and trusted God for new life through Christ will have their names listed in the book of life. See What is the book of life? (Rev 3:5).
How do the sea, death and Hades relate to one another? (20:13)
These three terms are used to describe the universal scope of judgment. No one will escape; all will be raised to face judgment. The sea represented chaos in the ancient world. Death and Hades probably mean the same thing. Each portrays the idea that the dead await final judgment. When the judgment is complete, death and Hades will themselves be thrown into the lake of fire (v. 14), no longer to be feared.
What is the second death? (20:14)
Eternal separation from God, the destiny of the wicked. Those sentenced to the lake of fire forever experience this second death.
What happens to the earth, sea and heaven? (21:1)
The word new indicates new in quality, not necessarily new in time and space (Isa 65:17). The world of sin, suffering and rebellion against God is destroyed (2Pe 3:10). A new earth and heaven, where God and righteousness dwell (2Pe 3:13; Rev 21:3), will be the home of believers.
What is the new Jerusalem? (21:2)
There is some disagreement over whether the new Jerusalem is an actual city or a symbolic representation of the church in its perfected and eternal state. Either way, it is eternal and comes from heaven. Like the original Jerusalem, it will be the place where God lives with his people.
What will be different when the old order of things has passed away? (21:4)
The old order is characterized by the debilitating effects of sin: suffering, sorrow, death, mourning and pain. These will be gone forever. God will wipe away all tears, and death will be no more!
Why does God call himself the Alpha and the Omega, the Beginning and the End? (21:6)
Why lump cowards and murderers together? (21:8)
Some suggest that each group mentioned here at one time had professed faith in Christ as Savior. But then, under varying circumstances, they demonstrated that they were not believers, making them all equals. Thus the coward’s fear is not normal apprehension (which is not sin) but a lack of commitment.
What is the second death? (21:8)
Eternal separation from God, the destiny of the wicked. Those sentenced to the lake of fire forever experience this second death.
Who is the bride, the wife of the Lamb? (21:9–10)
Some say that the bride, the wife of the Lamb refers to the new Jerusalem. Others say that this means the church, now “married” to Christ and living in the new Jerusalem. See Who is the bride of the Lamb? (19:7) and the article What does the wedding of the Lamb represent? (19:7).
Why are there twelve gates, angels, tribes, foundations and apostles? (21:12–14)
The number twelve is both literal and symbolic. There certainly were twelve tribes and twelve apostles. However, the number twelve also symbolizes fullness and completeness, particularly when it refers to the relationship between God and his people.
Why is heaven depicted as a cube? (21:16)
This shape would have immediately reminded John’s original Jewish readers of the inner sanctuary of the temple—the Most Holy Place, where God’s presence dwelt. It was a perfect cube: 20 cubits high, 20 cubits wide and 20 cubits long (1Ki 6:20). Here again is a “perfect place” where God takes up residence with his people.
What will eternal life be like? (21:22–27)
Some think the new Jerusalem will be an actual city, while others think it is a symbolic representation of the church triumphant. Some think it will hover over the earth during the millennium and throughout eternity; others think it only pictures the eternal state.
Whatever the details, the image is one of indescribable beauty and glory. Eternal life will be a whole new dimension of living—people will have new life, purpose and action. God will be the focus of this city, the source of its light (and everything else). God’s spectacular glory will illuminate the city, as is illustrated by the lack of night. His presence will fill the whole city, making the need for a temple obsolete; the new Jerusalem itself will be a temple filled with the glory of God.
Eternal life will be pure, untainted by anything evil. In the new Jerusalem we will escape not only the power and penalty of sin but also its very presence.
What does the water flowing from the throne of God symbolize? (22:1)
Some think the flowing water refers to the Holy Spirit. Others think it refers to the promise of eternal life. Still others think it refers to the abundant life that God gives to his people. All these ideas may be intended in this symbol.
How are the leaves for the healing of the nations? (22:2)
The tree of life will produce abundant fruit for eating. It will also have medicinal value for the final healing of the nations—those included in the new Jerusalem. This symbolizes the completeness of Christ’s redemption in overcoming the effects of sin through his death. So powerful is the effect of Jesus’ death that it completely redeems and restores what was lost in the first garden, eradicating sin forever.
What curse comes to an end? (22:3)
This may mean that the curse placed on creation and humanity because of Adam’s sin has finally come to an end (Ge 3:14–19). Images from the Garden of Eden before sin entered the world dominate Revelation 22:1–5. The world was accursed when sin entered it; but now, in the new garden, the curse has been abolished because evil no longer exists. Perfect intimacy with God replaces evil and its curse (Rev 7:3, 9–17; 14:1).
How soon and near are the events of this book? (22:6, 10)
There are those who think John was mistaken to believe that Jesus would return quickly. But these words probably underscore the immediacy, not the timing, of Christ’s return. Jesus may come at any time, so every generation should expect his coming. See How could Peter have said the end of all things was near? (1Pe 4:7).
Why does the angel give up on wrongdoers and the vile? (22:11)
Some see the angel’s words as an exhortation to repent. Since the return of Christ will be swift and at an unexpected time, there won’t be time to seek forgiveness at that moment. Others see these words as a warning that repeated actions form character; do something long enough and there comes a point when character has been firmly set and cannot be changed.
Whom do these dogs represent? (22:15)
This is a term that pictures wickedness. Traitors (Ps 59:5–6), the heathen (Mt 15:26–27) and Judaizers (Php 3:2) are called dogs.
How is Jesus the Root and the Offspring of David? (22:16)
Jesus is identified with the prophecy of Isaiah that announced that the Messiah would come forth as a shoot … from the stump of Jesse (Isa 11:1, 10).
How is Jesus the bright Morning Star? (22:16)
As the light of dawn approaches, the morning star announces the start of a new day—the dark night is past. Jesus is the hope of the world for the end of sin and tribulation, as it was foretold: a star will come out of Jacob (Nu 24:17).
Why include a final warning about adding or subtracting from this book? (22:18–19)
John didn’t want anyone to distort this message, which was given by a revelation from Christ. There are other similar warnings in the Bible (Dt 4:2; Pr 30:5–6; Gal 1:6–7).