1. Introduction and Jesus Glorious Appearance (1:1–20) Outline I. Introduction (1:1–8) A. Prologue (1:1–3) B. Greeting (1:4 5a) C. Doxology (1:5b 6) D. Prophecy (1:7–8) II. Vision 1: The Church on Earth (1:9 3:22) A. Jesus Glorious Appearance (1:9–20) 1. Location (1:9–11) 2. Appearance (1:12–16) 3. Message (1:17–20) I. Introduction 1:1–8 1 1 The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. And he made it known by sending his angel to his servant John, 2 who testified to do the things he saw, that is, the word of God and the testimony of Jesus Christ. 3 Blessed is the one who reads aloud and the ones who hear the words of this prophecy and heed the things written in it. For the time is near. 4 John to the seven churches that are in [the province of] Asia. Grace to you and peace from him who is and who is to come, and from the seven spirits that are before his throne, 5 and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and set us free from our sins by his blood, 6 and made us a kingdom and priests to his God and Father: to him be glory and power forever and ever. Amen. 7 Look, he is coming with the clouds, and every eye will see him, even those who pierced him, and all the tribes of the earth will mourn because of him. Yes indeed, amen. 8 I am the Alpha and the Omega, says the Lord God, who is and who was and who is to come, the Almighty. John's introductory words in his Gospel describe Jesus as the Word of God (John 1:1), and in the opening verse of his First Epistle, he introduces Jesus as the one from whom the disciples heard the word of life (1 John 1:1 3). In Revelation he states that God gave Jesus his revelation to make it known to John, who wrote it down and passed it on to the church. Although the title of the last book in the canon is often listed as The Revelation of John, it is in fact The Revelation of Jesus Christ. Furthermore, having received God's revelation, Jesus reveals himself to John on the island of Patmos. He tells him to write seven letters to the seven churches in the province of Asia. Jesus indeed is the living Word of God, and John is on the island because of the word of God and the testimony he has presented about Jesus. In short, John has been faithful in proclaiming God's revelation in Jesus Christ. John begins the first chapter of Revelation with a twofold prologue in which he states first the origin and recipients of the Apocalypse and then the formulation of the first of seven beatitudes in this book.^[1] Identifying himself as John, he addresses the seven churches in the province of Asia and greets them in the name of God, the Holy Spirit, and Jesus Christ (1:4–5). He purposely places Jesus last in this trinitarian greeting, because John makes Jesus known as the Redeemer who is coming back on the clouds. A. Prologue 1:1–3 1. The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. And he made it known by sending his angel to his servant John, 2. who testified to the things he saw, that is, the word of God and the testimony of Jesus Christ. a. The revelation of Jesus Christ. The term Apocalypse derives from the Greek word apokalypsis, which means an uncovering or revealing. Technically, as a heading, the term relates to only one book in the entire canon of the Scriptures, namely, Revelation, but the initial readers were not unacquainted with the Greek word apokalypsis, which occurs eighteen times in the New Testament, thirteen of them in Paul's epistles.^[2] From time to time, God revealed messages to his people, but in the Apocalypse he presents an extended uncovering of his biblical revelation to Jesus. Hence a lengthy title for this book is The Revelation of God to Jesus Christ. When Jesus Christ imparts the revelation he has received, at that moment it becomes his own revelation. Indeed, the title of this book can also mean that Jesus Christ presents revelation about himself. This is so in the second half of the chapter and elsewhere, where he reveals himself to John and to the readers of the letters (1:12–13; 2:1, 8, 12, 18; 3:1, 7, 14). Jesus is both the object and content of the revelation that ultimately belongs to him.^[3] He is not an angel who passed it on to John, but he is the revealer of and about himself. In short, Jesus revelation is both subjective and objective. The double name Jesus Christ is his given name and a description of his mediatorial office. In succeeding verses and chapters, the single name occurs either as Jesus (e.g., 1:9) or Christ (e.g., 11:15).^[4] The double name tells the reader not only who Jesus is but also what he has done and continues to do as Lord and Savior. This combination appears at the beginning of the book to identify him fully (see also 1:2, 5). He is the Son of God who appeared in human form to take upon himself the obligation to redeem and restore God's covenant people. b. Which God gave him to show his servants what must soon take place. Notice that Jesus Christ is subordinate to God, who by giving Jesus the revelation implicitly appoints him to an assignment. The verb to give is not merely a handing over of a gift, but rather it intimates the task of making God's revelation known to his people (John 12:49; 14:27; 17:8). Jesus Christ receives the task of showing it in the manner of a pictorial display. The book itself is an eloquent testimony that this display is given by signs, symbols, names, numbers, colors, and creatures. At the beginning of this book, its pictorial characteristics already become visible in the verb to show. It is a hint to the reader as to how the book should be read and understood. The word servants denotes not slaves but God's people who obediently do his will (see 2:20; 7:3; 19:2, 5; 22:3, 6). Here the word bears a single message, whereas in two other places it has a dual message: his [your] servants the prophets (10:7; 11:18), which is a common Old Testament appellation (Jer. 7:25; Ezek. 38:17; Dan. 9:10; Amos 3:7). The single message states that God's servants withstand temptation, bear his seal on their foreheads, and sing his praises. God's servants are to be informed about the things that must happen soon. What is the meaning of the word soon? To the recipients of the seven letters it meant that persecution would soon be reality. But this is only one aspect of the things that will come to pass. Throughout the ages, God's servants have experienced that the things Jesus made known to them truly occurred. Therefore, the church today is anxiously waiting for Jesus promised return. The repetition of the words what must soon take place is significant because they are part of the last chapter of the Apocalypse (22:6) that features the promise of and petition for the Lord's return (Dan. 2:28, 29). To quote a reassuring word from Peter, The Lord is not slow in keeping his promise, as some understand slowness (2 Pet. 3:9). c. And he made it known by sending his angel to his servant John. It is significant that the verb to make known/to signify in the Greek language is related to the noun sign. Here then is a foreshadowing of the method in which revelation is conveyed. The conveyor of the message is an angel, who differs from Jesus Christ, the revealer. An angel is a messenger, never a revealer (1 Pet. 1:12). And this angel conveys the message to John, the author of Revelation (22:6, 16). Here is John's first self-designation (1:1, 4, 9; 22:8), which he gives in the third person as his servant. d. Who testified to the things he saw, that is, the word of God and the testimony of Jesus Christ. We would expect John to pen the present tense of the verb to testify as he did in the concluding words to his Gospel, This is the disciple who testifies to these things, and who wrote them down (John 21:24). But in the case of the Apocalypse, John is resorting to the technique of seeing himself from the perspective of his readers. They would realize that by writing the past tense testified John placed himself in the time when they received the Apocalypse. This is the so-called epistolary aorist.^[5] Some scholars are of the opinion that John wrote the past tense because he first wrote his Apocalypse and afterward added the prologue.^[6] But this is unlikely because John wrote not on individual sheets of papyrus but on a scroll, which precludes adding a prologue. The author first had to see the things that were revealed to him before he could record them in a book. The word of God does not mean the person of Jesus Christ (John 1:1) but refers to God's revelation. The Apocalypse originates not with John who is the writer but with God, who reveals his word to the readers through John (1:9). And the testimony of Jesus Christ is the completion of this clause, which in slightly altered form appears repeatedly throughout the book (1:9; 6:9; 12:17; 20:4). The question is whether the genitive in the phrase testimony of Jesus Christ is subjective or objective. Subjectively, the testimony belongs to Jesus who is the messenger of the word of God (John 3:31 34). Objectively, the phrase points to God's faithful servants, including John, who proclaim the word and preach about Jesus. In this particular text, however, the choice is the subjective genitive because the context demands it. The first phrase word of God calls for it, and similarly the second requires it. Even though these phrases pertain to the Apocalypse, they embody the fullness of its content, namely, the numerous allusions to the Old Testament together with the earthly life and ministry of Jesus. 3. Blessed is the one who reads aloud and the ones who hear the words of this prophecy and heed the things written in it. For the time is near. a. Blessed is the one who reads aloud and the ones who hear the words of this prophecy. This is the first of seven beatitudes in the Apocalypse (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). The word blessed is sometimes translated as happy, but its meaning is more than happiness. It points to God from whom all blessings flow, to borrow the opening line of Thomas Ken's doxology. And in both the Old and New Testaments, the blessings of the Lord are reflected in the delightful faces of his faithful servants (see, e.g., numerous Psalms, Prophets, and the Beatitudes).^[7] The blessings of the Lord descend on both the person who reads aloud the words of this Apocalypse in the local worship service and the hearers who listen reverently and obediently to these words. In the ancient synagogues the Law and the Prophets were read on the Sabbath days (Luke 4:16; Acts 13:15; 15:21), and in the churches the Gospels and the Epistles were added to the reading of the Scriptures (1 Tim. 5:18; Col. 4:16; 1Thess. 5:27). The verb tense of to read and to hear is in the present to indicate that this is not merely a single exercise but rather that the religious exercise must be kept regularly, especially on the Lord's Day. This exercise is meant to worship God and to strengthen believers in their faith. The term prophecy appears seven times in Revelation (1:3; 11:6; 19:10; 22:7, 10, 18, 19) and does not necessarily refer to predictions. Prophecy in this book relates to God who through his messengers makes his truth known to his people. Prophecy means a continuation of God's word in the Old Testament Scriptures and indicates that God is its author who endows it with his authority. The prophetic message of the Apocalypse, therefore, assumes its rightful place among the other books in the canon. b. And heed the things written in it. Through these words of prophecy, God's messengers call people to a life of obedience and love for him. They are those who are the hearers of the words that are read; they must put these words into deeds to demonstrate that they are indeed children of God and followers of Jesus. They must keep these written words that never lose their power and authority. For the time is near. The Greek language has at least two words for time: first, chronos, from which we have the derivatives chronic and chronicle, denotes calendar time of longer or shorter duration. Second, kairos signifies an opportune moment or a time of decision. This is the word used in the clause for the time is near. For readers of Revelation, the time is at hand to make a decision. The word occurs seven times in the Apocalypse (1:3; 11:18; 12:12, 14 [three times]; 22:10).^[8] With the composition of this book the kairos has come; aside from the chronos, it spans the passing of the ages. Although the end has not yet come, and the kairos is still in progress, so much of what was to occur has already occurred, that now, surely, we may look the more eagerly for the end. ^[9] The Book of Revelation repeatedly states that its contents relate to the time at hand (1:1, 3; 22:6, 10). It informs the readers that its message is applicable to the time in which they are living: the conflict between God and Satan, Christ and the Antichrist, the Holy Spirit and false prophets, the church and immorality is occurring in their lifetime. Consequently, every generation has to appropriate and apply the message of the Apocalypse. And each generation of believers must wait with eager expectation for the Lord's return. Greek Words, Phrases, and Constructions in 1:1–3 Verse 1 [Greek] that which must take place. The word [Greek] denotes necessity that God controls. The aorist tense of the infinitive is constative to encompass lime from beginning to end.^[10] Verse 2 [Greek], [Greek] these two words (to testify; testimony) are typical Johannine expressions that frequently appear in the Gospel, Epistles, and Apocalypse. The verb is the aorist active indicative and its cognate the accusative noun Verse 3 [Greek] the definite article introduces a class of people. The verb to hear (in the present participle) is followed by the accusative that expresses the act of hearing and expects obedience. [Greek] this is the perfect passive participle has been written. The perfect tense implies that the action occurring in the past has lasting effect for the present and future. [Greek] Augustine differentiated kairos and chronos by saying, The Greeks indeed use kairos as a particular time not however as one which passes in an alteration of divisions, but as one which is perceived &as time for harvesting, gathering grapes, warmth, cold, peace, war, and anything similar. They speak of chronoi as the very divisions of time. ^[11] B. Greeting 1:4 5a 4. John to the seven churches that are in [the province of] Asia. Grace to you and peace from him who is and who was and who is to come, and from the seven spirits that are before his throne, 5a. and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. a. John to the seven churches that are in [the province of] Asia. This self-identification (see vv. 1, 9) presents the writer as a well-known person in the western part of Asia Minor (modern Turkey). He identifies himself in the Apocalypse because this genre differs from his Gospel and Epistles. The readers needed no further identification than the name John, because for the Christians throughout the province of Asia there was only one person who could speak with authority, namely, the apostle. As members of the seven churches residing in the province of Asia (the western region of Asia Minor), they knew the venerable John. When Jesus appeared to John on Patmos, he mentioned the seven churches by name: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (v. 11). These seven churches receive greetings from the triune God and in addition they obtain the text of the Revelation. Notice that this is the first time the number seven appears in the Apocalypse seven signifies completeness. Beginning with the address, John demonstrates that the Apocalypse is written in epistolary form. In brief, the first line of verse 4 is equivalent to the address on an envelope. b. Grace to you and peace from him who is and who was and who is to come. The greeting of grace and peace also occurs in other New Testament epistles (Phi. 1:2; 1Pet. 1:2); other letters add mercy (1 Tim. 1:2; Jude 2). The salutation grace (charis) is variation of the Greek chairein, which was the common greeting of the Greek-speaking population (Acts 23:26); the word peace (Hebrew al�m, expressed here by the Greek eirn) was used by Jewish people as a salutation. Further, John differs from other letter writers in delivering greetings from all three persons of the Trinity. He describes the Father as the one who is and who was and who is to come. This greeting is unique and reveals God's infinity with respect to present, past, and future. God is timeless from eternity to eternity. The description of God would also be applicable to Jesus Christ [who] is the same yesterday and today and forever (Heb. 13:8). The Messiah was known as the coming one (Matt. 11:3; John 11:27). But in this trinitarian greeting, Jesus Christ has a place and so do the seven spirits, that is, the Holy Spirit. Paul usually greets the recipients of his Epistles in the name of God the Father and the Son Jesus Christ; here, however, all three are mentioned preceded by the preposition from. At this point in Greek, the grammar is extremely awkward, which translators sidestep by providing a smooth translation. Critics are quick to declare that the author of Revelation cannot have been the writer of the Fourth Gospel, who writes acceptable Greek without grammatical errors. They conclude that if the apostle John penned the Gospel, another John must have written the Apocalypse. This is not necessarily so if we consider that the apostle John was surrounded by assistants in Ephesus where he wrote his Gospel but was alone on Patmos. Because of his Jewish heritage, John would not dare to bring any changes to the appellation I am by which God reveals himself (Exod. 3:14; see also John 8:58). The Greek translation of the Old Testament has the expression ho MnExod. 3:14LXX , which is exactly what John writes in this text. John refuses to have the name of the I am conform to the rules of Greek grammar. Thus, he breaks grammatical rules so as not to discredit God's immutability. And John is consistent in his refusal, as is evident from other places where the same expression appears (1:8; 4:8; 11:17; 16:5). His wording the one who was refers to God, who existed in eternity before cosmic time came into being. And the futuristic phrase the one who is to come appears in the Greek text of Psalms 118:26(117:26 LXX). So the entire clause from the one who is and who was and who is to come must be understood as an unalterable noun.^[12] c. And from the seven spirits that are before his throne. John repeats the phrase seven spirits a few times in the Apocalypse (3:1; 4:5; 5:6) but does not explicate. Some translations have sevenfold Spirit or seven Spirits as the reading in either text or margin. Interpretations of the expression seven spirits vary: First, some scholars say that they are seven angels because spirits are sometimes called angels (Heb. 1:7, 14).^[13] But angels are created beings, subordinate to God, and in the Apocalypse are never called spirits. The term seven angels occurs frequently (15:1, 6 8; 16:1; 17:1; 21:9). Indeed, angels remain God's servants who can never fill the role of the third Person in the Trinity. Second, others contend that the seven spirits are symbols of divine majesty as powerful beings through which God blesses the church.^[14] These powerful beings, however, are inferior to God and thus cannot complete the fullness of the Trinity expressed in the greeting. Third, the Apocalypse speaks of the Spirit but never uses the name Holy Spirit. Instead we assume that John employs the symbolism of the number seven and thus describes the Spirit The seven spirits (1:4; 3:1; 4:5; 5:6) are sent out to all the nations of the world, so that through the church's faithful teaching of the Word, people everywhere may come to know and worship God.^[15] The number seven signifies the fullness of the Holy Spirit in his person and work as exemplified in the prophecy of Zechariah 4:2, 6.^[16] In the Holy Place of the temple, Zechariah sees a golden lampstand with seven lights each having seven spouts and wicks (v. 2). The abundance of oil symbolizes the Holy Spilt at work, as is evident from God's declaration, Not by might nor by power, but by my Spirit, says the Lord Almighty (v. 6). God rules this earth not by an earthly power but by his Spirit. In short, John relies on Zechariah's prophecy when he writes the greeting in his Apocalypse. d. And from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. Once again (as in v. 1) John pens the full name Jesus Christ to stress the earthly life of Jesus and his messianic office. He is the second Person in the Trinity, but John puts him in third place. John first sees the temple as the place where God the Father dwells in the Most Holy Place. Then in the Holy Place he notes the candelabra with the seven branches symbolizing the Holy Spirit. And last, at the altar blood was shed for remission of sins, pointing to the mediatorial work of Jesus Christ. This interpretation finds its basis in the expression before his throne (v. 4), referring to God on his throne. The candelabra in front of the Most Holy Place exemplified the Holy Spirit. And at the altar it is Jesus Christ who set us free from our sins by his blood (v. 5b).^[17] Three designations are given to Jesus Christ: he is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. First, let us consider the faithful witness which in the Greek is rendered emphatically as the witness, that is, the faithful one (3:14). John may have taken the phrase from Psalms 89:36 37, where God mentions his faithfulness to David's lineage: his line will continue forever and his throne endure before me like the sun; it will be established forever like the moon, the faithful witness in the sky. The throne typifies divinely granted authority over the earth. ^[18] God swore an oath that David's lineage would be seated on the throne and now fulfilled it in Jesus Christ. Jesus as the firstborn from the dead has conquered death and exercises absolute authority over both the living and the dead (Col. 1:18). He rules sovereignly over the kings of the earth. The wording derives from Psalms 89:27, where God says concerning David, I will appoint him my firstborn, the most exalted over the kings of the earth. God's promise has been fulfilled in Jesus Christ, to whom everything has been subjected. Greek Words, Phrases, and Constructions in 1:4 5a Verse 4 [Greek] this preposition governs the genitive case, but here it is succeeded by the nominative case A [Greek] A [Greek] A [Greek]. The grammatical construction of this clause is incorrect in more than one sense. But John writes from a Jewish perspective according to which God's name might not be altered by grammatical rules. Swete notes that Philo (Life of Abraham 24 [Greek]) writes that the name of God is A [Greek] and that Targum Pseudo-Jonathan on Deuteronomy 32:39reads, I am the one who is and who was and who will be. And even in Greek poetry, divine life is described as Zeus was, Zeus is, and Zeus will be. Swete concludes, Thus the Apocalyptist strikes a note familiar both to Jewish and Hellenic ears. ^[19] John proves that he knows Greek grammar, for in thirty of the thirty-one times in the Apocalypse he correctly construes the preposition [Greek] with the genitive case. Clearly he shows deference to the divine name. Verse 5a A [Greek], A [Greek] the faithful witness. John customarily writes titles and descriptions in the nominative, even though Greek grammar demands the genitive (e.g., 2:13, 20; 3:12; 20:2). The term [Greek] primarily means one who testifies and secondarily one who suffers death. In this verse, both meanings are relevant even though the first meaning is stressed and the second implied.^[20] C. Doxology 1:5b 6 The paragraph division in the middle of verse 5 is necessary because of the subject matter. John moves from the trinitarian greeting to the doxology and applies it to Jesus and God the Father. 5b. To him who loves us and set us free from our sins by his blood, 6. and made us a kingdom and priests to his God and Father: to him be glory and power forever and ever. Amen. a. To him who loves us and set us free from our sins by his blood. John continues his comments on Jesus Christ by devoting praises to him. The graphic description of Jesus who loves us appears only here in the present tense. Notice that the present tense is juxtaposed with the past tense of set us free to heighten the contrast of a continuous act and a completed act. Jesus shows us his abiding love, which comes to expression in his finished work on Calvary's cross. There he released us from sin and guilt once for all. We see the vivid contrast between the ruler over the kings of the earth, who shows his love by shedding his blood for sins, and us, who are undeserving sinners. Robert Thomas correctly observes, This is the only N[ew] T[estament] instance where His love is so described. ^[21] Some translations read washed us, which in the Greek differs from set us free by only one vowel ([Greek] and [Greek]) and has the same pronunciation. Whatever reading one prefers, the washing away of sin results in being set free. b. And made us a kingdom and priests to his God and Father. John had in mind an Old Testament passage that combines the concepts kingdom and priests. He reflected on the scene of Mount Sinai where God told the Israelites, Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation (Exod. 19:5–6). Now he acknowledges Jesus as King and Priest who, having cleansed his people from sin, desired them to be a kingdom of priests worthy of presentation to his Father (5:10). These people are a holy priesthood in which they presently serve as priests of God and of Christ (1 Pet. 2:9). Jesus kingdom differs from a worldly kingdom, as he told Pontius Pilate (John 18:36). He has citizens in every area, sector, and segment of life. These citizens seek to live obediently by the rules of Christ's kingdom; they pray for all those who are in authority and conduct themselves peaceably in godliness and holiness (1 Tim. 2:2). They demonstrate the love of the Lord Jesus by helping the poor and feeding the hungry (Matt. 25:37–40); they defend the rights of the disadvantaged (Deut. 24:17; 1Tim 5:16); they care for needy people (Gal. 6:10); and they proclaim and teach the gospel of Jesus Christ (Matt. 28:19–20). As citizens of the kingdom, they testify to the present reign of jesus in the world today.^[22] Christ's followers, who make up his kingdom, honor him as Lord of lords and King of kings and utter their daily prayer, May your kingdom come (Matt. 6:10; Luke 11:2). c. To him be glory and power forever and ever. Amen. The exact wording of this doxology occurs only here in the Apocalypse and is almost the same as that of Paul's doxology in Romans 11:36. John records doxologies in other parts of Revelation with similar expressions (5:12–14; 7:12; 11:15), but note that in this verse he ascribes the doxology to Jesus Christ. Greek Words, Phrases, and Constructions in 1:5b 6 Verse 5b [Greek] setting us free. This reading has the support of the better manuscripts (P18 [Greek] A C 1611) and is reflected in the Old TestamentIsa. 40:2LXX .^[23] The other reading is [Greek] (washed us). It has been followed by the KJV and NKJV translators. [Greek] John uses this preposition 135 times in Revelation in a variety of ways. Here it occurs with the verb set free. Many witnesses however, have the preposition [Greek]. Verse 6 [Greek] although leading manuscripts omit these two words from the formula [Greek], scholars are reluctant to omit them here because of the frequent occurrence of the full construction elsewhere in this book.^[24] D. Prophecy 1:7–8 7. Look, he is coming with the clouds, and every eye will see him, even those who pierced him, and all the tribes of the earth will mourn because of him. Yes indeed, amen. This verse appears to be a liturgical passage that was composed and circulated in the early Christian church. It is a stanza that in Greek New Testaments and modern translations is set off in four lines, followed by the concluding Yes indeed, amen. Here is a prophetic announcement based on Old Testament prophecies about the Messiah as the son of man (Dan. 7:13; Zech. 12:10) and New Testament references to Jesus suffering and return (Matt. 26:64; John 19:34, 37; 1Thess. 4:17). This is the first announcement of Jesus return, which becomes more pronounced in the last chapter of Revelation (22:7, 12, 20). John not only speaks about Jesus suffering and triumph, his priesthood and kingship, but also about his imminent return. John looks into the future and sees Jesus returning on the clouds of heaven, as he himself promised (Matt. 24:30). John calls his readers to the reality of Christ's coming by saying, Look! He follows it up with the present tense he is coming, which has a future and incontestable connotation, he will come, For John himself, in a sense, these words were confirmed when Jesus appeared to him on the island of Patmos. Now he writes to tell the readers of the Apocalypse that the return of Jesus is truly imminent and everyone should look for his coming. Scoffers say that Jesus coming on the clouds is unrealistic because vast areas of the world are cloudless from time to time (2 Pet. 3:3–4). But John informs everyone that Jesus indeed returns seated on a cloud (14:14–16) and that his coming is sudden. Clouds are the visible signs by which God displays his majesty, and clouds surround Jesus and his angels (Exod. 13:21; Matt. 16:27; 24:30–31). In the words of the psalmist, He makes the clouds his chariot (Ps. 104:3).^[25] John borrows language from the messianic prophecy of (Zechariah 12:10. Pointing to the visible return of Jesus, he declares that every eye will see him, He writes the singular adjective and noun every eye to indicate the inclusiveness of all people believers and unbelievers alike. The clause even those who pierced him pertains not only to the Jews and Gentiles who surrounded Jesus cross. It refers also to all people who despise, ridicule, and reject him. They are unable to escape, even though they call on the rocks and mountains to cover themRev. 6:16; Luke 23:30; Hos. 10:8). Revelation gives no indication that Christ's enemies come to repentance, so that all those who have refused to put their faith in Jesus will face the Judge of all the earth. John writes all the tribes of the earth, which can refer to the tribes of Israel listed in 7:4–8 or to all the peoples and nations of the world.^[26] Further, the expression will mourn because of him means an outward display or lament but not necessarily an inner sorrow and genuine repentance. The mourners will beat their chests with their fists and rue the life they led. They will be filled with remorse but not with penitence when they see Jesus. Because they do not repent, they face personal loss at the judgment.^[27] In his eschatological discourse, Jesus speaks of the sign of the Son of Man appearing in the sky, and all the nations of the earth will mourn (Matt. 24:30). When they see him coming with power and glory, the people who have refused to acknowledge him will realize that it is too late to repent. John concludes these poetic lines with an affirmation: Yes indeed, amen. The first part of this affirmation is a Greek idiom, the second a Hebrew idiom. 8. I am the Alpha and the Omega, says the Lord God, who is and who was and who is to come, the Almighty. Here is the first self-designation of God, which John repeats with an addition in 21:6, I am the Alpha and the Omega, the Beginning and the End. The question, however, is whether these words refer to God or to Christ. For one thing, the I am was spoken by God when he called Moses at the burning bush, I am who I Amos (Exod. 3:14). But in the Gospel of John, Jesus identifies himself repeatedly with the I am formula, for example, Before Abraham was born, I Amos (John 8:58). Both God and Jesus identify themselves as I am the Alpha and the Omega. Notice these parallels: God: I am the Alpha and the Omega (1:8). Christ: I am the First and the Last (1:17). God: I am the Alpha and the Omega, the Beginning and the End (21:6). Christ: I am the Alpha and the Omega, the First and the Last, the Beginning and the End (22:13).^[28] The parallels are identical, yet not Jesus but God is called Almighty (2 Cor. 6:18).^[29] Nonetheless, Christ is eternal and can say that he is the first and the last, the originator and the one who completes the work of creation and redemption. He is the first and the last letter of the Greek alphabet (i.e., everything from A to Z); he is fully the Word of God. Thus we see Christ as the divine agent both in God's creation in all things and in God's eschatological fulfillment of all things. ^[30] Jesus is the one who was sent by God the Father to deliver the words of God (John 3:34). This verse summarizes the first segment of chapter 1 by emphasizing the divinity of Jesus Christ as one with God the Father. The Lord Jesus Christ has been from eternity with the Father, has come to earth to pay the penalty of our sin through his death and resurrection, and is giving us the promise of his return. Jesus himself is uttering the words of this text, as is evident from a succeeding segment (vv. 17 18) where he identifies himself as first and last, the living one who was dead, but who lives eternally, holding the keys of Death and Hades. Jesus takes center stage in the first eight verses of this chapter: " in the opening verses as God's agent of revelation (vv. 1 2); " in the greeting as the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth (v. 5a); " in the doxology as the redeemer and king (vv. 5b 6); " in the prophetic announcement of his return (v. 7); " and in his declaration of his eternity, divinity, and power (v. 8). John F. Walvoord rightly concludes, If no more had been written than that contained in this introductory portion of chapter 1, it would have constituted a tremendous restatement of the person and work of Christ such as is found in no comparable section of Scripture. ^[31] Greek Words, Phrases, and Constructions in 1:7–8 Verse 7 [Greek] the future middle of the verb [Greek] indicates beat one's breast as an act of mourning. It describes an outward display of sadness. Verse 8 [Greek] &n Metzger notes that the first letter of the alphabet is spelled out, but not the last one.^[32] Some manuscripts add the words [Greek] (the beginning and the end). Because it is easier to explain additions than omissions, editors of the Greek text dismiss the addition. II. Vision 1: The Church on Earth 1:9 3:22 9 I, John, your brother and companion in the tribulation and kingdom and patient endurance that are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. 10 I was in the Spirit on the Lord's Day, and I heard behind me a loud voice like the sound of a trumpet 11 saying, What you see, write in a book and send to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. 12 And I turned to see the voice that was speaking to me, and when I turned, I saw seven golden lampstands. 13 And in the midst of the lampstands was one like a son of man, dressed in an ankle-length robe and a golden sash around his chest. 14 His head and his hair were white like white wool, like snow, and his eyes were like a flame of fire. 15 And his feet were like exquisite brass refined as in a furnace, and his voice was as the sound of many waters. 16 And his right hand he held seven stars, and a sharp double-edged sword came out of his mouth, and his face was like the sun shining in its full strength. 17 And when I saw him, I fell at his feet as though dead. And he placed his right hand on me saying: Fear not, I am the First and the Last. 18 And I am the living one and I was dead, and look, I am alive forever and ever. And I have the keys of Death and Hades. 19 Write, therefore, what you have seen and what is and what is about to take place after these things. 20 As for the mystery of the seven stars that you saw in my right hand and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. After the introduction to the Book of Revelation, John describes the first of seven visions that divide the Apocalypse. The other visions in sequence are " God's Throne and the Seven Seals (4:1 8:1) " Seven Trumpeting Angels (8:2 11:19) " Aspects of Warfare and Salvation (12:1 14:20) " Seven Bowls of Judgment (15:1 16:21) " Victory for Christ (17:1 19:21) " New Heaven and New Earth (20:1 22:5) We begin with the first vision that includes the letters to the seven churches. A. Jesus Glorious Appearance 1:9–20 Decades after Jesus ascension, Jesus appears to John on the island of Patmos and addresses him and the churches on the mainland. Here is the voice of Jesus, who now in glorified appearance speaks to the church of the first century and the centuries that follow. The messages that he brings are praise and rebuke, exhortation and promise. They fit the church of any place or time throughout the ages, for the recurring refrain to his people is to overcome by being faithful to the end. 1. Location 1:9–11 9. I, John, your brother and companion in the tribulation and kingdom and patient endurance that are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. a. I, John, your brother and companion in the tribulation and kingdom and patient endurance that are in Jesus. The writer of the Fourth Gospel and the Johannine Epistles refrains from identifying himself by name, but the author of Revelation leaves no doubt about his identity. Already in verses 1 and 4 his name appears and now he writes I, John, your brother and companion. He makes it clear who he is and where he is; that is, he is a spiritual brother and fellow sufferer who has been exiled off the coast of Asia Minor (Turkey) to an isolated island called Patmos. The formula I, [+ personal name] is not limited to John. Paul refers to himself as I, Paul (Gal. 5:2; Eph. 3:1; Col. 1:23; 1Thess. 2:18; Philem. 19), and in the Apocalypse Jesus says, I, Jesus (22:16).^[33] The reason for the use of the emphatic pronoun I is to avoid any misunderstanding of identity and to affirm that the speaker's message is authentic. John is well known to his readers, but they have to realize that in his exile something of extraordinary significance has happened: he has seen the Lord Jesus Christ and received messages from him to be delivered to the churches. Instead of calling himself apostle, he chooses the words brother and companion and thus places himself on the same level as his readers. Paul and Peter repeatedly placed themselves on that level (Acts 15:23; Rom. 15:14; 2Pet. 1:10; 3:15). Even though the apostles received delegated authority from Jesus, they considered themselves spiritual brothers to all who serve and follow him. John strengthens the concept brother with the word companion, which signifies more than partner or friend. He qualities this term by adding the words in the tribulation and kingdom and patient endurance that are in Jesus. As a companion he shares the suffering his readers have to endure in three areas: tribulation, kingdom, and patient endurance. Let us examine these three sequentially. First, tribulation. Jesus told his disciples that they would experience great distress (Matt. 24:21; John 16:33). Paul similarly said to the Christians in Lystra, Iconium, and Pisidian Antioch, We must go through many hardships to enter the kingdom of God (Acts 14:22). These hardships inevitably must take place on account of the coming of God's kingdom. For Christians, hardships necessarily belong to the world in which God has placed them as his people.^[34] Next, kingdom. The expression kingdom is related to tribulation; in this world the one closely accompanies the other (Acts 14:22). As citizens in God's kingdom, Christians experience constant pressure from people who are the enemies of God, his Word, and his people. Of all the books in the New Testament, the Apocalypse especially relates how that tribulation intensifies as the kingdom approaches the consummation. Third, patient endurance. John mentions it frequently in the Apocalypse as one of the characteristic features of one who follows Christ.^[35] But how do we explain the sequence of the three nouns we are examining? How does the kingdom relate to both tribulation and patient endurance? Members of this kingdom must of necessity suffer and endure, as is evident from the letters to the churches in Ephesus, Smyrna, Pergamum, Thyatira, and Philadelphia. On the one hand, Christians face tribulation because they are in the kingdom; on the other hand, they are told to endure patiently so that the kingdom may come through their faithfulness to Christ. When thus we see the kingdom between tribulation and patient endurance, any tension is allayed.^[36] A hymn on the suffering for Christ sung in the early church has this line, If we endure, we will also reign with him (2 Tim. 2:12). b. [I, John] was on the island called Patmos because of the word of God and the testimony of Jesus. Revelation is the only book in the New Testament that states the place where it was composed: on the island called Patmos. This island is located some forty miles to the southwest of Miletus (Acts 20:15), which served as a harbor for Ephesus. It measures ten miles from north to south and six from east to west and consists of hills that rise over eight hundred feet above sea level. Patmos is a rocky, volcanic isle to which the Roman government in the first and second centuries banished exiles.^[37] During the end of Emperor Domitian's reign (81 96), John was sent to this island, in his own words, because of the word of God and the testimony of Jesus. The conjunction because is meaningful for it illustrates why John was on this island. He did not go there to start a church, for the population was sparse. He could have sent a coworker instead. And he did not visit Patmos because he expected Jesus to appear to him there. For John, Jesus appearance was entirely unexpected. No, John was banished as the leader of the churches in the western part of Asia Minor. The Romans persecuted the Christians who acknowledged not Caesar but Jesus Christ as Lord; Romans officials considered John an instigator of the Christian religion. Tradition says that after Domitian's death, his successor Nerva released John and permitted him to return to Ephesus.^[38] John had faithfully proclaimed and taught the Word of God; he had written the testimony of Jesus (John 21:24); and he was known as the revered elder in the churches of Asia Minor (2 John 1; 3John 1). No wonder that he was imprisoned when persecution struck in Ephesus. The phrase testimony of Jesus can be interpreted to mean either the gospel of Jesus or the preaching of that gospel for Jesus (compare v. 2).^[39] Both interpretations are applicable in this instance. 10. I was in the Spirit on the Lord's Day, and I heard behind me a loud voice like the sound of a trumpet. Both Peter and Paul were in ecstasy when the Lord spoke to them in a vision. Peter was in a trance on the flat roof of Simon the tanner in Joppa (Acts 10:9 10), and Paul experienced a trance in the temple of Jerusalem (Acts 22:17 18). John was not asleep but wide awake when the Lord addressed him. His senses were alert so that with a clear mind, focused eyes, and open ears he assimilated the information Jesus supplied and he later recorded. The phrase in the Spirit occurs also in 4:2 where John is invited to look into heaven, in 17:3 where an angel carries him into the desert, and in 21:10 where the angel brought him to a high mountain to see the new Jerusalem coming down out of heaven. These passages point to the close relationship between Jesus and the Holy Spirit in transmitting to John the content of the Apocalypse.^[40] John writes that he was in the Spirit on the Lord's Day. This is the only place in the New Testament where this day is so described, for elsewhere it is referred to as the first day of the week.^[41] It is the day of the Lord's resurrection, and by the end of the first century Christians had begun to refer to it not as the first day of the week but as the Lord's Day (1 Cor. 11:20). It is the day that is devoted to the Lord. The text refers not to the eventual return of the Lord and the Day of Judgment but to Jesus appearing to John on the first day of the week a day consecrated to Christ. John hears behind him a loud voice that sounded like a trumpet. For him, the sound of this loud voice was unexpected and startling. The resonance of the trumpet, however, told him of its heavenly origin. John was reminded of God giving the Ten Commandments at Sinai where the Israelites heard a trumpet sound (Exod. 19:16, 19; 20:18). The beginning of the New Year was marked by trumpet blasts; indeed on the first day of the seventh month, the Jewish month Tishri (September October), the people celebrated the Feast of Trumpets (Lev. 23:24; Num. 29:1–6). This was a prelude to the Day of Atonement on the tenth of Tishri. In his eschatological discourse Jesus speaks about his return as accompanied by a loud trumpet call (Matt. 24:31; see 1 Thess. 4:16). In short, the sound of the trumpet introduced the advent of a new interval. The trumpet sound in Revelation calls attention to an important message (e.g., 4:1), and the intensity of the voice demands alertness and obedience. Although in this verse the voice is unidentified, in subsequent verses the speech is that of Jesus, who calls himself the First and the Last, the living One who is alive forever and ever (vv. 17 18). 11. Saying, What you see, write in a book and send to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. The divine voice addressing John tells him to take a pen and a scroll and write messages to seven churches that are in the province of Asia. These are churches that John has served before he was exiled to Patmos. Now Jesus has something to say to each of these seven congregations. John is told to write the epistles and see to it that they are sent and delivered to the respective addressees. What you see refers not merely to the appearance of the Lord and the messages he must dispatch to the churches but to the entire content of the Apocalypse. All that he observes and hears must be recorded for the benefit of the whole church. The command to write is in the present tense, to indicate that he must continue to record until the end. He must take a scroll of adequate length (approximately sixteen feet), record God's revelation, and make it available to every congregation (compare 1:3). Although questions may arise concerning the structure of the Apocalypse, its content has always been presented as one book and has never appeared in individual parts. The trajectory of the seven cities that are mentioned sequentially is oval in form and may have been a postal route. The route is from Ephesus in the center to Smyrna and Pergamum in the north, then on to Thyatira and Sardis in a southeasterly direction, and from there to Philadelphia and Laodicea in the south. William M. Ramsay conjectures that from these cities secondary messengers went out to neighboring towns with copies of the Apocalypse. These towns included Colosse, Hierapolis in the vicinity of Laodicea; then Tralles, Magnesia, and Miletus in the central part of the province; and last Troas to the north of Pergamum.^[42] These seven letters, however, are for the church universal. It is more likely, then, that John is using the number seven symbolically to convey the idea of completeness. Hence, no church is ever left out, for Jesus has a message for each one. Greek Words, Phrases, and Constructions in 1:9–11 Verse 9 [Greek] the definite article controls three nouns: tribulation, kingdom, and endurance. They belong to the same category and follow in the given sequence. [Greek] the genitive is either subjective (belonging to Jesus) or objective (for Jesus). Both are applicable here. Verse 10 [Greek] notice that the adjective signifies belonging to the Lord. In his letter to the Magnesians (9.1), Ignatius writes of no longer observing the Sabbath, but living in the observance of the Lord's Day. Verse 11 [Greek] grammatically this present participle should have been in the accusative to modify the noun voice and not the dependent genitive trumpet; this occurs again in 4:1. 2. Appearance 1:12–16 12. And I turned to see the voice that was speaking to me, and when I turned, I saw seven golden lampstands. 13. And in the midst of the lampstands was one like a son of man, dressed in an ankle-length robe and a golden sash around his chest. a. And I turned to see the voice that was speaking to me. As in the first eight verses of this chapter, so in the rest of the verses, the accent falls on the Lord Jesus Christ. John's description of the glorified Jesus should be interpreted not literally but symbolically. It is impossible for John to express a heavenly appearance in exact human terms; thus, he employs the comparative term like (e.g., like a son of man, v. 13). Compare also Paul's hesitancy when, referring to his vision of paradise, he states his inability to express the things he had heard (2 Cor. 12:4). John relates that upon hearing the voice that was speaking behind him, he turned around to identify the person who addressed him.^[43] In Greek he writes the verb lalein (to talk) instead of legein (to speak), which means that he wants to identify the sound of the voice and not the content of the message. We ask whether John would have recognized the voice of Jesus after many decades had passed, but we have no answer. We know that the sound he compared to a trumpet alerted him to expect a voice from heaven. b. And when I turned, I saw seven golden lampstands. Instead of identifying a person, he describes first the surroundings and then the person himself The surroundings are not one but seven golden lampstands. The tabernacle contained one lampstand made of pure gold with seven lamps (Exod. 25:31, 37). Solomon's temple had ten golden lampstands: five on the left and five on the right in front of the inner sanctuary (1 Kings 7:49); and Zechariah saw only one golden lampstand with seven lights with seven pipes supplying oil to the lights (Zech. 4:2). Even though John's imagery is based on the Old Testament, here he uses the word lampstands, to which he supplies the number seven. The lampstands are seven churches (Rev. 1:20), and seven denotes completeness. That is, John presents a picture of the entire church. c. And in the midst of the lampstands was one like a son of man (see also 14:14). What comfort for the church on earth! John first describes the church and then depicts her Lord, who always walks in her midst (2:1). Jesus as the Son of Man is walking among the churches, which brightly shine their light to dispel the darkness of this world. He has not withdrawn himself to heavenly realms; rather he is with the church on earth to be their source of light (John 8:12). The churches receiving their light from him must be light bearers; if they fail in this, Jesus will remove their lampstand from its place and they will cease to be his church (2:5). By saying like a son of man, John calls attention to Daniel 7:13 14, where this title describes the Messiah as ruler of this universe. The Son of Man is divine, dwells in eternity, possesses ultimate authority, and is the sovereign of an indestructible kingdom. This picture expresses majesty, power, and authority that no human being can equal. During his earthly ministry, Jesus applied the name Son of Man to himself for the purpose of identifying himself with fallen humanity to redeem his people. Here, then, is the majestic Lord walking among the churches to reprove and encourage, and to command and commend them. d. Dressed in an ankle-length robe and a golden sash around his chest. This sentence can mean that Jesus is high priest wearing a white ankle-length robe. Some commentators contend that the evidence to prove it is insufficient for other dignitaries were also dressed in ankle-length garb. They conclude that the long robe and the golden sash mark the dignity of the person so adorned.^[44] However, the description of the high priest's garment includes fine linen (Acts 23:3), a sash, and goldExod. 28:4–5; 29:5; Wisdom of Solomon 18:24 . The Apocalypse presents Jesus as both king and priest who released his people from sin by his blood (1:5; compare 5:9). The feasibility of interpreting the sentence to refer to Jesus priesthood cannot be excluded. The sash of gold worn around the chest is also the apparel of seven angels who come out of the temple dressed in clean, bright linen with golden sashes around their chests (Dan. 10:5). John's wording, therefore, depicts the dignity and high standing of the Son of Man. 14. His head and his hair were white like white wool, like snow, and his eyes were like a flame of fire. 15. And his feet were like exquisite brass refined as in a furnace, and his voice was as the sound of many waters. a. His head and his hair were white like white wool, like snow. Again John can only describe Jesus appearance by using the comparative terms like and as throughout these two verses. The terminology is reminiscent of Daniel's description of God, whom the prophet calls the Ancient of Days: And the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. (Dan. 7:9) What Daniel in this passage ascribes to God, John with variation assigns to Christ. Jesus appears as God because he is one with the Father in regard to eternity purity, and holiness. Daniel also notes that a son of man &approached the Ancient of Days and was led into his presence (7:13). The head and hair of Jesus are white as wool, to which John adds that they are white as snow.^[45] It is obvious that John does not have the written scroll of Daniel at his disposal and, relying on memory, he attempts to approximate the biblical wording. White or gray hair demands respect and is to be regarded as a crown of splendor (Lev. 19:32; Prov. 16:31). b. His eyes were like a flame of fire. This clause again reflects an inexact memory of (Daniel 7:9. In that passage God's throne was flaming with fire, but here John applies the flame to Jesus eyes. He seems to have in mind the wording of a similar vision that reads, his eyes like flaming torchesDan. 10:6). John's intent is to say that nothing escapes the penetrating eyes of Jesus. He corroborates this in the letter to the church in Thyatira (2:18), where Jesus says that he is the one who searches the minds and the hearts (2:23). c. And his feet were like exquisite brass refined as in a furnace. I admit that the translation fine brass is an approximation, because the Greek gives a name for a metal or alloy, the exact nature of which is unknown. ^[46] The metal seems to have been similar to polished copper to which another metal contributed luster (Ezek. 1:7; Dan. 10:6). We have no further information whether John wishes to convey that the metal is still in the furnace or has been through it. Nor do we understand what polished brass is supposed to represent, except to say that it reflects divine glory. The Psalter teaches that the feet of Jesus trample down his enemies (Ps. 110:1). d. And his voice was as the sound of many waters. We picture John at the shoreline of Patmos, listening to the waves beating against the rocks. Elsewhere he uses similar wording (14:2; 19:6) to convey the image of the surging of the sea that is powerfully persistent and relentless. The Old Testament passage underlying this sentence is Ezekiel 43:2, where the prophet describes the glory of God and says, His voice was like the sound of many waters (NKJV). This passage is now ascribed to Jesus. 16. And in his right hand he held seven stars, and a sharp double-edged sword came out of his mouth, and his face was like the sun shining in its full strength. This last verse in the passage on Jesus appearance lists three physical features: his right hand, his mouth, and his face. These features ought to be understood not literally but symbolically; also an astrological interpretation of the seven stars must be rejected.^[47] a. And in his right hand he held seven stars. John did not rely on phraseology taken from the Old Testament. Rather Jesus himself furnishes the explanation of the seven stars: the seven stars are the angels of the seven churches (v. 20). The angels are the messengers of God appointed to serve him in the seven churches (2:1, 8, 12, 18; 3:1, 7, 14). The right hand can be interpreted as a source of power and protection. For instance, both the Old and the New Testaments speak of being seated at God's right hand as indicative of possessing authority (Ps. 110:1; Heb. 1:3). The psalmists mention safety by his right hand (Ps. 44:3; 60:5). The expression, then, symbolizes shelter and security through the divine power that Jesus provides for his people who serve him as messengers. From him they receive delegated authority and can expect his ever-present nearness. Jesus Christ never forsakes his own, even when they go through the valley of death as in times of severe persecution (Acts 7:55). b. And a sharp double-edged sword came out of his mouth. The image of the sword symbolically represents Christ's spoken word. That word is sharper than a two-edged sword and is able to discern the thoughts and intentions of the heart (Heb. 4:12; see also Eph. 6:17). The sharpest weapon in the Roman arsenal was a double-edged sword, but whether this implement resembled a human tongue remains an open question. At his return, Jesus will overthrow the lawless one with the breath of his mouth (2 Thess. 2:8). Jesus fights his enemies not with material weapons but with his word; the battle is not against flesh and blood but against spiritual forces of darkness (Eph. 6:12). In warfare, this word executes judgment and destroys the works of the evil one (Isa. 11:4; 49:2). And last, in the Greek the verb came out is a present participle to denote that the divine word continuously comes forth from Jesus mouth. It is constantly active, protecting his own and proving to be destructive to his opponents. c. And his face was like the sun shining in its full strength. The phraseology derives from Judges 5:31, where Deborah and Barak conclude their song by saying: So may all your enemies perish, O Lord! But may those who love you be like the sun when it rises in its strength. When Matthew records the transfiguration, he writes that Jesus face shone like the sunMatt. 17:2; compare 13:43 . John writes not the regular Greek word for face (prosMpon) but the expression opsis, which in classical Greek means appearance or face. Would John have in mind the face of Jesus after he described his hair, head, and eyes? Or does he mean the complete appearance of the Lord? We are unable to determine the exact meaning. What we can say is that from Jesus shines light as bright as the sun in full strength. In other words, it was humanly impossible to look Jesus in the face. William Hendriksen writes that the description of Jesus must be taken in its entirety. I have presented a verse-by-verse interpretation, but it is helpful to see the full picture in his words: Notice that the Son of man is here pictured as clothed with power and majesty and with awe and terror. That long royal robe; that golden belt buckled at the breast; that hair so glistening white that like snow on which the sun is shining it hurts the eye; those eyes flashing fire, eyes which read every heart and penetrate every hidden corner; those feet glowing in order to trample down the wicked; that loud, reverberating voice, like the mighty breakers booming against the rocky shore of Patmos; that sharp, long, heavy great-sword with two biting edges; that entire appearance as the sun shines in its power, too intense for human eyes to stare at the entire picture, taken as a whole, is symbolical of Christ, the Holy One, coming to purge His churches (2:16, 18, 23), and to punish those who are persecuting His elect (8:5ff.).^[48] Greek Words, Phrases, and Constructions in 1:12–15 Verse 12 [Greek] the Greek uses [Greek] to denote the act of speaking and [Greek] to emphasize the content of what is said (see v. 17, where the present participle [Greek] occurs). Verse 13 [Greek] the definite articles that could precede the two nouns are lackingDan. 7:13Old Greek and Theod. . Also, the adjective [Greek] should have been followed by the dative rather than the accusative.^[49] Here and in 14:14 John writes a solecism. Verse 15 [Greek] the genitive case and not the dative case or nominative plural is the more difficult reading and hence preferred. The solution of inserting [Greek] after the perfect passive participle is commendable (see the commentaries of Beckwith, Greijdanus, Swete, and Thomas). As an alternative, it is possible to repeat mentally the word [Greek] in the genitive case and turn the participle into a genitive absolute, because [Greek] is feminine. In a genitive absolute construction, the noun or pronoun at times is lacking.^[50] 3. Message 1:17–20 The last part of the chapter is Jesus message to John. It serves as an introduction to the seven epistles that he must address to the churches in the province of Asia. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 2. Letters to Ephesus, Smyrna, Pergamum, and Thyatira (2:1–29) Outline (continued) B. Seven Letters (2:1 3:22) 1. Ephesus (2:1–7) a. Commendation (2:1–3) b. Rebuke (2:4–5) c. Promise (2:6–7) 2. Smyrna (2:8–11) 3. Pergamum (2:12–17) a. Violence (2:12–13) b. Rebuke (2:14–16) c. Promise (2:17) 4. Thyatira (2:18–29) a. Address and Praise (2:18–19) b. Reproof and Command (2:20–25) c. Promise (2:26–29) B. Seven Letters 2:1 3:22 2 1 To the angel of the church at Ephesus write: The one who holds the seven stars in his right hand and walks in the midst of the seven golden lampstands says this: 2 I know your works and your toil and your patient endurance, and that you are not able to tolerate evildoers; and you have tested those who call themselves apostles but are not, and you have found them to be liars. 3 And you have endured and have tolerance because of my name and have not become weary. 4 But I have this against you, that you have left your first love. 5 Therefore, remember the place from which you have fallen, repent, and perform the works you did at first. If not, I will come to you and I will remove your lampstand from its place, unless you repent. 6 However, you have this [in your favor], that you hate the works of the Nicolaitans, which I also hate. 7 Let anyone who has an ear listen to what the Spirit says to the churches. To everyone who overcomes I will give permission to eat from the tree of life, which is in God's paradise. In various ways, chapter 1 is introductory to the seven letters sent to the churches in the province of Asia. Jesus addresses John at Patmos and tells him twice to write letters to the seven churches on the mainland (1:11, 19). He reveals himself as the one who is the First and the Last, who is the living one who suffered death but is alive, and who has ultimate authority over Death and Hades. Also every letter following the address to each church has an opening line that is taken from the description of Jesus that John has recorded, Each of the seven churches presents a different aspect of Jesus appearance, power, and authority. Church Text Appearance of Jesus Ephesus 2:1 Seven stars in his right hand; the golden lampstands (1:16, 13) Smyrna 2:8 First and Last, who died and came to life again (1:17–18) Pergamum 2:12 The double-edged sword (1:16) Thyatira 2:18 Eyes as blazing fire; feet as burnished bronze (1:14–15) Sardis 3:1 Seven spirits and seven stars (1:4, 16) Philadelphia 3:7 Holding the key (1:18) Laodicea 3:14 Faithful witness (1:5) Also these seven letters reveal a parallelism that is unique: Some are longer, others are shorter in size, but each letter consists of seven parts: 1. The address to each of the seven churches in Asia Minor. 2. An aspect of the Lord's appearance to John at Patmos. 3. An evaluation of the spiritual health of the individual church. 4. Words of praise or reproof. 5. Words of exhortation. 6. Promises to the overcomer. 7. A command to hear what the Spirit says to the churches. The first three churches (Ephesus, Smyrna, and Pergamum) close the individual letters with promises. The last four (Thyatira, Sardis, Philadelphia, and Laodicea) conclude with the command to listen attentively to what the Spirit says to the churches. Jesus commends and rebukes four congregations: Ephesus, Pergamum, Thyatira, and Sardis. He praises two: Smyrna and Philadelphia. And he reprimands one: Laodicea. These seven are representative of the church universal; the seven letters are addressed to every place where God's people gather for worship, fellowship, and outreach.^[1] Therefore, the number seven should not be taken in an absolute sense but rather as a symbol that stands for completeness. Conversely, while in Ephesus for some time John intimately knew the churches in the surrounding area. They were all within traveling distance of two to four days on foot, because Ephesus was conveniently located in an oval-shaped circle of these seven churches. Did John send seven letters, one to each individual church that was addressed? R. H. Charles argues that the seven letters were written on a date prior to the composition of the entire Apocalypse, sent to the individual churches, and with later adaptation made part of Revelation.^[2] But if we consider the evidence presented in the New Testament, we demur. First, even though Paul's letters were addressed to churches and individuals, the whole church shared them. Indeed, he instructed congregations to have his letters read by all others (Col. 4:16; 1Thess. 5:27). The epistles in the New Testament that are called Catholic are actually letters meant for the universal church. Next, Jesus revealed himself to John and then instructed him to write, whereby he indicated that chapter 1 forms an inseparable introduction to the seven letters. In fact, Jesus himself addresses the seven churches, as is evident from the repetitive use of the personal pronoun I, while John with full apostolic authority serves as the secondary author of these letters. Third, Jesus instructs John to write not merely the letters but a book on what he observed and then to send the entire Apocalypse to the churches (1:11).^[3] These letters were composed as part of the Revelation that Jesus intended to be read and heard by all the members in the churches (1:3). Last, the Apocalypse is a unit from beginning to end in which the seven letters form an integral part.^[4] Thus, Jesus promise to all believers is that the overcomer will be blessed (2:7, 11, 17, 26; 3:5, 12, 21); they all hear Jesus say, Look, I am coming soon. And my reward is with me to give to each according to his work. I am the Alpha and the Omega, the First and the Last, the Beginning and the End (22:12–13). They may see the tree of life in paradise and eat from it (2:7; 22:2). And they who have the name of God and his city, the new Jerusalem, written on them are allowed to enter (3:12; 21:27; 22:14). The seven churches faced dangers that were common to all of them. They had to endure opposition from forces outside and deception from movements inside the church. They were slandered by Jews (2:9); even Jesus faithful witness Antipas was killed in the city where Satan lives (2:13). The prophetess called Jezebel wanted the followers of Christ to participate in her idolatry, immorality, and indulgence (2:20–25). The false apostles, that is, the Nicolaitans, introduced deceptive doctrines (2:2, 6, 15). The temptations to compromise were real, and yielding to them would prove deadly to the believers faith. Then there were the allurements to become lax in their Christian conduct and the enticement to rely on earthly riches (3:1, 17). But Jesus commanded the readers and hearers of these letters to be faithful to the end and to hold on to what they had. If they did, they would have the privilege of sitting with him on his throne (3:21). 1. Ephesus 2:1–7 The City The city of Ephesus had a varied history that went back centuries before this letter was addressed to the church that thrived within its walls. Riches gathered from commerce and religion enabled Ephesus to rebuild a temple destroyed by a fire. This temple was dedicated to the goddess Artemis (Diana for the Romans) and was served by countless priests and priestesses. It was considered one of the seven wonders of the world. The Ephesians constructed a theater that could seat an estimated twenty-four thousand people the city may have accommodated a population in excess of two hundred thousand. Ramsay called Ephesus a city of change, because the Ca�ster River along which it was located silted and eventually made its harbor useless.^[5] This proved to be a setback to the commercial interests of the city, where the traffic of the land met the traffic of the sea. But throughout the first century after Christ, Ephesus continued to be an immense trading center, especially of religious artifacts, and to a degree an administrative center for the Roman government (Acts 19:24, 31, 38). In addition, Ephesus had a temple built to further the imperial religion of Rome. The city dedicated the temple of the Sebastoi (the family of Vespasian, Titus, and Domitian) in a.d. 89 90, and, as was customary, it appointed temple wardens for the worship of the emperor.^[6] In Ephesus the relationship between the worship of Artemis and the state religion of Rome was close. Further, Roman prefects forced the people to worship the emperor Domitian and to utter the statement Caesar is Lord. Christians were unwilling to place Caesar above Christ, for they uttered the motto Jesus is Lord (1 Cor. 12:3). As a result they suffered persecution. Christianity is exclusive, for it allows no compromise with other religions (John 14:6; Acts 4:12). In the latter part of the first century, it was on a collision course with Rome, which at first had allowed the Christians protection under the umbrella of the Jewish religion. But when the Roman authorities realized that Christianity was different from Judaism and would not deviate from the teachings of Christ, they were no longer tolerant of the Christians. They could not understand that these people separated themselves from the world to be a completely dissimilar society. Indeed they so abhorred the absolutism of this new religion that they sought to eliminate it by demanding observance of emperor worship. But the Christians rejected even a token obedience to the state religion, because they accepted no rival to Jesus Christ. Numerous sources reveal that for centuries the temple of Artemis was declared a place of refuge for anyone who had committed a crime. Even parts of the city were at one time given the status of asylum. For instance, the area abutting the temple grounds even gave impunity to the criminal. At the time John wrote the Apocalypse in a.d. 95, the inner parts of Artemis's temple were a safe haven for any thief, robber, slave trader, and plunderer of a temple.^[7] The level of morality among the city's population was notoriously low. The people were licentious, superstitious, vile, and violent. The Greek philosopher Heraclitus, a resident of Ephesus, purportedly commented that the morals of the temple were worse than the morals of beasts, for even promiscuous dogs do not mutilate each other. ^[8] The Jewish residents in the city seemed to be numerous, rich, and influential.^[9] They had established a Jewish community whose residents may have enjoyed the privilege of Roman citizenship. They had built their synagogue with legal protection from Rome to observe their own religion, including the keeping of the Sabbath. Although when Paul first came to Ephesus they welcomed the teaching of Christ (Acts 18:19 21), they soon rejected it and in time became virulently hostile to ChristianityActs 19:23 41, especially 33 . Yet Paul labored there for three years with positive results among both Jews and Greeks (Acts 19:17 20; 20:21). He sent an epistle to the church in Ephesus, probably in a.d. 62 during his Roman imprisonment. After this release he visited Ephesus, where Timothy had become the pastor (1 Tim. 1:2–3). Also John took up residence there and proved to be an influential force. But during the concluding years of Emperor Domitian's reign (the first half of the 90s), the pressure on the church increased because of emperor worship, with the result that John was banished to Patmos. a. Commendation 2:1–3 1. To the angel of the church at Ephesus write: The one who holds the seven stars in his right hand and walks in the midst of the seven golden lampstands says this. a. To the angel of the church at Ephesus write. Jesus instructed John to write a short letter addressed to the pastor of the church in Ephesus. This church could be called the mother church in the province of Asia. Perhaps the God-fearing Jews from this province who returned home from their Pentecost visit to Jerusalem (Acts 2:9) may have been the first believers (Acts 19:1) in Ephesus. Paul and his associates came there to preach and teach the doctrines of Christ. And from Paul's rented quarters of the Tyrannus hall (Acts 19:9), students of the Word went forth to many cities in that area to further the spread of the gospel. In the early church, people considered Ephesus a leader in the province of Asia, and hence it was the first among the seven churches to receive a letter. b. The one who holds the seven stars in his right hand. The first identification of Jesus Christ given to the church is significant (1:16). Even though the church at Ephesus is first among the seven, her pastor is placed on the same level as the other six. Jesus says that he holds all of them in his protective hand, for he is not only their commissioner but also their guardian. The verb to hold means that Jesus has ultimate power and authority to safeguard his servants (John 10:29). Actually all his people are in his hand, for no harm shall come to any of them without his will. c. And [he who] walks in the midst of the seven golden lampstands says this. The golden lampstands are the members of the churches, on whom Jesus eye constantly rests (1:12–13, 20). They represent the bride who awaits the coming of the bridegroom, and the bridegroom expects his bride to remain faithful, true, and pure. The symbolism of the text shows that Jesus wants the churches to let their light shine in the darkness where he has placed them. To give added meaning to the task of the churches, he tells them that he is walking among them. For where two or three are assembled in my name, there am I in the midst of them (Matt. 18:20). The light they spread passes from Jesus Christ to his servants who proclaim his Word. And pastors are not merely light bearers but like stars are light givers. They pass on the light to the members of the churches, who in turn dispel the darkness that surrounds them. Jesus addresses the messengers of the local congregations, for they are responsible for bringing the message to the people. If they fail to do so, they shut out the light of the gospel and keep the members of the church in the dark. And how can they hear without someone preaching to them? (Rom. 10:14). Jesus speaks with authority and expects his servants of the word to be his ambassadors. 2. I know your works and your toil and your patient endurance, and that you are not able to tolerate evildoers; and you have tested those who call themselves apostles but are not, and you have found them to be liars. a. I know your works and your toil and your patient endurance. Jesus does not say that he is merely familiar with their works; he states that he has a detailed knowledge of everything they are doing, because nothing escapes his attention. He praises the Ephesians, as is evident from the three nouns works, toil, and patient endurance. Also the possessive pronoun your is significant and because of its repetition emphasizes their labor and attitude. This pronoun, however, is in the singular, which unfortunately English is unable to express. The use of the singular means that the pastor whom Jesus addresses is responsible for the spiritual well-being of the church. But also with this singular Jesus speaks to each individual church member. The noun works is all-inclusive and can be interpreted to mean both good deeds and misdeeds. Here the stress is more on the positive than the negative aspect of the term. Good works consist of toil on the one hand and patient endurance on the other. Toil includes physical and mental work both of which are usually taxing and exhausting (Heb. 6:10; 10:32–34). Opposing wicked men, false apostles, and Nicolaitans in the community undoubtedly exhausted the members of the Ephesian church. Their attitude was one of patient endurance and steadfastness in the face of spiritual conflict. Incidentally, the Greek word hypomon, which I have translated as patient endurance, occurs seven times in Revelation and every time refers to the perseverance of the saints (1:9; 2:2, 3, 19; 3:10; 13:10; 14:12). What is patient endurance? It is an inner quality that is expressed in waiting for Jesus, in whose absence the believer steadfastly witnesses for him even to the point of suffering death through persecution.^[10] b. And that you are not able to tolerate evildoers. A Christian who performs good works through external toil and internal patience is unable to put up with the deeds of evil people among them. The Greek verb dyn here translated as are able is singular in number. That is, the individual whose heart is truly devoted to serve the Lord cannot yield place to evil and to those who purposely perpetrate it. The maxim that God loves the sinner but hates sin is valid and applies in this passage. But a follower of Christ cannot tolerate evildoers who refuse to repent but persist in doing evil. Who are these evildoers? If we observe typical Hebraic parallelism that is used to stress or clarify a point, then we see the answer in the second part of this verse, namely, the false apostles. John does not convey the idea of two different types of evildoers, but of one. The liars are the evildoers.^[11] c. And you have tested those who call themselves apostles but are not, and you have found them to be liars. The Ephesian Christians had to confront itinerant missionaries who entered the church and brazenly called themselves apostles. But the followers of Christ tested them and found them to be counterfeit. These so-called apostles preached a gospel that was not a gospel of Christ; they were not appointed by Jesus; and they lacked authority to serve the entire church (2 Cor. 11:13).^[12] In Paul's days, false apostles came with fraudulent recommendations, and they demanded that he demonstrate his apostleship with an endorsement (2 Cor. 3:1). However, Paul laid down the marks of an apostle, namely, to preach Jesus and his gospel; to perform signs, wonders, and miracles; and to do them with perseverance (2 Cor. 11:4; 12:12). The Ephesians tested the doctrine and the works of these apostles and discovered that these people were imposters. Because Jesus mentions the Nicolaitans by name (v. 6) and records their presence also in the church of Pergamum (2:15), the suggestion that these people were the false apostles is not at all unrealistic. Nevertheless we have no certainty that they originated in Palestine or were sent by Judaizers. Coming with pretense and fanfare, they met outright rejection from the Ephesians, who hated their practices. They were called liars. 3. And you have endured and have tolerance because of my name and have not become weary. a. Stylistic composition. Although much more so in Greek, even in translation the repetition of the same words is striking. Notice the terms have endured and tolerance in this verse; they also occurred in the preceding verse in the translation patient endurance and tolerate. At the end of this verse John writes the phrase have not become weary, which has the same connotation as the noun toil (v. 2). b. Praise. Jesus commended the church in Ephesus for their deeds, hard work, endurance, testing false doctrine, and calling intruding teachers liars. Now he summarizes their stance by praising them for their perseverance to endure hardship for his name. These words should be understood as a reference to the disciplinary action the church took with reference to the intruders. They banned them from entering the church and they set an example to the other churches to do likewise. Yet the congregations in Pergamum and Thyatira failed to dismiss the interlopers (2:15). c. Name. Not the witness for Jesus by a Christian is meant as much as the person of Christ. The name Christian implies that one belongs to and fully identifies with Christ. This means that if someone attacks a Christian, he attacks Christ himself (Acts 9:4). The converse is also true: when someone assaults Christ, he offends the Christian. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you (1 Pet. 4:14).^[13] If people reject the preaching of the gospel, they harden their hearts against Christ. When they attack his name, they besmirch his honor and they sin against the command not to use the Lord's name in vain (Exod. 20:7; Deut. 5:11). Also, the Christian who fails to defend Jesus name is equally guilty in the sight of the Lord. The believers in Ephesus were zealous of that name and were tireless in promoting his honor. Over against the motto Caesar is Lord, they boldly stated that Jesus is Lord. By honoring Christ's name and readily enduring persecution and hardship, the Ephesians demonstrated that they had not become weary in their spiritual life. b. Rebuke 2:4–5 4. But I have this against you, that you have left your first love. Instead of continuing his words of praise for the leading church in the province of Asia, Jesus chastised and admonished the Ephesian Christians. Notwithstanding their ceaseless efforts to oppose evil men who entered the church and subverted its members, to persevere tirelessly, and to endure hardship for the sake of Christ's name, something was amiss in Ephesus. They no longer demonstrated the love for Christ they had in the early years of their history. Those were the days when Paul preached that which was helpful to them and taught publicly from house to house for a period of three years (Acts 20:20 21, 31). About a decade later, Paul wrote to Timothy, who was pastor in Ephesus, and told him that love from a pure heart, a good conscience, and sincere faith is the goal of God's work among them. He remarked that some false teachers in the congregation devoted themselves to myths and endless genealogies instead of the requirements of love (1 Tim. 1:4–6). Is this love for each other in the Ephesian church or is it the Christian's love for the Lord? Jesus himself gives the answer in summarizing the Decalogue by saying, Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and great commandment. And the second is like it: Love your neighbor as yourself. All the Law and the Prophets hang on these two commandments (Matt. 22:37–40). With respect to the Decalogue, God is first and then his people, and the same thing is true regarding the Lord's Prayer. Genuine love for God instinctively leads to expressing love for the neighbor, while loving the neighbor is an expressing of love for God. When Jesus says that the Ephesians have lost their first love, he does not mean to say that the Ephesians live and work without love for God or their neighbors. He stresses the adjective first. In effect a literal translation reads, You have left your love, the first [love]. The lush green color of springtime in the congregation has disappeared, and the fading shades that characterize an early autumn are now prevalent. To put it differently, the church that Jesus addressed no longer consisted of first-generation believers but of second-and third-generation Christians. These people lacked the enthusiasm their parents and grandparents had demonstrated. They functioned not as propagators of the faith but as caretakers and custodians. There was an obvious deficiency in evangelistic outreach as a result of a status-quo mode of thought. They loved the Lord but no longer with heart, soul, and mind. The first generation exerted extraordinary effort so that in Ephesus the word of the Lord spread widely and grew in power (Acts 19:20). In later years Paul addressed an epistle to them and praised them for their faith in the Lord Jesus and their love for fellow Christians (Eph. 1:15). The children and grandchildren of these people opposed heresy and demonstrated persistence in fulfilling the needs of the church, but they fell short of genuine enthusiasm for the Lord. 5. Therefore, remember the place from which you have fallen, repent, and perform the works you did at first. If not, I will come to you and I will remove your lampstand from its place, unless you repent. a. Grammar. The Greek verb tenses in this verse stand out from one another to emphasize the successive actions of the Ephesians. First, there is the command to remember, which is given in the present tense as keep on remembering. Then, the verb you have fallen in the perfect tense indicates that considerable time has elapsed since the decline began. In passing, the tense seems to support not the early but the late dating for the Apocalypse. Next, the command to repent is in the aorist tense, signifying a single action that is to last once for all. Fourth, the same thing holds true for the command to perform the works the people did at first; their repentance must keep pace with their decision to work just as enthusiastically as their predecessors. Fifth, the threat I will come, although translated as a future, is actually in the present tense to indicate immediate action. Sixth, the verb I will remove in the future indicative connotes that the threat is not a possibility but a certainty if they fail to repent. And last, the verb to repent, in the second sentence, is given as an escape clause. b. Command. The Lord does not only point to their shortcomings; he also shows them how to correct them. After negatively criticizing their spiritual status, he positively commands them to restore it. They must constantly recall their former position by reviewing their own ecclesiastical history and recollecting what their forebears did in the church forty years earlier; and as they recall their history, they must acknowledge that they have changed for the worse. The radiance of their spiritual ardor has vanished. Indeed their lackluster performance has caused them to forfeit a place of prominence among the churches. They have fallen from their former height and lost their moral standing. When Jesus says, Perform the works you did at first, he has in mind not the works the Ephesians have been doing all along but rather the works of love for Christ. The emphasis falls not on the word works but on the term at first. Just as he asked Peter on the shores of the lake of Galilee, Simon son of John, do you truly love me more than these? (John 21:15), so he is asking the members of the church in Ephesus for their undivided devotion. They must change their lifestyle and conduct, that is, they must repent and turn a complete 180 degrees to do so. c. Threat. However, if they fail to respond to Jesus repeated call to repentance, the Lord will take drastic measures. He is coming and is already on the way to visit them; he will not wait until his coming at the consummation. And even before his final coming, the Ephesians will no longer be a church.^[14] Jesus will remove the lampstand from its place, which means that as a congregation they will experience a complete spiritual blackout. A church ceases to be a church when it no longer serves its Master with genuine love and dedication. There is hard evidence that nominal Christianity dies a natural death within a generation or two and consequently disappears completely from the scene.^[15] The members may still come together, but they meet for social and not spiritual purposes. A decade after John wrote the Apocalypse, Ignatius penned a letter to the church at Ephesus in which he praised the local Christians for their patient endurance and their resistance to deceit. He notes that some people from Syria had passed through Ephesus with evil teachings but that the Ephesians had refused to listen. He commends them for being of one mind with the apostles in the power of Jesus Christ.^[16] Apparently, the people had taken seriously the words of Jesus. c. Promise 2:6–7 6. However, you have this [in your favor], that you hate the works of the Nicolaitans, which I also hate. The Ephesians had not wavered on doctrinal issues, for they remained true to the teachings of God's Word. Even though Jesus rebuked the members of the church at Ephesus, he pastorally lifts them up by commending them for their faithfulness to his Word. They opposed the false apostles and had sent these wicked men from their midst (v. 2). Now Jesus inserts that the believers in Ephesus hated the works of the Nicolaitans, and he adds that he also hates these works. Note that hatred is directed toward works, not persons. Jesus hates sin but extends his love toward the sinner. While sin is an affront to his holiness, Jesus mission is to bring sinners to repentance (Luke 5:32). Who were the Nicolaitans? Three opinions on this matter remain conjectural because the details in Revelation are scanty. First, in the early church Irenaeus taught that the Nicolaitans were followers of Nicolaus, the convert to Judaism who was appointed a deacon (Acts 6:5).^[17] Next, others see these people as a Gnostic sect that sought to infiltrate the churches.^[18] Last, on the basis of exegesis, still others aver that the Nicolaitans were the people who followed the teachings of the false apostles and of Balaam. This assumption has merit, for in typical Hebraic style John writes parallelism to stress a point. The false apostles sought to capture the minds of the people with their deceptive doctrines, the followers of Balaam attempted to conquer the people through deceit, and the Greek name Nikolaos means he conquers the people. By comparing what is said about the followers of Balaam (2:14) and the Nicolaitans (2:6, 15), we assume that these deceivers belong to the same group.^[19] Yet I admit that there is no certainty on this point. In view of the lack of information in the letters to the churches of Ephesus and Pergamum, we can only assume that the lifestyle of the Nicolaitans was characterized by immorality, participation in eating food offered to idols, and perversion of truth (2:14–16). The Christians in Pergamum and Thyatira struggled with the same deceptive doctrines and lifestyles (2:14–16, 20 24). Yet in these churches many succumbed to the allurements of the intruders and subsequently received words of rebuke for their failure to follow Jesus. 7. Let anyone who has an ear listen to what the Spirit says to the churches. To everyone who overcomes I will give permission to eat from the tree of life, which is in God's paradise. a. Let anyone who has an ear listen to what the Spirit says to the churches. The formula Let anyone who has an ear listen comes from the lips of Jesus during his earthly ministry.^[20] Here an extended version appears with the words what the Spirit says to the churches, occurring in every one of the seven letters (2:7, 11, 17, 29; 3:6, 13, 22). This saying precedes a promise in 2:7, 11, and 17 and follows a promise in 2:29; 3:6, 13, 22. The first part of this sentence is an idiomatic expression and refers to the capability of a person to hear and an accompanying willingness to listen. The second part is a command to listen attentively and obediently to the words of the Holy Spirit. Jesus speaks through the Spirit, as is evident in other passages of Scripture (John 14:26; 15:26; 16:13–14; Acts 2:33). The message is directed not only to the congregation in Ephesus, but to all the churches. In other words, the message is for the universal church of all ages and places. Here then is further proof that the letter to Ephesus was not sent separately but together with the other letters was delivered to the entire church. b. To everyone who overcomes I will give permission to eat from the tree of life, which is in God's paradise. ^[21] A key word in this sentence is the expression overcome, which in the Greek is the present participle the overcoming one. This is not a past or perfect tense as a completed action but current and continuous performance. That is, the conflict and the trials of the present life in the world and in the churches are not final. The church's anticipated victory has its foundations laid in the victory already won by Jesus. ^[22] Christ won the battle, but the war is not over yet. Not only the martyrs but every believer is personally engaged in this war against Satan and his cohorts. Therefore, every follower of Christ receives the promise of eternal life and all the other promises that he grants the believer (2:10, 17, 26; 3:5, 12, 21). All these promises are given to the overcomer, namely, every true believer.^[23] Jesus promises the overcomer the right to eat from the tree of life. By referring to the tree of life, he effectively brings the reader back to the beginning of human history. After Adam and Eve sinned, God drove them out of the Garden of Eden and placed an angel with a flaming sword there to guard the tree of life (Gen. 2:9; 3:22, 24). By guarding that tree, God prevented our forebears from eating the fruit of the tree of life and thus living eternally in the unredeemable state in which the fallen angels exist. The redemption of his people, which Jesus Christ brings to completion at the consummation, includes the promise that everyone who overcomes will eat from the tree of life in paradise (Rev. 22:2, 14, 19). The Greek term for paradise occurs only three times in Scripture (Luke 23:43; 2Cor. 12:4; Rev. 2:7). In Genesis the expression Garden of Eden appears, which in the Greek translation of the Old Testament becomes paradise. Derived from Old Persian, this word depicts a walled park as a place of bliss. In the Old Testament it connotes a delightful place, unmarred by sin. It occurs at the beginning and the end of Scripture.^[24] The word describes the blissful life that believers will have with Christ in a new heaven and a new earth. The paradise of God is similar to, but also much different from, the Garden of Eden God created for Adam and Eve. Additional Note on 2:1–7 The church at Ephesus had been blessed with excellent pastors, of whom Paul and John were apostles of Jesus and Timothy an apostolic helper. We know that Paul was in Ephesus for three years (a.d. 52 55) and Timothy ministered there during the sixties. We surmise that John left Jerusalem in the late sixties and took up residence in Ephesus where he spent the rest of his days, except for his brief stay on the island of Patmos. Even though the believers were molded spiritually by three men, they began to decline in their love for Christ. And even though John as the apostle of love told the people to love one another (1 John 4:7 12), not he but Jesus addresses the Ephesians and rebukes them for departing from their first love. Jesus as the Chief Shepherd and Overseer of his flock (1 Pet. 2:25; 5:4) is walking in the midst of his church (2:1). The body of Jesus Christ is the church and not a society; it is an organism and not an organization; it is a living being and not a formal entity. Whereas membership in a society or an organization can be terminated because of failure to pay dues or fulfill duties, the members of Christ's body are no longer a church when they cease to spread the light of the gospel. The word church in English (Kirche in German, kerk in Dutch) derives from the Greek term kyriak, which means belonging to the Lord. Romance languages use derivatives from the Greek ekklsia, which signifies God's people called out of the world (�glise in French, iglesia in Spanish, igreja in Portuguese, and chiesa in Italian). Hence, those people who make up the living body of Jesus Christ are the church, for they belong to him. Greek Words, Phrases, and Constructions in 2:3–7 Verse 3 The verb tenses in this verse are significant: you have [Greek] patience is present; you have tolerated [Greek] is aorist; and you have not become weary [Greek] is perfect. The aorist may be interpreted as constative, so that all three tenses show duration. Verse 5 This verse features seven verbs of which only two have the same tense and mood. The first word in a Greek sentence always receives emphasis: [Greek] remember! This is the imperative in the present tense to denote continued action. The second is [Greek], which is in the perfect to imply that the fall of the Ephesians began in the past and continues to the present. The third and fourth verbs are in the aorist imperative and convey the command to obey once for all: [Greek] (repent!) and [Greek] (do!). The fifth verb, which is in the present tense [Greek] (I am coming) but denotes a future action, is followed by [Greek] (I will remove), which conveys the idea of certainty. The seventh verb, which stands last in the sentence for emphasis, is repetitious in a way ([Greek], repent) but is given in the aorist subjunctive. Verse 7 [Greek] the tree of life. This phrase has been taken from the Septuagint version of (Genesis 2:9; 3:22, 24. It should be understood as an eschatological phraseRev. 22:2, 14, 19; compare Ezek. 47:12). A play on the cross of Christ is not yet evident in these passages in Revelation. ^[25] 2. Smyrna 2:8–11 8 And to the angel of the church in Smyrna write: The First and the Last, who was dead and is alive, says this: 9 I know your tribulation, your poverty (but you are rich), and the blasphemy from the ones who call themselves Jews and are not, but are the synagogue of Satan. 10 And do not be afraid of anything you are about to suffer. Look, the devil is about to cast some of you into prison that you may be tested, and you will have tribulation for ten days. Be faithful unto death, and I will give you the crown of life. 11 Let anyone who has an ear listen to what the Spirit says to the churches. Everyone who overcomes will not be hurt by the second death. The City Smyrna (modern Izmir), located on the west coast of Asia Minor, has a sheltered harbor that faces a bay whose breezes cool the city during the hot summer months and provide a pleasant climate. The harbor stimulated trade and commerce that developed the city of Smyrna into a commercial metropolis. An estimate of its population in Paul's day reaches 250,000 inhabitants, which in modern times can be nearly doubled. It was a thriving city at the end of a major highway that cut through the fertile fields of the Hermus valley. Politically the city sided with the Romans and became their faithful ally. Already in 195 b.c. it built a temple for Dea Roma, the goddess of Rome. In a.d. 26 it dedicated a temple to Emperor Tiberius and boasted to be first in emperor worship. This boast gratified Roman administrators, who fostered the peace and unity that characterized the spirit of Rome throughout the empire. William Barclay writes that to make the spirit of Rome tangible the Romans presented the emperor as its embodiment, and thus worship of the emperor arose. Although some of the first emperors disparaged this worship, the population energized it to the point that the emperor was considered to be divine.^[26] Writers in the ancient past extolled Smyrna as the city most beautiful in respect to its buildings, temples of Zeus and Cybele, and the layout of its streets. It was known as the crown of Smyrna. The name originated from the city's buildings, whose symmetrical appearance was likened to a crown.^[27] But in addition to the buildings and the design of the city, nature also contributed to the beauty of Smyrna. The city was blessed with many groves of trees, among them trees whose resin produced a brown to reddish or yellowish brown aromatic gum called myrrh. The word myrrh (Greek smyrna) appears in the New Testament as one of the precious gifts that the wise men from the East brought to Jesus and as an embalming ingredient Nicodemus brought for Jesus burial (Matt. 2:11; John 19:39; see also Exod. 30:23; Ps. 45:8; Song of Songs 5:5, 13). The Jewish population in Smyrna was sizable, for they are mentioned as a force that was hostile to the local church. They slandered the early Christians, called themselves Jews but really belonged to the synagogue of Satan, and abetted the persecution of Christ's followers (vv. 9 10). Why they were so adamantly set against the church cannot be answered. Whereas the members of the Smyrna church were poverty stricken the Jews were wealthy. For instance, according to an inscription from the second century, Jews at one time donated the sum of ten thousand denarii for a project to beautify the city of Smyrna.^[28] Their opposition to Christianity is on record in connection with the martyrdom of Polycarp, who on February 23, 155, was killed for his refusal to deny the name of Jesus. He had been the bishop of Smyrna for many years. As an elderly saint, he responded to the proconsul who gave him the choice of cursing Jesus name and living or confessing his name and dying: Eighty-six years have I served Christ, and he has never done me wrong. How can I blaspheme my King who saved me? ^[29] Thereupon the proconsul sentenced him to die at the stake. The record indicates that the Jews were foremost in gathering wood for the fire. Even though it was the Sabbath, they deliberately carried burdens of wood and transgressed the law.^[30] A date for the founding of the Smyrna church cannot be firmly established. Devout Jews from the province of Asia were at the Pentecost feast in Jerusalem when the Holy Spirit was poured out (Acts 2:9), and some of these may have come from Smyrna and taken the gospel back to their hometown. Alternatively, when Paul came to Ephesus in the early fifties, he or his associates may have instituted the church at Smyrna. Polycarp's letter to the church at Philippi may indicate that the knowledge of Christ had not yet come to Smyrna when Paul in 62 wrote his letter to the Philippians: for we did not yet know him [Christ]. ^[31] Ignatius, bishop at Antioch in Syria, was brought to Rome as a martyr in 110. On his way, he stopped at Smyrna where he wrote four letters to the various churches; and afterward when he rested at Troas, he wrote another three letters; one of these was addressed to the church in Smyrna. The Letter 8. And to the angel of the church in Smyrna write: The First and the Last, who was dead and is alive, says this. Jesus commands John to write a letter to the pastor of the Smyrna church and identifies himself as the First and the Last (1:17; 22:13). This phrase is the self-identification of God who addresses Israel, This is what the Lord says Israel's King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no GodIsa. 44:6; 48:12; see also 41:4 . With the expression the First and the Last, Jesus defines his divinity as equal in power and authority to that of God. (Incidentally, apart from the words for ten days in verse 10, which are an echo of Daniel 1:12and 14, there are no other allusions to the Old Testament in the letter to Smyrna.) However, Jesus adds to his self-identification the clause who was dead and is alive (1:18). He is the one who died on Calvary's cross, conquered death, and is alive. Throughout the Apocalypse, the contrast between God and Satan, Christ and the Antichrist is spelled out. So the Antichrist, appearing as the beast coming up out of the sea, had a fatal wound and yet lived (13:3, 12, and 14). This description of the Antichrist reveals his insidious imitation of Christ's death and resurrection.^[32] The difference between Christ and the Antichrist is that Christ conquered death, has the keys of Death and Hades, and as the living one gives life to his people. The beast, that is, the Antichrist, wounded by the sword is thrown alive with the false prophet into the lake of fire and burning sulfur (13:14; 19:20). 9. I know your tribulation, your poverty (but you are rich), and the blasphemy from the ones who call themselves Jews and are not, but are the synagogue of Satan. a. I know your tribulation, your poverty (but you are rich). Jesus addresses the individual believer by using the singular possessive pronoun your, that is, he is fully aware of the tribulation and poverty each Christian in Smyrna has to endure for the name of Christ. The word tribulation actually means living in oppression, in narrow straits. Also, the one leads to the other: oppression results in poverty when work and resources are cut off because of one's testimony for Christ. The believers in Smyrna may have experienced the confiscation of their earthly belongings, for the expression poverty is the translation of the Greek term ptMcheia, which refers to the abject poverty of a beggar. Paul writes about this condition to the Corinthians when he notes that Jesus Christ, though he was rich, yet for your sakes became poor, so that you through his poverty might become rich (2 Cor. 8:2, 9). Jesus underscores these words by telling his people in Smynra that they are spiritually rich. This does not mean that believers should invite persecution and hardships in order to become rich in spiritual possessions; rather, Jesus wants them to be faithful to him and his word even when they go through hardship and abuse, for then they will be blessed spiritually (Matt. 5:11–12; James 2:5). b. And the blasphemy from the ones who call themselves Jews and are not. Jesus spoke about blasphemy against himself and the Holy Spirit in the context of casting out a demon in a person who was blind and mute (Matt. 12:22–32). When the man could see, hear, and speak, the people asked their spiritual leaders whether Jesus could be the Son of David (the Messiah). But the Pharisees and teachers of the law told the crowd that this fellow (Jesus) was casting out demons in the name of Beelzebub (Satan). The clergy in Israel should have been the first to recognize the Messiah when Jesus healed a blind person. Isaiah repeatedly prophesied about the Messiah by saying that at his coming he would open the eyes of the blind (Isa. 29:18; 32:3; 35:5; 42:7; compare Matt. 11:5). Further, to the Jews were entrusted the very words of God (Rom. 3:2), so that they would see the messianic promises fulfilled in Jesus Christ. Instead they became, and many still are, vehemently opposed to him and his teachings. Knowing the truth about God and intentionally denying it is blasphemy. Jews schooled in the rabbinic tradition knew the meaning of blasphemy: The Holy One, blessed be he, pardons everything else, but on profanation of the Name [i.e., blasphemy] he takes vengeance immediately. ^[33] They circumvented uttering God's name by calling him Lord (Adonai). But Jesus as the Messiah enjoyed divinity and authority equal to God, so that anyone consciously rejecting him would be guilty of blasphemy. The Jews in Smyrna refused to acknowledge Jesus as their Messiah and cursed him and his followers. Jesus no longer called these people Jews, that is, spiritual sons of Abraham. Christians were now called sons and daughters of Abraham in their place, and Jews who rejected Jesus were in league with the devil. c. But [they] are the synagogue of Satan (see 3:9). The Romans had granted the Jews in Israel and the dispersion exemption from Roman religious practices. They had given them the right to observe their own religion, which was known as a religio licita (an allowed religion). When Christianity came into being at Pentecost (Acts 2:1), Christians were safe under this Roman umbrella given to the Jews until the destruction of the temple in a.d. 70. From then on the Jews were among the first to accuse Christians to the Romans; they said that the Christians honored Jesus and not Caesar as Lord. Consequently, Christians no longer enjoyed civil protection but were slandered, persecuted, and often killed. Those Jews who falsely accused the followers of Christ to the Romans and purposely oppressed them were indeed agents of Satan, who had become the ruler of their synagogue. This is not to say that all Jews rejected Jesus and that Satan ruled all synagogues. In the province of Asia, Jesus portrayed Smyrna and Philadelphia as places where Satan instigated blasphemy and lying in the local synagogues (2:9; 3:9). Also in those two cities were churches that Jesus praised without uttering a word of reproof or correction. Truly in the darkest places the light shines brightest. 10. And do not be afraid of anything you are about to suffer. Look, the devil is about to cast some of you into prison that you may be tested, and you will have tribulation for ten days. Be faithful unto death, and I will give you the crown of life. a. And do not be afraid of anything you are about to suffer, Once again Jesus utters the words do not fear (1:17). Now addressing each individual believer, he expands the saying to don't be afraid of anything. He who is in full control of every situation knows what lies ahead of his people; he reveals that they are about to enter a period of suffering. b. Look, the devil is about to cast some of you into prison that you may be tested. The Christians in Smyrna must be fully aware that they are fighting a spiritual war in which they confront the devil. Hence, they are told to be alert, for the devil will incite the authorities so that some people of the congregation will be imprisoned with the distinct possibility of being put to death. This will strike fear into the hearts of the believers, who can expect to endure confiscation of property and good, extreme poverty, and slander. But incarceration, at times without trial, may result in death. Jesus says that this threat to their lives is to test their faith in him. Imprisonment may be a measure to subdue a rebellious person, an arrest while the guilty person is awaiting trial, or a prelude to his execution. The context of verse 10, be faithful unto death, implies that incarceration of the Christian will be an interim period of suffering in anticipation of martyrdom. ^[34] c. And you will have tribulation for ten days. This is the second time that the term tribulation occurs (v. 9). But here its duration is specified: for a ten-day period. In Revelation, the number ten conveys the meaning of fullness in the decimal system. It is a symbolical number to express the completeness of the period of suffering, which is neither long nor short but full, for its termination is sure.^[35] d. Be faithful unto death, and I will give you the crown of life. Throughout the history of Smyrna her citizens had been faithful first to the Greeks and then to the Romans. Faithfulness to Rome was a well-known characteristic of the people in Smyrna, but now Jesus calls these followers to be faithful to him. Jesus is called the faithful one (1:5; 3:14; 19:11) and so is Antipas, the martyr in Pergamum (2:13). Now the saints in Smyrna are asked to pay the sacrifice to be faithful to death. In view of Smyrna's city layout, commentators have no problem seeing a connection between the crown of the city and the crown promised to the faithful followers of Christ. But the words of Jesus are the crown of life, which make them different and meaningful. The phrase probably was idiomatic it occurs also in James 1:12and can be translated the crown, that is, fullness of life. It is emblematic of the highest joy and gladness and of glory and immortality. ^[36] If the saints in Smyrna pay with their life for the testimony of Jesus, they will receive imperishable life in eternal glory. 11. Let anyone who has an ear listen to hear what the Spirit says to the churches. Everyone who overcomes will not be hurt by the second death. The repetition of the first sentence once more stresses the work of the Holy Spirit in conveying Christ's message to the churches. Notice that this letter is not addressed only to the congregation at Smyrna but to all the churches, so that the letter with the others is a universal message. And once again the verb to overcome appears in a promise. The overcomer is given the promise of being unaffected by the second death. The first death pertains to one's physical demise, the second death to being cut off forever from God (see 20:6, 14; 21:8). The saints may suffer physical death at the hand of persecutors, but they will never be separated from God. By contrast, unbelievers will be cast into the lake of fire (20:14) and suffer eternal death. This means that they will experience not annihilation but never-ending punishment. Greek Words, Phrases, and Constructions in 2:9–11 Verse 9 [Greek] the Majority Text has added these words in conformity with 2:2, 19; 3:1, 8. 15. Their insertion, however, is easier to explain than their omission. Following the rule that the harder reading is likely the original, I have opted for their exclusion. [Greek] the possessive pronoun controls the nouns tribulation and poverty. Preceding them, it gives added emphasis to these nouns: your tribulation and your poverty. Verse 10 [Greek] some manuscripts have the reading [Greek], but this undoubtedly is a revision based on similar wording in 1:17. [Greek] this aorist middle imperative, because of its frequent usage in Koine Greek, has become a demonstrative particle that calls the hearer or reader to pay attention: Look! It occurs twenty-six times in Revelation alone and most frequently in the Gospels of Matthew and Luke. [Greek] there are variants that have the present tense either in the indicative [Greek] or the subjunctive [Greek]. The original reading is difficult to determine, for a good case can be made for each of the variants. [Greek] the genitive may express quality or apposition. Of the two, the latter is preferred: the crown, namely, life. Verse 11 [Greek] with the verb to be hurt the preposition has a casual meaning. 3. Pergamum 2:12–17 The City 12 And to the angel of the church in Pergamum write: He who holds the sharp double-edged sword says this: 13 I know where you live, where Satan's throne is. Yet you are holding on to my name, and you did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was killed among you where Satan lives, 14 However, I have a few things against you in that you have there those who hold the teaching of Balaam, who taught Balak to put a stumbling block before the Israelites to make them eat food offered to an idol and commit fornication. 15 So even you have those who similarly hold the teaching of the Nicolaitans. 16 Repent, therefore. If not, I will come to you quickly and make war against them with the sword of my mouth. 17 Let anyone who has an ear listen to what the Spirit says to the churches. To everyone who overcomes, I will give hidden manna, and I will give a white stone; and on the stone is written a new name that no one knows except the one who receives it Some sixty-five miles to the north of Smyrna and fifteen miles from the Aegean Sea lay the city of Pergamum (modern Bergama). Its name has been perpetuated in the English term parchment (French parchemin; Dutch perkament; Spanish pergamino). The expression illustrates the industry of ancient Pergamum, where due to a trade embargo its people, unable to buy paper products (made from Egyptian papyrus leaves), prepared animal skins for writing purposes. The city not only marketed these skins but also opened a library that eventually housed some two hundred thousand scrolls. It became a learning center where knowledge was accumulated, applied, and disseminated. Located at an elevation of about one thousand feet, Pergamum served as a citadel that dominated the countryside. It was a city of prominence in the centuries before the Romans invaded and made it a capital. Pergamum was known as a religious center, with temples for Zeus SMtr, Athena Nicephorus, Dionysos Cathegemon, and Asclepius SMtr. Constructed on a ledge in front of the temple of Athena was the altar of Zeus. It was the most splendid of religious monuments because of its height some forty feet. Asclepius was the god of healing and attracted the interest of countless people suffering physical ills. His symbol was the snake, which still decorates medical emblems today. After the Romans conquered Pergamum, they built a temple in 129 b.c. Later they dedicated the temple to Augustus and Rome,^[37] and introduced the worship of Caesar. Temples dedicated to Trajan and Severus were constructed much later. Emperor worship had its center in Pergamum, and for some time the city rivaled Smyrna and Ephesus, for it was given the privilege of appointing a temple warden or temple sweeper (neokoros). It was also the first Roman administrative center in the province of Asia.^[38] The proconsul who had his residence here held the power of the sword to determine whether a person should live or die. Notice that the Greek word sMtr applied to both Zeus and Ascelepius means savior. In view of their Savior Jesus Christ it was impossible for Christians to acknowledge these gods as saviors. In addition, they could never utter the motto Caesar is Lord, because for them the title Lord was reserved for Jesus only. Instead of the two hundred thousand or more volumes in the Pergamum library, they came only with the Scriptures. In place of numerous temples, they had no temple and said that their Christian fellowship and even their physical bodies served as the temple of the Holy Spirit (I Cor. 3:16; 6:19). And in lieu of Asclepius's healing, the Christians taught than Jesus was their Great Physician. In brief, for Christians life in Pergamum was made nearly unbearable. For their refusal to compromise, Christians were mocked by Romans and others who called them christiani and by Jews who labeled them Nazarenes. They were charged with infidelity to Rome, scorned, accused of sedition, persecuted, and killed. In spite of persecution and even because of it, the Christian church continued to flourish and increase in number. In Pergamum, Christians daily faced the pressures of a pagan society. If they refused to accept an invitation to attend a feast in honor of a pagan deity, they would not only be shunned, but they would lose their jobs or businesses. People would call them outcasts not fit to live on this earth. But for faithful believers there is no one higher than their Lord, no human law that takes precedence over God's law, and no teaching that supplants the gospel. a. Violence 2:12–13 12. And to the angel of the church in Pergamum write: He who holds the sharp double-edged sword says this: 13. I know where you live, where Satan's throne is. Yet you are holding on to my name, and you did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was killed among you where Satan lives. Except for the address, the introductory formula is the same as in all the letters to the churches in the province of Asia. Jesus self-identification is a throwback to the description of his appearance (1:16). Even though the same words the sharp double-edged sword appear, the Greek has them in a sequence with definite articles for emphasis. Literally, the clause reads, the one who has the sword, the double-edged one, the sharp one. It was not the Roman proconsul or the governor who decided on matters of life and death, but it was Jesus, with the sharp, double-edged sword of his word proceeding from his mouth. Jesus will indeed fight with this sword against his enemies (v. 16; 19:15, 21). a. I know where you live, where Satan's throne is. Fully aware of the situation in Pergamum, Jesus said to the local Christians, I know where you live. He addressed not strangers, transients, or travelers (1 Pet. 1:1), but permanent residents who were born and raised in Pergamum and had their roots in that city. God had called them out of their pagan environment to be his people. Jesus explicates the clause where Satan's throne is with the words where Satan lives. The verb lives signifies that his dwelling is permanent just as the local Christians are permanent inhabitants, but they are two opposing forces. Satan seems to have the upper hand until we realize that the Apocalypse contrasts God and Satan. Jesus sits on his Father's glorious throne in heaven (3:21) and Satan rules his kingdom in darkness (16:10). The word throne appears forty-two times in Revelation: forty refer to God's throne and two to the throne of Satan and the beast (2:13; 16:10). In other words, not Satan but God is in control. What is the meaning of Satan's throne? There are at least five interpretations:^[39] " Pergamum was a center of pagan religion. " To a traveler coming from the east, the acropolis had the appearance of a throne. " The altar of Zeus SMtr seemed to be a throne. " Asclepius SMtr was identified with the serpent. " Pergamum was the center of emperor worship. First, no doubt Pergamum was a religious center devoted to pagan idols. But the cities in the province of Asia were no different from Athens, for idol worship ruled the day in the pagan world of the first century. According to Paul, Athens was a city filled with idols and its people were very religious (Acts 17:16, 22). The second interpretation closely follows the first and differs from it only in the appearance of the city, which was located on an elevated plateau. Even though the symbolism of its external appearance is striking, the internal dominance of Satan's rule in the lives of the people takes priority. Third, Zeus's altar prominently placed above everything else is imposing.^[40] But Zeus as chief god was worshiped everywhere in Greece, Macedonia, and Asia Minor he was called Jupiter by the RomansActs 14:12KJV . The fourth explanation has merit, because the symbol of Asclepius is a serpent and in Scripture Satan is typified by the serpent symbol (Gen. 3:1; Rev. 12:9; 20:2). Personified in the god Asclepius, Satan proves to be the great deceiver as the healer of the sick and the savior of the people. The fifth explanation is incisive. While the fourth interpretation calls attention to Satan's deception, the fifth stresses Satan's destructive power in persecuting God's people. Christians who refused to acknowledge Caesar as Lord and God (dominus et deus) faced confiscation of their property, exile, or death.^[41] If we consider that Antipas was killed and John was exiled because of Jesus testimony, then this fifth explanation fits the overall context. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 3. Letters to Sardis, Philadelphia, and Laodicea (3:1–22) Outline (continued) 5. Sardis (3:1–6) a. The Warning (3:1–3) b. The Promise (3:4–6) 6. Philadelphia (3:7–13) a. Address and Recognition (3:7–8) b. Exhortation (3:9–11) c. Promise (3:12–13) 7. Laodicea (3:14–22) a. Description (3:14–16) b. Reproof (3:17–18) c. Admonition (3:19–20) d. Promise (3:21–22) 5. Sardis 3:1–6 The City 3 1 And to the angel of the church in Sardis write: The one who has the seven spirits of God and the seven stars says this: I know your works; you have a reputation that you are alive but you are dead. 2 Be alert! Strengthen the things that remain and are about to die, for I have not found your works brought to completion before my God. 3 Remember, therefore, how you received and heard [the message]; keep it and repent. Therefore, if you are not alert, I will come like a thief, and you do not know at all in what hour I will come upon you. 4 However, you have a few person in Sardis who have not soiled their garments, and they will walk with me [dressed] in white, because they are worthy. 5 The one who overcomes will thus be clothed in white garments. I will never erase his name from the book of life, and I will confess his name before the Father and before his angels. 6 Let anyone who has an ear listen to what the Spirit says to the churches. The city of Sardis (modern Sart) was located approximately thirty miles south-east of Thyatira and fifty miles east of Smyrna. The plural name Sardis refers, first, to the city as a fortress on top of a promontory, and next, to the prosperous city of commerce, agricultural products, and related industry positioned on a level plane of the valley below. Situated on a high and narrow strip, the fortress was militarily invincible. The city could be reached only from the south along this narrow and elevated strip that terminated at the promontory on which the fortress was built. Steep cliffs protected the city so that it could not be scaled. Because of its strong defenses, Sardis became the capital of Lydia, but its location precluded expansion and forced it to remain small. It was completely dependent on the fertile valley below for all the necessities of life, which had to be carried up to the city. The second city was situated in the valley some fifteen hundred feet below. Many people settled there: farmers who produced and sold their agricultural products; workers in the wool industry; and merchants who bought and sold their goods. These people needed room to live and work. In times of peace they prospered along the trade routes that extended from the north to the south and from the east to the west in the provinces of Lydia and Asia. Sardis occupied the hub of these roads and increased in wealth. The name Croesus, king of Lydia (560 546 b.c.), is part of the city's history. Whatever he touched, according to a legend, turned to gold. Even nature itself contributed to Sardis, for Herodotus writes concerning the River Pactolus that runs through the city, The stream which comes down from Mount Tmolus and which brings Sardis a quantity of gold dust, runs directly through the market place of the city. ^[1] Its supply was soon depleted, certainly before the Romans occupied the area. But Croesus used wealth to extend his influence, which reached far to the east of Sardis. In a battle against Cyrus of Persia he relied on an oracle given to him by the priestess of Delphi, If you cross the River Halys, you will destroy a great empire. ^[2] With his forces he crossed this river and destroyed not the Persian empire but his own. Croesus thought that he would be safe in Sardis, his impregnable fortress. He did not expect Cyrus to follow him, and thus he failed to mobilize his forces. When the Persian armies came to Sardis, Croesus waited him out, believing that no one could scale the almost vertical walls of the promontory. But when one of his men accidentally dropped his helmet from one of the walls and went to retrieve it, he inadvertently demonstrated that the wall could be climbed. At night, Persian soldiers scaled the wall, met no opposition, and took the city.^[3] Through one soldier's carelessness and a failure to guard the walls, Croesus lost the war. When people pay no attention to their history, they must repeat the mistakes of the past. In the third century before Christ, Antiochus the Great of Syria sent his armies against Sardis (214 b.c.). His soldiers scaled the unguarded walls of the city and captured it in much the same way as the Persian warriors did in 546 b.c. Therefore, when Jesus said to the believers in Sardis, Be alert! (v. 2), they heard an echo from their own past that reinforced his warning. Antiochus the Great caused some two thousand Jewish families to migrate from Mesopotamia to Lydia and Phrygia in Asia Minor.^[4] The Jews settled in many of the cities including Sardis, where archaeological research has shown that the Aramaic language was known. Josephus records that the Jews in Sardis enjoyed certain privileges like holding citizenship and filling leading positions as members of the city council.^[5] Excavations have unearthed the ruins of a sizable synagogue dating back to the third century of the Christian era. Admittedly, third-century ruins do not prove that Jews were in Sardis in the first century, yet they suggest that Jewish people may have lived there for some time previous to this and that they were wealthy, influential, and numerous enough to be able to build this synagogue complex.^[6] There is more. Jesus notes that a few people in Sardis had not soiled their clothes (v. 4). This means that these few kept themselves pure from outside influences and that they did not adapt to the religious practices of that day. While both the letters to the churches of Smyrna and Philadelphia mention the synagogue of Satan and people who say they are Jews but are not (2:9; 3:9), Sardis endured no opposition from the Jews. The gospel that the local Christians proclaimed and applied was too weak to be offensive to the Jews. Also, pagan temples dedicated to Cybele, Zeus Lydios, Heracles, and Dionysus were influential in the religion of the people. Again, the kind of gospel that the inhabitants of Sardis heard from the Christians posed no threat to their pagan religions. Sardis was conquered by the Romans in 189 b.c. and suffered a devastating earthquake in a.d. 17, but Emperor Tiberius exempted the city from paying taxes for a period of five years. During these years its citizens rebuilt Sardis to rise from ruins to its former splendor. The Jews regularly sent money to Jerusalem for the maintenance of the temple. Josephus records that they addressed the city government about Caesar's decision not to hinder them from gathering the temple tax and sending it to Jerusalem.^[7] Of the seven churches Sardis was among the lowest in spiritual fervor. Its accommodation to its religious environment shielded the church from persecution, for hardly anyone took notice. Its inoffensive lifestyle yielded religious peace with the world but resulted in spiritual death in the sight of God. Apart from a few faithful members who kept the fire of the gospel burning, the church itself was gradually dying, like a fire that lacks fuel and air. Yet among the smoldering ashes were a few glowing embers. a. The Warning 3:1–3 1. And to the angel of the church in Sardis write: The one who has the seven spirits of God and the seven stars says this: I know your works; you have a reputation that you are alive but you are dead. a. The one who has the seven spirits of God and the seven stars says this. Jesus identifies himself differently in the opening sentence of each individual letter. Here he reveals himself with a combination of the initial greeting of the book, the seven spirits (1:4), and a phrase taken from his appearance to John, the seven stars (1:16, 20; 2:1). The seven spirits describe the fullness of the Holy Spirit whom Jesus is sending forth from the father (John 14:26; 15:26–27; Acts 2:33). Jesus says that he has the seven spirits, that is, he has received the fullness of the Holy Spirit and exercises authority over him. He commissions the Holy Spirit to make both believers and unbelievers know him and to fan the flames of renewal in churches that are waning. The Spirit, therefore, is the agent to blow new life into the dying church of Sardis and to stimulate indolent members to action. The phrase the seven stars also occurs in the letter to the church at Ephesus (2:1), but there the believers had lost their first love and had fallen from their spiritual height (2:4–5); here they are declared spiritually dead, which is far worse. But through his life-giving Spirit Jesus is able and willing to revive the church. He holds the seven stars in his right hand (1:16), for they are his messengers appointed to proclaim the Word of God that generates new life within the church. Jesus gives these bearers of the good news both authority and protection. He commissions them to deliver not their own but God's message to the people. b. I know your works; you have a reputation that you are alive but you are dead. Jesus addresses the church members at Sardis and tells them that he is fully aware of their works, but he is unable to enumerate them because they are incomplete in God's sight (v. 2). God is not interested in halfhearted attempts to serve him. The summary of his law is love the Lord your God with all your heart and with all your soul and with all your mind (Matt. 22:37). The church at large knew Sardis as a congregation that enjoyed the reputation of being alive. We assume that financial stature and influence may have contributed to giving the church the outward appearance of thriving spiritually. The external appearance may deceive fellow believers who take a superficial look, but Jesus examines the internal status of the church and finds an absence of vibrant faith that has resulted in spiritual deadness. Almost the entire church had capitulated to the surrounding world of pagan religion and Judaism, and instead of being an influence on the culture, it had become influenced by that culture. No wonder that Jesus described it as being dead. The church in Sardis had become a nonentity because it failed to contribute to the advance of the gospel. Jesus told the Ephesians that if they did not repent, he would remove their lampstand to preclude them from being a church (2:5). Similarly, Sardis would cease to be a church unless the members showed evidence of repentance. 2. Be alert! Strengthen the things that remain and are about to die, for I have not found your works brought to completion before my God. 3. Remember, therefore, how you received and heard [the message]; keep it and repent. Therefore, if you are not alert, I will come like a thief, and you do not know at all in what hour I will come upon you. a. Be alert! Strengthen the things that remain and are about to die. The first command is to be vigilant. Hearing it, the inhabitants of Sardis would immediately recall their history. The Greek text stresses the continuous present to indicate that the church must always show itself to be alert to internal and external dangers: false teachers inside the church and false teaching coming to them from the outside (Acts 20:29 31; see also Matt. 24:24). Jesus command to watchfulness reveals that some life is still present in the congregation, even though he described it as dead. The second command is to begin the task of strengthening the people and the things that still function in the church. Although some members are still active, the works that they have undertaken are incomplete and in danger of becoming altogether inactive.^[8] The emphasis in this sentence is on the verb to strengthen, so that both agents and activities still left in Sardis are reinforced. The works of faith and love practiced by a few devoted members have the potential of dying out. Incidentally, the wording of this clause echoes God's instruction to Israel, You have not strengthened the weak (Ezek. 34:4; compare also Luke 22:32). b. For I have not found your works brought to completion before my God. Jesus examines the activities of the church in Sardis as God weighed Belshazzar on the scales and found him wanting (Dan. 5:27). He desires not quantity but quality. That is, he wants that which is done in faith and with love for God and the neighbor. He wants the believer to be filled with the Holy Spirit and express to him works of gratitude. The expression brought to completion conveys the meaning of that which is perfect (Matt. 5:48). No Israelite might offer a blemished animal to the Lord (Lev. 1:3; Deut. 15:21; Mal. 1:8), for an animal had to be without blemish, that is, whole. So the Christians in Sardis had to present their works before the Lord as perfect sacrifices. Jesus uses the possessive pronoun my five times when he speaks of God (John 20:17). Subordinate to God, he fulfills his mediatorial role. c. Remember, therefore, how you received and heard [the message]; keep it and repent. The verbs in this clause provide ample evidence that much time had elapsed since the people had first heard and believed the message of the gospel.^[9] The verb to remember seems to point not to the immediate past of a few years ago but to the distant past of more than a generation. If the gospel was brought to Sardis in the mid-fifties and John wrote Revelation in the mid-nineties, forty years had passed. Next, the Greek has the perfect tense of the verb to receive to indicate that considerable time had elapsed. The first-generation Christians had put their faith to work, but the second generation just rested on what had happened in the past. Hence, Jesus gives the command to keep on remembering what their parents had done, because the first generation received the message of salvation, heard it, and obediently followed its instructions (see 2:5). The second generation still had the gospel message, but now they are told to safeguard it. Jesus is not saying that God's Word must be safely kept on the shelf or in a drawer, but that its teachings should be known, followed, and obeyed. Thus, he commands the readers and hearers to obey his gospel and to repent of their inactivity and indolence. The verb to keep relates to the gospel and the verb to repent to the radical change of the inner self. Today, the Bible is a bestseller and millions of people purchase it. Although many people read it regularly, only some obey its teachings. d. Therefore, if you are not alert, I will come like a thief, and you do not know at all in what hour I will come upon you. The warning is straightforward, for neglecting to heed it inevitably results in the coming judgment of the Lord. Five of the seven epistles record his coming (Ephesus, 2:5; Pergamum, 2:16; Thyatira, 2:25; Sardis, 3:3; Philadelphia, 3:11); three of them have this information together with the stern warning to repent (Ephesus, Pergamum, and Sardis). This means that in these three instances the people's repentance and Jesus coming ought to be interpreted against the historical backdrop of that time. In the present context, the coming of Jesus appears imminent and unexpected. He is coming as a thief. This is a common theme in the New Testament, either referring to immediate punishment or to the Second Coming of Christ. Here the historical context points to impending judgment.^[10] Failure to repent would inevitably lead to the Lord's swift reproof. The people in Sardis did not have to wait until Christ's promised return; should they fail to repent, his unexpected appearance would be like that of a thief whose coming can occur anytime.^[11] b. The Promise 3:4–6 4. However, you have a few persons in Sardis who have not soiled their garments, and they will walk with me [dressed] in white, because they are worthy. There is hope for the slumbering church in Sardis, where a few members are still faithful to the Lord. Among the ashes of the fire are a few glowing embers that with a draft of wind will burst into flame. The Greek reads a few names and conveys the idea that the Lord knows his faithful followers individually by name and cherishes their love for him. The small number of faithful servants had not soiled their garments, which means that they had not been influenced by the secular culture of their day. The word clothes is a symbol of their spiritual conduct and their moral lifestyle (Jude 23). They were not besmirched by the sins of adultery and idolatry; they had not undermined the message of the gospel; and they had refrained from compromise. They were true to their word given at their baptism to follow Jesus. Although these few believers might be regarded as odd and out of step with their culture, they steadfastly walked in the footsteps of apostles and other Christians who had brought and taught the gospel of salvation. Walking with the Lord God is exemplified in the life of Enoch (Gen. 5:22, 24) and in the lives of the disciples who with Jesus walked through Galilee and Judea. The devoted followers of Jesus will walk with him and are dressed in white garments. The color white in this text signifies purity and holiness.^[12] Their white garments are a covering that the Lord gives them as a robe of righteousness (Isa. 61:10). These faithful few are worthy. That is, in the sight of Jesus they are declared worthy, not because of their own accomplishments but because of his. Their own so-called good works are nothing but filthy rags (Isa. 64:6). But by listening obediently to Jesus voice and following in his footsteps (Rev. 14:4), they through his atonement are declared worthy. 5. The one who overcomes will thus be clothed in white garments. I will never erase his name from the book of life, and I will confess his name before the Father and before his angels 6. Let anyone who has an ear listen to what the Spirit says to the churches. a. The one who overcomes will thus be clothed in white garments. The typical Hebraic parallelism is evident as the writer links up the preceding reference to white garments with the concept to overcome (see 2:7). The person who endures to the end will be saved and will triumph in Christ (Matt. 24:13). The few faithful Christians in Sardis are the ones who overcome the temptations and trials on life's pathway. But what is the import of the word thus? It seems natural to take the adverb in its context of the preceding verse (v. 4b) and say that thus should be taken together with white garments as a consequence of walking with Jesus.^[13] Notice the passive voice in the verb will be clothed, which denotes that God has given the garments to the overcomer. The garments are the righteous acts of the saints (19:8). The color white denotes purity, and thus saints who are clothed in white garments are holy in God's presence (7:9, 13). b. I will never erase his name from the book of life. Here is a promise that is worded in strongly negative terms to assure faithful Christians in Sardis. It assures them that they are absolutely safe and secure. Their names have been recorded in the book of life and will never be erased. Elsewhere God testifies to his people, See, I have engraved you on the palms of my hands (Isa. 49:16). He is inseparably linked to them, for they are the apple of his eye (Deut. 32:10; Ps. 17:8; Zech. 2:8). John reveals that the names inscribed in this book of life were recorded from the foundation of the earth (17:8). The Jewish people kept accurate records in regard to vital statistics. When the Jews returned from exile, lists were drawn up for the registration of families (Neh. 7:5–6; 12:22–24). Excluding people from the records of the house of Israel was practiced in the days of Ezekiel. False prophets were completely ostracized and banned from the land of Israel (Ezek. 13:9). The Romans would erase the name of a criminal from the records before they put him to death; Christians who refused to worship Caesar as Lord were considered convicts who would lose their citizenship. Jesus assures the faithful in Sardis that their names would never be erased from the book of life.^[14] Those people who profess the name of Jesus but whose lifestyle fails to support their profession never had their names recorded in the book of life. Jesus tells them that he never knew them and he orders them to depart from him (Matt. 7:21–23). The wording book of life is significant because it differs from that of civil register; the one is in heaven, the other on earth. In Revelation, the book of life is where the names of those who have received the gift of eternal life are written (Luke 10:20; Phil. 4:3; Heb. 12:23). In the Old Testament, to be erased from the book on earth means to die, that is, to be blotted out from the civil register (Exod. 32:32–33; Ps. 69:28; Dan. 12:1). c. I will confess his name before the Father and before his angels. This is a word of Jesus, spoken during his earthly ministry and repeated with minor variations: " Whoever acknowledges me before men, I will also acknowledge him before my Father in heaven (Matt. 10:32). " I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God (Luke 12:8). " The one who confesses me before men, I will confess him before my Father (2 Clem. 3.2). An early Christian hymn states that Jesus will disown the person who disowns him (2 Tim. 2:12), and the parallel is that before God the Father, Jesus honors those who honor him (1 Sam. 2:30). In the highest courts of heaven before God and his angels, Jesus confesses the names of all those who confess his name on earth. Jesus is one with his people and is not ashamed to call them his brothers and sisters (Heb. 2:11).^[15] d. Let anyone who has an ear listen to what the Spirit says to the churches. This is the repetitive refrain recorded in each of the seven letters. The Holy Spirit speaks to all the churches and not only to the congregation at Sardis. Greek Words, Phrases, and Constructions in 3:1–6 Verse 1 [Greek] this word has a metaphorical meaning, reputation. Verse 2 [Greek] the verb to be with the present participle denotes a periphrastic construction, here in the imperative. The command reveals that the people are already alert and should continue to be so. But the imperative verb [Greek] is the ingressive aorist, begin to strengthen. [Greek] this is an epistolary imperfect, because the writer places himself in the position of the reader, who when he reads the verb knows it is the past. It is translated as a present tense are about to. Verse 3 The verb tenses and moods in verse 3a vary: [Greek] (remember!) the present imperative; [Greek] (you have received) the perfect active indicative; [Greek] (you heard) the aorist indicative; [Greek] (keep!) the present imperative; [Greek] (repent! see 2:5) the aorist imperative. The perfect tense of [Greek] appears to take on an aoristic sense, especially in view of the relatively few occurrences of the aorist indicative of [Greek] in Revelation. ^[16] Verse 4 [Greek] a few persons. The figurative meaning of the noun refers to persons who are each known by nameActs 1:15; Rev. 11:13; compare 18:15 . Verse 5 [Greek] thus. The TR has the reading [Greek] (this), which appears to be a correction of the adverb [Greek], which was regarded as superfluous .^[17] The manuscript evidence favors the reading thus. 6. Philadelphia 3:7–13 The City 7 To the angel of the church in Philadelphia write: He who is holy and true, who has the key of David, who opens and no one will shut and shuts and no one opens, says this: 8 I know your works. Look, I have set before you an open door, which no one is able to shut. I know that you have little strength and yet you have kept my word, and you have not denied my name. 9 Look, I will make those of the synagogue of Satan and who call themselves Jews and are not but are lying look, I will make them to come and bow down at your feet and admit that I have loved you. 10 Because you have kept my command to persevere, I will keep you from the hour of trial that is about to come upon the whole world to try those who dwell upon the earth. 11 I am coming soon; hold on to what you have, so that no one takes your crown. 12 I will make the one who overcomes a pillar in the temple of my God. Never again will he go out of it. I will write the name of my God upon him and the name of the city of my God, the new Jerusalem that is coming down out of heaven from my God; and upon him I will write my new name. 13 Let anyone who has an ear listen to what the Spirit says to the churches. Located nearly thirty miles to the southeast of Sardis and about sixty miles east of Smyrna, Philadelphia (modern Ala'ehir) was founded in 140 b.c. by Attalus the Second.^[18] His surname was Philadelphus, and out of love for his brother Eumenes he called the city Philadelphia, city of brotherly love. It was strategically located along a well-traveled highway that linked the east (Asia) with the west (Europe). It was a city with an open door through which trade, commerce, Greek language, and Greek culture spread from Greece and Macedonia to Asia Minor and Syria. Jesus word I have set before you an open door (v. 8) was well received by the resident Christians who actively spread the gospel of Jesus Christ. The area around Philadelphia was volcanic and known as the burnt land. Volcanic ash fell on it and made the soil extremely fertile. In the fields around the city vineyards dotted the landscape, so that it became known for it wines and beverages. Nonetheless, because of volcanic activity earthquakes often struck this city. A severe quake devastated the city in a.d. 17, after which Emperor Tiberius exempted Philadelphia from paying taxes. He donated a sum of money to be used to rebuild the city. Its inhabitants out of fear of the repeated tremors preferred to live outside the city walls in the countryside. Thus, Jesus promise was meaningful to his followers in that city: they would never have to go outside anymore (v. 12). One other point of interest needs to be mentioned. The city devastated by the earthquake of a.d. 17 and aided financially by Tiberius wanted to honor the emperor by adopting the name Neocaesarea (the city of the new Caesar). The new name remained in vogue for some twenty-five to thirty years. Later, to honor Emperor Vespasian, whose reign lasted from 69 to 79, the city called itself Flavia and had a temple for emperor worship. Vespasian's full name was Titus Flavius Sabinus Vespasianus. Again, Jesus promise to the Philadelphian Christians to give them a new name (v. 12) was meaningful. Ramsay aptly summarizes the characteristics of Philadelphia: First, it was the missionary city; secondly, its people lived always in dread of disaster, the day of trial; thirdly, many of its people went out of the city to dwell; fourthly, it took a new name from the Imperial god. ^[19] Not only the church in Smyrna, but also the saints in Philadelphia were models of faithfulness to Jesus Christ. He praises them for their steadfastness and throughout this letter he speaks no word of reproof. Indications of the Christian influence in Philadelphia are many, for the church remained true to Jesus through the centuries, even when Islam became the dominant religion in the area. In the first part of the twentieth century, five Christian congregations were still flourishing in Philadelphia.^[20] Of all the seven churches in the province of Asia, only the one in Philadelphia has spanned the centuries. a. Address and Recognition 3:7–8 7. To the angel of the church in Philadelphia write: He who is holy and true, who has the key of David, who opens and no one will shut and shuts and no one opens, says this: 8. I know your works. Look, I have set before you an open door, which no one is able to shut. I know that you have little strength and yet you have kept my word, and you have not denied my name. a. He who is holy and true, who has the key of David, who opens and no one will shut and shuts and no one opens. The self-description of Jesus is a fitting introduction of the letter to the Philadelphians, because Jesus counted on them to cherish both holiness and truth. Scripture teaches that because God is holy he expects all his people to be holy (Lev. 11:45; 19:2; 20:7). God is the Holy One (Isa. 40:25; Hab. 3:3), but here Jesus is called holy and true. In fact, both the demons and Jesus disciples acknowledge Jesus as the Holy One of God (Mark 1:24; Luke 4:34; John 6:69). Of all the books in the New Testament, the Apocalypse most frequently calls God's people the holy ones, that is, the saints.^[21] They have been cleansed by the blood of Christ and may enter God's presence as if they had never sinned at all. They are the bride of Christ from whom every spot or wrinkle has been removed (Eph. 5:26, 27). Only twice in the New Testament are the two adjectives holy and true combined: once they are applied to Jesus (here) and once to God (6:10). True means that which is genuine as the opposite of fake. Jesus never breaks his word but fulfills all its implications. Those who called themselves Jews, but were not Jews, demonstrated the lie. By contrast, Jesus word is trustworthy. The combination faithful and true is attributed to Jesus and to the words God speaks (3:14; 21:5; 22:6). Jesus holds the key of David, which is a direct reference to his messianic lineage. The words are based on (Isaiah 22:22, 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. This is said to Eliakim son of Hilkiah, who served King Hezekiah as a faithful steward. Eliakim received royal emblems of authority: a robe with sash and the key of David's dynasty on his shoulder. He ruled over the house of David, Jerusalem, and Judah. He was a prototype of Jesus the MessiahIsa. 9:6). Christ, on the other hand, holds the scepter of God's kingdom, is the Son over his house (Heb. 1:8; 3:6), and rules over all peoples.^[22] The expression key in the singular preceded by the definite article and, thus, differ from the earlier portrayal of Jesus holding the keys of Death and Hades (1:18) Jesus is the one and only who holds absolute authority with that royal key of David (5:5; 22:16). He is the absolute ruler in heaven and on earth (Matt. 28:18), for what he opens no one can shut and what he shuts no one can open. His word and deed are final. The opening and shutting of doors must be interpreted in the context of the Jews in Philadelphia (v. 9). They opposed the admission of Gentiles, whom Jesus warmly welcomed into the fellowship of the Christian church. The Jews themselves, however, were shut out of the kingdom of God even thought they considered themselves God's chosen people (Matt. 8:12). b. [Jesus] says this: I know your works. Look, I have set before you an open door, which no one is able to shut. The Lord is thoroughly familiar with the works of the Philadelphians and need not list them (see 2:2, 19; 3:15). The two clauses about an open door and the inability to shut it seem to allude to the works performed by the church in Philadelphia. While the church in Sardis was idle, the Philadelphians were actively teaching and preaching Christ's gospel. Scholars debate how to punctuate this verse. Some are of the Opinion that the clause I know your works should be seen as a parenthesis. Others think that the sentence, Look, I have set before you an open door, which no one is able to shut, is parenthetical. And still others make three separate sentences by repeating the words I know preceding the third sentence that you have little strength, etc. The third option is preferable and is adopted by most translators.^[23] What is the meaning of the expression an open door? First, the Greek indicates that this door has been opened and remains open, although the Lord can shut it again. Next, traffic is not going out through the door into the world but rather it is coming through the door into the kingdom. Third, the Lord has to open the door to make the work of evangelism possible and effective. Paul and Barnabas reported to the church in Antioch how God had opened the door of faith to the Gentiles (Acts 14:27). God opens the door that no one is able to shut, so that the people may enter into his presence. Wherever he opens doors for his workers, there he blesses their work of presenting the gospel (1 Cor. 16:9; 2Cor. 2:12; Col. 4:3). There the work of missions and evangelism flourishes when converts come to faith in Christ. In spite of fierce opposition by the Jews in the synagogue of Satan (v. 9), the little band of faithful Christians in Philadelphia were assured of a blessing because Jesus had opened the door to Gentile converts. In short, God is sovereign in the work of salvation, for he either closes or shuts the doors of service (Isa. 45:1). And the door that God opens is a stimulus to Christians to be actively engaged in the work of evangelism and missions. c. I know that you have little strength and yet you have kept my word, and you have not denied my name. Jesus emphasizes the word little. It precedes the noun strength and relates to the number of the saints in Philadelphia. In the eyes of the local Jews, these Christians were so insignificant that they could not even be regarded as meaningful. In the course of Jesus earthly ministry, the Lord encouraged the disciples with these words: Do not be afraid, little flock, for your Father has been pleased to give you the kingdom (Luke 12:32). Two commendations serve to bolster the spirit of this little group of believers: they had kept the word of Jesus, and they had not denied his name. These two are opposites in a Hebraic parallel setting: the first one is positive and alludes to Christ's gospel; the second is negative, with the word name embodying Jesus revelation. Keeping the word of Jesus implies not that it should be hidden from view but that it should be guarded from subversion. Not denying the name signifies honoring it and at the same time making Jesus revelation known to everyone (John 8:51; 1John 2:5). The word and the name of Jesus refer to God's special revelation that is expressed in both gospel and precept. His people observe this revelation in word and deed. These two commendations imply that the faithful saints in Philadelphia had to endure opposition from Jews and Gentiles. Their adversaries opposed the name and message of Jesus and repudiated his followers because of their lifestyle. Yet the saints remained true to their Lord and, therefore, received his praise and blessings. b. Exhortation 3:9–11 9. Look, I will make those of the synagogue of Satan and who call themselves Jews and are not but are lying look, I will make them to come and bow down at your feet and admit that I have loved you. a. The imperative look! appears twice for emphasis (see also v. 8). Notice the repetition of the first sentence, which occurs in the letter to the Christians in Smyrna (2:9). And note that the break in the middle of the verse causes the second part to strengthen the first. These two parts illustrate Hebraic syntax, with repetition used for emphasis. b. Look, I will make those of the synagogue of Satan and who call themselves Jews and are not but are lying. Translators have to depart from the literal version, Look, I give those &, and substitute the verb to make in the future tense for the reading I give. In the second part of the sentence, the reading I will make appears again. The last three words but are lying are not in the letter to Smyrna that parallels this verse. Revelation 2:9Revelation 3:9 I will make those of the synagogue of Satan the ones who call themselves Jews who call themselves Jews and are not, and are not but are the synagogue of Satan. but are lying. The two congregations of Smyrna and Philadelphia are the only two of the seven that make specific reference to the Jewish people, their synagogue, and their master Satan. Yet these are also the only two churches that receive praise without a word of reproof. Jewish people who converted to Christianity were no longer tolerated in synagogues after the destruction of the temple and city of Jerusalem in a.d. 70. Two decades later Jewish leaders met in Jamnia to acknowledge the canon of the Scriptures and to formulate the so-called Eighteen Benedictions. The twelfth petition in this prayer pronounces a curse on the apostates: For apostates let there be no hope, and the kingdom of insolence mayest thou uproot speedily in our days; and let Christians (nocerim) and the heretics (minim) perish in a moment, let them be blotted out of the book of life and let them not be written with the righteous. Blessed art thou, O Lord, who humblest the insolent.^[24] Already in the middle of the first century, the Jews referred to Christianity as the Nazarene sect (Acts 24:5). After the curse on the heretics was formulated, the Jews denounced both Jewish and Gentile Christians during the worship services in the local synagogues. Even though no text dating from the first century has survived, we can safely state that Jewish hostility toward Christians became increasingly pronounced. We discover evidence of this in Christian writings dating from the last part of the first century to the beginning of the second and in scattered references to Christianity in Jewish literature.^[25] Jesus called the Jewish assembly the synagogue of Satan (see the commentary on 2:9). As the Jews prided themselves on being God's chosen people with whom he had made a covenant, Jesus implied that they had forfeited the right to be called his people. They became instruments in the hands of Satan, who as their ruler used them to undermine and, if it were possible, to destroy the church. They rejected not only Jesus but also all his followers and, thus, indirectly acknowledged Satan as lord. Therefore, Jesus characterized them as liars because they no longer could claim to be God's people. c. Look, I will make them to come and bow down at your feet and admit that I have loved you. Israel as God's chosen nation was given the promise of restoration after the return from exile. God said: Kings will be your foster fathers, and their queens your nursing mothers. They will bow down before you with their faces to the ground; they will lick the dust at your feet. Then you will know that I am the Lord; those who hope in me will not be disappointedIsa. 49:23; see also 60:14 . Instead of the Jews being honored, Jesus predicts that they will honor Jesus faithful followers and acknowledge that he truly loves his own. This suggests that God's promises to Israel have now passed on to Jesus followers.^[26] Admittedly, not all the Jews forfeit their claim to God's love. All those who repent and turn to him continue to experience his divine favor, for they are God's covenant people redeemed through Jesus Christ. Jesus demonstrates his love to the Philadelphians by saying that even the opposing Jews will confess that he loves them (Isa. 43:4). As the apple of his eye, they are the recipients of his watchful care. 10. Because you have kept my command to persevere, I will also keep you from the hour of trial that is about to come upon the whole world to try those who dwell upon the earth. 11. I am coming soon; hold on to what you have, so that no one takes your crown. a. Because you have kept my command to persevere, I will also keep you from the hour of testing. Translations of verse 10 vary and consequently also the interpretations, cautioning the exegete not to be too dogmatic. Let us begin with the introductory word because, this conjunction reaches back to verse 8b, so that verse 9 serves as an explanatory note on the oppression the faithful believers had to endure. Next, some commentators advocate continuity of verse 8b in verse 10. But the term word may have a different connotation when it is qualified by to persevere, for then it takes on the meaning command. Third, there is the sequence of the verb to keep in verses 8 and 10, which can be interpreted as to obey, as you obeyed my word/command. But if the verb to obey is adopted, the verbal balance in verse 10 has been destroyed: you have kept my command &I will also keep you. The choice, therefore, seems to lean toward the equilibrium of the verbs kept and will keep. Fourth, there is the position of the possessive pronoun my that is taken either as my word/command (NRSV, NIV) or the word of my endurance. ^[27] Even though a case could be made for either position (Heb. 12:1–3), the construction my word (see v. 8) calls for a measure of consistency in this matter. Nevertheless, Scripture teaches that having endured suffering himself, Jesus helps his people who now suffer because of their adherence to him (Heb. 2:18). Last, does the preposition from mean preservation or evacuation? This preposition can be interpreted to mean through in the sense of God keeping the believer safe during a period of hardship. It can also be argued that God removes his child away from the difficulties that are encountered. However, in his high priestly prayer Jesus asks not that God take believers out of this world but that he protect them from the onslaughts of the evil one (John 17:15). Jesus sends his people into the world with the assurance that he will preserve them, as was evidenced in the life and ministry of Paul (Acts 18:9 10). The Lord promises that he will preserve his people in the hour of testing.^[28] b. The hour of trial that is about to come upon the whole world to try those who dwell upon the earth. The word hour is not limited to sixty minutes but rather denotes a period of time. But what does the word trial mean and to whom does it apply? This term can mean temptation, testing, or trial, of which the last one fits the context. Here the meaning of trial is associated with the adversities, afflictions, and troubles that God is sending to his people to test their faith, holiness, and character.^[29] God is testing them and permits Satan to tempt them. For the Christians this means that in times of temptation they overcome through God's power and are strengthened in their faith. Times of testing come to any church and to all believers in every age. As the church in Smyrna was cast into a period of persecution, so the church in Philadelphia experienced its hour of trial. This does not mean that Christians will not suffer physical death in these periods, but that God protects them from spiritual death. They are the overcomers during their sojourn on this earth. The hour of trial is not limited to one particular event but gives a telescoped picture of the entire range of trials. It concerns not merely Philadelphia but refers generically to all the trials that precede the return of Christ. ^[30] Furthermore, it encompasses the whole earth, so that the entire church at one time or another before Christ's return endures severe tribulation. The phrase those who dwell upon the earth applies to unbelievers, as is evident from numerous passages in Revelation where it signifies the persecutors and enemies of believers.^[31] God will test the unbelievers who persecute his people and will find them wanting. We conclude that in this verse the term trial and the verb to try point to both believers and unbelievers. For Christians this tribulation, besides being a threat to their physical safety, will also be a test of their faith, which, by the Lord's help, they will be able to withstand. For the enemies of the church, however, whether Jews or Gentiles, it will come as the deserved punishment for their wickedness. ^[32] c. I am coming soon; hold on to what you have, so that no one takes your crown. Here is the recurring refrain that appears a number of times in the Apocalypse (Zech. 2:10). In Revelation not chronological time but its principle is significant. Centuries come and centuries go as the church continues to pray, Maranatha, come, Lord Jesus! There is no evidence when he will come, but the certainty of his return echoes throughout the Book of Revelation. Jesus comes both to comfort his people and to avenge his enemies.^[33] Jesus instructs the church in Thyatira to hold fast to what they have (2:25); he likewise exhorts the Christians in Philadelphia to guard their spiritual possessions. He promises the church in Smyrna the crown of life (2:10), but here he states that the believers in Philadelphia already possess this crown, which others would be able to take from them. They possess the crown of a victor. To hold on to it meant to continue their loyalty to the very end and thus be overcomers. c. Promise 3:12–13 12. I will make the one who overcomes a pillar in the temple of my God. Never again will he go out of it. I will write the name of my God upon him and the name of the city of my God, the new Jerusalem that is coming down out of heaven from my God; and upon him I will write my new name. Notice the use of the possessive pronoun my that precedes the noun God four times and the new name of Jesus once (see also v. 2). Jesus emphasizes both his subordination to his Father (John 20:17) and the authority he has received to Write his new name on his people. a. I will make the one who overcomes a pillar in the temple of my God. Jesus promises to make the believer a pillar in the temple of God. There are at least two interpretations of the word pillar. One is that ancient temples had a number of pillars carved in the form of human beings that surrounded these structures. The second is that a pillar in a temple served to honor a distinguished person, much the same as plaques attached to pillars in European cathedrals. But these illustrations ought not to be taken seriously because the term pillar has a symbolical significance, much the same as James, Peter, and John were regarded as pillars in the church (Gal. 2:9; compare also 1 Tim. 3:15). The passage speaks not of pagan temples or the Solomonic temple in Jerusalem (1 Kings 7:15 22; 2Chron. 3:15–17) but of the new Jerusalem that is coming down out of heaven. This means that the saints are honored within that heavenly temple, which in fact is nothing less than the very presence of God. This rules out, then, any idea of supporting pillars as in ancient temples. In short, the expression temple must be interpreted figuratively. God intends to honor his people in his sacred presence.^[34] b. Never again will he go out of it. I will write the name of my God upon him. The first clause was meaningful to the citizens of Philadelphia, who because of the frequent earthquakes preferred to live outside the city walls in the countryside. These people lived their whole lives in fear of natural catastrophes; by contrast, God's children abide safely forever in his presence (21:3). Jesus promises that he will place the name of God on the Christian. In two other passages, John elaborates this thought by saying that the names of the Lamb and of the Father are written on the foreheads of the saints (14:1; 22:4). Note the recurring antithesis in the Apocalypse: the saints receive the names of God and the Lamb, while the unbelievers bear the name and the number of the beast (13:17–18). c. And the name of the city of my God, the new Jerusalem that is coming down out of heaven from my God; and upon him I will write my new name. Three times in this verse the word name occurs. In the third instance it is qualified by the adjective new. The Philadelphians could relate to these new names, for after the earthquake in a.d. 17 when Emperor Tiberius exempted them from paying taxes and donated money for rebuilding Philadelphia, they named their city Neocaesarea. Decades later, when they wished to honor Emperor Vespasian, they renamed it Flavia. Now the saints in Philadelphia are told that on them will be written the name of God, of the new Jerusalem, and of Jesus. These names serve them as a passport for entrance into God's presence and as a sign of citizenship of the Jerusalem that comes down from heaven. Although the new Jerusalem is mentioned here in passing, John provides a detailed description of this city in 21:2, 10 27.^[35] This description is based on (Ezekiel 48, where the details of the city are given with respect to dimensions, gates, tribes, and names. The prophet Ezekiel appropriately concludes this chapter by saying, And the name of the city from that time on will be: the Lord is there (48:35b). The new city is different from the old in regard to its form, appearance, and significanceGal. 4:25–26; Heb. 12:22). There God's throne is established, to which all the nations gather to honor the name of the LordJer. 3:17; see also 33:16 . Believers in the city of Antioch were the first to receive the name Christian, that is, follower of Christ (Acts 11:26). To the world this was a name of derision (Acts 26:28; 1Pet. 4:16). But by entering the new Jerusalem, the Christian receives Christ's new name. We are not told what this name is, but we are able to say that it pertains to the completion of Christ's redemptive work. This new name will no longer be mocked but will be honored and revered. 13. Let anyone who has an ear listen to what the Spirit says to the churches. These words are the same in all the seven letters to the churches in the province of Asia. And they once again stress the fact that the message of these letters is meant for all the churches in every age and place. Greek Words, Phrases, and Constructions in 3:7–2 Verse 7 [Greek] this adjective differs from [Greek], which means truthful; the reading in the text signifies true to the idea. ^[36] Verse 8 [Greek] notice that the verb to give must be translated as to set. This is also true in verse 9, where it has the meaning to make as seen in the repetition in the second part of that verse. Here the perfect tense I have set reveals that considerable time has elapsed and that the sovereign Lord determines how long the door remains open. [Greek] the personal pronoun is redundant because of the relative pronoun at the beginning of the clause (7:2, 9; 13:8, 12; 20:8). Verse 9 [Greek] this is the alternate form of [Greek] (I give).^[37] [Greek] the pronoun is the direct object of the verb [Greek] (I will make) but the subject of the two verbs in the [Greek] clause.^[38] This clause functions as an infinitive. These two verbs, however, are in the future indicative and not the subjunctive like the verb [Greek] (they know). Verse 12 [Greek] signifies not the temple complex but the Holy of Holies; that is, God's very presence. [Greek] the preposition and pronoun can refer to either upon him or upon the pillar. Other passages in Revelation mention writing a name on the foreheads of God's people (14:1; 22:4), which argues in favor of A [Greek], the overcomer. [Greek] this spelling occurs three times in the Apocalypse (3:12; 21:2, 10) and never in the Fourth Gospel; the alternate spelling [Greek] occurs never in Revelation but twelve times in John's Gospel (1:19; 2:13, 23; 4:20, 21, 45; 5:1, 2; 10:22; 11:18, 55; 12:12). An attempt to distinguish authorship of these two books cannot be sustained because several authors [Matthew, Luke, and Paul] use both forms interchangeably. ^[39] 7. Laodicea 3:14–22 The City 14 And to the angel of the church in Laodicea write: The Amen, the faithful and true witness, the origin of God's creation, says this: 15 I know your works; you are neither cold nor hot. I wish you were either cold or hot. 16 So because you are lukewarm and neither hot nor cold, I am about to spit you out of my mouth. 17 Because you say, I am rich and I have become wealthy and have need of nothing, but you do not know that you are wretched, pitiable, poor, blind, and naked, 18 I advise you to buy from me gold refined by fire that you may be rich, and white garments to clothe yourself that the shame of your nakedness may not be revealed, and salve to anoint your eyes that you may see. 19 Those whom I love I reprove and discipline. Be zealous, therefore, and repent. 20 Look, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and I will dine with him and he with me. 21 To the one who overcomes, I will grant [the privilege] of sitting with me on my throne, just as I myself overcame and sat with my Father on his throne. 22 Let anyone who has an ear listen to what the Spirit says to the churches. Laodicea was located some forty-three miles to the southeast of Philadelphia, eleven miles west of Colosse and six miles south of Hierapolis (Col. 4:13) in the Lycus valley. It served as the gateway to Ephesus, due east about a hundred miles, which was the gateway to Syria. Until the middle of the third century before Christ, it was known as Diospolis (the city of Zeus) and Rhoas. But in approximately 250 b.c. the Syrian ruler Antiochus II extended his influence westward, conquered the city, and renamed it Laodicea in honor of his wife Laodice. The Romans entered the area in 133 b.c. and made the city a judicial and administrative center.^[40] They built a road system from east to west and north to south. At the crossroads was the city of Laodicea, which expanded in size, became a leading commercial center, and gained wealth and influence. Its wool industry flourished through the production and export of black wool, the manufacturing of common and costly garments, and the invention of an effective eye salve. It had a flourishing medical school that specialized in ear and eye care and had developed an ointment for treating inflamed eyes. Because of this ointment, the school became world famous. A devastating earthquake struck Laodicea in a.d. 17, and, like other cities in the province of Asia, it received financial aid from the Roman government. In a.d. 60 a second earthquake struck the city, and the Roman government offered financial aid to rebuild the city. But the city fathers sent the government a negative reply and made it known that they themselves had ample resources for reconstruction. In fact, they even contributed to the rebuilding of neighboring cities.^[41] Antiochus the Great (also known as Antiochus III) brought some two thousand Jewish families from Babylon to Lydia and Phrygia during the middle of the third century b.c.^[42] The city of Laodicea, which bordered these two regions, became host to many of these families and prospered. When in 62 b.c. the Jews wanted to pay their annual tax for the upkeep of the temple in Jerusalem, their shipment of gold was confiscated by Proconsul Flaccus. Part of this shipment was from Laodicea and weighed more than twenty pounds. It has been calculated that the amount from Laodicea would imply a population of 7,500 adult Jewish freemen in the district. ^[43] The letter to the church at Laodicea reveals nothing about a Jewish presence, which may mean that this church, like the one in Sardis, preached a gospel that was no threat at all to the Jews. Neither did the Laodicean Christians have to endure any persecution from the Gentile population, nor were there any false prophets, including the Nicolaitans, a Balaam, or a Jezebel, in the church. The temple for the worship of Caesar occupied a central place in the city of Laodicea. The church accommodated itself to other religions, basked in material wealth, was content to live a life of ease, and failed to press the claims of Christ. Consequently, Jesus has no word of praise or commendation for this church and similar churches that fail to proclaim his message of salvation. One last item should be mentioned in this brief survey. The water supply for Laodicea came from a distance of six miles at Hierapolis via an aqueduct.^[44] Its sources were hot water springs laden with calcium carbonate; when the water arrived in Laodicea, it was lukewarm. Although these hot springs themselves had medicinal value and as health spas attracted the people, Jesus compares the tepid waters near the city to the lukewarm spiritual life of the Laodiceans. a. Description 3:14–16 14. And to the angel of the church in Laodicea write: The Amen, the faithful and true witness, the origin of God's creation, says this: 15. I know your works; you are neither cold nor hot. I wish you were either cold or hot. 16. So because you are lukewarm and neither hot nor cold, I am about to spit you out of my mouth. Apart from this text, the name Laodicea occurs only once in the entire New Testament (Col. 4:13). Its nearness to Colosse makes Epaphras the likely founder of the church in Laodicea (Col. 1:7; 4:12–13). Paul had sent a letter to this church, and he requested that the Colossians arrange that their letter be read in the church of the Laodiceans and they in turn read the Laodiceans letter (Col. 4:16). We have no information that Paul ever visited this church.^[45] Perhaps after his release from Roman imprisonment, he visited Colosse (Philem. 22) and neighboring Laodicea. a. And to the angel of the church in Laodicea write: The Amen, the faithful and true witness, the origin of God's creation, says this. Alone of all the seven letters to the churches in western Asia Minor, the description of Christ in this letter is not derived from Jesus appearance to John on the island of Patmos (1:12–16). It comes from the greeting, which reads and from Jesus Christ, the faithful witness, the firstborn from the dead (1:5a). Jesus description of himself as the word Amen derives from the Hebrew text of the Old Testament. The Amen conveys the idea of that which is true, firmly established, and trustworthy. It was a word familiar to worshipers, who joined in a doxology uttering their confirmation to what they had heard (1 Chron. 16:36; Ps. 106:48). It is the emphatic Yes as an affirmative response to a prayer or a conclusion to a doxology (Rom. 1:25; 9:5; 11:36; 16:27; Gal. 6:18; Rev. 1:7; 5:14; 7:12; 19:4).^[46] Preceded by the definite article, the Amen has become personified in the Hebrew text as the God of Amen, in translation, the God of truth (Isa. 65:16; compare 2 Cor. 1:20). Jesus takes this title for himself and interprets it in the next clause as the faithful and true witness. The terms faithful and true are both translations of the same Hebrew expression Amen. This clarifying phrase the faithful and true witness is an echo of the trinitarian greeting (1:4b 5); without the term witness it is descriptive of the rider on a white horse (19:11). It means that whatever Jesus speaks is indubitably true, so that at the end of the Apocalypse we read the affirmation: these words are faithful and true (21:5; 22:6). For being a faithful witness, Antipas suffered martyrdom in Pergamum (2:13). Fulfilling the Old Testament propheciesIsa. 43:10 13and 65:16–18 . Christ is the true Israel, because he is the Amen, the faithful and true witness. ^[47] When Jesus refers to himself as the origin of God's creation, we see a close link to Paul's letter to the Colossians, which was read by the Laodiceans in worship services (Col. 4:16). The Lord calls himself the origin [Greek arch] of God's creation. We should not interpret the word origin passively, as if Jesus were created or recreated, but actively, because Jesus is the one who generates and calls God's creation into being (John 1:1; Col. 1:15–18; Heb. 1:2).^[48] What then is the purpose of this description? To show that Jesus Christ made all things and thus possesses and controls them. Also, all things were made to serve him. The message to the Laodiceans is that their boast in earthly riches is misplaced because all things belong to Jesus, who is worthy of praise and glory. b. I know your works; you are neither cold nor hot. I wish you were either cold or hot. The term works appears in the other letters too (2:2, 19; 3:1, 8). Here it means exactly the same thing as in the letter to the church in Sardis (v. 1): incomplete deeds that are not even worth mentioning. Jesus knew the works of both Sardis and Laodicea and for these two churches he had only sharp reproof. They were no longer active and alive: the few faithful in Sardis were like glowing embers amid a layer of ash; those in Laodicea were like their water supply neither cold nor hot. If the Laodiceans had never heard the gospel, they would have been cold in a spiritual sense. We assume that the first-generation Christians in Laodicea accepted the gospel and were glowing with a spiritual fire and enthusiasm. But their descendants were tepid. They had no interest in being a witness for Jesus Christ, in living a life of service for the Lord, or in preaching and teaching his gospel for the advancement of his church and kingdom. Although they possessed the Scriptures, they were apathetic, indifferent, and unconcerned about the things of the Lord (Heb. 4:2; 6:4). It is no wonder that Jesus said, I know your works, with the implication that there were none. c. So because you are lukewarm and neither hot nor cold, I am about to spit you out of my mouth. The hot springs at a distance of six miles near Hierapolis sent water of medicinal quality down to Laodicea. By the time the water arrived there, it had cooled considerably, and because of the calcium carbonate in the water, it had a nauseating effect on the people who drank it. By contrast, Colosse, eleven miles away, was blessed with springs producing refreshing water that was cold and pure. Christ has no interest at all in lukewarm Christianity, because it is worthless. He prefers to work either with people who are aflame with energy to do his bidding or those who have never been told about the message of salvation and are willing to listen. Lukewarm water laced with calcium carbonate induces vomiting. Similarly nominal Christians void of spiritual works are utterly distasteful to the Lord, and he is about to spew them out of his mouth. Note that Jesus does not say, I will spew you out of my mouth, but rather, I am about to spew you out of my mouth. Here is the grace of the Lord Jesus as he is giving the Laodiceans time to repent after they have read his letter.^[49] This epistle is meant to change the recipients lukewarm attitude into an eagerness to work for the Lord, for grace always precedes condemnation (see v. 19). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 4. The Throne in Heaven (4:1–11) Outline (continued) III. Vision 2: God's Throne and the Seven Seals (4:1 8:1) A. The Throne of God (4:1 5:14) 1. The Throne in Heaven (4:1–11) a. On and before the throne (4:1 6a) b. Doxologies at the Throne (4:6b 11) III. Vision 2: God's Throne and the Seven Seals 4:1 8:1 4 1 After these things I saw, and look, a door was opened in heaven, and the first voice which I had heard as a trumpet talking to me said: Come up here, and I will show you what must happen after these things. 2 Immediately I was in the Spirit, and look, there was a throne standing in heaven, and someone was sitting upon the throne. 3 And the one sitting was like a jasper stone and a carnelian in appearance, and a rainbow encircled the throne like an emerald in appearance. 4 And around the throne were twenty-four thrones, and upon the thrones were seated twenty-four elders clothed in white garments, and on their heads they had golden crowns. 5 And from the throne were proceeding flashes of lightning, and rumblings, and crashes of thunder, and seven flaming torches were burning before the throne, which are the seven spirits of God. 6 And before the throne was, as it were, a sea of glass like crystal. And in the midst of the throne and around the throne were four living creatures full of eyes in front and back. 7 And the first living creature was like a lion, the second living creature like an ox, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. 8 And each of the four living creatures had six wings, around and inside they were full of eyes, and they had no rest day or night. They were saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. 9 And whenever the living creatures give glory and honor and thanks to the one sitting on the throne who lives forever and ever, 10 the twenty-four elders fall before the one sitting on the throne, and they worship the one living forever and ever, and they cast their crowns before the throne saying, 11 You are worthy, our Lord and God, to receive glory and honor and power, because you created all things, and because of your will they existed, that is, they were created. The visions in the Apocalypse often come to an abrupt ending and do not flow from one into the next. Thus, vision 1 embodies the letters to the seven churches and ends with the one to the Laodiceans; the next verse (4:1) introduces vision 2 and concludes with the opening of the seventh seal (8:1). Indeed, after the sequence of Jesus instructing John to write seven letters to the churches in the province of Asia, the structure of the Apocalypse changes, and John features several direct and indirect contrasts. First, there is the contrast between the sinful members of these seven churches versus the indescribable splendor and holiness of God. They are sinful human beings on a sinful earth over against a holy God in heaven. Next, chapter 4 is a description of God's throne in heaven. God, who occupies this throne, is the Creator of the universe (v. 11). By contrast, chapter 5 describes the Lamb of God, who was slain, as the Redeemer of his people. It is the Lamb who is worthy to take the scroll and open its seals, for he is the Revealer. Third, chapter 6 divulges the hostility that Satan and his cohorts direct against God. John concludes this chapter with a description of the horrors of divine judgments on these enemies. By contrast, chapter 7 discloses the sealing of God's people, who together with the angels and elders sing praises to God and the Lamb. The opening of the seventh seal is followed by a period of silence in heaven (8:1). Fourth, in the first vision (1:9 3:22), Jesus reveals himself and addresses seven churches on earth. The second vision (4:1 8:1) is devoted to a description of God's throne. This throne in heaven is the center of the universe and this is the place where the Lamb opens seven seals. And last, the message to the seven churches is direct and relatively simple, but the portrayal of the throne in heaven is given in symbolic language and so is the opening of the seven seals. This symbolism serves to tell the reader that God cannot be seen with human eyes and that the breaking of the seals to reveal what has been written cannot be understood without seeing the authority and power of the Lamb. The scroll for him is an instrument that has concealed the meaning of its content until the Lamb opened the seals. John records what he is permitted to see and reveal to his brothers and sisters. He gives his report with the aid of the Holy Scriptures; these writings are part of his mental storehouse. For instance, the glorious privilege of viewing God's throne is recorded in many [Greek] -2 _ftnref1 [Greek] A. The Throne of God 4:1 5:14 Two relatively short chapters reveal the center of divine authority, namely, the throne of God and the power of his Son, who is King of kings and Lord of lords. These chapters teach the saints on earth that in spite of all the onslaughts of evil by Satan and his minions, God's rule is supreme. God assures us that he is working out his plan; he gives us his promise that he governs his entire creation through the Lamb. God rules from his throne. 1. The Throne in Heaven 4:1–11 a. On and before the Throne 4:1 6a 1. After these things I saw, and look, a door was opened in heaven, and the first voice which I had heard as a trumpet talking to me said: Come up here, and I will show you what must happen after these things. a. After these things I saw, and look, a door was opened in heaven. The expression after these thingsappears ten times in the Apocalypse, of which five are followed by the verb I saw. [Greek] -2 _ftnref2 ([Greek] There is no indication whether time has elapsed since the writing of the seven letters to the churches in the province of Asia, for that is not the point. John is seeing a different vision; he is given the unique opportunity to look into heaven and to describe what he heard and saw. Incidentally, Paul also was taken up to the third heaven in a vision, but he relates that he heard inexpressible things, things that man is not permitted to tell2 Cor. 12:4). John observes and then in astonishment says, Look! as if the reader is able to see what he is permitted to view. The report that John gives is couched in symbolic speech and should be interpreted accordingly. That is, the door to heaven is a figurative expression that conveys to John the limits of his heavenly observation. Not everything is visible to him. Notice the passive voice used here, perhaps as a linguistic device to avoid writing the name of God. The clause would then mean, a door was opened in heaven by God. But the one seated on the throne is too awesome to describe. Hence the seer can only speak about someone sitting on the throne (vv. 2, 3, 9, 10; 5:1, 7, 13), and that someone is God Almighty. God had opened the portal of heaven and left it open so that John would be able to see the divine throne and reveal God's sovereignty to fellow believers. John was not the first mortal who was permitted to see heaven. In a dream, Jacob saw a stairway reaching to heaven from where God addressed him. Jacob exclaimed, This is none other than the house of God; this is the gate of heaven (Gen. 28:17). Also Isaiah, Ezekiel, and Daniel were allowed to see God's celestial throne (Isa. 6:1; Ezek. 1:26; Dan. 7:9). b. And the first voice which I had heard as a trumpet talking to me said. The seer connects the first and second visions by identifying only the voice of [Greek] -2 _ftnref3 ([Greek] When John encounters the divine, he avoids identifying either God or Jesus by name. Thus, the report of his first meeting on the Lord's Day lacks the name of Jesus (1:10–20); also here John identifies Jesus by calling him the voice like a trumpet. The reference to the trumpet is not only a connecting link for the two visions, but a Jew would immediately react to this sound because it meant that something important was to be heard. The trumpet sounded at the giving of the DecalogueExod. 19:16, 19; 20:18), the beginning of the New Year, and the onset of the Feast of Trumpets (Lev. 23:24). In addition, John also knew that it introduced the return of the Lord (Matt. 24:31; 1Thess. 4:16). He knew by the trumpet sound that he would receive new revelation. c. Come up here, and I will show you what must happen after these things. The voice of Jesus invites him to come up higher through the door and personally see the unfolding events that will occur in the future. Moses had received a similar command from God, who said to him, Come up to me on the mountain (Exod. 24:12). Moses was with God on Mount Sinai, while John in a vision is permitted to enter heaven. Inviting John to come up to heaven, Jesus tells him that he will show him future events. That is, John is permitted to see the future unfolding before him from a heavenly perspective. He is told about things that (musttake place; they are predetermined by God and part of his divine planPs. 103:19). God is busy working out his plan of salvation and John is given the privilege of seeing what is going to happen in the future on earth. In fact, the phrase after these thingsmeans in the future (compare 1:19). The visions that John is permitted to see include both realized and unrealized events. They refer to the past and present and comprise the future (see [Greek] -2 _ftnref4 [Greek] 2. Immediately I was in the Spirit, and look, there was a throne standing in heaven, and someone was sitting upon the throne. The word (Spiritshould be capitalized in harmony with 1:10; 17:3; and 21:10. John's experience here echoes that of other saints who were in the SpiritIsa. 61:1; Ezek. 11:1, 5). Some scholars use the lower case to refer to the human spirit or translate the Greek text with the phrase in a prophetic trance. [Greek] -2 _ftnref5 [Greek] But these translations miss the action of the Holy Spirit. Notice also that in an indirect manner John alludes to the three Persons in the Trinity (the Father on the throne, the voice of Jesus as a trumpet, and the agency of the Spirit). John reports that he was immediately in the Spirit. This may signify that he was in that condition all along with an intermission but now again experienced the Spirit's power by which he was able to see and hear celestial sights and sounds. Writes William Hendriksen, When a person is in the Spirit and being in that state has a vision, there is a suspension of conscious contact with the physical environment. [Greek] -2 _ftnref6 [Greek] Physical organs are not in use during the vision, for the soul assumes their functions. So John sees the throne of God and hears the voice of Jesus. Jewish rabbis in ancient times seldom described God's throne for fear of desecrating the divine name. They were forbidden to speak openly about heavenly mysteries, and those who spoke about the throne ran the risk of profaning the Deity. Hence, few rabbis dared to write publicly on this [Greek] -2 _ftnref7 ([Greek] But John is given the honor of ascending to the throne room, which is the very presence of God, and relating what he saw. Rather than give a description of God, which is forbiddenExod. 20:4), or of heaven as such, John presents a symbolic portrayal of the divine throne and those who gathered around it: four living beings, twenty-four elders, many angels, and all other creatures from the entire universe. He sees the Lamb, seven lamps, and a sea of glass. If there is one word that dominates this chapter, it is the term throne, which appears thirteen times in eleven verses. It occurs repeatedly in the Apocalypse, in total some thirty-seven times. But chapter 4 is the chapter that describes the throne of God. The purpose for this description is to demonstrate that God is the supreme ruler of this universe. He governs everything so that nothing happens without his will, whether good or evil. He assures them that he and not Satan is in control. That is why this vision of the universe governed by the throne precedes the symbolic description of the trials through which the Church must pass, chapter 6. [Greek] -2 _ftnref8 [Greek] 3. And the one sitting was like a jasper stone and a carnelian in appearance, and a rainbow encircled the throne like an emerald in appearance. How does a mortal being who is privileged in a vision to see the throne of God speak about the one sitting on it? John gives his readers a sense of the majesty and beauty of the appearance of God and the throne by referring to three precious stones: the jasper stone, the carnelian, and the emerald. The jasper is also mentioned in the description of the new Jerusalem; there John, speaking of the glory of God, says, Its brilliance was like a precious stone as a crystallized jasper stone (21:11). It may be a variety of quartz that came in various colors, so that God's glory transmitted through this stone presented indescribable beauty. The jasper stone in antiquity (Exod. 28:20; 39:13; Ezek. 28:13) may be different from what we call by that name today. In general, commentators compare its brilliance to that of a [Greek] -2 _ftnref9 ([Greek] This brilliance is a picture of the unapproachable light of God that allows no one to see him1 Tim. 6:16). The second stone is called a carnelian; it is dark red, orange-red, or reddish-brown in color (Rev. 21:20; Ezek. 28:13). A rainbow with the color of an emerald appeared around God's throne. We count seven hues in the spectrum of a rainbow, and one of these colors is green. An emerald as we know it is green. John, however, saw the entire rainbow as a shade of green. Likewise a precious stone in the fourth foundation of the new Jerusalem city walls was emerald (21:19). The rainbow is God's covenantal sign that he would not destroy the earth again with a flood (Gen. 9:15). John uses the word irisfor rainbow, which was a nonbiblical word. But to be clear to his readers that he meant a rainbow, he was not afraid to adopt the term (see [Greek] -2 _ftnref10 [Greek] What is the significance of this semicircle over the throne of God? The symbolism of the rainbow is not clear, except to say that it expresses God's faithfulness as he keeps covenant forever with his people; by it he expresses his grace and mercy. 4. And around the throne were twenty-four thrones, and upon the thrones were seated twenty-four elders clothed in white garments, and on their heads they had golden crowns. The mental image we receive of the twenty-four thrones is that of a square with God's throne in the center and six thrones on each side of the square. In the canonical Scriptures the term twenty-fourappears only in the Apocalypse and refers to either thrones or elders (4:4, 10; 5:8; 11:16; 19:4). This eliminates parallels that might cast light on the meaning of the number twenty-four. On these thrones were twenty-four elders who had two distinguishing marks: being clothed in white garments and wearing golden crowns on their heads. These marks, together with the expression (thrones, may aid the interpreter in explaining the meaning of this verse: for instance, the saints are invited by Jesus to sit with him on the throne (3:21) and the saints in heaven are given authority to judge by sitting on thrones (20:4). There is a distinct difference between angels and saints. First, not angels but saints receive this privilege1 Cor. 6:2–3). Next, although angels appear in white garments (Matt. 28:2–3; Mark 16:5; John 20:12; Acts 1:10), the saints are dressed in white apparel that signifies the purity that comes from being cleansed from sin (3:4; 7:9). Third, crowns symbolize authority to rule with Christ (2 Tim. 2:12); this is a privilege granted not to angels but to the saints. God created Adam from the dust of the earth (Gen. 2:7), crowned him with glory and honor (Ps. 8:5), and appointed him to rule (Gen. 1:28). But God created angels as spirits to minister to and serve the needs to his people (Heb. 1:7, 14). Although Adam sinned, Jesus as the second Adam came to redeem him (Rom. 5:12, 19; 1Cor. 15:45). But those angels who fell into sin are not redeemed by Jesus Christ (Heb. 2:16). Adam and Eve, with their offspring, are created in God's image (Gen. 1:27); angels are not created in his image but are only messengers (Ps. 104:4; Heb. [Greek] -2 _ftnref11 ([Greek] When God's redeemed people are translated to glory, we know that they surround the throne of God and of the LambRev. 7:9). Their representatives are the twenty-four elders who occupy thrones to rule and to judge. They wear white garments to symbolize purity and wear crowns to indicate victory. They as covenant people are privileged to rule while angels as messengers serve. Hendriksen pointedly observes, These twenty-four elders are mentioned first for the simple reason that they (arefirst in importance and in glory of all creatures in heavenGen. 1:26; Heb. 2:8). [Greek] -2 _ftnref12 [Greek] In chapters 4 and 5, John relates that around the throne are living beings, which are angelic beings, angels, and elders. We are led to believe that the elders are representative of the saints. If this were not the case, mention of the saints in heaven would have been neglected. The traditional interpretation of the twenty-four elders is that this number is the total of twelve times two, namely, twelve Old Testament patriarchs and twelve New Testament apostles, the representatives of those redeemed by Christ. Victorinus of Pettau in Pannonia (modern Hungary), who died in 304, first suggested this view in his commentary on the Apocalypse. Many modern scholars have adopted this view as a symbolic interpretation of this passage, with [Greek] -2 _ftnref13 ([Greek] Biblical evidence bolsters this interpretation, for elders were an integral part of Israel's religious life in the Old Testament era. In the days of Jesus and the apostles, elders were members of the Sanhedrin and prominent in local Jewish communities. Next, Paul appointed elders in the churches he had foundedActs 14:23) and instructed Titus to appoint them in every town on the island of Crete (Titus 1:5). And in the postapostolic age elders took leadership in the government of the local churches. The Greek term (prebyterion(presbytery) appears in Luke's writings and the Pastoral Epistles to designate a council of eldersLuke 22:66; Acts 22:5; 1Tim. 4:14). The term (elderspresbyteroi) occurs twelve times in the Apocalypse: for example, they sit, fall down in worship, speak, and [Greek] -2 _ftnref14 [Greek] The unity of the body of Christ is exemplified in the symbolism of the new Jerusalem. This city has a great, high wall with twelve gates. The names of the twelve tribes of Israel are written on these gates. And the wall of the city has twelve foundations. The names of the twelve apostles of the Lamb are written on these foundations (21:12, 14). Another view interprets the expression eldersas angelic [Greek] -2 _ftnref15 ([Greek] These angels are dressed in white garments, as is evident from numerous passagesJohn 20:12). In his epistles, Paul alludes to angelic hierarchies that Christ created with respect to thrones, powers, rulers, and authorities (Col. 1:16; see also Rom. 8:38; Eph. 3:10). Also the Old Testament refers to a council of heavenly beings consisting of an angelic host (Ps. 29:1; 89:7; 103:20; 148:2; Job 1:6). Perhaps the number (twenty-fourpreceding the word elders, understood as angels, is derived from the twenty-four priestly orders that are mentioned in the Old Testament1 Chron. 23:3–4; 24:4; 25:9 [Greek] -2 _ftnref16 [Greek] But do angels have anything in common with priests? Are angels kings who wear crowns? Are angels given the duty to judge human beings? The answer to these questions is no. Angels do not sit on thrones, but elders do. Indeed if the elders are angels, then redeemed humanity is not represented at the throne. I conclude, therefore, that in numerous respects elders are of greater importance and of higher rank than angels. The twenty-four elders represent the redeemed saints, and, with all the angels and all living creatures, these elders render praise, honor, and glory to the Lamb (5:12). 5. And from the throne were proceeding flashes of lightning, and rumblings, and crashes of thunder, and seven flaming torches were burning before the throne, which are the seven spirits of God. 6a. And before the throne was, as it were, a sea of glass like crystal. a. And from the throne were proceeding flashes of lightning, and rumblings, and crashes of thunder. In the opening words there is a resemblance to the last chapter of the Apocalypse, where John speaks about a river of the water of life. It proceeds from the throne of God and the Lamb (22:1). For John, God's throne depicts the majesty and grandeur of the Almighty. He writes with an Old Testament passage in mind, namely, the scene at Mount Sinai when God gave the Decalogue to the Israelites. On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast (Exod. 19:16; compare Job 37:4, 5). We must read this passage symbolically, because the throne of God is so awesome that John can portray it only with natural phenomena such as lightning, rumblings, and crashes of thunder. These phenomena are symbols that in nature display God's grandeur, power, and might (Job 36:29, 30; Ps. 18:13–15; 29:3–5). b. And seven flaming torches were burning before the throne, which are the seven spirits of God. Once again, the symbolism of this text is now expressed in the number (seven, which occurs twice. It is the number of completeness and fullness. The seven torches represent an abundance of light at God's throne, and the seven spirits are a representation of the Holy Spirit's fullness (see the commentary on 1:4; and see 3:1; 5:6). John has taken his symbolism from the golden lampstand in the tabernacleExod. 25:31–40; 27:20–21; 40:24–25; Lev. 24:1–4) and from the prophecy of Zechariah (4:2). This lampstand of seven lamps stood in the area that was in front of the Holy of Holies. The display is much more that of blazing torches than of an oil-burning lampstand (Ezek. 1:13). The blazing fire of the torches provides light but also depicts God's holiness that brooks no sin in its presence (Ps. 18:8; 50:3; 97:3; Dan. 7:10). These seven torches represent the seven spirits of God. The symbolism of the fullness of God's Spirit points to the work the Holy Spirit performs in regard to interpreting God's will, encouraging and comforting his people, sanctifying saints and reproving sinners (John 16:7 11; Acts 2:17 [Greek] -2 _ftnref17 [Greek] c. And before the throne was, as it were, a sea of glass like crystal. John qualifies what he observed by indicating that an area in front of the throne resembled a sea of glass similar to crystal. Crystal has the quality of perspicuity, so that everyone can see through it. This means that the saints in heaven are able to see God's wisdom in action. It is clear and yet profound (Exod. 24:9–10). Interpretations of the sea of glass vary. Writes Caird, The sea of glass is the reservoir of evil out of which arises the monster [that is, the beast rising from the sea] (13:1). [Greek] -2 _ftnref18 ([Greek] But is hard to imagine a pool of evil at the throne of God, where no sin is allowed to enter. Others compare the phrase to the bronze basin of water in use at the temple of Solomon1 Kings 7:23 26; 2Kings 16:17). The washing of feet and hands by priests in the Old Testament era is a symbol of the cleansing blood of Christ that washes away the sins of the saints in New Testament [Greek] -2 _ftnref19 [Greek] Still other suggestions are the firmament that separates heaven and earth; a heavenly sea that separated a holy God from all that he had made; or a picture of the glassy Aegean Sea on a summer day seen by John exiled at Patmos. All these presentations have some value, but because John is describing heaven with symbols we must avoid being dogmatic on this point. Perhaps we do well to pay attention to the comparatives as it were and like. Glass in ancient times was opaque, while crystal was clear. The emphasis appears to be on perspicuity to indicate God's infinite understanding and insight (see also 15:2). Greek Words, Phrases, and Constructions in 4:1–4 Verse 1 [Greek] &[Greek] the feminine noun is followed by a masculine participle to identify the Lord as the speaker. [Greek] &[Greek] the first present participle characterizes the act of speaking and the second the content of what is said. By contrast, Aune omits the first participle and calls the construction a Hebraism that functions like [Greek] recitativeto introduce direct speech. [Greek] -2 _ftnref20 [Greek] He notes similar constructions in 10:8; 17:1; 21:9. [Greek] this is the alternative form of the second aorist active imperative that normally reads as [Greek] from the verb [Greek] (I go up). Verse 2 [Greek] this present participle consistently functions substantively in the Apocalypse to refer to God seated on the throne and thus avoids using God's name. When this participle appears with the prepositional phrase on the throne, a curious case relationship occurs. If the participle is in the nominative case, throneis in the accusative case ([Greek], vv. 2, 4); if the participle is in the genitive case, the prepositional phrase is in the genitive ([Greek], v. 10; 5:1); and when the participle is in the dative, the prepositional phrase is in the dative ([Greek], v. [Greek] -2 _ftnref21 [Greek] Since Greek syntax does not require the case of the prepositional phrase to change in tandem with the participle, the only explanation for this phenomenon is the stylistic choice of the author. Verse 3 [Greek] all around. Instead of being an adverb of place, it is put into service as a preposition that controls the genitive case. The enclitic [Greek] means away from the circle. Verse 4 [Greek] the accusative case can be explained as a direct object by mentally inserting the verb [Greek] (I saw) from verse 1. b. Doxologies at the Throne 4:6b 11 6b. And in the midst of the throne and around the throne were four living creatures full of eyes in front and back. 7. And the first living creature was like a lion, the second living creature like an ox, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. a. And in the midst of the throne and around the throne were four living creatures full of eyes in front and back. The imagery comes from the prophecy of Ezekiel, in the fire was what looked like four living creatures. In appearance their form was that of a man, but each of them had four faces and four wings (Ezek. 1:5–6; compare Isa. 6:2). John sharpens this prophecy by giving a clearer description of place and appearance than Ezekiel: the living creatures are in the midst of and around the throne. I suggest that these four living beings encircle the throne at four points that are equidistant from each other, so that from whatever angle we view the throne, one of these beings always occupies a central position. I admit that this is only a supposition, for no one including John can fully describe God's throne. Nonetheless, this explanation gives [Greek] -2 _ftnref22 [Greek] The four living beings are not immobile parts of the throne; rather, they serve God as messengers. In fact, Ezekiel calls them cherubim (Ezek. 10:20–21), who were high-ranking heavenly beings assigned to protect and guard, for instance, the tree of life (Gen. 3:24) and the ark of the covenant (Exod. 25:20). They are full of life, alert, and intelligent. They are covered with eyes in front and back (Ezek. 1:18), so that nothing escapes their attention. With the elders, they sing praises and say Amen (Rev. 5:6, 8, 11, 14). They speak at the opening of the first four seals (6:1, 3, 5, 7; 7:11; 14:3; 19:4). And one of them hands seven golden bowls of God's wrath to seven angels (15:7). b. And the first living creature was like a lion, the second living creature like an ox, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. Ezekiel portrays the four living creatures as each having four faces: of a man, a lion, an ox, and an eagle (1:10). The order in John's vision is different, because the face of a man occupies third place. Also, Ezekiel's living beings have four faces each, while each of those in the Apocalypse has one face. The church fathers (Origen, Victorinus, and Athanasius) saw the four Gospels depicted by these four symbols. However, whereas Origen said that Matthew is the man, Mark the eagle, Luke the ox, and John the lion, Victorinus had Matthew as the man, Mark as the lion, Luke as the ox, and John as the eagle, and Athanasius had Matthew as the lion, Mark as the man, Luke as the ox, and John as the [Greek] -2 _ftnref23 [Greek] The confusion testifies to their imagination but not to a helpful understanding of Revelation. On the contrary, these four faces characterize the cherubim symbolically; they embody boldness and courage, strength and tenacity, intelligence and sagacity, dispatch and [Greek] -2 _ftnref24 ([Greek] The four living creatures are sent out to serve the members of Christ's churchHeb. 1:14). Note that in the phrase four living creatures, the number four is the numerical symbol for completeness in creation. 8. And each of the four living creatures had six wings, around and inside they were full of eyes, and they had no rest day or night. They were saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. a. And each of the four living creatures had six wings. The resemblance to the visions of the prophets Isaiah and Ezekiel is clear, but there are differences. The living beings in the Old Testament passages are either seraphim or cherubim, while John refrains from giving them names. In the prophecy of Isaiah these angelic beings have six wings: two to cover their faces, two to cover their feet, and two for flying (Isa. 6:2), but in the Ezekiel passage they have four wings (Ezek. 1:6). The number six ought not to be interpreted as the sinister number of incompleteness but rather as three sets of two, with each set having a distinct function. These wings furnish cover when the angels stand before God, and in flight they provide speed. Even though John echoes phrases taken from the prophecies of Isaiah, Ezekiel, and Daniel, he himself was given the privilege of looking into heaven to testify to the things he saw (1:2). We acknowledge that John's understanding of the heavenly things was illumined while he was rapt in the Spirit. [Greek] -2 _ftnref25 [Greek] b. Around and inside they were full of eyes. This is a throwback to verse 6, which describes the living creatures as covered with eyes. The question here concerns the word (inside. The image of these angelic beings with eyes all around their body is clear, but a literal interpretation of eyes within their bodies is impossible. Perhaps the mental picture John wishes to convey is that of folded wings that kept eyes hidden, but when these wings were outstretched their eyes were on the undersideEzek. 1:18). c. And they had no rest day or night. This clause should not be interpreted to mean that angels sing praises to God without ceasing. There is a difference between doing something continually and continuously. Although John introduces a time division of day and night (see 14:11), he employs human terminology in expressing the concept of eternity. Time and space limit human beings on earth but angels live in eternity. Angels worship God without rest day or night in heaven and, by contrast, worshipers of the beast have no rest day and night in hell (14:11). d. They were saying Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. Notice that this song mentions the holiness, exclusive power, and eternity of God but says nothing about the redemption of human beings. Chapter 4 depicts the throne and the holiness of God, while chapter 5 portrays the Lamb and the redemption of his people. The angelic song recorded in Isaiah 6:3is sung by seraphim. There is no reason to suggest that the four living creatures called cherubim cannot sing these words. Aune is of the opinion that this angelic song may have been part of a hymn regularly chanted in the temple liturgy or at least a cultic liturgical formula. [Greek] -2 _ftnref26 [Greek] Also in Christian hymnody the threefold use of the adjective holyis well known from the words of Reginald Heber, Holy, Holy, Holy! Lord God Almighty! Early in the morning our song shall rise to Thee; Holy, Holy, Holy! Merciful and mighty! God in Three Persons, blessed Trinity! In this throne-room chapter, the words (Lord God Almightyproclaim the truth of God's omnipotence. Nothing and no one in all creation can rival the Almighty. It is he who said, I am the Lord, and there is no otherIsa. 45:6). He is the one who was, and who is, and who is to come. The sequence differs slightly from the earlier order, who is and who was and who is to come (1:4, 8; see also 16:5). These words describe God as timeless from eternity to eternity. 9. And whenever the living creatures give glory and honor and thanks to the one sitting on the throne and who lives forever and ever, 10. the twenty-four elders fall before the one sitting on the throne and they worship the one living forever and ever, and they cast their crowns before the throne saying, This passage is introductory to the second hymn of praise sung in heaven (see v. 11) by the living creatures supported by the twenty-four elders at worship. These living creatures ascribe glory, honor, and thanks to God. While the combination glory and honor appears in the Old Testament (Ps. 8:5; Heb. 2:7, 9; see also Rev. 21:26), the noun thanks occurs chiefly in New Testament books (Acts 24:3; Eph. 5:4). Glory and honor relate to God's perfection, but thanksgiving to his gifts in both creation and [Greek] -2 _ftnref27 [Greek] John refers to God as the occupant of the throne and as the One who dwells in eternity. By resorting to circumlocution to avoid using the name of God, he denotes him as the possessor and giver of life, and he remarks that this life is eternal (Dan. 4:34). The four living creatures receive their life from God, fulfill his commands, and joyfully sing his praises. The emphasis is on the number four, which relates to God's creation. Similarly, the clause the one who lives forever and ever appears four times in the Apocalypse (4:9, 10; 10:6; 15:7). God is the Creator who eternally rules over his [Greek] -2 _ftnref28 [Greek] Also the twenty-four elders representing redeemed humanity worship God by falling on their faces before his throne. Falling prostrate in oriental manner, they render homage to the Almighty alone. No angel might be paid obeisance; indeed, an angel reproves John for falling at his feet and commands him to worship God (19:10; 22:8–9). It is remarkable how many times in the Apocalypse the twenty-four elders are mentioned falling before the one seated on the throne to worship him (5:8, 14; 7:11; 11:16; 19:4). When Handel's Messiahwas first performed in London in 1743 in the presence of King George II, the king rose from his seat when he heard the Hallelujah [Greek] -2 _ftnref29 [Greek] By rising with bowed head, he indicated that not he but Jesus is King of kings and Lord of lords. The Messiah reigns forever and ever. They twenty-four elders cast their crowns before God's throne and render him the highest accolades in heaven and on earth. They had received these crowns from God for being overcomers, but they respectfully return them to God to assign to him all the glory and honor. They pay him obeisance, because he alone lives and rules forever. Satan tempted Jesus to bow down and worship him, but the Lord responded by quoting the Scriptures: Worship the Lord your God, and serve him only (Matt. 4:10; Luke 4:8; Deut. 6:13). Satan has his own throne (Rev. 2:13), but at the consummation he will be thrown into the lake of fire (20:10). Not Satan, although he is called the prince of this world (John 12:31), but God is in control and is worthy to receive glory, and honor, and power. 11. You are worthy, our Lord and God, to receive glory and honor and power, because you created all things, and because of your will they existed, that is, they were created. a. You are worthy, our Lord and God, to receive glory and honor and power. Three successive songs in the Apocalypse have the adjective worthyas their opening word, which because of its position receives emphasis (4:11; 5:9, 12). No one in the entire universe is worthy of glory, honor, and power but God and the Lamb. God is worthy because of creation, and the Lamb is worthy because of his sacrificial death. Hence, the Lamb alone is worthy to execute God's plan of salvation and to fill the role of king in his [Greek] -2 _ftnref30 [Greek] There is a difference between the song of the four living creatures (v. 8) and the song of the twenty-four elders. The angelic beings glorify God's holiness, exclusive power, and eternity, while the elders glorify God for his work of creation. Further, instead of the word thanks(v. 9), the song has the expression power. b. Because you created all things. God's power is revealed in creating all things in this vast universe. We as human beings are unable to absorb everything that exists, for we are limited by time and space. The universe that God created is so boundless that we marvel at God's power. The Creator has made all things from the smallest particle to the largest star. Thus, the work of creation is the reason for the elders expressing their praise to the Lord God. Notice that they call him our Lord and God. In a succeeding song they praise the Lord Christ for purchasing them for God (5:9). c. And because of your will they existed, that is, they were created. The work of creation depends entirely on God's will; without his will nothing happens. In other words, this world did not come into being by evolving on its own, but God exercised his will (Heb. 11:3). Thus, humanity, the animal and plant worlds, and inanimate matter exist only because of the will of God. This means that everything created by God must serve him. The last part of this verse has been interpreted in various ways, because the logical sequence should be they were created, that is, they existed. Even that wording is imprecise, for the reading really ought to be in the present tense, they exist, which is a reading supported by some manuscripts -2 _ftnref31 (NKJV). Still other witnesses delete the words they were created to alleviate the problem [Greek] -2 _ftnref32 [Greek] The most difficult reading is here, as often, likely the correct one; it forces us to accept the text as is and interpret it to the best of our ability. The explanation suggested by a number of commentators is that the expression (they existedlooks back to the fact of creation and the expression they were createdhas to do with the beginning of their existence. The will of God is the cause of creation, and the Lord Christ is the agent of creationJohn 1:1; Col. 1:15–18; Heb. [Greek] -2 _ftnref33 [Greek] This is a fitting conclusion to the account of God's throne room: God is sovereign in his creation. Greek Words, Phrases, and Constructions in 4:6b 11 Verse 6b [Greek] in the midst of is a literal translation of the Hebrew out of the midst of [the fire] (Ezek. 1:5). Verse 7 [Greek] the masculine singular participle in place of the neuter (because of [Greek]) indicates that the masculine gives the living being a personal identity. Verse 8 [Greek] the preposition has a distributive sense in connection with numbers, six wings each. [Greek] -2 _ftnref34 [Greek] [Greek] the case in the two nouns is the genitive of time to express not length, which would have called for the accusative, but [Greek] -2 _ftnref35 [Greek] [Greek] this adjective occurs three times in succession for emphasis. Some manuscripts list the adjective nine times (see the Majority Text). Verses 9 10 The future tenses in verses 9 and 10 in the verbs give glory, fall,and castin the Greek text may be due to Semitic influence: the Hebrew imperfect tense in some cases can be translated as a future. But here the context demands a translation in the present instead of the future. Verse 11 The definite article precedes each of the three nouns glory and honor and power. See also the songs in 5:13; 7:12. [Greek] the definite article with the adjective expresses universal totality: in the universe nothing exists that God has not created. [Greek] some manuscripts insert the negative particle before the first verb, while others have discarded the last two words to bring about a logical sequence. But the better manuscripts have the text presented here. -2 _ftn1 1 (1 Kings 22:19; Ps. 47:8; Isa. 6:1; 63:15; Ezek. 1:26; Dan. 7:9; Rev. 20:11. ) -2 _ftn2 2 (Rev. 1:19; 4:1(twice); 7:1, 9; 9:12; 15:5; 18:1; 19:1; 20:3. Of these 4:1; 7:1, 9; 15:5; 18:1 include the verb I saw. ) -2 _ftn3 3 David E. AuneRevelation 1 5, WBC 52A [Dallas: Word, 1997], p. 282 calls this part of verse 1 a redactional gloss without providing evidence that John could not have written it. -2 _ftn4 4 Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), pp. 317–18. -2 _ftn5 5 Robert L. Thomas, Revelation 1 7: An Exegetical Commentary(Chicago: Moody, 1992), p. 338; John F. Walvoord, The Revelation of Jesus Christ(Chicago: Moody, 1966), pp. 103–4; Wilfrid J. Harrington, Revelation, SP 16 (Collegeville, Minn.: Liturgical Press, 1993), pp. 78–79; Aune, Revelation 1 5, p. 283; G. B. Caird, A Commentary on the Revelation of St. John the Divine(London: Black, 1966), p. 59. -2 _ftn6 6 William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 82. -2 _ftn7 7 SB, 1:974–78; 2:338. -2 _ftn8 8 Hendriksen, More Than Conquerors, p. 84. -2 _ftn9 9 Bauer, p. 368; Norman Hillyer, NIDNTT, 3:398; see also the entry in EDNT, 2:170. And see R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 1:114. In Revelation the NJB consistently translates jasper as diamond. -2 _ftn10 10 See Leon Morris, NIDNTT, 3:1002; Karl Heinrich Rengstorf, TDNT, 3:341. CairdRevelation, p. 63 comments, But this is no prismatic bow in the sky; it is like an emerald a statement that teases the imagination out of all thought. -2 _ftn11 11 Refer to Simon J. Kistemaker, Exposition of the Epistle of Jude, NTC (Grand Rapids: Baker, 1987), pp. 387–88. -2 _ftn12 12 Hendriksen, More Than Conquerors, pp. 85–86. -2 _ftn13 13 E.g., the commentaries of Alford (p. 596); Barclay (1:194); Greijdanus (pp. 122–23); Hailey (p. 168); Hoeksema (pp. 158–59); Hughes (p. 72); Lenski (pp. 174–75); Sweet (p. 118); Swete (p. 69). -2 _ftn14 14 Rev. 4:4, 10; 5:5, 6, 8, 11, 14; 7:11, 13; 11:16; 14:3; 19:4. A. FeuilletRB65 [1958]: 5 32 interprets the twenty-four elders as the great saints in the Old Testament and takes the number twenty-four from the orders of the priests, singers, and porters (1 Chron. 24:3–19; 25:6–31; 26:17–19). But are there no great saints of the New Testament era? -2 _ftn15 15 There are additional views. For a survey, see the commentaries of Aune (52A, pp. 288–92), Beale (pp. 323–26), and Charles (1:128–33). -2 _ftn16 16 Consult the commentaries of ThomasRevelation 1 7, pp. 347–48 ; Beckwith (p. 498); Mounce (pp. 121–22); Johnson (p. 462); Morris (p. 86); Beasley-Murray (pp. 113–14). See also Ned B. Stonehouse, Paul before the Areopagus and Other New Testament Studies(London: Tyndale, 1957), pp. 88–108. -2 _ftn17 17 Some commentators (e.g., Aune, Charles) consider the last clause in verse 5b to be an explanatory gloss, but this view is without justification. -2 _ftn18 18 Caird, Revelation, p. 65. See M. Robert Mulholland Jr., Revelation: Holy Living in an Unholy World(Grand Rapids: Zondervan, Francis Asbury Press, 1990), pp. 150–54. Compare Gregory K. Beale, The Problem of the Man from the Sea in 4 Ezra 13 and Its Relation to the Messianic Concept in John's Apocalypse, NovT25 (1983): 182–88; Beale, Revelation, p. 327. -2 _ftn19 19 Refer to the commentaries of Greijdanus (pp. 124–25), Hendriksen (p. 86), Walvoord (pp. 108–9). -2 _ftn20 20 Aune, Revelation 1 5, pp. 269, 282. -2 _ftn21 21 Henry Alford, James Revelation, vol. 4, part 2 of Alford's Greek Testament(1875; reprint, Grand Rapids: Guardian, 1976), p. 594. -2 _ftn22 22 It is not necessary to call the words in the midst of the throne and a gloss, as Charles does (1:118). It may mean in the middle of each of the four sidesMore Than Conquerors, p. 86 . Robert G. Hall sees the living creatures as components of the throne. See his Living Creatures in the Midst of the Throne: Another Look at Revelation 4:6, NTS36 (1990): 609–13. -2 _ftn23 23 Charles, Revelation, 1:124. See also William Barclay, The Revelation of John, 2d ed. (Philadelphia: Westminster, 1960), 1:203. -2 _ftn24 24 In his Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 71, Henry Barclay Swete aptly concludes, The four forms suggest what is noblest, strongest, wisest, and swiftest in animate Nature &including Man. -2 _ftn25 25 Martin Kiddle, The Revelation of St. John(London: Hodder and Stoughton, 1940), p. 70. -2 _ftn26 26 Aune, Revelation 1 5, p. 303. Refer also to N. Walker, The Origin of the Thrice-Holy, NTS5 (1959): 132–33. -2 _ftn27 27 See Swete, Revelationp. 73. -2 _ftn28 28 Richard Bauckham, The Climax of Prophecy: Studies on the Book of Revelation(Edinburgh: Clark, 1993), pp. 31–32. -2 _ftn29 29 Compare Donna W. Payne and Fran Lenzo, The Handel's Messiah Family Advent Reader(Chicago: Moody, 1999), p. 99. -2 _ftn30 30 Erich Tiedtke, NIDNTT, 3:349. -2 _ftn31 NKJV New King James Version -2 _ftn32 31 For instance, CharlesRevelation, 1:134 calls the last two words an explanatory gloss added by a scribe who misunderstood [Greek]. -2 _ftn33 32 Consult the commentaries of Alford (pp. 602–3), Barclay (1:207), Greijdanus (pp. 130–31), Hailey (p. 172), Hendriksen (p. 88), Hughes (p. 76), Johnson (p. 464), Düsterdieck (p. 202), Mounce (p. 172), Sweet (p. 121), Swete (p. 75), and Thomas (p. 368). -2 _ftn34 33 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 66. -2 _ftn35 34 Compare Thomas, Revelation 1 7, p. 362 n. 89. 5. The Sealed Scroll and the Lamb (5:1–14) Outline (continued) 2. The Sealed Scroll (5:1–5) 3. Praise to the Lamb (5:6–14) 2. The Sealed Scroll 5:1–5 5 1 And I saw in the right hand of the one sitting on the throne a scroll written on the inside and on the back sealed with seven seals. 2 And I saw a mighty angel proclaiming in a loud voice, Who is worthy to open the scroll, that is, to break its seals? 3 And no one in heaven or on the earth or under the earth was able to open the scroll or look inside it. 4 And I was bursting into tears, because no one could be found to open the scroll and look inside it. 5 And one of the elders was saying to me, Weep not; look, the lion of the tribe of Judah, the root of David, has overcome. He is able to open the scroll and its seven seals. 6 And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders a Lamb standing as though it had been slain. He had seven horns and seven eyes, which are the seven spirits of God that are sent out into all the earth. 7 And he came and took the scroll out of the right hand of him who is sitting on the throne. 8 And when he took the scroll, the four living creatures and the twenty-four elders fell before the Lamb. Each had a harp and golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song, saying, You are worthy to take the scroll and open its seals, because you were slain and with your blood you bought men [and women] for God out of every tribe and language and people and nation, 10 and you made them for our God a kingdom and priests, and they will rule upon the earth. 11 And I looked and I heard the voice of many angels around the throne, the living creatures, and the elders. And their number was myriads of myriads and thousands of thousands. 12 They were saying in a loud voice, Worthy is the Lamb that was slain to receive power and wealth and wisdom and strength and honor and glory and thanksgiving. 13 And every creature in heaven and on earth and under the earth and on the sea, and all things in them I heard saying, To the one sitting on the throne and to the Lamb be thanksgiving and honor and glory and power forever and ever. 14 And the four living creatures were saying, Amen. And the elders fell and worshiped. At the center of the universe, God is sitting on his throne to rule all that he has created. Although the earth is filled with turmoil and tumult, natural catastrophe of flood and earthquake, human suffering in terms of famine and disease, wars and conflicts, God is the ruler yet. He feeds the birds of the air and causes the lilies to grow in the fields (Matt. 6:26, 28 29). Nothing happens without his will. If then God takes care of his great creation, how much more does he take care of his people. Chapter 4 describes God and his throne in heaven; the next chapter pictures the Lamb of God, who is known from the Old Testament Scriptures as the lion of the tribe of Judah and the root of David (Gen. 49:9–10; Isa. 11:1, 10). He was slain on Calvary's cross to redeem his people from sin and guilt; as God's spokesman he was sent to reveal his word (John 3:31 34). He fulfilled the priestly task to redeem the saints and the prophetic task to teach them God's revelation. As conqueror he fulfills his royal task. Notice the verbal links between chapters 4 and [Greek] -2 _ftnref1 [Greek] 1 He who sits on the throne (vv. 2, 9) He who sits on the throne (vv. 1, 7, 13) The four living creatures (v. 6) The four living creatures (vv. 6, 8, 11, 14) The twenty-four elders (v. 4) The twenty-four elders (vv. 6, 8, 14) Fall &and worship (vv. 10, 11) Fell and worshiped (vv. 8, 14) You created all things (v. 11) The Lamb occupies the center of all God's decrees, for he is worthy and able to break the seal and open the scroll. Nothing comes to pass apart from the Lamb, for both creation and redemption begin and end with him. And last, the word should not be taken literally but symbolically. John continues to reveal what he observed when he was permitted to look into heaven and see the throne of God. He relates what he saw at the throne but avoids the use of God's name. For a Jew, mentioning the name of God was forbidden, especially in connection with God's dwelling place, his throne (see the commentary on 4:2). So John writes about the one sitting on the heavenly throne and his right hand, which symbolizes divine power and authority. The second part of this verse presents a number of difficulties for the interpreter: the appearance of the scroll, the message of the scroll, the place of the seven seals, and the symbolism of the sealed scroll. a. Appearance of the Scroll.John says that the scroll was written on the inside and on the back to indicate that the message was so voluminous that both sides of the writing material had to be used. The term he uses is scroll, which normally had writing only on its smooth inner side. In the second century of our era the codex came into use; a codex consisted of individual leaves held together on one side in the form of a book. But the codex was not yet in use at the time of the writing of the Apocalypse. Also, we cannot expect that as an exile on a barren island John could have made use of a codex. Although individual leaves have writing on both sides, this kind of book would not fit John's observation of the scroll that had writing on the inside and on the back. The volume is a scroll and not a codex as a manuscript in book [Greek] -2 [Greek] Prior to and during the first century, scrolls with writing on both sides were in use for both private and public purposes. They were called (opisthographs).John's account parallels an Old Testament prophecy of Ezekiel, but there is a remarkable difference. Compare the verses. Ezekiel 2:9 10 Revelation 5:1 Then I looked, and I saw a hand stretched out to me. In it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning In Ezekiel's vision, the scroll in the hand of God is not sealed but is spread out before him by God himself and is given directly to the prophet (Ezek. 2:9–10). By contrast, the scroll that John saw is sealed with seven seals. Only the lamb is able to take it from the hand of God, and then by breaking the seven seals he opens it (vv. 1, 3, 5, 7, 9, 12; [Greek] -2 _ftnref3 [Greek] Scrolls were made of either papyrus leaves grown in the Nile delta of Egypt or animal skins. They varied in length to accommodate the needs of the writer; for instance, the size of Paul's letter to the Romans and his letter to Philemon filled scrolls of 11 [Greek] feet and 1 foot [Greek] -2 _ftnref4 [Greek] We are not told about the extent of this heavenly scroll, but the volume of writing on both sides may suggest a scroll of considerable length. Another explanation is that of a document that was written twice: the first document was sealed with seven seals and the second one with the same text was unsealed and could be read (Jer. 32:9–15). This procedure was common in the ancient world and such copies have been found; both the Greeks and the Romans made use of such legal [Greek] -2 _ftnref5 [Greek] These manuscripts were sealed in the presence of seven witnesses. The similarity to the scroll in the hand of God is undeniable, but the objections to its explanation remain critical. David Aune provides the following objections: First, a doubly written document had a summary statement on the outside, which anyone could read. This would make the sealing of the document unnecessary. Next, the contents of the second unsealed scroll are open to everyone, so that God's seven seals would lose their purpose. Why would John write the words no one could be found to open the scroll and look inside it (v. 4), if the unsealed document could be read? Third, there is no mention of seven witnesses in the scroll written on the inside and on the back in the Apocalypse. And last, the preferred reading of the text is a scroll written on the inside and on the back, which fits our explanation, while the secondary reading a scroll written on the inside and on the outside suits the doubly written document [Greek] -2 _ftnref6 [Greek] b. (Message of the Scroll.First, the scroll lying visibly in the hand of God testifies that he is its author. Next, writing appears on its backside to such a degree that not a single line could be added. The extent of the written output is so voluminous that it comprises God's complete plan. Third, as the two tablets of stone on both sides had the writing of GodExod. 32:15–16) as a symbol of completeness, so the scroll on both sides had God's writing of completeness. The opening of the seals in chapter 6 reveals that the contents of the scroll refer to a period of indefinite history. That is, the scroll reveals God's complete plan and purpose for the entire world throughout the ages from beginning to end. For us, the scroll with its seals is evidence of what God planned for the salvation of his people. This plan is a foreordained mystery, according to Paul, and is revealed in the fullness of time (Eph. 1:9–11; 3:9–11). Peter also speaks of this mystery of salvation through Christ and adds that angels long to look into it (1 Pet. 1:10 [Greek] -2 _ftnref7 [Greek] God's plan of salvation is the coming of his kingdom to contest Satan's rule and to proclaim God as the Lord God Almighty, who was, and who is, and who is to come to establish his kingdom. I, therefore, conclude that the contents of the scroll pertain to God's secret purpose of establishing his kingdom on earth until the fullness of his glory is [Greek] -2 _ftnref8 [Greek] c. Position of the Seven Seals.Commentators are unable to explain with any degree of satisfaction how one can break the first seal and then read the document still firmly closed with six seals. Only when all seven are broken can the scroll be read. I suggest that John presents the general picture first and afterward relates the details. He speaks symbolically and does not expect his readers to interpret his words literally. Thus, he writes about opening the scroll, followed by the breaking of the seven seals (v. 2). John states the fact that the scroll is sealed and expects the reader to understand that when the Lamb takes the scroll out of God's right hand, Jesus breaks all the seals. Afterward John continues by elucidating what lies behind each [Greek] -2 _ftnref9 [Greek] In short, John expects the reader to fill in the details after the Lamb has broken the seven seals all at once. d. Symbolism of the Sealed Scroll.The sealed scroll John presents is a symbol, which becomes evident when we read, first, that all available space on both sides of the document has been filled (something first-century scribes rarely did). Second, the Greek participle sealed is in a compound form to denote perfection: it is thoroughly sealed. In a word the picture John presents is [Greek] -2 _ftnref10 [Greek] And last, the number seven represents completeness. John conveys the impression that the scroll with seven seals was completely sealed. 2. And I saw a mighty angel proclaiming in a loud voice, Who is worthy to open the scroll, that is, to break its seals? 3. And no one in heaven or on the earth or under the earth was able to open the scroll or look inside it. The mighty angel spoke in a loud voice so that everyone throughout creation could hear himmightyangel, see 10:1 and 18:21 . Notice the present tense of the participle proclaiming to indicate that he continued to call for anyone to step up to the throne of God. The implication is that no one touched by sin could approach the throne. Only those who are worthy may come. The emphasis on the term worthyis significant, for in the Apocalypse it is used exclusively of God and Jesus (4:11; 5:9, 12). The adjective does not mean able. Ability refers to strength and skill, whereas worthiness relates to qualification for the purpose of fulfilling a task. In all creation, no one can be found with the qualifications to open the scroll and break its seals. Incidentally, breaking the seals occurs prior to opening the scrolls; but John repeatedly reverses the logical sequence we [Greek] -2 _ftnref11 ([Greek] In other words, the task is not merely the breaking of seals but the effective control of the consequences of that action, The angel calls to those who dwell in all the parts of God's creation: in heaven, on the earth, and under the earthExod. 20:4; Phil. 2:10). He wants to know if there is any creature anywhere worthy of breaking the seals and looking inside the scroll, that is, of reading it. The question arises whether a mighty archangel (Gabriel or Michael) could not have responded to the call. But angels are mere messengers who obediently listen to God's commands and fulfill them. They are unworthy because they cannot redeem fallen angels, not even to mention fallen humanity. German theologian Zacharias Ursinus in 1563 asked the question, Can there be found anywhere a mere creature able to satisfy for us? He answered, None; for, first, God will not punish any other creature for the sin man has committed; and, further, no mere creature can sustain the burden of God's eternal wrath against sin, and deliver others from it. [Greek] -2 _ftnref12 [Greek] When John writes the words in heaven or on the earth or under the earth, he is not presenting a pagan view of a trilevel universe. Rather he conveys the picture of the totality of God's creation, that is, all angels and saints in heaven; all human beings on earth; and all fallen angels and people consigned to hell (Phil. 2:10; compare also Exod. 20:4; Deut. [Greek] -2 _ftnref13 [Greek] 4. And I was bursting into tears, because no one could be found to open the scroll and look inside it. 5. And one of the elders was saying to me, Weep not; look, the lion of the tribe of Judah, the root of David, has overcome. He is able to open the scroll and its seven seals. John shed copious tears in a demonstration of profound grief because of the sealed scroll that held the key to redemption of God's people. If the scroll remained sealed, God's plan of salvation would not be executed and the human race would be condemned forever. No one in the entire universe was coming forward to answer the angel's call, break the seals, and open the scroll. No human being or angel was worthy; indeed their silence testified to their unworthiness. Even though human beings have tried and are trying repeatedly to bring about their own salvation, their obvious failure disqualifies them. Consequently, if the scroll remained closed, God's curse would continue to rest on sinful humanity, creation would not be set free from the bondage of decay (Rom. 8:21), and suffering would last interminably. But note that one of the elders as representative of redeemed humanity addresses John (see 7:13). He tells him to stop weeping and focus his attention on the lion of the tribe of Judah, the root of David, [who] has overcome. The verb (overcomeconveys good news. It links this verse to the letters to the seven churches, which have the recurring refrain the one who overcomes (e.g., 2:7), and also to Jesus who says I have overcomeJohn 16:33). This verb implies that Jesus is the conqueror over death and hell, the firstfruits of the dead, and the King who ascended to heaven and sits at God's right hand. As the conqueror, Jesus is worthy to break the seals and unroll the document. As the author of salvation, he received the honor and distinction to take the scroll out of God's hand and open it. John uses Old Testament language to depict Jesus: the lion of the tribe of Judah is an echo of Jacob's words. The patriarch blessed his twelve sons and singled out Judah as the tribe from which a ruler should come forth. Jacob said to Judah, You are a lion's cub, O Judah.& The scepter will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs, and the obedience of the nations is his (Gen. 49:9–10; compare Heb. [Greek] -2 _ftnref14 ([Greek] John calls Jesus the root of David, which goes back to the prophets saying that the Messiah will come up from the stump of Jesse and this root or branch of David will rule the peoplesIsa. 11:1, 10; Jer. 23:5; 33:15; Zech. 3:8). Jesus represents royalty, for these are messianic titles that attest to his royal status. As a descendant of David (Matt. 22:41–45) Jesus is human, and as Messiah he is [Greek] -2 _ftnref15 [Greek] He is worthy because of his role as mediator, and he is able because of his divinity. He is the God-man, and he is the one and only. There is no one else in the entire universe worthy and able to open the scroll after breaking its seven seals. The sequence in the Greek text is reversed, but John seems to suggest that Jesus broke all seven seals to have access to the message of the scroll. This is implied from the wording of a succeeding verse, You are worthy to take the scroll and open its seals (v. 9). The verbs to breakand to opencombine the thoughts of being both worthy of and competent for this task. Greek Words, Phrases, and Constructions in 5:1–4 Verse 1 [Greek] the preposition followed by the accusative case signifies the place on which the scroll is found: on the right hand of God. Most English translations read in the right hand, which could be interpreted not as enclosed by the hand but as lying on it (compare 1:20). [Greek] instead of on the back a number of secondary manuscripts -2 _ftnref16 TR, Latin, some Syriac and Coptic have [Greek], on the outside. Greek New Testaments feature the primary reading. [Greek] the prefix [Greek] of the compound intensifies the meaning of the participle. It is the perfective sense of the preposition, thoroughly sealed. [Greek] -2 _ftnref17 [Greek] Verses 3 4 In both verses the imperfect indicative tense occurs in the verbs [Greek] (was able) and [Greek] (I was weeping). They express continued action in the past. 3. Praise to the Lamb 5:6–14 The four living creatures praised God for his holiness and eternity and ascribed to him glory, honor, and thanksgiving. The twenty-four elders also sang his praises extolling him for his work of creation (4:8–11). Now the focus shifts from the one who sits on the throne to the Lamb who stands in the center of the throne. The Lamb is the one whom the four living beings and the twenty-four elders adore with songs of loudest praise. Three times in succession the heavenly companies jubilantly express their praises to the Lamb. First, the four living beings with the twenty-four elders sing a new song; then, innumerable angels sing in a loud voice glorifying the Lamb; and last, all the creatures that God has made ascribe praise, honor, glory, and power to the one who sits on the throne and to the Lamb. The conclusion is an amen from the four living creatures and worship from the elders. 6. And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders a Lamb standing as though it had been slain. He had seven horns and seven eyes, which are the seven spirits of God that are sent out into all the earth. a. And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders a Lamb standing as though it had been slain. The subject in this sentence is the Lamb, not the lion of the tribe of Judah nor the root or branch of David. The Lamb is the symbol of the lamb slain for the Passover feast of the Israelites. The blood of the lamb had to be put on the sides and top of the doorframes of their homes, so that the angel of death would pass over the Israelites and spare the lives of their firstborn (Exod. 12:1–13). Also, the Lamb is symbolized in the lamb that was led to the slaughter and stricken for the transgression of his people (Isa. 53:7–8; Acts 8:32). John the Baptist twice designates Jesus as the Lamb of God (John 1:29, 36). And last, Peter refers to the redeemed who were set free with the precious blood of Christ, a lamb without blemish or defect (1 Pet. 1:19). Yet the symbol of the Lamb also depicts Jesus as leader and ruler. He is enthroned and sits on the throne of God (Rev. 7:17; 22:1, 3). As the Lamb, he occupies the throne and expresses his wrath to all his enemies ([Greek] -2 _ftnref18 [Greek] The Lamb was standing as though it had been slain, which signifies a body that had been cut to pieces but now was healed and able to stand. The marks of his wounds are still visible, as they were when Thomas was told to look at Jesus hands and touch the scar in his side (John 20:27). The Lamb stood at the center of Gods throne, slain, yet [Greek] -2 _ftnref19 ([Greek] But how do we visualize the place Jesus occupied in the midst of the throne and of the four living creatures, and in the midst of the elders? This may be a Hebraic idiomLev. 27:12) -2 _ftnref20 (LXX): Where we say between A and B, Hebrew says between A and between B. [Greek] -2 _ftnref21 [Greek] The Lamb was standing between the throne and the four living creatures on the one hand and between the throne and the elders on the other. This explanation finds support in verse 7, which says that the Lamb came and took the scroll out of the hand of him sitting on the throne. Elsewhere John places the Lamb at the center of the throne (7:17). But here the locale of the Lamb has no reference whatever to other beings. And last, in the letter to the Laodiceans Jesus notes that he sits on the throne (3:21), yet here he stands for the purpose of coming toward God and taking the scroll out of his [Greek] -2 _ftnref22 [Greek] b. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. The threefold use of the number seven emphasizes the symbol of completeness with respect to the Lamb. The horn is the symbol of might (Deut. 33:17), and with this might Jesus as King of kings promotes righteousness and justice. With seven horns he possesses all authority to rule in heaven and on earth (Matt. 28:18; John 17:2). With complete eye-sight seven eyes he is able to observe everything that happens in the universe; nothing escapes his notice. Because of full vision he has perfect knowledge, discernment, and understanding; these are the eyes of the Lord that range throughout the entire world (2 Chron. 16:9; Job 24:23; Prov. 15:3; Jer. 16:17; Zech. 3:9; 4:10). John provides an explanation of the significance of (seven eyes. They are the seven spirits of God commissioned by him. Earlier we remarked that the expression seven spiritsrefers to the fullness of the Holy Spirit (see the commentary on 1:4; 3:1; 4:5). Both the Father and the Son commission the Spirit to go forth into all the earthJohn 14:26; 15:26; 16:7; Gal. 4:6). Indeed Jesus commissions the Holy Spirit to do the work of making known the Son of God and his message of redemption in all parts of the world. Here is an indirect reference to the outpouring of the Holy Spirit at Pentecost, in whose power the apostles were sent forth to the ends of the earth (Acts 1:8). The perfect tense of the Greek participle sentindicates the continuing presence and work of the Holy Spirit in the hearts and lives of God's people. 7. And he came and took the scroll out of the right hand of him who is sitting on the throne. The Lamb came toward God seated on the throne (see the explanation of v. 6). He moved to the throne from his standing position between the four living creatures and the elders. From the right hand of God he took the scroll. Even though the expression the scrolloccurs five times in the first five verses of this chapter, here in the Greek text the word is omitted and must be supplied. By omitting it the emphasis falls on the Lamb and not on the scroll. It is the right handof the one sitting on the [Greek] -2 _ftnref23 [Greek] that supplies the scroll to the Lamb, connoting that God entrusts him with the authority to bring its contents to realization (compare 1:1). The right hand in oriental culture signifies success, while the left hand denotes something sinister. The Lamb is empowered to break the seals and open the scroll (see v. 9a). 8. And when he took the scroll, the four living creatures and the twenty-four elders fell before the Lamb. Each had a harp and golden bowls full of incense, which are the prayers of the saints. a. And when he took the scroll, the four living creatures and the twenty-four elders fell before the Lamb. The one and only person in the entire universe who is worthy and able to take the scroll from the hand of God is the Lamb. And when he takes the scroll and presumably breaks the seals to open it, the four living beings and the twenty-four elders as representatives of the angel world and redeemed humanity fall in worship before the [Greek] -2 _ftnref24 [Greek] They acknowledge his power and authority; they are jubilant that the contents is of the scroll are now being revealed; they delight in the realization of God's plan and purpose; and they rejoice in the salvation of his people. b. Each had a harp and golden bowls full of incense. The angels and elders vocalize their song accompanied by a harp that each one of the elders possesses. Greek grammar favors the elders and not the four living creatures holding a harp and bowls. In addition, harps were held not by angels but by the Levites at worship (1 Chron. 25:1, 6); and elders not angels fulfill priestly duties. Yet all of them sing with the accompaniment of harps. We ought not to think of modern harps but rather of a rectangular or trapezoidal instrument &with an average of eight to nine strings. [Greek] -2 _ftnref25 ([Greek] Scripture refers to the harp and lyre in both Old and New Testaments2 Chron. 29:25; Ps. 33:2; 71:22; 92:3; 98:5; 147:7; 149:3; 150:3; Rev. 14:2; 15:2). The Jews used the harp as a conventional instrument for accompanying the singing of the Psalms. This is evident from the numerous references to it in the Psalter. God instructed the Israelites to make bowls of pure gold for service in the tabernacle: And make its plates and dishes of pure gold, as well as its pitchers and bowls for the pouring out of offeringsExod. 25:29; see also 37:16 . These bowls were also used in the temple of Solomon (2 Chron. 4:22); they were taken to Babylon (2 Kings 24:13) and were eventually returned to Jerusalem (Ezra 1:10). The bowls were flat objects in the form of a pan or saucer to hold [Greek] -2 _ftnref26 [Greek] c. Which are the prayers of the saints. John provides an interpretation of the bowls of incense, relying on the Old Testament for the explanation. In one of his psalms David prays to God and says, May my prayer be set before you like incense (Ps. 141:2; see also Rev. 8:3). Are the prayers those of the saints in heaven or on the earth? The saints under the altar are calling out to God to judge those people who are hostile to him and to avenge those slain for his cause (6:10). If we limit the prayers to the saints in heaven, we are too restrictive. We must include the petitions and praises of thanksgiving from the saints on earth. The expression (saintsoccurs frequently in Acts, the Epistles, and Revelation; it means the holy ones. In the Old Testament holy ones are God's companionsDan. 7:21–22), but in the New Testament they are those who have been sanctified through Jesus Christ. The saints partake of God's holiness by entering into fellowship with [Greek] -2 _ftnref27 [Greek] 9. And they sang a new song, saying, You are worthy to take the scroll and open its seals, because you were slain and with your blood you bought [men and women] for God out of every tribe and language and people and nation 10. and you made them for our God a kingdom and priests, and they will rule upon the earth. a. And they sang a new song. This is the first of the three hymns that exalt the Lamb for his redemptive work on the cross. The other two hymns are sung respectively by the angels and all creatures. Who are the singers of this first hymn? At least one scholar states that they are the twenty-four elders because they have [Greek] -2 _ftnref28 [Greek] Another argument is the reading of the line you bought [men and women] for God, which in the TR reads, you bought us for God -2 _ftnref29 (KJV, ) -2 _ftnref30 (NKJV). The four living beings are unable to say that the Lamb had bought them with his blood. But these are questionable arguments grammatically and textually. Scholarly opinion favors the inclusion of the four living creatures, because with the elders they fell before the throne in worship (v. 8) and would be expected to express their worship in song. Twenty-eight voices sing a new song. The adjective (newsuggests that the new has come forth out of the old as a separate entity. The Old Testament lists new songs celebrating God's wondrous deedsPs. 33:3; 40:3; 96:1; 98:1; 144:9; Isa. 42:10). But in the Apocalypse, the singers extol the redemption of God's people through the atonement of Jesus Christ. They praise not the one sitting on the throne but the Lamb who has accomplished his redemptive task. The Lamb deserves jubilant praise, because he triumphed over Satan by dying for the redeemed purchased from every tribe, language, people, and nation. The song is new not only in point of time, but more important, it is new and distinctive in quality [Greek] -2 _ftnref31 [Greek] The Lamb is worthy of the highest praise. b. You are worthy to take the scroll and open its seals, because you were slain and with your blood you bought [men and women] for God out of every tribe and language and people and nation. The Lamb is worthy because of his willing sacrifice of his own life on the cross. His death was not a random casualty or an unavoidable tragedy. He voluntarily gave up his life to pay the penalty for sin, to satisfy God's justice, to remove the curse, to reconcile the world to God, and to restore his people to true fellowship with God (1 Pet. 1:18–19). Because of his sacrificial death, the Lamb is worthy to take the scroll out of God's hand, to break its seals, and to make its contents reality (Rev. 13:8; Isa. 53:7). The Lamb slain to redeem his people symbolizes the voluntary sacrifice of the crucified [Greek] -2 _ftnref32 [Greek] and at the same time the supremacy of the exalted Christ. As we shall see later, one of the heads of the beast coming up out of the sea was slain as a parody of Jesus death (13:3). The difference is that Christ rose from the dead, while the beast is consigned eternally to the lake of fire (19:20). By shedding his lifeblood and dying on the cross, Christ Jesus paid for the sins of his people and set them free. By contrast, the beast, having suffered a fatal blow to one of his seven heads, enslaves his followers and continues to attack God, his name, his dwelling place, and his people (13:5–8). Christ Jesus bought his people with his blood shed at Calvary. He did not pay Satan to redeem them, but with his death on the cross he satisfied the justice of God. He paid the penalty that God had placed on Adam and Eve and their descendants (Gen. 2:17) and set them free. God's people owe Jesus an overwhelming religious debt for his willingness to pay the price for their [Greek] -2 _ftnref33 [Greek] The phrase out of every tribe and language and people and nation occurs repeatedly in Revelation with variations in word order (7:9; 10:11; 11:9; 13:7; 14:6; 17:15). The word tribeconveys the meaning of physical ties and descent, while the term languagehas a much broader connotation and points to linguistic communication. The word that I have translated as peoplerelates to an ethnic group of common descent; and the expression nationrefers to a political entity with distinct geographic boundaries. But because of the frequent appearance of these four categories in Revelation, it is better to interpret them as an all-encompassing [Greek] -2 _ftnref34 [Greek] Jesus calls his followers, both Jews and Gentiles, from every possible place on the face of this earth, so that his people are the church universal. c. And you made them for our God a kingdom and priests, and they will rule upon the earth. Here is a parallel to the words in 1:6, and made us a kingdom and priests to his God and Father, and 20:6, they will be priests of God and of Christ and will reign with him a thousand years. John relies on (Exodus 19:6, where God tells the people of Israel that they are to be for him a holy nation and a kingdom of priestsIsa. 61:6). As God called the Israelites to be a special people in their time, so he addresses his people today and instructs them to be citizens in his kingdom and serve him as dedicated priests. This charge is for time and eternity, for this present life and the life to come. The present rule of the saints on earth will continue with Christ on the renewed earth. The text expresses three points: first, those who have been purchased are placed in God's kingdom; next, they are made priests; and last, they are given the privilege of ruling as [Greek] -2 _ftnref35 [Greek] The text reads that the Lamb madethem priests, that is, they are priests already and are in the kingdom now and certainly in the future. Through their prayers, they even now rule on the earth. 11. And I looked and I heard the voice of many angels around the throne, the living creatures, and the elders. And their number was myriads of myriads and thousands of thousands. John uses his senses of sight and sound as he is permitted to observe and hear in heaven countless angels surrounding God's throne. They form the second category of beings that sing praises to the Lamb. In concentric circles around the throne there are the four living beings, then the twenty-four elders, and last the innumerable multitude of angels (see 7:11, where the reverse order starts from the outside in and not from the inside out). Certainly the four living beings are angelic, but here the countless aggregation of angels is mentioned. We are told that their number is myriads of myriads, which literally translated is ten thousands of ten thousands. It is better to think in terms of an immense number that no one can count. Also, the addition thousands upon thousands does not refer to a lesser number but rather must be understood as a parallel to the myriads of myriads1 Clem.34.6 . John derives his wording from (Daniel 7:10, where the seer records his vision of the attendants surrounding God's throne: Thousands upon thousands attended him; ten thousand times ten thousand stood before him. We are not told anything about the outward appearance of these angelic hosts or any of their functions. What stands out in this verse is the vast multitudes of heavenly messengersHeb. [Greek] -2 _ftnref36 [Greek] 12. They were saying in a loud voice, Worthy is the Lamb that was slain to receive power and wealth and wisdom and strength and honor and glory and thanksgiving. No mention is made of harps or other musical instruments. We may assume that the heavenly host sang, but the text reads that they uttered a loud shout in unison so that the sound came as one voice. The wording of this second hymn expresses much the same thoughts as the hymn sung by the four living creatures and the twenty-four elders (vv. 9 10). But the angels have no need of redemption; they have learned from the church about the mystery of salvation (Eph. 3:10; 1Pet. 1:12). They stand in awe at the wonder of God's redeeming love in Christ Jesus. They are the ones who rejoice in heaven when one sinner on earth repents and cries out to God for mercy (Luke 15:7, 10). They are sent out as God's messengers (Ps. 104:4; Heb. 1:7), and they are servants of the saints who are to inherit salvation (Heb. 1:14). They sing loudest praises to the Lamb, for they themselves have an integral part in the process of salvation by conveying divine messages to God's people. Thus the angels compose and sing a hymn, dedicated not to God but to the Lamb. Their song is more compact and even richer in attributes than the hymn sung by the cherubim and elders. It is unique because of its sevenfold construction: it lists seven nouns in succession that are ascribed to the Lamb: power, wealth, wisdom, strength, honor, glory, and thanksgiving. Seven is the number of completeness (compare 7:12). The four living creatures ascribed glory, honor, and thanksgiving to God seated on the throne (4:9), and the twenty-four elders do the same thing except that instead of thanksgivingthey use the term power(4:11). Note, however, that the heavenly beings once call God worthy because of his work of creation, but twice they name the Lamb worthy because of his redemptive work (4:11 and 5:9, 12 respectively). Some scholars divide the seven attributes into objective qualities (power, wealth, wisdom, and strength) and subjective qualities (honor, glory, and [Greek] -2 _ftnref37 [Greek] Even though this demarcation has merit, the question is whether John wished to convey a division of qualities. For instance, glory is a heavenly attribute that people observe but are unable to increase. By contrast, honor is the act of people paying respect; and the act of thanksgiving evokes man's thankful response for benefits received. [Greek] -2 _ftnref38 [Greek] All the other qualities belong to God and the Lamb. This song has its origin in heaven, yet the individual words reveal acquaintance with an Old Testament doxology composed by David: Yours, O Lord, is the greatness and the power and the glory and the majesty and the splendor.& Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all. Now, our God, we give you thanks and praise your glorious name (1 Chron. 29:11–12). Hence the Old Testament is the basis for the New Testament, reflected even in this angelic hymn. Qualities that belong to God are now ascribed to the Lamb. These qualities are power as inner strength; wealth that comes from God; and wisdom that God freely gives to his people. (Strengthis a synonym of power, and honorand gloryfrequently appear as a pairPs. 8:5). God grants these qualities to his people, and they in turn express their thanksgiving to him and the Lamb. 13. And every creature in heaven and on earth and under the earth and on the sea, and all things in them I heard saying, To the one sitting on the throne and to the Lamb be thanksgiving and honor and glory and power forever and ever. After the four living beings and the twenty-four elders have sung and similarly the countless angels, a third group of creatures utters a song of praise. This third group sums up the rest of God's created beings; the wording is a repetition of verse 3 with the addition of the two phrases and on the sea, and all things in them (Exod. 20:11; Ps. 146:6). The last phrase comprises the totality of God's creatures, for nothing has been left out. I interpret the phraseology to be poetic language designed to incorporate everything God has made, for we cannot expect Satan and his followers in hell to utter praises to [Greek] -2 _ftnref39 [Greek] All intelligent beings in God's created universe sing his praises: the saints and angels in heaven, the birds in the sky, God's people on earth, and all living beings on land and in the sea. The overwhelming chorus of all these voices, in praise to God and to the Lamb, defies human imagination. God is the King of creation who delegated the work of creation and redemption to his Son. As God receives tribute from his creatures, so does the Lamb, for he has completed the tasks that God assigned to him. All intelligent beings in the entire universe sing praises to the one sitting on the throne and to the Lamb. The names Godand Jesusare not mentioned. Instead the appellations the oneand the Lambshow full respect to the Deity. They emphasize, first, God's absolute power over the universe and, second, the Lamb's victory over death and the grave. The hymn they sing is an affirmation and summary of those sung earlier (4:11; 5:12). This doxology evokes an affirmative amen from the representatives that surround God's throne. 14. And the four living creatures were saying, Amen. And the elders fell and worshiped. The four living creatures that are closest to the throne utter their affirmation by saying, So be it! Speaking on behalf of the rest of creation, they address God. They were the first to sing a hymn to God (4:8); they conclude the hymnody with a solemn amen, which they utter again and again. The elders pay homage to God and the Lamb by prostrating themselves before them. Theirs is the concluding act of praise and adoration. The writer of the Apocalypse is now ready to record the breaking of the seals and the opening of the scroll, and to reveal what is happening on the earth. Greek Words, Phrases, and Constructions in 5:6–10 Verse 6 [Greek] in the Apocalypse, this noun occurs twenty-eight times referring to Jesus, and once it appears denoting the beast coming up out of the earth (13:11). The synonym [Greek] spoken by John the Baptist occurs only twice in Johannine literature (John 1:29, 36). Jesus uses the word [Greek] once when he tells Peter to feed his lambs (John 21:15). This word seems to have. been precious to John. [Greek] this neuter perfect tense of the participle is translated as a present: standing. The variant of the masculine perfect [Greek] may have resulted from faulty hearing of the letters [Greek] and [Greek]. The participle [Greek] is an effective perfect of an action that occurred in the past with significance for the present. Similarly, the perfect passive participle [Greek] denotes an action that happened in the past but has lasting significance for the present, sent out. The masculine gender, as the harder reading, is preferred to the neuter reading, which is an adaptation to the preceding noun [Greek] (spirits). Verse 7 [Greek] the perfect active of the verb [Greek] (I take, receive) should be understood as an aoristic perfect, he took. [Greek] -2 _ftnref40 [Greek] Verse 8 [Greek] the feminine plural pronoun has its antecedent in [Greek] (bowls) and not in the neuter noun [Greek] (incense). Yet not the bowls but the incense is explained. Verse 9 [Greek] the TR, Majority Text, and Merk add the pronoun [Greek], which appears to be an emendation of scribes who supplied a direct object for the verb bought, that is, you bought us for God. But the addition is awkward because of the pronoun them in verse 10, you made them. The reading us in verse 10 has insufficient textual [Greek] -2 _ftnref41 [Greek] Following the rule that the harder reading is more likely original, I adopt the Greek text that has no pronoun and thus no direct object for the verb bought. I have supplied the direct object (men and women) in brackets. Verse 10 [Greek] the manuscript evidence for the future tense (they will reign) rivals that for the present tense (they reign). Even though most translators prefer the future, the present tense can be interpreted as a futuristic present. Similarly, the future can be understood as having progressive qualities (Philippians 1:18) that begin in the present and continue in the future. The reading we will reign (NKJV) has little manuscript support and appears to be an adaptation. -2 _ftn1 1 (With thanks to J. Daryl Charles, An Apocalyptic Tribute to the LambRevelation 5:1 14), JETS34 (1991): 462. -2 _ftn2 2 Ernest B. Allo, Saint Jean l Apocalypse, Études bibliques (Paris: Gabalda, 1921), p. 60. -2 _ftn3 3 Consult Richard Bauckham, The Climax of Prophecy(Edinburgh: Clark, 1993), p. 246. -2 _ftn4 4 William Barclay, The Revelation of John, 2d ed. (Philadelphia: Westminster, 1960), 1:208. -2 _ftn5 5 O. Roller, Das Buch mit den sieben Siegeln, ZNW36 (1937): 98–113; R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 1:137. See Adela Yarbro Collins, The Combat Myth in the Book of Revelation, HDR 9 (Missoula: Scholars Press, 1976), p. 22. -2 _ftn6 6 David E. Aune, Revelation 1 5, WBC 52A (Dallas: Word, 1997), pp. 342–43; Colin J. Hemer, Letters to the Seven Churches of Asia in Their Local Setting, JSNTSup 11 (Sheffield: JSOT, 1986), pp. 218–19. Consult Gerhard A. KrodelRevelation, ACNT [Minneapolis: Augsburg, 1989], pp. 161–62 , who notes the difficulty of writing on the back side of an opisthograph. The papyrus fibers run horizontally (recto) on the one side and vertically (verso) on the other, which creates problems for writing neatly. -2 _ftn7 7 Refer to Homer Hailey, Revelation: An Introduction and Commentary(Grand Rapids: Baker, 1979), pp. 179–80; S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), pp. 132–33; Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation(Grand Rapids: Reformed Free Publishing Association, 1969), pp. 166–68; William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 89. -2 _ftn8 8 Consult Richard Bauckham, Climax of Prophecy, p. 249; see also his Theology of the Book of Revelation, New Testament Theology (Cambridge: Cambridge University Press, 1993), p. 80. -2 _ftn9 9 Gregory K. BealeThe Book of Revelation: A Commentary on the Greek Text, NIGTC [Grand Rapids: Eerdmans, 1998], p. 347 writes, Indeed, the possible backgrounds of the book show that such a progressive revealing may not be odd at all. -2 _ftn10 10 R. C. H. Lenski, The Interpretation of St. John's Revelation(Columbus: Wartburg, 1943), p. 192. -2 _ftn11 11 (E.g., Rev. 3:3, 17; 10:4, 9; 22:14. ) -2 _ftn12 12 Heidelberg Catechism, Q. and A. 14. -2 _ftn13 13 See William Hendriksen, Exposition of Philippians, NTC (Grand Rapids: Baker, 1962) p. 115 n. 95. -2 _ftn14 14 See SB, 3:801. -2 _ftn15 15 Consult Robert L. Thomas, Revelation 1 7: An Exegetical Commentary(Chicago: Moody, 1992), p. 388. -2 _ftn16 TR (The Textus Receptus: The Greek New Testament according to the Majority Text) -2 _ftn17 16 See A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 606; Thomas, Revelation 1 7, p. 380 n. 24. -2 _ftn18 17 Consult Aune, Revelation 1 5, pp. 368–69. -2 _ftn19 18 Refer to Donald Guthrie, The Lamb in the Structure of the Book of Revelation, VoxEv12 (1981): 64–71. -2 _ftn20 LXX Septuagint -2 _ftn21 19 G. B. Caird, A Commentary on the Revelation of St. John the Divine(London: Black, 1966), p. 76; See also Charles, Revelation, 1:140; Aune, Revelation 1 5, p. 352; Greijdanus, Openbaring, p. 136; Henry Alford, James Revelation, vol. 4, part 2 of Alford's Greek Testament(1875; reprint, Grand Rapids: Guardian, 1976), p. 607; Friedrich Düsterdieck, Critical and Exegetical Handbook to the Revelation of John(New York and London: Funk and Wagnalls, 1886), p. 209. -2 _ftn22 20 Some commentatorsRevelation 1 7, pp. 389–90; Swete, Revelation, p. 78 see the position of the Lamb at the centerpiece of concentric circles. -2 _ftn23 21 The phrase the one who sits on the throne occurs repeatedly in the Apocalypse: 4:2, 3, 9; 5:1, 13; 6:16; 7:10, 15; 19:4; 20:11; 21:5. -2 _ftn24 22 Although the text leaves out the verb to worship, the word is implied, as is evident from verse 14 where it is used in combination with to fall. -2 _ftn25 23 See Daniel A. Foxvog and Anne D. Kilmer, Music, ISBE, 3:440. Consult also Harold M. Best and David K. Huttar, ZPEB, 4:320. -2 _ftn26 24 The Greek word [Greek] (bowl) appears only in Revelation (5:8; 15:7; 16:1, 2, 3, 4, 8, 10, 12, 17; 17:1; 21:9). -2 _ftn27 25 Refer to Horst Balz, EDNT, 1:20. -2 _ftn28 26 Charles, Revelation, 1:146. -2 _ftn29 KJV King James Version (Authorized Version) -2 _ftn30 NKJV New King James Version -2 _ftn31 27 Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1977), p. 135. -2 _ftn32 28 Otto MichelTDNT, 7:934 n. 42 notes that Christ's crucifixion does not bear any close relation to slaughtering, so that theological interpretation rather than the historical event gives rise to the image of the slaughtered Lamb. See Elisabeth Schüssler Fiorenza, The Book of Revelation: Justice and Judgment(Philadelphia: Fortress, 1985), p. 73. Yet the historical fact of Christ's death on the cross as expressed in the Greek aorist tense of esphags, (you were slain) remains unaltered. -2 _ftn33 29 Bauckham, Theology, p. 62. -2 _ftn34 30 Apparently, John uses the phraseology of Daniel 3:4(Old Greek and Theod.), nations and lands, languages and tribes. See Aune, Revelation 1 5, p. 361; Beale, Revelation, p. 359. Leon MorrisRevelation, rev. ed., TNTC [Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987], p. 97 voices his objection because the wording in the two documents is not identical. But John writes the four-fold phrase seven times with variations. See Bauckham, Climax of Prophecy, p. 326. -2 _ftn35 31 Consult Düsterdieck, Revelation, p. 214. -2 _ftn36 32 On the background of Daniel 7refer to Beale, Revelation, pp. 366–69. -2 _ftn37 33 Lenski, Revelation, p. 210; Greijdanus, Openbaring, p. 142. -2 _ftn38 34 Thomas, Revelation 1 7, p. 406. -2 _ftn39 35 Alford, Revelation, p. 611; George Eldon Ladd, Commentary on the Revelation of John(Grand Rapids: Eerdmans, 1972), p. 93. Compare Barclay, Revelation of John, 1:228–29. -2 _ftn40 36 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), [Greek]; James H. Moulton, A Grammar of New Testament Greek(Edinburgh: Clark, 1908), 1:145; Robertson, Grammar, p. 897. -2 _ftn41 37 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 666. 6. The First Six Seals (6:1–17) Outline (continued) B. The Seven Seals (6:1 8:1) 1. The First Seal: The White Horse (6:1–2) 2. The Second Seal: The Red Horse (6:3–4) 3. The Third Seal: The Black horse (6:5–6) 4. The Fourth Seal: The Pale Horse (6:7–8) 5. The Fifth Seal: The Patience of the Saints (6:9–11) 6. The Sixth Seal: The Day of the Lord (6:12–17) a. In Nature (6:12–14) b. Toward Unbelievers (6:15–17) B. The Seven Seals 6:1 8:1 6 1 And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a voice like thunder: Come. 2 And I saw, and look, a white horse, and he that sat on it had a bow and a crown was given to him, and he went out conquering and to conquer. 3 And when he opened the second seal, I heard the second living creature say, Come. 4 And another horse went out, a red one. And to him who sat on it authority was given to take peace from the earth, so that they might slay one another; and there was given to him a large sword. 5 And when he opened the third seal, I heard the third living creature say, Come. And I saw, and look, a black horse, and he that sat on it had a pair of scales in his hand. 6 And I heard as it were a voice in the midst of the four living creatures saying, A quart of wheat for a denarius and three quarts of barley for a denarius, but do not damage the oil and the wine. 7 And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come. 8 And I saw, and look, a pale horse, and he that sat on it had the name Death, and Hades followed after him. And there was given to them authority over the fourth part of the earth to kill with a sword, and famine, and disease, and by the wild beasts of the earth. 9 And when he opened the fifth seal, I saw under the altar the souls of the ones slain because of the word of God and because of the testimony they were holding. 10 And they cried with a loud voice saying, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood on those that dwell on the earth? 11 To each one of them was given a white robe, and they were told to rest a little while longer until the number was completed of their fellow servants and their brothers [and sisters] who were about to be killed as they were killed. 12 And I saw when he opened the sixth seal, and there was a great earthquake and the sun became black as sackcloth made of hair, and the whole moon became as blood. 13 And the stars of heaven fell to the earth as a fig tree casts its unripe figs when shaken by a strong wind. 14 And the sky was receding as a scroll when it is being rolled up, and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men and generals, and the rich and the strong, and every slave and free person hid themselves in the caves and among the rocks of the mountains. 16 And they said to the mountains and to the rocks, Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb. 17 For the great day of their wrath has come, and who is able to stand? The section on the seven seals covers chapter 6 and the first verse of chapter 8. Six seals are listed sequentially in chapter 6, and the seventh (8:1) serves as a call to be silent at the judgment of the wicked. Between the sixth and the seventh seals, chapter 7 functions as an interlude. There is a similar interlude in the section on the seven trumpets (see 10:1 11:14). Chapter 7 gives a description of the saints, that is, the church on earth and in heaven. The present chapter, however, describes the history of the world and the church. The account is not a historical sequence of events or a prophecy that refers only to the return of Christ. It incorporates the period between Christ's ascension and return during which the gospel advances to the ends of the earth, wars devastate its populations, famine causes endless suffering, and death is the constant companion of those who dwell on the earth. Chapter 6 is divided into three parts. The first four seals form a unit that features the symbolical figures of four colored horses. The second segment portrays the souls under the altar and represents people who died for their faith in the Lord. And the last section depicts the judgment and the terror of those who reject Christ. The time element in the unit on the four horses can be interpreted either sequentially or simultaneously, of which the second is preferred. For instance, conquest, warfare, famine, and death are concurrent events in any given age or era. In world history, fraught with violence in one form or another, the church occupies a central position, and its people repeatedly suffer the brunt of injury and injustice for their witness to the Lamb. The followers of the Lord must tread the same path he has trod: the path of faithful witness to the truth even to the point of death. [Greek] -2 _ftnref1 [Greek] The opening of the seals implies that the saints on earth suffer from the anti-Christian forces until the day of Christ's return. It is no wonder that the martyrs in heaven cry out to God for justice. They are told to exercise patience and know that God sovereignly controls world history. His wrath and that of the Lamb are directed against those who have expressed their enmity to God, his Word, and his people. These enemies must face the Judge. Yet at the judgment they want to avoid meeting him by calling on the mountains and the rocks to cover them. The sixth seal with all its symbolism reveals the end time when the Lord returns and the time of judgment has come. The Lamb opens the seals one after the other, so that the events described pictorially in the scroll might be fulfilled. By breaking the seals and opening the scroll, the Lamb inaugurates God's plan and reveals what must take place in the times before and at his coming. By breaking the seals one by one, the Lamb is repeatedly shown to be the initiator of the events in this chapter. 1. The First Seal: The White Horse 6:1–2 1. And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a voice like thunder: Come. a. And I saw when the Lamb opened one of the seven seals. John is still looking into heaven at the throne of God where the Lamb is standing with the seven-sealed scroll in his hand. We are not told about the contents of the scroll in the hand of the Lamb; we are only shown pictures of what is taking place. In other words, every time the Lamb breaks a seal, he gives John a drawing a picture is worth a thousand words so that John can relate in writing the series of visions he saw. Each picture conveys a general idea, with a motif filling a central place in the illustration. The first of the seven representations is part of the subcategory of the four horsemen and is followed by three other judgments. b. And I heard one of the four living creatures saying with a voice like thunder: Come. One of the living creaturesdoes not necessarily mean the first one in importance. Each of the four utters the summons to come forth, even though the first one speaks with a voice like a thunderclap. The volume with which he speaks is meant to call everyone to pay attention to the command to come. Who is the one addressed in this command? Most translations and commentators say that not John but the horse and its rider are called to come. If we say that John is summoned to come, we have difficulty seeing him cross the sea of glass and approach the Lamb in the center of the throne. Presumably the rider is addressed, even though we are not told where horse and rider have come from. In any case, not John but the rider and horse come onto the scene and go forth upon the earth. 2. And I saw, and look, a white horse, and he that sat on it had a bow and a crown was given to him, and he went out conquering and to conquer. Except for the first phrase and I saw, and look, all parts in this verse are open to diverse interpretations and have given rise to at least four explanations of the meaning of the rider: the Antichrist, the Parthians, Christ, and the gospel as the Word of God. These views are not of recent origin; the last one goes back to the early church. a. The Antichrist.The predominant view is that the white horse as the first one in a set of four horses must be seen as part of a destructive force of war, famine, and death. The horse was used in warfare and the bow signifies a weapon to kill people. The crown denotes victory, which is underscored by the double use of the phrase conquering and to conquer. And the color white points to the ancient custom of having the victor ride on a white horse at his return from battle. Further, the image of a rider on a white horse in chapter 6 can be seen as Satan's parody of Christ and his warriors riding on white horses in 19:11, 14. Chapter 6 depicts the authority of the Antichrist with respect to conquering, killing, and starving God's people to death, to the point that the saints in heaven implore God to intervene. But the rule of the Antichrist has limits. Chapter 19 reveals the conquering and victorious Christ who casts the Antichrist and the false prophet into the lake of fire. And last, the text reads, and a crown was given to him, with the implication that God as the supplier has set limits for the Antichrist. Much can be said in favor of this interpretation, but difficulties encumber it. First, the color white elsewhere in the New Testament and especially in Revelation always denotes holiness, purity, victory, and justice. It is not used to describe Satan, his helpers, or his works. True, Satan imitates God and his [Greek] -2 _ftnref2 ([Greek] so that he masquerades as an angel of light2 Cor. 11:14). Yet in the Apocalypse, John alerts the reader to a depiction of Satan's parodies, which is illustrated, for instance, in 13:3 where one of the beast's heads was slain as a travesty of Jesus death. But the account of the rider on the white horse provides no hint of any satanic [Greek] -2 _ftnref3 [Greek] Next, a crown was given to the rider on the white horse. This means that God is the agent who gives the rider a crown, for throughout the Apocalypse the passive verb was given relates to both the servants and the enemies of God. Some scholars argue that this passive voice must refer to an evil power as the recipient of the [Greek] -2 _ftnref4 ([Greek] But the term crownstephanos) applies to divine and redeemed figures: the redeemed (2:10; 3:11), the elders (4:4, 10), the woman who gave birth to the male child (12:1), and the Son of Man (14:14). The one exception is the reference to locusts that had something like crowns of gold on their heads (9:7), but resemblance is not the real [Greek] -2 _ftnref5 [Greek] The text, therefore, does not unequivocally state that the picture of the rider on a white horse portrays an evil force. Third, the phrase conquering and to conquerin Revelation never pertains directly to Satan. Even though the verb to conquerrefers twice to the beast in the employ of Satan (11:7; 13:7), the rest of its occurrences apply to Christ and the [Greek] -2 _ftnref6 [Greek] By contrast, despite all his cunning, Satan is a constant failure; for example, in one particular chapter (chap. 12) John depicts him as a loser five times. Satan is unable to harm the male child (12:4b 5); he pursues the woman but God prepares a place for her in the desert (12:6, 14). He is cast out of heaven and thereafter wants to drown the woman in a torrent, which the earth swallows (12:9, 15 16). He realizes that persecuting the church is a failure (12:15–16). Again he loses when he wages war against the woman's offspring (12:17). In the Apocalypse, Satan is not the victor but the loser. b. The Parthians.The Romans could never fully subdue the Parthians, who dwelled in an area now known as Iraq and Iran. In a.d. 62 they defeated the Romans. Their general was Volog�ses, and his forces rode to victory on white horses. They used bows and arrows as primary weapons, and one of their leaders was called the Conqueror. The saying a Parthian shot, still current today, indicates accurate [Greek] -2 _ftnref7 [Greek] Attractive as an illustration, this reading encounters limits: the Parthians waged not offensive but defensive warfare, for they never conquered any of the Roman empire or invaded Rome. Also, the use of the bow was common in ancient battles. And for the Romans, victory was symbolized by the use of white horses in parades. Last, military leaders in any age or place did not hesitate to take the name Conqueror. Thus, the possibility that John has in mind the Parthians is indeed remote. c. Christ.William Hendriksen lists seven reasons for interpreting Christ as the conqueror: 1. The context favors it, because John is told, Weep not; look, the lion of the tribe of Judah, the root of David, has overcome (5:5). 2. The symbolism of the color white in Revelation refers to that which is holy and pure; the crown refers to Christ, who is wearing a crown of gold (14:14); and the verb to conquer, with two exceptions (11:7; 13:7), always points to either Christ or his followers. 3. The parallel (19:11) of Christ riding on a white horse is clear, so that Scripture is its own interpreter. 4. Throughout the Apocalypse John unfolds the design that Christ is the one who has conquered, is conquering, and will conquer. 5. In the Gospels, Jesus teaches that Christ and the sword follow each other (Matt. 10:34), which is symbolized in the rider of the red horse who is given a sword (v. 4). 6. A messianic Psalms (Ps. 45:3–5) describes the Christ as riding forth victoriously and with sharp arrows piercing the hearts of his enemies. 7. The parallel passage of the four horses (Zech. 1:8) insinuates that the rider is the angel of the [Greek] -2 _ftnref8 [Greek] This is a fine array of factual material to support the interpretation that Christ is the rider on the white horse. Yet there is one problem that surfaces, namely, Christ breaks the first seal and then he himself comes forth in obedience to the voice of one of the living [Greek] -2 _ftnref9 ([Greek] Even though John presents imagery, an interpreter must seek to avoid internal conflicts in the portrayal of this first seal. Hence, I am suggesting that Jesus, called the Word of God, is sending forth his gospel. Note also that from the mouth of Christ, who is riding on a white horse, protrudes a sharp sword as a symbol of both impending judgment and God's WordEph. 6:17; Heb. 4:12). This symbolic double-edged sword is a power that on the one side condemns and on the other saves. Further, the bow with the arrows implied was an instrument in ancient warfare to hit an enemy at a [Greek] -2 _ftnref10 [Greek] d. (The Gospel.Here is the last interpretation in this series: Christ is sending forth his gospel that in the history of the church has always proved to be unstoppable. The Word of God cannot be bound2 Tim. 2:9), for God is sending forth his Word to achieve his purpose (Isa. 55:11). This Word is set on conquering the world. The Greek text features the descriptive participle conqueringin the present tense to denote continued activity and the verb to conqueras a stage that begins an [Greek] -2 _ftnref11 [Greek] I admit that the picture of the first seal does not say anything about Christ's gospel. Yet in Jesus eschatological discourse, which serves as a parallel, the Lord speaks definitively about the gospel of the kingdom that must be preached to all nations (Matt. 24:14; Mark 13:10). In his discourse Jesus speaks also of war, famine, and death; all these have their counterpart in John's description of the four horsemen. The proclamation of God's Word creates reaction that results in clashes, strife, and [Greek] -2 _ftnref12 [Greek] This interpretation has its roots in the early church. Already in the third century Victorinus of Pettau in Pannonia (modern Hungary) wrote in his commentary on Revelation, The white horse is the proclamation of the Word sent into the world with the Holy Spirit. For the Lord said: This gospel will be preached in the whole world as a witness to the Gentiles and then comes the end. [Greek] -2 _ftnref13 [Greek] The Word of God goes forth conquering and to conquer, as is evident from the Book of Acts and church history. Indeed, the gospel is victorious from beginning to end. Here are some concluding comments. John derives his pictorial information from two passages in the prophecy of Zechariah. The prophet relates a vision of a man riding a red horse, and there were also red, brown, and white horses (Zech. 1:8). In the other vision he saw four chariots drawn by horses that were distinguished by the colors red, black, white, and dappled. These horses were going out from the Lord throughout the whole world: black to the north, white to the west, and dappled to the south (Zech. 6:1–6). Aside from the number and color of four horses going into the whole world, there is little else that John has borrowed from Zechariah. The dappled horse appears as a pale horse in the Apocalypse, and the sequence of the horses in Revelation differs from that in Zechariah's prophecy. Nonetheless, in both the prophecy of Zechariah and the Apocalypse, the horses and their riders go out into the world to do God's bidding: the black horses were going victoriously to the north country (Babylon) and pacified God's Spirit (Zech. 6:8). In the Apocalypse the horses and riders go forth for conquest, war, famine, and death. In short, John's message is more specific than the Old Testament prophecy. Of the four horsemen, only the last one is given a name, namely, Death (v. 8). The other three have descriptions but no names. From these pictorial descriptions (white, red, black, and pale), interpreters must draw pertinent information but not necessarily names. These portrayals represent forces, conditions, or actions. The red horse symbolizes war, the black horse famine, and the pale horse death. These three are negative forces, but the white horse is a positive force: it symbolizes a power that is spiritual. I have interpreted this power as the gospel that is going forth conquering and to conquer. Both the words crownand whitestrengthen this positive [Greek] -2 _ftnref14 [Greek] And last, as the Apocalypse reveals contrast from beginning to end, similarly here the positive aspect of the first rider stands in contrast to the negative aspect of the other three riders. Greek Words, Phrases, and Constructions in 6:1 [Greek] though there are variants in the genitive, dative, and accusative, the nominative is the most difficult to explain and is therefore likely to be the original reading. With the nominative, John draws attention to the majesty of the voice that speaks. The nominative is left hanging as a pendent nominative. [Greek] -2 _ftnref15 [Greek] [Greek] in some manuscripts the present imperative is supplemented with [Greek]: Come and see -2 _ftnref16 (KJV, ) -2 _ftnref17 (NKJV). Note that the shorter reading appears also in verses 3, 5, 7. This shorter text is well supported. Because not John is summoned but the four horsemen, translators favor it. 2. The Second Seal: The Red Horse 6:3–4 The next three horses and their riders symbolize waging war, causing famine, and effecting death. We find an echo of the sequence sword, famine, and plague in the prophecy of Jeremiah, who uses this triad fifteen times as an ominous poetic [Greek] -2 _ftnref18 [Greek] John elaborates this feature by introducing sequentially a horse and rider to carry out each of these three calamities. We begin with the rider of the red horse. He represents warfare that is not limited to a specific period for example, the end time but extends from the age in which the original readers lived until the end of [Greek] -2 _ftnref19 [Greek] 3. And when he opened the second seal, I heard the second living creature say, Come. 4. And another horse went out, a red one. And to him who sat on it authority was given to take peace from the earth, so that they might slay one another; and there was given to him a large sword. The second living creature, having the appearance of an ox (see 4:7), which symbolizes strength and tenacity, spoke. No mention is made of the loudness of his voice as in the case of the first living creature (v. 1). Everyone is already paying close attention when the cry is heard, Come. This summons means that the horse and rider appear and go forth. a. And another horse went out, a red one. While white stands for holiness, purity, and justice, the color red signifies bloodshed and points to warfare. The Greek word (pyr(fire) has a related word pyrrosthat means fiery red. This derivative appears both here and in the description of the fiery red dragon bent on bloodshed and warfare (12:3). The conflict depicted in the Apocalypse is that of God versus Satan, Christ versus the Antichrist, and the Holy Spirit versus the false prophet. Wherever the gospel is introduced in areas where it has not yet been preached, this conflict is real and often leads to bloodshed. Jesus himself said, Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a swordMatt. 10:34). And he said, You will hear of wars and rumors of wars.& Nation will rise against nation, and kingdom against kingdom (Matt. 24:6, 7). b. And to him who sat on it authority was given to take peace from the earth. Translators generally insert the word authorityor powerto complete the concept of taking peace from the earth. The text literally reads, It was granted to take peace from the earth -2 _ftnref20 (NASB). The rider on this red-colored horse personifies evil that opposes God, his Word, and his people. Wherever this evil enters, peace vanishes. Opposition to the preaching and teaching of the gospel often results in serious conflict even in one's own family: A man's enemies will be the members of his own household (Matt. 10:36; see also Luke 12:49 53). Yet evil by itself has no inherent authority, for God grants evil the authority to take away peace. God is in control and sets the limits; in his hands the control of human affairs remains. [Greek] -2 _ftnref21 [Greek] c. So that they might slay one another; and there was given to him a large sword. Who are the people that take up arms and slay one another? Various interpretations could be mentioned: general warfare throughout the ages, civil war, Christians who are killed, Christians killing each other, and the enemies of God. There may be some evidence that the current passage alludes to the slaughter of God's people. The verb to slaughteroccurs eight times in the Apocalypse, of which one pertains to the slain head of the beast as an imitation of the slain Lamb (13:3). The other passages refer to the slaughter of the Lamb and his followers. " A Lamb standing as though it had been slain (5:6). " You were slain and with your blood you bought [them] (5:9). " Worthy is the Lamb that was slain (5:12). " I saw under the altar the souls of the ones slain (6:9). " The Lamb that was slain (13:8). " The blood of the prophets and the saints is found and of all who were slain on the earth (18:24). One other New Testament passage refers to being slain: 1 John 3:12describes righteous Abel being killed by his brother. However, these texts fail to give specific information as to who were killed in Rev. 6:4. We make two observations. First, although the slaughter of Christians is a proven fact throughout the ages in this continuous spiritual conflict, the reference in this verse to the large sword does not preclude general warfare. And second, John states that in addition to the prophets and the saints, other people are slain ([Greek] -2 _ftnref22 [Greek] If the text is not clear, we do well not to rely on probabilities or dogmatic perspectives. Greek Words, Phrases, and Constructions in 6:4 [Greek] this is the short Roman sword, here modified by the adjective great to denote slaughter occurring in warfare. The [Greek] is the long sword (1.16). John appears to use the two words interchangeably, as is evident in verses 4 and 8. 3. The Third Seal: The Black Horse 6:5–6 5. And when he opened the third seal, I heard the third living creature say, Come. And I saw, and look, a black horse, and he that sat on it had a pair of scales in his hand. 6. And I heard as it were a voice in the midst of the four living creatures saying, A quart of wheat for a denarius and three quarts of barley for a denarius, but do not damage the oil and the wine. The opening of the third seal evokes a cry from the third living creature addressed to a rider on a black horse: Come! which means come and go forth. This living creature, appearing with the face of a man (4:7), portrays intelligence and sagacity. The horse on which the rider sits is black, depicting famine, as illustrated by the scales to measure the weight of food and by the highly inflated prices of wheat and barley. God said to the Israelites: When I cut off your supply of bread, ten women will be able to bake bread in one oven, and they will dole out the bread by weight. You will eat, but you will not be satisfied (Lev. 26:26; see also Ezek. 4:16). A departure from the two preceding scenes is that in addition to the command Come! a voice speaks out and utters a message. It is possible to say that this voice does not belong to the third living creature alone but to all four speaking with one accord. John's words are vague, for he states that there was as it were a voice in the midst of the four living creatures. Lenski suggests that the phrase in the midstis not spatial but [Greek] -2 _ftnref23 [Greek] But if we picture the four living creatures surrounding the throne of God, then the voice that speaks must be of either the Lamb or God in the midst of these four beings. From the one who sits on the throne comes the message of [Greek] -2 _ftnref24 ([Greek] which in biblical times was heard repeatedly2 Kings 8:1; Ps. 105:16; Isa. 14:30; Jer. 18:21; 24:10; 27:8; 34:17; 42:16; Ezek. 5:17; Amos 8:11). God, who often warned his people of famine, now once more informs them of shortages in the food supply. God's voice cries, A quart of wheat for a denarius and three quarts of barley for a denarius, but do not damage the oil and the wine. He informs the hearer and reader of four food items that are in short supply: wheat, barley, oil, and wine. The measure that is usedchoinix, a word found only here in the New Testament is a dry measure, oft[en] used for grain, almost equivalent to a quart. [Greek] -2 _ftnref25 ([Greek] The price of one quart of wheat for one denarius is highly inflated. The parable of the workers in the vineyard relates that a denarius is a workman's daily wageMatt. 20:2). If one denarius would buy only one quart of wheat, the equivalent of one loaf of bread, a laborer would be unable to feed his family with that amount. He would have the choice of buying three quarts of barley for that same price, but barley lacks gluten, a protein substance in wheat flour that makes dough cohesive. Hence, barley is generally used for animal fodder. At the end of the siege of Samaria in the days of the prophet Elisha, seven quarts of wheat flour were sold for a shekel and thirteen quarts of barley for the same price (2 Kings 7:1, 16, 18). Jesus multiplied five barley cakes to feed five thousand men, besides women and children (John 6:9; see also Matt. 14:21). Regardless, if a laborer had to pay a denarius for one quart of wheat, he could barely keep himself alive and would have no money for other food items. The message from the midst of the four living creatures spoke volumes to its readers and hearers. The Christians residing in the cities of Smyrna, Pergamum, Thyatira, and Philadelphia were forced to belong to guilds that required them to worship idols. When they refused and swore their allegiance to Christ, they would be unemployed and starve. They themselves experienced firsthand the effect of starvation. What is the meaning of the command not to damage the oil and the wine? Some commentators refer to an edict issued by Emperor Domitian in a.d. 92 that no new vineyards be planted in Italy and that half of the vineyards in the Roman provinces be destroyed. The vine growers in Asia Minor were so upset with this decree that the order was revoked before it took [Greek] -2 _ftnref26 [Greek] This historical note would be a helpful insight into the time when John wrote the Apocalypse, except for two objections: the edict never took effect, and there is no mention of oil. These two reasons undo any attempt to put John's words in historical perspective. The question is whether either the people or nature, symbolized by the black horse, should not harm the oil and the wine. Some scholars suggest that the rich were able to afford oil and wine while the poverty-stricken masses had to forego this luxury. But oil and wine were common staples in the days of John: oil was used for cooking purposes and wine was the daily beverage. Why would the rich damage these staples? Therefore, it is better to apply to nature the command not to harm the olive and grape crops. In other words, the command is the limit of the plague ordained by the Lord. [Greek] -2 _ftnref27 [Greek] Greek Words, Phrases, and Constructions in 6:6 [Greek] do not harm. The aorist subjunctive, functioning as an imperative and preceded by the negative particle, indicates not that harm is being done at the present but that harm is not to occur in the future. 4. The Fourth Seal: The Pale Horse 6:7–8 7. And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come. 8. And I saw, and look, a pale horse, and he that sat on it had the name Death, and Hades followed after him. And there was given to them authority over the fourth part of the earth to kill with sword, and famine, and disease, and by the wild beasts of the earth. When the Lamb has opened the fourth seal, the voice of the fourth living creature is heard. Earlier this creature was portrayed as a flying eagle (4:7). Like the other creatures this one utters the command, Come! (For an explanation of the shorter reading, see verse 1.) a. And I saw, and look, a pale horse, and he that sat on it had the name Death, and Hades followed after him. The fourth horse in the series of the first four seals is pale green in the Greek text. Translators usually omit the word green, while some qualify the term palewith the adjective sicklyor [Greek] -2 _ftnref28 ([Greek] The yellowish green colorchlMros) depicts death, and decomposition evokes abhorrence. Here then is the portrayal of the pale green horse of death. Notice that of all the four horsemen only the rider of the fourth horse has a name: Death. Some interpreters call it pestilenceon the basis of 2:23, where the Greek word thanatos(death) can be translated disease. But here the context gives Death a much broader scope than merely pestilence, for its destructive methods include sword, famine, disease, and wild beasts. Accompanying Death, although not riding on a separate horse, is Hades (see 1:18; 20:13 [Greek] -2 _ftnref29 ([Greek] We do not need to see him riding on the same horse or walking beside it; rather both Death and Hades symbolize termination of life and existence apart from GodHos. 13:14). The Apocalypse mentions these two as companions: the one follows the other. Indeed, the imperfect tense of the Greek verb akolouthein(to follow) indicates a continuous activity of Hades. Wherever death strikes, Hades gathers its victims. Hades is not the grave, for all people who die before Jesus comes return to dust. Hades is the place where the souls of unbelievers are kept, while the souls of believers are and will be with Jesus in heaven (see 1:18). b. And there was given to them authority over the fourth part of the earth to kill with sword, and famine, and disease, and by the wild beasts of the earth. The passive voice was given points to God as the agent who grants them authority. Believers receive comfort from these words, for they know that God is fully in control even when a fourth part of the earth's population perishes (compare 9:18, where a third of humankind was killed). They belong to God and have been redeemed by the Lamb (5:9; 7:14, 15) and are safe. But Death and Hades kill and gather millions upon millions of people in various gruesome ways: first, violently with weapons of either individual or mass destruction; next, with shortages of food that result in gradual death; third, by rampant disease of one kind or another; and last, by wild beasts. John has taken the wording from Old Testament [Greek] -2 _ftnref30 [Greek] For this is what the Sovereign Lord says: How much worse will it be when I send against Jerusalem my four dreadful judgments sword and famine and wild beasts and plague to kill its men and their animals. (Ezek. 14:21) The first recipients of the Apocalypse could apply its message to their own circumstances. They constantly faced death by sword, starvation, and disease; and they awaited destruction by wild beasts. Roman power directly and indirectly threatened their existence, so that they lived constantly in the shadow of death. Yet throughout the centuries the extermination of large segments of the human race is attributed to warfare, hunger, and disease. The bubonic plague entered Europe in the fourteenth century and killed twenty-six million people between 1346 and 1352. During World War II, some twenty million people in Europe lost their lives, as did an equal number in Asia. Numerous people die not accidentally or by common ailments and old age, but cruelly in wars, conflict, famines, and epidemics. However, the severity of eliminating life from a fourth part of the earth refers to a future catastrophic event and is a warning of God's forthcoming judgment. Greek Words, Phrases, and Constructions in 6:8 [Greek] &[Greek] by the sword &by the wild beasts. Three times the preposition [Greek] occurs, with the nouns sword, famine, and death [disease]. John relied on Ezekiel 14:21. The preposition [Greek] (by) seems to fall outside the quotation and is preceded by the verb to kill in the active voice instead of the passive voice, so that in a sense the beasts are only the instruments wielded by the subject of that verb. [Greek] -2 _ftnref31 [Greek] 5. The Fifth Seal: The Patience of the Saints 6:9–11 The opening of the fifth seal does not point to a specific moment in the history of the human race but parallels the scenes of the first four seals. That is, it occurs during the time between Jesus ascension and return. The more severe the persecution of Christians becomes, the more urgently the saints in heaven call on God to judge the earth's inhabitants and to avenge the blood of his people. 9. And when he opened the fifth seal, I saw under the altar the souls of the ones slain because of the word of God and because of the testimony they were holding. a. I saw under the altar the souls of the ones slain. The scene that John sees when the fifth seal is opened takes place in heaven where the martyrs reside in the presence of God. But how do we interpret the word (altar?The term occurs twenty-three times in the New Testament, of which eight are in Revelation (6:9; 8:3 [twice], 5; 9:13; 11:1; 14:18; 16:7). Does this verse refer to the altar of incense or the altar of burnt offerings? The time of sacrifices came to an end when Christ died on the crossHeb. 9:26; 10:12); therefore, this is the altar of incense. Also, the smoke that ascends from this altar symbolizes the prayers of the saints (8:3). John appears to present his vision in a Jewish context in which the blood of an animal, poured out at the altar of sacrifice, represented the life of the slain animalLev. 17:11; see also 4:7, 34 . Similarly, the blood of martyrs was symbolically poured at God's altar in heaven, where their souls found a place to rest. A contemporary of John, Rabbi Akiba, taught that a Jew buried in the land of Israel is as if he were buried beneath the altar; he who is buried beneath the altar is as if he were buried beneath the throne of glory. [Greek] -2 _ftnref32 [Greek] John pictorially presents the souls of those slain as under God's altar, which is interpreted as being at the bottom of God's throne. In this context he is not concerned about the martyrs bodies. We see a similar wording in 20:4 of souls in heaven without any mention of bodies, And I saw the souls of those who were beheaded because of their testimony of Jesus and the word of God. b. Slain because of the word of God and because of the testimony they were holding. These martyrs had been faithful to God and his Word and had been willing to die for him. Some commentators assert that the text speaks only of saints who had met a violent death because of their testimony. But then Stephen and the apostles James, Peter, and Paul would be included but not John, who presumably died a natural death in 98. Ladd pointedly writes, Every disciple of Jesus is in essence a martyr; and John has in view all believers who have so suffered. [Greek] -2 _ftnref33 [Greek] It is the Word of God that is their spiritual food and it is the Lord's testimony that they cherish from day to day. The phrases the word of Godand the testimonyappear repeatedly in the [Greek] -2 _ftnref34 [Greek] The testimony is that of and about Jesus (e.g., see the commentary on 1:2). The phrase points to God's faithful servants who were holding on to that word and testimony. Facing persecution and death (12:11), they testified to the grace and love of the Lord. Polycarp, who died as a martyr at the stake on February 23, 155, in Smyrna, prayed to God that he might be received as a rich and acceptable sacrifice. [Greek] -2 _ftnref35 ([Greek] All believers who in their hearts treasure God's revealed Word and the gospel of Jesus Christ by confessing his nameRom. 10:9–10) view their testimony as a badge of allegiance to Christ. [Greek] -2 _ftnref36 [Greek] Holding God's truth in one's heart and testifying to it with one's mouth identify the true believer who is willing to die for the faith. 10. And they cried with a loud voice saying, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood on those that dwell on the earth? At the throne of God, the saints loudly cry out to the Judge of all the earth (Gen. 18:25) and here plead for justice. The volume of their plea indicates insistence and perseverance, much the same as the widow in the parable of the unjust judge. Jesus concludes this parable by asking, And will not God bring about justice for his chosen ones, who cry out to him day and night? (Luke 18:7; compare Ps. 79:10). The martyrs cry is addressed to the Sovereign Lord who is called holy and true. The word (Sovereigndespots), as a strictly theological term, can be used in the New Testament to address God in praise, prayer, and petition (Luke 2:29; Acts 4:24; Rev. [Greek] -2 _ftnref37 [Greek] The phrase holy and trueoccurs only twice, here and in the letter to the church in Philadelphia, where it is applied to Jesus (3:7). Holymeans entirely without sin and truesignifies absolute trustworthiness. These two concepts are inseparable in their description of the Deity. The martyrs call on God to be holy and true to his being when their blood on earth is crying out for justice. God's name and honor are an unavoidable issue, for his people were made in his image and purchased for God by the blood of the Lamb (5:9). The saints are appealing to him to let his holiness and truth shine forth. Inattention to their plea would indeed mean a blot on his being. How long will you not judge and avenge our blood on those that dwell on the earth? (Zech. 1:12). Is this a plea for revenge on the part of the martyrs? The answer is no, because this would be unworthy of the saints. The saints ask God for justice and petition him to avenge them. He himself has said, It is mine to avenge; I will repay and The Lord will judge his people (Deut. 32:35, 36; see also 32:43; Rom. 12:19; Heb. 10:30). This promise is solemn and sure, for God never breaks his word. The possessive pronoun ourin our blood is telling, for God does not forget the spilled blood of his people and repeatedly utters his warning not to shed innocent [Greek] -2 _ftnref38 [Greek] God will vindicate his people and bring his enemies to justice. The phrase those that dwell on the earth refers not to every human being but rather to humanity that is hostile to God. 11. To each one of them was given a white robe, and they were told to rest a little while longer until the number was completed of their fellow servants and their brothers [and sisters] who were about to be killed as they were killed. a. To each one of them was given a white robe. The phrase (white robeappears a number of times in the Apocalypse, signifying garments of righteousness. The color white denotes holiness (see 3:4, 5, 18; 4:4; 6:11; 7:9, 13). What does this robe symbolize? Some scholars take it to mean that saints who translated to glory receive a heavenly body, which here is expressed as a robe. They base this interpretation on Jewish apocalyptic writings that refer to resurrection bodies as garments of glory1 Enoch52.16; 2 Enoch22.8; Ascension of Isaiah4.16; 9.6 [Greek] -2 _ftnref39 [Greek] However, the wearing of a white robe is an anthropomorphic manner of speech, for there is no other way of depicting the saints in heaven. The white robe stands for purity. b. And they were told to rest a little while longer until the number was completed. John provides no information as to who addressed the martyrs, but because they pleaded with God for justice, we assume that the speaker is God himself. Their request is not denied, but they are told to rest and exercise patience for a little while. Restmust be understood as a time of blessedness and reinvigoration at the foot of the altar. How long is a little while? Jesus referred to his imminent departure when he said, Yet a little while am I with youJohn 7:33KJV and Yet a little while is the light with youJohn 12:35KJV . By contrast, the souls under the altar must wait as they call for judgment to take place at the consummation. No one, not even the Son of Man, knows when the culmination comes, for it is God the Father who sets the times and the seasons (Matt. 24:36; Acts 1:7). Admittedly, from our perspective we are inclined to think that a little while is a short period. We think in terms of chronological time, but the saints residing in eternity must look at that short interval from a heavenly perspective and wait. The wait of a little longer is in God's estimate but a fleeting moment, though for us it may stretch out for ages (cf. 12:12; 20:3). [Greek] -2 _ftnref40 [Greek] The termination of the little while comes when the number of these saints in heaven is complete. No one on earth knows how many saints there will be, for John tells us that he saw a great multitude that no one could number (7:9). Only God knows the total number of his elect. Hendriksen notes that the exact number has been fixed from eternity in His decree. Until that number has been realized on earth the day of final judgment cannot come. [Greek] -2 _ftnref41 ([Greek] At the conclusion of his discussion on the heroes of faith, the author of Hebrews writes about the consummation. God had planned something better for us so that only together with us would they be made perfectHeb. 11:40). c. Of their fellow servants and their brothers [and sisters] who were about to be killed as they were killed. The closer we come to the end of time, the fiercer Satan rages against God's people. He knows that the little while is rapidly coming to a close. He attacks the saints on earth and even kills many of them as long as God gives him permission to do so. But when God's endurance has come to an end and the cup of his wrath is full, the time for judgment is near (Matt. 23:32; 1Thess. 2:16). Although John at times resorts to the use of a parallel, here the phrases fellow servantsand brothers[and sisters] about to be killedcan be interpreted that not all Christians meet a violent death in times of persecution. All true believers are God's servants and endure hardships. John, exiled to the island Patmos but not killed, is called a servant (1:1). Many Christians suffer in one form or another for their faithfulness to God and his Word, while others pay the ultimate price by being killed. The faithful who were willing to die but were not put to death receive the same reward as those who suffered martyrdom. [Greek] -2 _ftnref42 [Greek] Greek Words, Phrases, and Constructions in 6:11 [Greek] the aorist passive subjunctive of the verb to completeis the better reading, over against [Greek], which is the aorist active and would need an understood direct object, e.g., the [Greek] -2 _ftnref43 [Greek] [Greek] the double use of the conjunction [Greek] may be translated boththeir fellow servants andtheir brothers to indicate two groups of people each introduced by a definite article. 6. The Sixth Seal: The Day of the Lord 6:12–17 In the scene of the fifth seal, the souls in heaven implore God to vindicate them and avenge their spilled blood; they are told to exercise patience. Then in the scene of the sixth seal John pictures the Judgment Day, when the unbelievers face the wrath of God and the Lamb. Throughout the Apocalypse, John refers directly and indirectly to the judgment at the end of segments and cycles. For instance, at the conclusion of his introduction he alludes to the judgment that unbelievers face (1:7). At the end of the last of the seven letters, the one to Laodicea, he mentions that his followers will sit with him on his Father's throne, which is an indirect reference to the Judgment Day (3:21; 20:4). The sixth seal and the seventh are devoted to the judgment of the unbelievers. If we read the information John supplies in the next few verses, we understand that he is not speaking of an event that people can ignore. Rather, he points to the inescapable final judgment of which catastrophes in nature are [Greek] -2 _ftnref44 [Greek] a. In Nature 6:12–14 12. And I saw when he opened the sixth seal, and there was a great earthquake and the sun became black as sackcloth made of hair, and the whole moon became as blood. 13. And the stars of heaven fell to the earth as a fig tree casts its unripe figs when shaken by a strong wind. 14. And the sky was receding as a scroll when it is being rolled up, and every mountain and island were moved out of their places. After the opening of the sixth seal, John notices signs on the earth and in the sky. The first item he mentions is a great earthquake, a phenomenon not unknown to the original readers of the Apocalypse. For instance, in the first century earthquakes devastated the cities of Sardis, Philadelphia, and Laodicea. But notice that this earthquake is qualified by the adjective great. The sun is eclipsed and the moon has a reddish color. The stars are falling toward the earth, and the sky disappears. On the earth the landscape of mountains and islands completely changes (compare 16:18). Are these phenomena to be taken literally or symbolically? True, an earthquake can change the contour of the land, and an eclipse can block the light of the sun and give the moon the color of blood. But stars, which are much larger than the earth, do not fall on it, the sky does not disappear as a scroll that is rolled up, and mountains and islands are not normally moved from their place. Before we answer the question mentioned above, let us first look at the rest of the Scriptures. a. Scriptural background.Here are some passages that speak about natural phenomena (earthquake, eclipse of sun and moon, and falling stars) from both the prophets and Jesus discourse on the last things. " In my zeal and fiery wrath I declare that at that time there will be a great earthquake in the land of Israel (Ezek. 38:19). " The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord (Joel 2:31). " Before them the earth shakes, the sky trembles, the sun and moon are darkened, and the stars no longer shine (Joel 2:10; see Isa. 13:10). " All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree (Isa. 34:4). " Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken (Matt. 24:29; also Mark 13:24; see Isa. 13:10; 34:4). Although there are other passages with similar wording (Hag. 2:6–7), we have sufficient evidence to see that John permits the Scriptures to speak on what will happen when the Judgment Day appears. The entire universe will be affected, and the earth will undergo a complete change. This is the day of the Lord in which catastrophic events of enormous proportions will take place. b. Imagery and reality.John's wording reveals that he is thoroughly familiar with both the teachings of the Old Testament prophets and Jesus discourse on the last things. On the one hand, the language he uses can hardly be taken with stark literalness. [Greek] -2 _ftnref45 ([Greek] On the other hand, some unusual upheavals in nature will occur when cosmic time stops and eternity takes over. An earthquake shakes the universe to indicate that God's creation is intimately involved in the Day of Judgment. The darkening of the sun and moon is not the result of a temporary eclipse but rather signifies the end of their giving and reflecting light. Not light but darkness ruled at the beginning of creationGen. 1:2), and so it will be for unbelievers when the judgment comes. Stars falling from heaven are compared to unripe figs that the wind shakes from the trees. The image is falling stars; the reality is a complete dislocation of the stars in space. The atmosphere that gives us the appearance of a blue sky disappears and is removed like a curling sheet of paper. And last, the contour of this earth visible in mountains and islands changes completely. For those people who reject Christ and curse God, the upheavals in nature are a picture of terror and dread they are unable to escape. Because John devotes the next chapter to the saints, now he focuses attention on the unbelievers. c. (Additional comments.John writes, The sun became black as sackcloth made of hair. If there is no sunlight, there is no heat. This means that the phenomenon was not an ordinary eclipse, but a total blackout of the rays of the sun. In ancient days, sackcloth made of the hairs of a goat was blackIsa. 50:3). People in mourning wore sackcloth to demonstrate their sorrow, but the cloth also suggested that society was out of balance and had to be righted and indicated a threat of forthcoming judgment and a call to [Greek] -2 _ftnref46 [Greek] In the fading light of the sun, the moon became red like the color of blood. The scene portends the impending calamity that will fall upon the people. The falling of stars on the earth should be understood not literally but figuratively. John even uses the parallel of unripe figs that fall from the branches and cover the ground. It is another warning that the end has come. The atmospheric heaven is rolled up like a scroll, as a scroll that has been read is rolled up and put away in a closet. This heaven is replaced by a new heaven ([Greek] -2 _ftnref47 [Greek] b. Toward Unbelievers 6:15–17 15. And the kings of the earth, and the great men and generals, and the rich and the strong, and every slave and free person hid themselves in the caves and among the rocks of the mountains. 16. And they said to the mountains and to the rocks, Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb. 17. For the great day of their wrath has come, and who is able to stand? a. And the kings of the earth, and the great men and generals, and the rich and the strong, and every slave and free person hid themselves (see the parallel in 19:18). Kings are the highest rulers in the land, with great men next to them as advisors and administrators. The generals represent the armed forces and the rich have economic influence. The strong men are powerful with respect to either mental or physical prowess. At the bottom of the social scale are the multitudes of slaves and those who had gained their freedom. Here is a portrayal of all the levels of humanity from top to bottom that face the coming judgment. Having rejected Jesus Christ as Lord and Savior, these multitudes are unable to escape the wrath of God and the Lamb. b. [They] hid themselves in the caves and among the rocks of the mountains. Attempts to escape from divine judgment end up in failure. The classes of people mentioned above try to hide in caves and among rock formations of mountainous areas. But when natural catastrophes strike, they have nowhere to conceal themselves. How do we understand this verse in harmony with the preceding passage where mountains are moved out of their place? John presents another aspect of this picture; to put it differently he shows a picture within a picture of events that are happening simultaneously. Bauckham notes that Revelation's images are flexible, theologically significant and not intended to be pieced together into a single literal picture of what will happen at the End. [Greek] -2 _ftnref48 [Greek] c. And they said to the mountains and to the rocks, Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb. In the eighth century before Christ, the prophet Hosea prophesied the fall of Israel. The destruction of Samaria would be so devastating that the people would call upon the mountains to cover them and on the hills to fall on them (Hosea 10:8; see also Isa. 2:19). On his way to Golgotha, Jesus quoted these words of Hosea when he addressed women who mourned and wailed for him (Luke 23:30). Thus, he predicted the destruction of Jerusalem, which would be so horrible that the people would call on mountains and hills to cover them. In the Apocalypse, the enemies of God and the Lamb see the shaking mountains and falling rocks; in desperation they call on these inanimate objects to fall on them, for being crushed by them is preferred to facing divine wrath. God is depicted as the one seated on the throne in heaven from whose face no one can ever hide (Ps. 139:7–12). The phrase the wrath of the Lamboccurs only here in the New Testament. This does not mean that wrath is limited to the Lamb and excludes God. Nor does it convey the thought that a meek animal like a lamb cannot be angry. The word Lambis the symbol of the Christ who confronts his enemies at the end of the age. These people are the adversaries [who] will make war against the Lamb and the Lamb will overcome them (17:14). Further, the Lamb opens all the seven seals of the scroll, and it is the Lamb who unleashes his fury against his opponents. The Lamb with the scroll of world history in hand is the Judge who directs his anger against his adversaries. How should we understand the wrath of the Lamb? Is it an emotion of the Lord or is it his pronouncement of punishment on his enemies? The context is helpful in answering this question, for the word (wrathis repeated in the next verse together with the phrase the great dayRom. 1:18; Heb. 3:11). These two expressions point to the Day of [Greek] -2 _ftnref49 [Greek] d. For the great day of their wrath has come, and who is able to stand? The Greek text literally reads, For there has come the day, the great day of their wrath. It places emphasis first on the verb (has come, because it stands first in the sentence, and then on the noun day, which is followed by the descriptive adjective great. The Judgment Day is called the great day and in the Old Testament the day of the LordIsa. 13:9; Joel 2:11, 31; Zeph. 1:14, 15). The verb has comeis a past tense with a present connotation that awaits future [Greek] -2 _ftnref50 [Greek] John draws a picture of that day, even though the day itself is still to come. That is, all the terrible upheavals in nature and the universe usher in the great Day of Judgment, even though the fulfillment of this awesome portent must wait until the consummation. Some Greek manuscripts read the singular possessive pronoun hiswrath (followed by KJV and NKJV) instead of the plural their wrath. This reading is grammatically correct because of the singular subject the Lamb. But in the Apocalypse, John never calls Jesus God, but with the use of pronouns he places Jesus on the same level as God. For instance, we read: they will be priests of God and of Christ and will reign with him a thousand years (20:6); and the throne of God and of the Lamb will be in it, and his servants will serve him (22:3). And who is able to stand? This rhetorical question has the implicit answer No one but the innumerable multitude. The Old Testament psalmist and prophets asked the same question: Who can stand before you when you are angry?Ps. 76:7b and Who can endure the day of his coming? Who can stand when he appears? (Mal. 3:2; see Nah. 1:6). God's enemies are not asking for mercy and fail to show genuine repentance. On the contrary, they seek to hide from the Judge but are unable to escape. Greek Words, Phrases, and Constructions in 6:17 [Greek] the aorist tense conveys the meaning that the great day is already come (that is, it came when the signs of the end described in verses 12 14 began). [Greek] -2 _ftnref51 [Greek] -2 _ftn1 1 Richard Bauckham, The Theology of the Book of Revelation, New Testament Theology (Cambridge: Cambridge University Press, 1993), p. 145. -2 _ftn2 2 Mathias RissiRevelation 6:1 8, Interp18 [1964]: 407 18 applies the white-colored horse, the crown, and the victory to the Antichrist who imitates Christ. See also Louis A. Vos, The Synoptic Traditions in the Apocalypse(Kampen: Kok, 1965), pp. 187–91; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 377. -2 _ftn3 3 Refer to David E. Aune, Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), p. 394. He notes that there are no convincing arguments to support a satanic identification. -2 _ftn4 4 G. B. CairdA Commentary on the Revelation of St. John the Divine[London: Black, 1966], p. 81 argues that it is divine permission granted to evil powers. M. Robert Mulholland Jr.Revelation: Holy Living in an Unholy World[Grand Rapids: Zondervan, Frances Asbury Press, 1990], p. 169 ably refutes the argument that a crown was given to an evil power. -2 _ftn5 5 The Greek synonym diademapplies twice to Satan and the beast (12:3; 13:1) and once to Christ, who wears many crowns (19:12). -2 _ftn6 6 Fourteen occurrences in Revelation relate to Christ and the saints: 2:7, 11, 17, 26; 3:5, 12, 21; 5:5; 6:2 (twice); 12:11; 15:2; 17:14; 21:7. -2 _ftn7 7 Tacitus Annals15.13 17. Consult Caird, Revelation, p. 80; R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 1:163; James Moffatt, The Revelation of St. John the Divine, in The Expositor's Greek Testament, ed. W. Robertson Nicholl (reprint, Grand Rapids: Eerdmans, 1956), 5:389; William Barclay, The Revelation of John, 2d ed. (Philadelphia: Westminster, 1960), 2:5. -2 _ftn8 8 William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), pp. 93–96. Compare also Mulholland, Revelation, pp. 168–70. See M. Bachmann, Der erste apokalyptische Reiter und die Anlage des letzten Buches der Bibel, Bib 67 (1986): 240–75. -2 _ftn9 9 Isbon T. Beckwith, The Apocalypse of John(1919; reprint, Grand Rapids: Baker, 1979), p. 518; G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 131; Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 101. -2 _ftn10 10 Friedrich Düsterdieck, Critical and Exegetical Handbook to the Revelation of John(New York and London: Funk and Wagnalls, 1886), p. 221. -2 _ftn11 11 Consult Richard A. Young, Intermediate New Testament Greek: A Linguistic and Exegetical Approach(Nashville: Broadman &Holman, 1994), p. 123. -2 _ftn12 12 George Eldon Ladd, Commentary on the Revelation of John(Grand Rapids: Eerdmans, 1972), p. 99; compare R. C. H. Lenski, The Interpretation of St. John's Revelation(Columbus: Wartburg, 1943), pp. 220–21; Theodor Zahn, Die Offenbarung des Johannes, Kommentar zum Neuen Testament 18 (Leipzig: Deichert, 1924 26), 2:352–53. -2 _ftn13 13 Henry Alford, James Revelation, vol. 4, part 2 of Alford's Greek Testament(1875; reprint, Grand Rapids: Guardian, 1976), p. 614. John P. M. SweetRevelation, WPC [Philadelphia: Westminster, 1979], p. 138 suggests that the armies of heaven in 19:11–16 are the riders on white horses. -2 _ftn14 14 Refer to M. Bachmann, Noch ein Blick auf den ersten apokalyptischen Reiter (von Apk 6.1–2), NTS44 (1998): 257–78. -2 _ftn15 15 Alford, James Revelation, p. 614. Robert L. Thomas, Revelation 1 7: An Exegetical Commentary(Chicago: Moody, 1992), p. 424. -2 _ftn16 KJV King James Version (Authorized Version) -2 _ftn17 NKJV New King James Version -2 _ftn18 16 (Jeremiah 14:12; 21:7, 9; 24:10; 27:8, 13; 29:17–18; 32:24, 36; 34:17; 38:2; 42:17, 22; 44:13. Compare Ezek. 14:21. ) -2 _ftn19 17 Refer to Beckwith, Apocalypse, p. 519. -2 _ftn20 NASB New American Standard Bible -2 _ftn21 18 Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary(Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 85. -2 _ftn22 19 Otto Michel, TDNT, 7:935. Compare Richard Bauckham, The Climax of Prophecy(Edinburgh: Clark, 1993), p. 349 n. 22. -2 _ftn23 20 Lenski, Revelation, p. 226. -2 _ftn24 21 Consult Thomas, Revelation 1 7, pp. 431–32; Robert H. MounceThe Book of Revelation, rev. ed., NICNT [Grand Rapids: Eerdmans, 1977], p. 144 notes that the voice comes from the center of the throne room. -2 _ftn25 22 Bauer, p. 883. The Vulgate has bilibris, which is the equivalent of two pounds. The Spanish translation Cassiodoro reads dos libras. See also Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 88. -2 _ftn26 23 Suetonius Domitian7. -2 _ftn27 24 Düsterdieck, Revelation of John, p. 225. -2 _ftn28 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 7. Interlude: The Saints (7:1–17) Outline (continued) 7. Interlude: The Saints (7:1–17) a. The 144,000 Sealed (7:1–8) b. The Great Multitude (7:9–12) c. An Interview (7:13–17) 7. Interlude: The Saints 7:1–17 Preliminary Observations 7 1 After this I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind might blow upon the earth, the sea, or any tree. 2 And I saw another angel coming up from the east having the seal of the living God, and he cried with a loud cry to the four angels to whom was given power to harm the earth and the sea, 3 saying. Do not harm the earth, or the sea, or the trees until we have sealed the servants of our God on their foreheads. 4 And I heard the number of those who had been sealed to be one hundred and forty-four thousand sealed from every tribe of Israel. 5 From the tribe of Judah 12,000 were sealed, from the tribe of Reuben 12,000 from the tribe of Gad 12,000 6 from the tribe of Asher 12,000 from the tribe of Naphtali 12,000 from the tribe of Manasseh 12,000 7 from the tribe of Simeon 12,000 from the tribe of Levi 12,000 from the tribe of Issachar 12,000 8 from the tribe of Zebulun 12,000 from the tribe of Joseph 12,000 from the tribe of Benjamin 12,000 were sealed. 9 After these things I saw, and look, a great multitude that no one could number, from every nation and all tribes and peoples and languages, standing before the throne and before the Lamb. They were dressed in white robes with palm branches in their hands. 10 And they cried out with a loud voice, saying, Salvation belongs to our God who is seated on the throne and to the Lamb. 11 And all the angels stood around the throne, the elders, and the four living creatures; and they fell before the throne on their faces and worshiped God, 12 saying, Amen! Praise and glory and wisdom and thanksgiving and honor and power and strength be to our God forever and ever. Amen! 13 And one of the elders asked me, These people who are dressed in white robes who are they and where did they come from? 14 And I said to him, Sir, you know. And he said to me, These are they who have come out of the great tribulation and have washed their robes and have made them white in the blood of the Lamb. 15 Therefore, they are before the throne of God and serve him day and night in his temple, and he who is seated on the throne will spread his tent over them. 16 And they will neither hunger nor thirst anymore; neither will the sun beat down on them, nor any scorching heat. 17 Because the Lamb at the center of the throne will shepherd them, and he will lead them to springs of living water, and God will wipe away every tear from their eyes. a. Intermission.Many commentators see chapter 7 as a parenthesis or interlude between the sixth and the seventh seals (see also the interlude between the sixth and seventh trumpets. 10:1 11:14). This is correct, yet I must add that this chapter is the opposite of the immediately preceding seal (6:12–17), which discloses what is happening to God's enemies. Chapter 7 reveals what is happening to God's people. As the enemies face divine wrath and judgment, the saints sing praises of deliverance to God and the Lamb. The entire chapter, devoted to the saints, is more of a pinnacle than a [Greek] -2 _ftnref1 [Greek] To the question raised in the sixth seal, Who is able to stand? (6:17), John provides the answer: the 144,000 and the countless multitude. Not the people who ask the mountains and rocks to cover them from divine wrath, but the saints stand before the throne. They are the ones sealed by God, washed in the blood of the Lamb, clothed in white robes, and holding palm branches in their hands. b. (Assembly.Chapter 7 teaches that while God assembles his people, he suspends judgment until the last of the saints has been gathered and sealed (vv. 2, 3). The saints who gathered in the great multitude and include the 144,000 are the real Israel (vv. 4 9a). They celebrate the liturgy of the Feast of TabernaclesLev. 23:40). In addition to the saints, all inhabitants in heaven worship God (vv. 11 12). The saints are portrayed as martyrs who are being gathered as a body until the end of time (vv. 13 [Greek] -2 _ftnref2 [Greek] And last, they are before the throne of God and the Lamb forever (vv. 15 17). c. Interpretation.There are two ways of interpreting chapter 7, that is, it can be interpreted either literally or symbolically. The first interpretation explains the number 144,000 as the total number consisting of 12,000 sealed persons from each of the twelve tribes of [Greek] -2 _ftnref3 [Greek] The group of people that no one could number taken from every nation, tribe, people, and language are the Gentiles, even though the word itself is not used. The second interpretation teaches a symbolical approach to the numbers in this chapter. Throughout the Apocalypse, numbers have symbolical meaning, as is evident, for instance, in the number seven that conveys completeness. So it is more likely that the number 144,000 (twelve times twelve thousand) should be interpreted symbolically to express [Greek] -2 _ftnref4 [Greek] This becomes evident with respect to the measuring of the new Jerusalem, which Isaiah 12,000 stadia in length, width, and height a perfect cube and symbol of perfection (see the commentary on 21:16). Furthermore, the two scenes of the 144,000 and the incalculable multitude are two similar pictures that emphasize the same message. The first scene depicts idealism and the second realism. The second scene strengthens and amplifies the first one; The two images depict the same reality. [Greek] -2 _ftnref5 [Greek] d. Analogies.The correlation between and development of chapters 7 and 21 22 is [Greek] -2 _ftnref6 [Greek] " the seal on the forehead (7:3 and 22:4) " the twelve tribes of Israel (7:4–8 and 21:12) " the nations (7:9 and 21:24, 26) " the throne of God (7:9, 15 and 22:1, 3) " the service rendered (7:15 and 22:3) " the temple (7:15 and 21:22) " the dwelling of God (7:15 and 21:3) " thirst and springs of living water (7:16–17 and 21:6) " the wiping of tears (7:17 and 21:4) That is, if we explain the numbers and the names in chapters 21 and 22 symbolically, we expect that the names and numbers of chapter 7 must also be interpreted figuratively. Likewise in this chapter, John presents Revelation as a series of pictures from a symbolical perspective. William Milligan observes, It is the custom of the Seer to heighten and spiritualize all Jewish names. The temple, the Tabernacle, and the Altar, Mount Zion, and Jerusalem are to him the embodiments of ideas deeper than those literally conveyed by them. [Greek] -2 _ftnref7 [Greek] e. Sequence.R. H. Charles advocates a number of transpositions in the Apocalypse; one of them is in chapter 7. He restores verses 5 6 to their original order, in which the sons of Leah are followed by those of Rachel, and these in turn first by the sons of Leah's handmaid and then by Rachel's. [Greek] -2 _ftnref8 [Greek] He is unable, however, to furnish proof for his transposition, because there are no textual witnesses to assist him in his work. His interpretation is strictly literal and does not take into account that John speaks not about physical Israel but spiritual Israel. For spiritual reasons Judah is mentioned at the head of the list and not Reuben, Jacob's firstborn. Judah is first because Jesus Christ descended from him; also the mixing up of the patriarchal names is designed to show that physical privileges and standings have [Greek] -2 _ftnref9 [Greek] a. The 144,000 Sealed 7:1–8 1. After this I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind might blow upon the earth, the sea, or any tree. When John writes After this, he is referring to the immediately preceding context, the opening of the sixth seal. The seventh seal (8:1) will be opened after he has described the two visions recorded in this chapter. John sees four angels, each occupying one of the corners of the earth. This should not be understood literally but rather symbolically, for it points to the totality of God's creation and the four directions: north, east, south, and west. These four angels (see 9:14–15) have authority over the four winds that blow on the earth and are able to hold the destructive power of these winds in check. R. C. H. Lenski aptly remarks that the word angelsin unmodified form is never used to refer to [Greek] -2 _ftnref10 ([Greek] Angels are always God's messengers, sent out as his servantsPs. 104:4; Heb. 1:7, 14). Again John is alluding to the Old Testament for the imagery. The expression (the four corners of the earthappears in some passagesIsa. 11:12; Ezek. 7:2) -2 _ftnref11 (KJV). And the phrase (four winds of heavenoccurs in Daniel 7:2; 11:4; Zechariah 6:5Ezek. [Greek] -2 _ftnref12 [Greek] The text, however, reads the four winds of the earth, not of heaven. These four winds are God's agents to execute judgment. The angels arrest the power of these four winds so that they do not destroy God's great creation with hurricanes, tornadoes, and storms (Jer. 49:36). The winds with their potentially destructive power are not yet given permission to harm anything in God's creation. His creation is summarized in the interesting combination of earth, sea,and tree. It divides the land masses from the oceans, with the tree symbolizing the plant kingdom. Tall trees are exceptionally vulnerable to fierce winds. Here are three observations: The imagery of the wind in the Apocalypse, apart from the illustration in 6:13, is limited to this particular verse. Next, we as humans are utterly unable to control the weather; it is God who sends forth the winds (John 3:8). And last, the imminent catastrophes caused by these winds are kept in abeyance. 2. And I saw another angel coming up from the east having the seal of the living God, and he cried with a loud cry to the four angels to whom was given power to harm the earth and the sea, 3. saying, Do not harm the earth, or the sea, or the trees until we have sealed the servants of our God on their foreheads. a. And I saw another angel coming up from the east having the seal of the living God. The word (anothersignifies an angel of the same kind as the preceding four who hold in check the four winds. We are unable to say much about this angel except for origin and identifying mark. His origin is the east, which means that he is approaching John from the rising of the sun, the source of light. To illustrate, the temple in Jerusalem faced east to focus attention on the rising of the sun and the presence of GodEzek. 43:2). The angel's mark of identity is the seal of the living God. This mark appears to communicate God's protective care that no one is able to subvert or undo. The living [Greek] -2 _ftnref13 [Greek] as the source of life dwelling in eternity, is sending forth the angel on a mission to stay the destructive power of the winds. b. And he cried with a loud cry to the four angels to whom was given power to harm the earth and the sea. Apparently, angels sent on a mission by God cry out their message in a loud voice, because this wording occurs repeatedly in Revelation (10:3; 14:7, 9, 15; 18:2; 19:17). The loud cry is necessary to reach to the limits of the earth, so that all four angels can hear the angel's message. The angels addressed are holding the destructive power to harm both land and sea. c. Saying, Do not harm the earth, or the sea, or the trees until we have sealed the servants of our God on their foreheads. The word addressed to these four angels who are occupying places at the four directions of north, east, south, and west is not to harm land, sea, and trees. They are not allowed even to begin their destructive work. God gave the angel the message because it is God who cares for his creation and especially his people (compare 9:4). Jesus said, Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father. And even the very hairs of your head are all numbered (Matt. 10:29–30). When the angel uses the word treesin the plural, he indicates that God's eye is on everything in his creation. Although the angel who announces the message is alone, he represents a multitude of helpers when he says, Until we have sealed the servants of our God. God sends forth his angels to seal his people, for his servants belong to him and are known by a seal. What precisely is a seal? William Hendriksen notes first that it is the most precious thing under heaven and then provides three functions of the seal. For one, it prevents tampering; next, it ensures ownership; and last, on a document it certifies [Greek] -2 _ftnref14 [Greek] How are God's servants marked with a seal? As in all parts of the Apocalypse, John relies on the Old Testament Scriptures. The people of Judah had turned their backs on God and his temple and instead were worshiping nature. In a vision, the prophet Ezekiel saw a man dressed in linen with pen and inkwell in his hand, who was told to go through Jerusalem and put a mark on the foreheads of all those who were grieving because of the idolatry in the land (Ezek. 9:4). All the people were slaughtered except those who had the mark on their foreheads. The symbol of God's people is the invisible mark of the Father and the Lamb (Rev. 14:1) to signify that the saints are members of God's family, purchased by the Son, and filled with the Spirit. By contrast, unbelievers have the mark of the beast on their right hand and forehead (13:16). The servants of God are not only prophets, pastors, and church officials, but they include all believers. That is, those who faithfully serve God by loving him with heart, soul, and mind and by loving their neighbors as themselves are servants. The word servants, occurring in 2:20; 19:2, 5; 22:3, 6 and in the Old Testament expression servants of God, denotes the saints. Servants are those people who reflect God's glory in every aspect of their lives. Hence, the invisible mark on their foreheads becomes visible in the words and deeds of these devoted followers of Jesus, as they walk in his footsteps. d. Sealed. How does a seal relate to the saints? First, they are safe, and no one, not even Satan, can snatch them out of God's hand (John 10:28). Next, they belong to Jesus and are his possession. And third, his word to them is true and unchangeable, and his promises are genuine. The Christian is sealed in this threefold sense. The Father has sealed him, for the believer enjoys the Father's protection throughout life. The Son has sealed him, for he has bought and redeemed the believer with His own precious blood. He owns us. The Spirit had sealed him (Eph. 1:13), for He testifies that we are sons of God (Rom. [Greek] -2 _ftnref15 [Greek] Nevertheless, they are not exempt from physical harm. To this fact many Christians in the seven churches of the province of Asia were able to testify (see 2:10). Throughout the centuries, innumerable believers have been and presently are persecuted, beaten, and killed because of their testimony of Christ. What, then, is the meaning of being sealed? The answer lies in the word untiluntil we have sealed the servants of our God on their foreheads. God postpones judgment, pictured here by the destructive power of the winds, until the last of the saints has been gathered and sealed. The angels who mark the believers with a seal protect them from the coming judgment (see 9:4). Thus, being marked with the seal of the living God means that he protects his own people from this judgment ([Greek] -2 _ftnref16 [Greek] It also answers the question raised in 6:17, For the great day of their wrath has come, and who is able to stand? Not the unbelievers who seek cover from mountains and rocks, but believers who are covered with God's seal. They are able to stand before him and the Lamb, for they have no fear of the judgment to come. All the saints, sealed with the seal of the living God, are acquitted; they rejoice in the presence of the Lamb. Conversely, the enemies of God face the wrath of God and the Lamb and are unable to escape (6:15–17). 4. And I heard the number of those who had been sealed to be one hundred and forty-four thousand sealed from every tribe of Israel. Notice that John switches from the verb to seeto the verb to hear, and he uses the past tense, I heard. In other words, hearing the number of those who received the seal is an indication that the total sum is not a secret. This knowledge does not have to wait until the last person has been marked with the seal of the living God. Even though the information relates to the future, the verb had been sealedis in the past tense. God knows the number of those who receive the seals, and John communicates this symbolically to the readers. The number of those who are sealed Isaiah 144,000, which is twelve times twelve times a thousand (twelve squared times ten [Greek] -2 _ftnref17 [Greek] The number twelve in the Apocalypse always refers to that which is perfect: the saints (7:5–8), the woman with twelve stars on her head (12:1), the twelve tribes of Israel (21:12), the various aspects of the new Jerusalem (21:12, 14, 16), and the twelve fruit-bearing trees (22:2). And the number one thousand is ten times ten times ten, which is a multitude. Ten is the number of fullness in the decimal system. Hence, 144,000 is a symbolic number that expresses a multitude marked by absolute [Greek] -2 _ftnref18 [Greek] Twelve tribes of Israel times the twelve apostles (21:12, 14) times a thousand equals perfection times perfection times a multitude. Here is the picture of the ideal that is followed by a picture of the actual in verse 9. From every tribe of Israel. An incalculable multitude conveys the concept of harmony, unity, and excellence. Although the temptation is real to take the term from every tribe of Israel literally, the New Testament teaches that the walls of racial distinctions have been broken down. All believers are one in Jesus Christ (Rom. 10:12; 1Cor. 12:13; Gal. 3:28; Eph. 2:14–16; Col. 3:11). Harmony in Christ Jesus transcends all ethnic, racial, social, and sexual divisions. In short, the term Israelin this verse represents God's people. 5. From the tribe of Judah 12,000 were sealed, from the tribe of Reuben 12,000 from the tribe of Gad 12,000 6. from the tribe of Asher 12,000 from the tribe of Naphtali 12,000 from the tribe of Manasseh 12,000 7. from the tribe of Simeon 12,000 from the tribe of Levi 12,000 from the tribe of Issachar 12,000 8. from the tribe of Zebulun 12,000 from the tribe of Joseph 12,000 from the tribe of Benjamin 12,000 were sealed. a. (Difficulties.The first problem we face is the wording of verse 4 from every tribe of Israel, which is explicated with a list of twelve tribes. However, elsewhere in the New Testament the expression twelve tribesrefers to Israel as a nation and not to twelve individual tribesActs 26:7; James 1:1). The twelve tribes form the basis on which the structure of the house of God is built and completed, and all the inhabitants of God's house form one family without any division. Believers of peoples other than Israel are grafted into the olive tree, to use Paul's illustration, and grow alongside the natural branches (Rom. 11:17). Jesus said, I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there will be one flock and one shepherd (John 10:16). b. (Structure.The sequence of the twelve tribes listed here differs considerably from those recorded elsewhere in the Old Testament. For example, These were the twelve sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad and Asher1 Chron. 2:1–2; see also Gen. 35:23–26). But Judah precedes Reuben the firstborn, Dan is missing from the list, and in his place, to make the number twelve complete, the name of Manasseh appears as the grandson of Israel (Ezek. 48:1–7, 23 29). There are at least three similar features in the lists of Revelation and 1 Chronicles. First, apart from the initial two verses in chapter two, the Chronicler catalogues foremost the family of Judah (2:3 4:23); second, he lists the family of Manasseh (5:23–26; 7:14–19) but puts Ephraim in the place of Joseph (7:20–29); and, third, he omits the family of Dan. The reason for deleting the name of Dan from the list goes back to a narrative in which the descendants of Dan committed idolatry (Judg. 18:30–31). They were also the first to perpetrate the sin of apostasy, for they accepted a golden calf that Jeroboam placed in the northern part of Israel as a center of worship. He chose this location so that the people of Israel could worship there and would not need to travel to Jerusalem (1 Kings 12:29 30). Because of their grievous sin, the tribe of Dan was among the first to be [Greek] -2 _ftnref19 [Greek] After the period of exile came to an end, Scripture no longer mentions Dan. John also excludes Ephraim from his list. This tribe likewise agreed with Jeroboam to place another golden calf at Bethel as a substitute for the true worship of God in Jerusalem (1 Kings 12:29). Ephraim, therefore, should not be subsumed under the name of Joseph, for Joseph has taken the place of Ephraim (Ps. 78:67b; Hos. 5:3–5). The arrangement of the twelve tribes in Revelation differs for various reasons. Judah is mentioned first because his is the tribe into which Jesus was born (Matt. 1:3; 2:6; Luke 3:33; Heb. 7:14; Rev. 5:5). Levi's name is included because the context has nothing to do with military service or the material possession of territory (Num. 1:47; Deut. 10:9). Scholars have proposed a number of solutions. For instance, Henry Barclay Swete suggests that the sequence of John's list originates partly in the birth order of the twelve patriarchs and partly in the geographical location of the twelve [Greek] -2 _ftnref20 ([Greek] Judah is the royal tribe, followed by Reuben the firstborn. The tribe of Gad was given the territory to the north of the tribe of Reuben, east of the JordanJosh. 13:24–28). The tribes of Asher and Naphtali were in the northern and central part of Galilee, with that of Manasseh in the center of Israel. Simeon and Levi as sons of Leah followed Reuben in their succession of birth. The tribes of Issachar and Zebulun occupied the southern part of Galilee. And Joseph and Benjamin were the sons of Rachel. Similarly Richard Bauckham suggests that at the time Revelation was written, a modified list differed from the standard order by featuring the sons in relation to their mothers. The sons of Leah are Judah, Reuben, Simeon, Levi, Issachar, and Zebulun, of which the last four were placed in block form after the sequence Gad, Asher, Naphtali, and [Greek] -2 _ftnref21 [Greek] This indeed is a helpful explanation, even if questions remain about Joseph and Manasseh and the exclusion of Ephraim. The sequence of these names as such is not important. Suffice it to say that in general terms, it is virtually impossible to account for the unusual order and composition of the list of tribes by interpreting it as descriptive of ethnic Israel. But seeing in this list a portrayal of the church as the New Israel &resolves the difficulties quite simply. [Greek] -2 _ftnref22 ([Greek] Significant is the great multitude that no one can number; it comes forth out of the twelve tribes of Israel. In response to the Great CommissionMatt. 28:20), a worldwide multitude has come to faith in Christ that with the saints of the Old Testament constitutes the full number of God's servants (Heb. 11:40). Greek Words, Phrases, and Constructions in 7:1–3 Verse 1 [Greek] literally, and not on any tree. The negative particle appears in a clause introduced by [Greek] and controls the negations that follow. Nestle-Aland27makes allowance for a paragraph division in the sense of a new segment, so that verse 1 stands as an introductory verse. Verse 2 [Greek] the personal pronoun is superfluous because of the indirect object [Greek] (to whom). The construction is a Semitism, appearing repeatedly in Revelation (3:8; 7:9; 13:8, 12; 20:8). Verse 3 [Greek] the aorist subjunctive serves as the aorist imperative for a negative prohibition whose action has not yet begun. [Greek] this expression has the sense of the space between the eyes. [Greek] -2 _ftnref23 [Greek] b. The Great Multitude 7:9–12 9. After these things I saw, and look, a great multitude that no one could number, from every nation and all tribes and peoples and languages, standing before the throne and before the Lamb. They were dressed in white robes with palm branches in their hands. a. Method.By reading the Apocalypse, we become increasingly aware that John writes the Revelation from a Jewish perspective. The author repeatedly presents his material in seemingly repetitious form meant to stress a certain point: two similar accounts of the same thing often emphasize a specific revelation John records. The first account is the ideal while the second is reality. The figure 144,000 (v. 4) and the subsequent summation of the twelve tribes with 12,000 persons each (vv. 4 8) understood symbolically represent the ideal. With the use of numbers, John illustrates perfection as the ideal. In the next illustration, he describes reality by what he is permitted to see in heaven, namely, the saints standing before the throne of God and the Lamb (vv. 9 12). He had depicted elders and angels surrounding the divine throne in preceding chapters (chapters 4 and 5), but now he notes that an innumerable multitude enters heaven and approaches the throne. The first picture portrays God's people from a historical perspective, while the second picture displays the incalculable throng as the completed product of Christ's redemptive [Greek] -2 _ftnref24 [Greek] b. (Characteristics.The phrase after thisintroduces a new picture that pertains not to earth but to heaven. John heard the number 144,000 in the preceding scene (v. 4); now he sees a great multitude that no one could number. He first notes the tribes of Israel (vv. 5 8); next he depicts saints from every nation and all tribes and peoples and languages. The word nationethnos) means all the peoples that constitute a nation. Often several people groups make up an entire nation, so the Greek term should be understood as all-inclusive. These people groups include the Jewish believers as part of this countless throng. The sealing of all these saints is understood and therefore needs no second mention. Here is a picture of the universal church in its fullest sense fulfilling Jesus word: And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come (Matt. 24:14). Isbon Beckwith asks the question, Who then, in the author's intention, are the 144, 00 that are to be sealed? His answer is that these people are the whole body of the Church, Jewish and Gentile alike. [Greek] -2 _ftnref25 [Greek] He notes that this observation conforms with John the Apocalyptist, for it does the least violence to the universalistic spirit of the book. Indeed, John mentions the 144,000 again in 14:1, where the saints have the name of the Lamb and the Father written on their foreheads. These saints constitute all the redeemed. With the divine names as a seal on their foreheads they represent the multitude that no one can number. The sequence of words nation, tribe, people, and languageoccurs seven times in various orders in Revelation (5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15; see the commentary on 5:9). In this picture, all the saints stand before the throne of God and the Lamb, namely, before their Creator and Redeemer. c. Description.The saints are dressed in white, which is a fulfillment of Jesus promise to the church in Sardis that the faithful ones will be dressed in white (3:4, 5). The color white signifies holiness. Also the souls under the altar were given white garments (6:11; see also 3:18; 4:4; 7:13). Here is a scene of heaven at the throne of God and the Lamb. The saints are holding palm branches in their hands as a sign of victory. Of the four evangelists only John notes that at Jesus triumphal entry on Palm Sunday the people took palm branches to welcome him. The phrase palm branchesoccurs twice in the New Testament, here and in John 12:13Lev. 23:40; 1Macc. 13:51; 2 Macc. 10:7 [Greek] -2 _ftnref26 [Greek] The victory belongs to Jesus Christ, who conquered Satan, death, and the grave; joy belongs to the saints who celebrate this [Greek] -2 _ftnref27 [Greek] They are eternally thankful for the redemption Christ obtained for them. 10. And they cried out with a loud voice, saying, Salvation belongs to our God who is seated on the throne and to the Lamb. The saints in heaven sing a song with one accord, even though they came from many nations and spoke different languages. In heaven the confusion of Babel has ended and the speech of the saints is all the same. As in other places, John hears the dwellers in heaven speak in a loud voice, but here in jubilation. They sing a song in which the word salvationreceives all the emphasis because of the work of redemption accomplished by the Lamb. The redeemed are standing before the throne and before the Lamb. God who is seated on the throne planned the work of saving his people and commissioned his Son to initiate, execute, and complete it. With their song they express praise and thanks to God and the Lamb, who died, rose from the grave, and ascended to heaven to take his place at the right hand of God. They sing a song of victory which resembles the Hosanna (Lord, grant help) the people sang when Jesus came to Jerusalem (Matt. 21:9). Whereas the people surrounding Jesus at his triumphal entry were asking for salvation, the saints in heaven praise him for answering this request. 11. And all the angels stood around the throne, the elders, and the four living creatures; and they fell before the throne on their faces and worshiped God, 12. saying, Amen! Praise and glory and wisdom and thanksgiving and honor and power and strength be to our God forever and ever. Amen! a. Construction.An innumerable multitude is singing praises of thanksgiving to God and the Lamb while the rest of the heavenly beings fall down worshiping God before his throne. The order is the reverse of that given in chapter 5, where the sequence of the worshipers is the four living creatures, the elders, all the angels, and last every creature in heaven and on earth and under the earth and on the sea, and all things in them (5:13). Here the progression is the multitude of saints, all the angels, the elders, and the four living beings. The song of all the angels, the elders, and the living beings (5:12) is nearly the same as the one sung here. There they said, Worthy is the Lamb that was slain to receive power and wealth and wisdom and strength and honor and glory and thanksgiving. Here they sing: Amen! Praise and glory and wisdom and thanksgiving and honor and power and strength be to our God forever and ever. Amen! Apart from sequence, the differences are that instead of wealth the present song has thanksgiving and the amen at both the beginning and the end. Note that the two songs have exactly seven attributes each the number of completeness. The song of the redeemed in verse 10 is the last song dedicated to the Lamb in the Apocalypse, whereas this hymn is sung to worship God. b. (Explanation.The angels punctuate their song at the beginning and the end with the word amen(so be it). The duplication of this term intimates that their hymn was sung antiphonally in relation to the song of the saints. All of the angels wholeheartedly voice their agreement with the song of the countless multitude, because they rejoice over one sinner who repentsLuke 15:10) and they have stooped to look intently into the mystery of salvation (1 Pet. 1:12). The sevenfold string of attributes is not meant to be exhaustive but highlights the praises sung by the psalmists in the Psalter. They sing of God's power, strength, splendor, glory, majesty, wealth, and honor (Ps. 24:8; 59:17; 62:11; 89:11; see 1 Chron. 29:11). All these virtues belong to God, whom the angels adore as our God. To him they express their praises and thanksgiving forever and ever. The attributes of praise, glory, wisdom, thanks, honor, power, and strength occur repeatedly in the New Testament, some of them frequently, for example, the terms gloryand power. Greek Words, Phrases, and Constructions in 7:9 [Greek] from every nation. Even though [Greek] is singular, the words tribes, peoples, and languages are in the plural and call for the plural form of the adjective to be supplied mentally. [Greek] the perfect passive participle of a compound verb, literally, having been wrapped around [with robes]. The perfect tense indicates action in the past with lasting significance; the passive voice shows that God is the agent. c. An Interview 7:13–17 13. And one of the elders asked me, These people who are dressed in white robes who are they and where did they come from? 14. And I said to him, Sir, you know. And he said to me, These are they who have come out of the great tribulation and have washed their robes and have made them white in the blood of the Lamb. a. Question.Earlier an elder addressed John and told him not to weep, because the lion of the tribe of Judah, the root of David, had triumphed (5:5). Now for a second time one of them approaches John. The elder asks where the saints, dressed in white robes, come from. This inquiry is for the sake not of gathering knowledge but of teaching a fact. The link between the two appearances of elders instructing John is clear: in the first instance, John feared that the redemption of God's people would not be fulfilled (see 5:4). Now by questioning John, the elder points to the countless multitude dressed in white robes. He wants John to acknowledge that the lion of Judah has indeed fulfilled the Old Testament promises of salvation. The elder is the representative of the church in heaven and wants John to see promise and fulfillment. The saints in white robes are indeed the people whom the Lamb with his blood purchased for God (5:9). The color white denotes holiness and purity, for the blood of the Lamb cleansed the saints. Their robes are whiter than snow (Dan. 7:9). Who are they and where did they come from? Here is a question that pertains to strangers who entered and needed identification. So Joshua asked the Gibeonites the same question (Josh. 9:8; and compare Jonah 1:8). The question and answer technique is one of the oldest teaching methods. Not the student but the teacher is asking an obvious query that calls for an insightful reply. John should know the answer because he already witnessed the opening of the fifth seal, when the saints in heaven received white garments (6:11). b. (Answer.The answer John gives is short, to the point, and sufficient. And I said to him, Sir, you knowEzek. 37:3). With his brief reply, John implies that the elder is the one who should furnish a response, for as the representative of the church he knows exactly when and from where the saints have come. John may be perplexed when he observes the innumerable celestial throng. He places the burden of proof on his inquirer and forces him to answer. He defers to the elder, who has the response to his own query. c. Identification.And he said to me, These are they who have come out of the great tribulation. This part of the text is open to interpretations that depend on the theology and hermeneutics of a [Greek] -2 _ftnref28 [Greek] It is impossible to interpret the Book of Revelation without an exegetical methodology, for it even affects translation, as is evident in this verse. The Greek verb form erchomenoiis a present participle, but it is translated come -2 _ftnref29 (NASB), came (KJV), or have come -2 _ftnref30 (NIV). Most scholars prefer the last one, have come, because of the past tense in the following two verbs, they have washed their robes and they have made them white. They define the present tense of the participle coming as timeless, so that John is able to look at the multitude apart from the action of the saints coming into heaven. The verb have comeis linked to the phrase out of the great tribulation. Some conclude that this phrase refers to the end time when believers will experience martyrdom just before Christ [Greek] -2 _ftnref31 [Greek] The context, however, indicates that the phrase relates to the innumerable multitude from all nations, tribes, peoples, and languages (v. 9). Here is a picture of all the saints clothed in white apparel standing before the throne and the Lamb. The expression the great tribulationincludes all Christians who have experienced oppression and persecution everywhere throughout history. It is a universal and collective expression that encompasses all the saints throughout the ages. Everyone who has experienced the hatred and opposition of the evil one is included. The Scriptures teach that God's people of all places and of all times have encountered, do encounter, and will encounter persecutions, dangers, and hardships until the end of the [Greek] -2 _ftnref32 ([Greek] Old Testament saints suffered for the cause of their GodHeb. 11:4–38). Christians in the early church suffered for the name of Christ; countless believers in the sixteenth and seventeenth centuries sustained persecution for their faith; and today more Christians lose their lives in persecutions than at any other time. All these saints have gone through the great tribulation. John presents a total picture of the celestial throng dressed in white robes. In the Old Testament a prophecy speaks of a future time of distress such as has not happened from the beginning of nations until then (Dan. 12:1). This prophecy was fulfilled in the time of Antiochus Epiphanes, who defiled the temple in Jerusalem and brought about the abomination that causes desolation in 167 b.c. (Dan. 9:27; 11:31; 12:11). What Daniel predicted was fully accomplished (1 Macc. 9:27). Nonetheless, his prophecy also relates to other difficult times. Jesus quoted Daniel's prophecy on the abomination that causes desolation (Matt. 24:15) and applied it to the destruction of Jerusalem in a.d. 70. In that same context, referring to the flight of its inhabitants in winter or on the Sabbath, he said: For then there will be great distress, unequaled from the beginning of the world until now and never to be equaled againMatt. 24:21, and see parallel passages . Jesus prophecy came true forty years later when Jerusalem was taken, its people were killed or exiled, and its destruction became a byword. Even though no one doubts the severity of Jerusalem's demise and decimation of its inhabitants, this prophecy also comprises the entire period beginning with the devastation in a.d. 70 and continuing on until Christ's return. [Greek] -2 _ftnref33 [Greek] It is like seeing towering peaks, the one behind the other, in a mountainous landscape; the first one is high, but the second higher still. d. (Symbolism.John writes that these saints washed their robes and have made them white in the blood of the Lamb. God told the Israelites at Mount Sinai to wash their clothes before coming before himExod. 19:10, 14). To stand before God in filthy garments is an abomination to him. The elder addressing John speaks symbolically not of the Israelites on earth but of the saints in heaven who appear in white robes (vv. 9, 13). These saints have washed their robes and made them white, not as two separate acts but as one procedure. Note that the saints under the altar were given white robes (6:11), while here they (washedthem white. When sinners confess their sins, God forgives his people by making them pure. They purify their clothes, not through the blood of their own martyrdom but through the blood of the Lamb. Making one's garments white, that is, pure and holy, can be done without exception only through Christ's blood shed on Calvary's cross. It is his blood that removes the impurity of sin. Without the shedding of blood there is no forgiveness [of sin]Heb. 9:22). We can interpret this passage only in symbolical terms, because it is impossible to think of red blood making clothes white (Gen. 49:11). The precious blood of Christ figuratively cleanses sinners from every sin to present them holy and spotless to God (Eph. 5:26–27; 1John 1:7). The next three verses appear to be a hymn sung in worship of God. It is a picture of heavenly bliss with the saints serving God continuously, free from earthly ills and pains. It is a picture of the Shepherd leading and feeding his sheep, an illustration of joy and eternal happiness. For this reason, editors and translators have presented the text in poetic form -2 _ftnref34 (Nes-Al27, ) -2 _ftnref35 UBS4, NIV, -2 _ftnref36 (NRSV). 15. Therefore, they are before the throne of God and serve him day and night in his temple, and he who is seated on the throne will spread his tent over them. 16. And they will neither hunger nor thirst anymore neither will the sun beat down on them nor any scorching heat. a. Therefore, they are before the throne of God and serve him day and night in his temple. This report of heavenly bliss is repeated in the last chapter of Revelation, And the throne of God and of the Lamb will be in it, and his servants will serve him (22:3). The scene is similarly described in 21:3–4, where a voice from the throne calls attention to God dwelling with his people to be their God; he cares for them by having removed from them death, grief, sorrow, and pain. The clause before the throne of God implies that the saints have direct access to the one who occupies that throne. Their relation to God is the same as it was in the Garden of Eden when God walked and talked with Adam and Eve. Especially significant is the continuous service God's people render in his presence. The word templerefers not to the structure of a building but rather to the Holy of Holies, which is the place where God dwells. Some commentators see a conflict in this verse with Revelation 21:22, which reads that the new Jerusalem has no [Greek] -2 _ftnref37 [Greek] But John explains that the Lord God Almighty and the Lamb are its temple, which means that because of the pervading presence of God and the Lamb the new Jerusalem is itself a sanctuary. Hence, being in the presence of God before his throne and serving him ceaselessly can be compared to the role of the high priest. Once a year the high priest entered God's sacred presence momentarily on the Day of Atonement, but the saints dwell in God's presence not for a few minutes but forever. They do not sprinkle the blood of a bull and a goat to be cleansed from sin, for they are sinless. And no longer do they petition God for remission of sin, for they are cleansed. Thus they serve him continually by praising and thanking him (22:3). The saints in heaven know no division of day and night; John remarks, And there will be no night there (22:5). b. And he who is seated on the throne will spread his tent over them. This sentence seems to be a poetic description of God protecting his people. The one seated on the throneis the phrase used to describe [Greek] -2 _ftnref38 [Greek] and the clause he will spread his tent over themis significant theologically. Here is the divine promise that God grants his people security with his personal presence. This is a teaching that permeates Scripture from Leviticus to Revelation: God's desire to dwell with his people and to have them acknowledge him as their God. Notice the repeated wording of this desire in the following passages: " I will put my dwelling place among you, and I will not abhor you. I will walk among you and be your God, and you will be my people (Lev. 26:11–12). " I will make a covenant of peace with them; it will be an everlasting covenant.& I will put my sanctuary among them forever. My dwelling place will be with them; I will be their God, and they will be my people (Ezek. 37:26–27). " I will bring them back to live in Jerusalem; they will be my people, and I will be faithful and righteous to them as their God (Zech. 8:8). " And I saw the holy city, the new Jerusalem, coming down out of heaven from God prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, Look, the tabernacle of God is with people, and he will dwell with them, and they will be his people, and God himself will be with them and be their God (Rev. 21:2–3). This is covenant language that expresses God's desire for intimate communion with his people by dwelling with them in the same sanctuary. In the Garden of Eden God had fellowship with Adam and Eve. While sin disrupted this relationship, Christ Jesus restored it through his mediatorial work. The complete fulfillment comes at the renewal of God's [Greek] -2 _ftnref39 [Greek] 17. Because the Lamb at the center of the throne will shepherd them, and he will lead them to springs of living water, and God will wipe away every tear from their eyes. John's mind is fixed on the Old Testament Scriptures, particularly a passage that speaks of the restoration of God's people. They will neither hunger nor thirst, nor will the desert heat or the sun beat upon them. He who has Compassion on them will guide them and lead them beside springs of waterIsa. 49:10; compare 4:5–6 . God's people knew the deprivation of food and water when they had to travel through the deserts that bordered their land. This Old Testament passage refers to the return from Babylonian captivity to the land of Israel. God told his people that they would be neither hungry nor thirsty. He would supply them with the basic necessities of life to still their hunger and quench their thirst at oases. There he would shield them from the heat of the sun and the scorching wind of the desert. Further, this passage, taken from a chapter that depicts the Servant of the Lord, that is, the Messiah, predicts the restoration of Israel (Isa. 49). The Messiah will sustain God's people with spiritual and material blessings in this life and in the life to come. Here is a description of sustenance and solace for all the saints who put their trust in God. Jesus says, Blessed are those who hunger and thirst for righteousness, for they will be filled (Matt. 5:6). a. Because the Lamb at the center of the throne will shepherd them. The Lamb of God who was slain to redeem his people stands at the center, near the midpoint, of God's throne. He is between God, seated on the throne, and the four living beings. No being is closer to God himself than the Lamb, who is now given the role of Shepherd. This role change, like so many in the Apocalypse, should be understood symbolically. Peter meditates on the concept of the sacrificial Lamb when he quotes (Isaiah 53:9, He committed no sin, and no deceit was found in his mouth1 Pet. 2:22). Then he notes that the Lamb's wounds healed his readers. For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls (1 Pet. 2:25). During his earthly ministry, Jesus revealed himself as the Shepherd of his people He called himself the Good Shepherd and instructed Peter to shepherd his sheep (John 10:11, 14; 21:16). And in turn Peter calls Jesus the Chief Shepherd, while he and fellow elders serve him as shepherds of God's flock (1 Pet. 5:1 [Greek] -2 _ftnref40 ([Greek] These portrayals are taken from agricultural Israel. So David composed Psalms 23and the prophet Ezekiel transmitted the word of God to his people, I will place over them one shepherd, my servant David, and he will tend them; he will tend them and be their shepherdEzek. 34:23). Jesus the Good Shepherd protects his sheep from danger and from harm, leads them to green pastures, and finds streams of refreshing water for them. b. And he will lead them to springs of living water. The Lamb who is now the Shepherd leads the sheep to springs of living water. The imagery is a clear reminder of the Samaritan woman who asked Jesus for living water so that she would no longer be thirsty and have to keep coming back to Jacob's well (John 4:15). Water symbolizes eternal life (Isa. 55:1; John 7:38, 39). Near the end of the Apocalypse, Jesus refers to himself as the Alpha and the Omega, the Beginning and the End. Then he offers to all those who are thirsty to drink freely from the spring of water of life (21:6; 22:17). c. And God will wipe away every tear from their eyes. If there is one text in Scripture that comforts the saints, it is this verse. Here we meet the infinite tenderness of our God, who is able to remove from our eyes every tear caused by suffering, death, and sorrow. John again quotes from the Old Testament, where God is saying to his people that he will swallow up death forever and will wipe away the tears from all faces (Isa. 25:8; see Jer. 31:16). And in John's vision of the new Jerusalem, God dwells with his people and as their God will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away (Rev. 21:4). This is eternal bliss that can be portrayed only in pictures borrowed from this earthly scene God bending down as a parent to wipe tears from the faces of his children. The last line in this verse is a picture of joy and happiness, of deliverance from sin and guilt, of salvation full and free. It is a scene of life in the fullest sense of the word to be forever in the presence of our covenant God, who dwells in the midst of the glorified saints. It is Paradise restored. Greek Words, Phrases, and Constructions in 7:14–17 Verse 14 [Greek] the perfect tense instead of the aoristic perfect, which is the vivid, dramatic perfect in narrative. [Greek] -2 _ftnref41 [Greek] [Greek] some interpreters see the articular participle as a noun, the comers, to eliminate a reference to [Greek] -2 _ftnref42 [Greek] Verse 15 The Greek of the New Testament has two words for the verb to serve. [Greek], which denotes the general service of all the people, and [Greek], which means service in a particular office such as the [Greek] -2 _ftnref43 [Greek] Here the present tense of [Greek] indicates that all the saints in heaven serve God and that the priesthood as such has come to an end. The family of [Greek] with nouns and adjective is absent from the Apocalypse. Verse 16 [Greek] Swete prefers the reading [Greek] (strikes continually) as an attractive conjecture. [Greek] -2 _ftnref44 [Greek] But unless a reading makes no sense at all, resorting to the use of a conjecture is not recommended. In this case, the text has a message. -2 _ftn1 1 Refer to Hendrik R. van de Kamp, Israël in Openbaring(Kampen: Kok, 1990), p. 124. -2 _ftn2 2 Refer to J. Comblin, Le r�assemblement du peuple de Dieu: Ap 7.2–4, 9 14, AssembSeign66 (1973): 42–49. -2 _ftn3 3 John F. WalvoordThe Revelation of Jesus Christ[Chicago: Moody, 1966], p. 143 notes that many more than 12,000 from each tribe will be saved, but the 144,000 are those who are protected during the time of tribulation. See also Robert L. Thomas, Revelation 1 7: An Exegetical Commentary(Chicago: Moody, 1992), pp. 477–78. -2 _ftn4 4 Donald Guthrie, New Testament Theology(Downers Grove: InterVarsity, 1981), p. 640; Alan F. Johnson, Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:481; Richard Bauckham, The Climax of Prophecy(Edinburgh: Clark, 1993), p. 218; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), pp. 416–23; Kendell H. Easley, Revelation, HNTC (Nashville: Broadman &Holman, 1998), pp. 125–26. -2 _ftn5 5 Richard Bauckham, The Theology of the Book of Revelation, New Testament Theology (Cambridge: Cambridge University Press, 1993), p. 76. Mathias RissiTime and History: A Study on Revelation[Richmond: John Knox, 1966], p. 89 notes that the designation of the 144,000 as servants of our God is generally used for the church of Jesus. -2 _ftn6 6 Van de Kamp, Israël en Openbaring, p. 125. -2 _ftn7 7 William Milligan, The Book of Revelation(New York: Armstrong and Son, 1889), p. 118; Homer Hailey, Revelation: An Introduction and Commentary(Grand Rapids: Baker, 1979), p. 205. -2 _ftn8 8 R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 1:207–8; 2:405 n. 3. -2 _ftn9 9 S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 169. -2 _ftn10 10 R. C. H. Lenski, The Interpretation of St. John's Revelation(Columbus: Wartburg, 1943), p. 245. -2 _ftn11 KJV King James Version (Authorized Version) -2 _ftn12 11 The four winds of heaven in Zech. 6:5(NJB, NRSV, REB) can be translated the four spirits of heaven. Because the Hebrew term r�a%can also mean spirit, the question is whether it should be translated here as winds or spirits. The LXX has the reading anemoi(winds). And last, to turn these four winds into four horses (6:2–7) on the basis of Zech. 6is questionable. -2 _ftn13 12 (The expression the living Godis prevalent in both Old and New Testaments: Deut. 5:26; Josh. 3:10; 1Sam. 17:26, 36; 2Kings 19:4, 16; Ps. 42:2; 84:2; Isa. 37:4, 17; Jer. 10:10; 23:36; Dan. 6:26; Hos. 1:10; Matt. 16:16; 26:63; Acts 14:15. ) -2 _ftn14 13 William Hendriksen. More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 110; see also Beale, Revelation, pp. 409–15. -2 _ftn15 14 Hendriksen, More Than Conquerors, p. 110. -2 _ftn16 15 Reinier Schippers, NIDNTT, 3:500; Gottfried Fitzer, TDNT, 7:951; Tim Schramm, EDNT, 3:317. -2 _ftn17 16 Easley, Revelation, p. 125. -2 _ftn18 17 Karl Heinrich Rengstorf, TDNT, 2:324. Richard Bauckham avers that the 144,000 are the Israelite army of the lion of Judah fitted to reconquer the promised land in the messianic war. See his List of the Tribes in Revelation 7Again, JSNT42 (1991): 99–115; refer to his Climax of Prophecy, pp. 215–37. Although he sees a model in Numbers 1, Revelation 7points to the Lamb, who has triumphed (5:5), and the victory which saints and angels share. Further, the Numbers 144,000 and 12,000 are to be understood symbolically, not literally. Next, Rev. 7does not speak about a messianic war; indeed the context mentions servants of our God (v. 3) not soldiers of our God. Verses 4 8 are devoid of military terms. Levi's name is listed, for the context does not mention military service or the possession of land. And last, if the 144,000 are male soldiers, then women are excluded from that number. John mentions the army of the Lord in 19:19, but he gives no indication that the army itself participates in warfare. Compare David E. Aune, Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), p. 436. -2 _ftn19 18 (Thomas, Revelation 1 7, p. 481. The tribe of Dan became part of Syria during the reign of King Asa1 Kings 15:20; 2Chron. 16:4) and was returned to Israel when Jeroboam II conquered it (2 Kings 14:25); the Assyrian ruler Tiglath-Pileser II seized the area in 722 b.c. and exiled its people (2 Kings 15:29). However, Ezekiel prophesied that Dan will receive a territory (Ezek. 48:1). IrenaeusAgainst Heresies5.30.2 speculated that from the tribe of Dan the Antichrist was expected to come. And Daniel 5.6of the Testaments of the Twelve Patriarchsstates that the tribe of Dan had Satan as the guardian prince. See also Charles E. Hill, Antichrist from the Tribe of Dan, JTS, n.s. 46 (1995): 99–117. -2 _ftn20 19 Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 98. -2 _ftn21 20 Bauckham ( List of the Tribes, p. 113) uses a list from Pseudo-Philo and the Testaments of the Twelve Patriarchs. R. E. WinkleRevelation 7, AUSS27 [1989]: 53 67 proposes that Dan is omitted because Judas Iscariot was associated with that tribe. -2 _ftn22 21 Christopher R. Smith, The Portrayal of the Church as the New Israel in the Names and Order of the Tribes in Revelation 7.5–8, JSNT39 (1990): 117. -2 _ftn23 22 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 609. -2 _ftn24 23 Craig S. Keener, Revelation, NIVAC (Grand Rapids: Zondervan, 2000), p. 212. Raymond E. BrownAn Introduction to the New Testament, Anchor Bible Reference Library [New York: Doubleday, 1996], p. 788 proposes that the church succeeds Israel and thus includes the whole world. The 144,000 on earth and the multitude in heaven could be describing a church that is both earthly and heavenly, both militant and triumphant. See also Harry R. Boer, The Book of Revelation(Grand Rapids: Eerdmans, 1979), p. 59. J. Ramsey MichaelsRevelation, IVP NTC [Downers Grove: Inter-Varsity, 1997], p. 113 notes: 144,000 Jews are transformed into an innumerable multitude from every nation on earth! -2 _ftn25 24 Isbon T. Beckwith, The Apocalypse of John(1919; reprint, Grand Rapids: Baker, 1979), p. 535 (his emphasis). See also Charles, Revelation, 1:199–201. -2 _ftn26 25 J. A. DraperRevelation 7:1 17, JSNT19 [1983]: 133 47 suggests the possibility that some groups of Christians kept the Feast of Tabernacles, which gave impetus to the eschatological significance for the Apocalypse. But we do not have to infer that the palm branches point to a heavenly Feast of Tabernacles or a Feast of Dedication. It is entirely sufficient &to regard the palm-branches as a sign of festal joyCritical and Exegetical Handbook to the Revelation of John[New York and London: Funk and Wagnalls, 1886], p. 251 . See also H. Ulfgard, Feast and Future: Revelation 7:9 17and the Feast of Tabernacles, ConNT 22 (Stockholm: Almqvist &Wiksell, 1989). -2 _ftn27 26 Paul EllingworthBibTrans34 [1983]: 444 45 asserts that the Greek word sMtriaconveys the Old Testament idea of victory in Rev. 7:10; 12:10; 19:1, and should be translated accordingly. -2 _ftn28 27 Compare Johnson, Revelation, 12:488. -2 _ftn29 NASB New American Standard Bible -2 _ftn30 NIV New International Version -2 _ftn31 28 John F. Walvoord, The Revelation of Jesus Christ(Chicago: Moody, 1966), p. 146; Thomas, Revelation 1 7, p. 497. -2 _ftn32 29 Refer to Van de Kamp, Israël in Openbaring, p. 144; Greijdanus, Openbaring, p. 175. BealeRevelation, p. 434 remarks that the greatness of the tribulation is the intensity of the seduction and oppression through which believers pass. -2 _ftn33 30 Craig L. Blomberg, Matthew, NAC 22 (Nashville: Broadmnan, 1992), p. 359. -2 _ftn34 Nes-Al27 Eberhard and Erwin Nestle, eds.; rev. Barbara and Kurt Aland et al., Novum Testamentum Graece, 27th ed. -2 _ftn35 UBS4 United Bible Societies, Greek New Testament, 4th ed. -2 _ftn36 NRSV New Revised Standard Version -2 _ftn37 31 Charles,Revelation, 1:215 states, In the originalform of the vision, vii.9 17 &the phrase [Greek] was probably absent. But without manuscript evidence, his remark has lost its strength. -2 _ftn38 32 (Rev. 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 20:11; 21:5. ) -2 _ftn39 33 Refer to Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary(Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 99. -2 _ftn40 34 As God's flock, Christians have spiritual shepherds. Refer to Matt. 26:31; Mark 14:27; Acts 20:28; 1Pet. 5:2; 1Clem.16.1; 44.3; 54.2; 57.2. See Joachim Jeremias, TDNT, 6:500–502; Aune, Revelation 6 16, p. 478. -2 _ftn41 35 Lenski, Revelation, p. 260; Robertson, Grammar, p. 902; Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), [Greek]. -2 _ftn42 36 E.g., Beckwith, Apocalypse, p. 545. -2 _ftn43 37 Consult Richard C. Trench, Synonyms of the New Testament, ed. Robert G. Hoerber (Grand Rapids: Baker, 1989), pp. 137–39. -2 _ftn44 38 Revelation, p. 105. 8. The Seventh Seal and the First Four Trumpets (8:1–13) Outline (continued) 8. The Seventh Seal: The Judgment of Unbelievers (8:1) IV. Vision 3: Seven Trumpets (8:2 11:19) A. Introduction (8:2–5) B. Seven Trumpeting Angels (8:6 11:19) 1. The First Trumpet (8:6–7) 2. The Second Trumpet (8:8–9) 3. The Third Trumpet (8:10–11) 4. The Fourth Trumpet (8:12) 5. The Three Woes (8:13) 8. The Seventh Seal: The Judgment of Unbelievers 8:1 8 1 And when he opened the seventh seal, there was silence in heaven for about half an hour. 2 And I saw seven angels who stood before God, and they were given seven trumpets. 3 And another angel came and stood at the altar. He had a golden censer and was given much incense, to offer it with the prayers of all the saints on the golden altar before the throne. 4 And the smoke of the incense with the prayers of the saints went up out of the hand of the angel before God. 5 And the angel took the censer and filled it with fire from the altar and cast it on the earth. And there were claps of thunder and rumblings and flashes of lightning and an earthquake. 6 And the seven angels who held the seven trumpets prepared themselves to blow them. 7 And the first angel blew the trumpet, and there was hail and fire mixed with blood and it was cast upon the earth. And a third of the earth was burned, and a third of the trees were burned, and all the green grass was burned. 8 And the second angel blew the trumpet. And as it were a huge mountain burning with fire was cast into the sea, and a third of the sea became blood. 9 And a third of the living creatures in the sea died, and a third of the ships were destroyed. 10 And the third angel blew the trumpet. And a great star fell from the sky, burning as a torch, and it fell upon a third part of the rivers and upon the springs of water. 11 And the name of the star was Wormwood, and a third part of the water became wormwood, and many people died because of the water that had become bitter. 12 And the fourth angel blew the trumpet. And a third part of the sun and a third part of the moon and a third part of the stars were struck, so that a third part of them became dark and a third part of the day did not shine and likewise a third part of the night. 13 And I saw, and I heard an eagle flying in mid-heaven saying in a loud voice, Woe, woe, woe to the inhabitants of the earth because of the trumpet sounds about to be blown by the other three angels. 1. And when he opened the seventh seal, there was silence in heaven for about half an hour. The seventh seal follows the sixth one and is separated by the interlude of chapter 7. The two seals have a common purpose, namely, the portrayal of God judging the unbelievers. Notice that the sequence of the first four seals pictures horses and their riders. The fifth seal reveals the souls under the altar asking God to avenge their spilled blood. And the sixth seal depicts the wicked calling on the mountains and the rocks to cover them from the wrath of God and the Lamb. The seventh seal is a continuation of the sixth seal, but now there is a period of silence either preceding or following thefinal judgment. [Greek] -2 _ftnref1 [Greek] Throughout the Apocalypse, John contrasts the bliss of the saints in heaven and the horror of the wicked when the wrath of God strikes them. This contrast is evident in the second half of the preceding chapter that describes the lot of the redeemed (7:9–17) and in the verses that reveal the lot of God's enemies on the Judgment Day (6:12–17). The opening of the seventh seal, however, cannot follow the sixth in chronological sequence, because the content of that seal portrayed the final day of wrath (6:12–17). [Greek] -2 _ftnref2 [Greek] The message of both seals relates to the same event, namely, the judgment of the wicked. The structure of Revelation shows an ever-increasing, spiraling emphasis on the coming judgment. John pictures the wicked meeting their end when they face the wrath of God (6:17). Then in the interlude of chapter 7, he portrays the sealing of the 144,000 who, triumphing over their tribulation, enter the presence of God. Chapter 8 begins with a period of silence in heaven that is awe-inspiring with reference to God judging his enemies. God hears the ascending prayers of the saints and punishes the wicked. This theme occurring again and again imparts a telescopic structure to the Apocalypse. The recurring theme of the Judgment Day appears at the end of every cycle of the seven churches, the seven seals, the seven trumpets, and the seven plagues. The unity of John's book, then, is neither choronological nor arithmetical, but artistic, like that of a musical theme with variations, each variation adding something new to the significance of the whole composition. This is the only view which does adequate justice to the double fact that each new series of visions both recapitulates and develops the themes already stated in what has gone before. [Greek] -2 _ftnref3 [Greek] And last, the background to the silence in heaven in the presence of God comes from the Old Testament prophets (Hab. 2:20; Zech. 2:13). That silence expressed in human terms of cosmic time, half an hour, is not an empty period but is a time of the outpouring of God's wrath. The time references that John mentions have little relevance in Revelation, because not chronological time but the abiding principle of time is significant. The silence observed in heaven is an awed hush while God executes justice. IV. Vision 3: Seven Trumpets 8:2 11:19 The seven trumpets are divided over three chapters: chapter 8 features four trumpets, chapter 9 two, and the seventh trumpet is not introduced until 11:15. As the seventh seal comes after an interlude (7:1–17), so the seventh trumpet is separated from the preceding trumpets by an intermission that reveals the topics of the angel with the little scroll and the two witnesses (10:1 11:13). The opening of the seventh seal introduces a series of plagues that again conclude with a message of judgment. The adversaries who wanted to destroy God's creation now face their own destruction, for the time of their judgment has come ([Greek] -2 _ftnref4 [Greek] With every cycle of disasters in the Apocalypse, John provides more information and greater understanding of the final drama that unfolds in the consummation. In the sequence of the seven angels who blow their trumpets, chapters 8 and 9 form a unit, while chapter 10 and the first half of 11 are an interlude. Yet the interlude shows a certain parallelism with chapters 8 and 9. The sound of the seven thunders corresponds to that of the seven angels blowing their trumpets (8:6 and 10:3–4); fire spews forth to devour the enemies of God (9:17–18 and 11:5); water turns into blood (8:8 and 11:6); and the first and second woes are followed by a third (8:13; 9:12; 11:14). The recurring picture in 8:2 through 11:14 is that of impending judgment on unbelievers. This becomes evident in the trumpet sounds of the angels and the repeated call of the woes (8:13; 9:12; and 11:14). When plagues strike the world and its evil inhabitants, we see divine execution in response to the prayers of the saints (8:4–5). Because of the unbelievers refusal to repent, God strikes them for committing theft and manslaughter, engaging in magic arts, and indulging in sexual immorality (9:21; 11:7–10). Incidentally, as the Apocalypse calls people to repentance, the saints obey while sinners harden their hearts and refuse to repent (9:21; 16:9, 11). There is a parallel in the opening of the seals in 6:1–16 and the plagues described in 8:6 9:21: both the opening of the seals and the blowing of the trumpets reveal catastrophes. But the calamities connected to the seven seals pave the way for the rider on the white horse, which I have interpreted as the unstoppable advance of the Word of God on the face of the earth (see the commentary on [Greek] -2 _ftnref5 [Greek] When the trumpets are sounded, God's wrath is poured out on the wicked who have demonstrated their hatred toward him, his Word, and his people. The seven trumpet calls are divided into the first four, which affect the natural world, followed by the next two (the fifth and sixth trumpets), which harm and kill the inhabitants of the earth. The seventh trumpet ushers in the consummation of God's wrath. Indeed, the judgments of the trumpets increase in intensity as they progress. [Greek] -2 _ftnref6 [Greek] Chapter 6 lists the seals that introduce the persecution of the saints, chapter 7 depicts the saints protected from all harm because they have been sealed, and chapters 8 and 9 recount the sounding of the judgment trumpets that augur destruction for the wicked. Notice that the sounding of the trumpets constitutes warning signs to those people who oppose God. When they refuse to listen, then the bowls of wrath are poured out upon them. The very function of the trumpets is to warn. [Greek] -2 _ftnref7 [Greek] The warnings are preliminary to their impending doom. A. Introduction 8:2–5 The Lamb opened the seven seals, but angels blow the trumpets. The emphasis, therefore, is on the task of the angels, who, though not mentioned by name, are given specific responsibilities. They do not serve as mediators between God and humans; their task is to serve (Heb. 1:14) and stand in God's presence. The subtle contrast of verse 2 and verses 3 5 should not be overlooked. Seven angels are given seven trumpets with which they announce imminent destruction, while another angel mixes incense at the altar with the prayers of the saints and presents them to God. This section of chapter 8, then, is both explanatory and introductory to the rest of this chapter and the next. 2. And I saw seven angels who stood before God, and they were given seven trumpets. 3. And another angel came and stood at the altar. He had a golden censer and was given much incense, to offer it with the prayers of all the saints on the golden altar before the throne. 4. And the smoke of the incense with the prayers of the saints went up out of the hand of the angel before [Greek] -2 _ftnref8 [Greek] a. And I saw seven angels who stood before God, and they were given seven trumpets. Scripture records only two names of archangels: Michael (Dan. 10:13, 21; 12:1; Jude 9; Rev. 12:7) and Gabriel (Luke 1:19, 26). Other traditional names are Uriel, Raphael, Raguel, Sariel, and Remiel. Note that all seven names of these archangels end in -el, which relates them to God, who is Elohim. Also, the concept of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One comes from Tobit 12:15 -2 _ftnref9 (RSV), which lists Raphael as one of [Greek] -2 _ftnref10 ([Greek] These seven angels are given trumpetsMatt. 24:31) and blow them to usher in God's initial judgment on his adversaries. Their final judgment comes when they stand before the great white throne (20:11–15). The expression seven angels reappears in the context of the seven plagues. Even though we could assume that they are the same group of seven, we have no certainty because countless angels surround God's throne. This is evident from other passages (v. 3; 7:2; 10:1; 18:1; 20:1). Also, the number seven conveys the meaning of completeness and need not be taken literally. b. And another angel came and stood at the altar. John wishes to show the reader another development that is taking place at the altar. Hence, the scene shifts not to indicate a delay in the sounding of the trumpets, but to reveal in the intervening paragraph the effect that the prayers of the saints have on the course of history. The focus is on an angel and the altar. We are not told anything about the identity of this angel. If the text itself is not explicit, we ought not to read into it the identity of the Lord Jesus Christ. The context does not indicate that John is speaking of the Lord, though some may see the incense as a symbolic reference to Jesus Christ, who serves the saints as their intercessor in heaven (Rom. 8:34; Heb. 7:25; [Greek] -2 _ftnref11 [Greek] The multitude of angels is so large that this angel is only one of them. For instance, the expression another angeloccurs elsewhere (10:1; 18:1); and the adjective anotheris meant to alert the reader to the mighty angel who sounded the call to break the seals of the scroll and open it (5:2). The angel, however, is only a servant who functions at the altar of incense; he is not a mediator and does not presume to take the place of Jesus. The altar of incense in the tabernacle was a copy of the one in [Greek] -2 _ftnref12 ([Greek] This altar was most holy to the Lord God, because on its horns once a year the high priest made atonement with the blood of the sin offeringExod. 30:10). With his sacrifice on the cross Jesus has fulfilled the need for atonement once for all. By it he removed the sins of his people (Heb. 9:28); and he perfected his people and their prayers. c. [The angel] had a golden censer and was given much incense, to offer it with the prayers of all the saints on the golden altar before the throne. A censer is a container with incense, which was often made from the aromatic gum of a frankincense tree. This incense was burned so that the smoke permeated the area with its fragrant aroma. Presumably God gave the angel a bountiful supply of incense. The multitude of prayers uttered by all the saints on earth had to be mixed with this sweet-smelling fragrance (compare 5:8). Because of our sinful human nature, human prayers are incomplete and faulty. For this reason they must be presented with the fragrance of incense to make them acceptable to God. All our prayers show deficiency, with selfishness, formalism, and haste their major detractors. All our applications and utterances of thanksgiving need to be sanctified and perfected to enter into God's presence. In one of his psalms David prays, May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice (Ps. 141:2). The presentation of all the prayers of the saints demonstrates unity, harmony, and strength. The prayer of a righteous man is powerful and effective (James 5:16). These united prayers rise up before the (throne, a symbolic reference to God. This text twice mentions the expression goldento describe the censer and the altar. Gold alludes to heaven's perfection (see, e.g., 21:18, 21). In this context, the prayers of the saints are perfected and the response to the saints is at times astounding. For instance, Elijah's prayer influenced the weather so that the drought ended1 Kings 18:42 45). d. And the smoke of the incense with the prayers of the saints went up out of the hand of the angel before God. The imperfections that were cleaving to the prayers of the saints were removed, symbolically, by the fragrant smoke, to make their intercessions, petitions, and praises ascend to God's throne. Whenever we pray, the exercise itself appears to be simple. Yet everyone who is seriously engaged in prayer knows that praying demands concentration and hard work. When our prayers ascend, they are placed on an altar. Then an angel takes our supplications, places them on a censer, and presents them to God. Again, the angel is not a mediator but only a servant in this process. Jesus Christ, as intercessor, perfects our prayers and petitions (Rom. 8:34). 5. And the angel took the censer and filled it with fire from the altar and cast it on the earth. And there were claps of thunder and rumblings and flashes of lightning and an earthquake. At a first reading of this verse, we are perplexed and do not comprehend the flow of thought. When the angel presents our prayers to God, we are able to grasp the significance of this action because we realize the imperfections of human praises and petitions. But when that same angel takes fire from the altar of incense, puts it in the censer, and hurls it to the earth, we may fail to see the connection. We have to discern the sequence of cause and effect. What we read in this verse is a consequence of the preceding verse. That is, God has heard the prayers of the saints and in response is sending judgment in the form of punishment upon the inhabitants of the world, all in his predetermined time. God has taken to heart the cry of the saints at the foot of the altar (6:9–10). He instructs the angel to take fire from that altar, to fill the censer, and to throw fire to the earth, where it causes death and destruction. Here is the fulfillment of Jesus word of judgment, I have come to bring fire on the earth, and how I wish it were already kindled (Luke 12:49). The saying of Jesus &seems, in the context where it is now found, to refer to the fire of discord (s[ee] vss. 51 3). [Greek] -2 _ftnref13 [Greek] The consequence of this action should serve as a warning to the wicked that the torments following the sounding of the trumpets are only the beginning of what is in store for them if they fail to repent. The angel is only a servant sent forth by God to do his bidding. This becomes plain from the signs in nature that accompany the destructive fire: peals of thunder and rumblings and flashes of lightning and an earthquake. In the thunder and lightning God reveals himself as he did at Mount Sinai (Exod. 19:16; compare Isa. 29:6). Also in the Apocalypse, three aspects of nature thunder, rumbling, and lightning are mentioned elsewhere (4:5; 11:19; 16:18), though the sequence differs. Not an angel but the Almighty causes an earthquake, which in Revelation is mentioned seven times (6:12; 8:5; 11:13 [twice], 19; 16:18 [twice]) and is generally qualified by the adjective great. Through a great earthquake seven thousand people were killed ([Greek] -2 _ftnref14 ([Greek] Earthquakes are among all the other signs that usher in the end times. As Jesus said, Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. All these are the beginning of birth painsMatt. 24:7–8). Greek Words, Phrases, and Constructions in 8:4–5 Verse 4 [Greek] the dative can be construed as a temporal or associative [Greek] -2 _ftnref15 [Greek] The temporal and associative rendering have a similar sense, such as together with prayers, which appears to be the meaning in this verse; confer Acts 10:4where prayers are offered with the giving of alms. [Greek] -2 _ftnref16 [Greek] Verse 5 [Greek] this is the perfect active of the verb [Greek] (I receive, take) and is classified as a dramatic historical perfect translated as a past tense, the angel took. B. Seven Trumpeting Angels 8:6 11:19 After the angel at the altar presents the supplications of the saints to God and after God instructs the angel to cast fire in the form of punishments on the earth, the seven angels with the seven trumpets commence blowing their warning sounds. The sound of the trumpets ushers in God's judgments in the form of punishments that affect the earth, the sea, the rivers and springs of water, the heavenly bodies, and the Abyss. The adversaries of God receive their due rewards. But notice the order of these seven trumpets. The first four trumpets harm the wicked in their physicalbeing; the last three bring spiritual anguish:hell itself is let loose! [Greek] -2 _ftnref17 [Greek] Chapters 8 has the first four, chapter 9 the next two, and chapter 11 the last one. The parallel with the seven plagues in chapter 16 is unique in the Apocalypse. Apart from a few minor differences in wording, for example, the Abyss (9:1–2) and the throne of the beast (16:10), the headings are identical. Here are the parallel [Greek] -2 _ftnref18 [Greek] 1 1 earth (8:7) 2 sea (8:8–9) 3 rivers, springs (8:10–11) 4 sun, moon, stars (8:12) 5 pit of the Abyss (9:1) 6 river Euphrates (9:13–14) 7 lightning, hail (11:15, 19) 1 earth (16:2) 2 sea (16:3) 3 rivers, springs (16:4–5) 4 sun (16:8) 5 throne of the beast (16:10) 6 river Euphrates (16:12) 7 lightning, hail (16:17, 21) Further, the plagues, whether announced by the blowing of the trumpets or the pouring of the bowls, resemble the ten plagues endured by the Egyptians when God set Israel free (Exod. 7:8 13:16). The sequence and the details of the first four judgments differ remarkably from the plagues of Egypt, so that we can speak only of similarities. 1. The First Trumpet 8:6–7 6. And the seven angels who held the seven trumpets prepared themselves to blow them. As a result of God's hearing and answering the petitions of the saints, the seven angels are given the task of sounding their individual trumpets. Now the seven plagues on the wicked can be executed. The prayers of the saints, therefore, prove to be a significant part in the history of mankind. More things are wrought by prayer than this world dreams of, Alfred Tennyson said in (Idylls of the Kingin the section on the death of Arthur. God does not impose and execute judgment unless and until the supplications of his people have been heard. Think, for instance, of Abraham's repeated pleas on behalf of SodomGen. 18:16–33). But after these prayers have entered God's presence, the Almighty acts, sometimes swiftly, on other occasions in his own appointed time. When each of the trumpets sounds, destruction comes to an area of God's creation that in this chapter is expressed as a third part. In chapter 8, the expression a thirdoccurs twelve times, and once John refers to the third angel(v. 10). This is a common ordinal for division in both Jewish and Greek cultures; see Ezekiel 5:2, [Greek] -2 _ftnref19 [Greek] 7. And the first angel blew the trumpet, and there was hail and fire mixed with blood and it was cast upon the earth. And a third of the earth was burned, and a third of the trees were burned, and all the green grass was burned. The first angel sounds the trumpet that results in the calamity of hail and fire mixed with blood cast upon the earth. The calamity is reminiscent of the seventh plague God brought upon Egypt, with two variations: in Exodus there is no reference to blood being mixed with the hail and fire, and the fire is described as lightning (Exod. 9:24–26; compare also Ezek. 38:22). We have no basis for interpreting the nouns hail, fire, and bloodsymbolically; hail and lightning are natural occurrences. They can maim and kill living beings, so that blood indeed mingles with the hailstones covering the [Greek] -2 _ftnref20 ([Greek] A frightful storm occasionally rages across the countryside and with hail and lightning destroys everything in its path. Human beings and animals often fall victim to the violence of a storm. The effect is divine judgment, since the passive construction it was castintimates that God is the agentPs. 29:3–10). Not only human beings and animals experience the brunt of nature's forces, but also a third of the earth was burned, and a third of the trees were burned, and all the green grass was burned. The effect is truly devastating: three times in succession the verb to burnappears to indicate the severity of destruction. And twice the ordinal a thirdappears with reference to the earth and the trees. We include the phrase all the green grassin the third part that was burned. A total devastation of all grass including all the grain products in the world would mean an end to life for human beings and animals. Even though God expresses his wrath in the ruin of his creation, he shows his mercy by destroying only a third part while keeping the rest of his creation intact. One commentator sees a contradiction, stating that the burning of the trees and all the grass is absolutely in variance with ix.4. [Greek] -2 _ftnref21 [Greek] In 9:4 the locusts are told not to harm the grass of the earth, nor any plant, nor any tree, except people who did not have the seal of God on their foreheads. But we know that when a firestorm burns away trees and vegetation, the rejuvenating force in nature sprouts fresh grass and even germinates seeds of trees. In brief, the wording of 9:4 does not contradict this passage at [Greek] -2 _ftnref22 [Greek] Greek Words, Phrases, and Constructions in 8:7 [Greek] having been mingled. The perfect passive participle in the accusative neuter plural is to be preferred to the singular. Some witnesses have the neuter singular to agree with the noun [Greek] (fire), but the plural is the harder reading. 2. The Second Trumpet 8:8–9 8. And the second angel blew the trumpet. And as it were a huge mountain burning with fire was cast into the sea, and a third of the sea became blood. 9. And a third of the living creatures in the sea died, and a third of the ships were destroyed. a. And as it were a huge mountain burning with fire was cast into the sea. The preceding verses described devastation on the land, while these verses picture scenes on the seas. John has a vision and as he tries to verbalize what he sees he uses the expression as it [Greek] -2 _ftnref23 [Greek] thus he approximates reality in symbolical terms. He mentions a huge mountain burning with fire that did not fall into the sea but was thrown into it. We ought not to make much of the mountain itself but rather of the vision's impact. The stress should fall on the horror that God's judgment has on his creation, which here is the sea. This is a calamity that defies description: an enormous mountain set ablaze and hurled into the sea. It may be compared to a meteorite of extraordinary proportions that upon entering earth's atmosphere is like a blazing fire; when it plunges into the sea, it causes a tremendous tidal wave that sweeps away coastal cities with untold loss of [Greek] -2 _ftnref24 [Greek] John may also have memories of Mount Vesuvius's eruption on August 24, a.d. 70. But this tragedy was a local event, while this plague is an announcement of a coming cosmic catastrophe that will affect the whole surface of the earth. [Greek] -2 _ftnref25 [Greek] John portrays the reality of divine judgment on the wicked in symbols that convey spiritual validity. The text of Jeremiah 51:25only tangentially fits this situation. God says, I am against you, O destroying mountain, you who destroy the whole earth, declares the Lord. I will stretch out my hand against you, roll you off the cliffs, and make you a burned-out mountain. [Greek] -2 _ftnref26 [Greek] We conclude, therefore, that John reveals an incident that can only be explained symbolically as something extraordinary that God performs in the sight of his people. God shows the apostle and the readers of the Apocalypse that this vision signifies divine judgment on his adversaries and serves as a call to repentance. People experience the effect of this colossal mountain that is flung into the sea, which douses the flames and fire. This is a picture of frightful punishment striking those who are on these waters. b. And a third of the sea became blood. That a third of the sea became blood is an implied reference to the first of the Egyptian plagues (Exod. 7:19–21; Ps. 78:43–44; 105:29). The difference is telling, however, because here a third of the sea turns into blood, but in Egypt it was the Nile, the streams, canals, ponds, and reservoirs that took on the color of blood. Yet there is resemblance that points to God striking Egypt with supernatural power because of Pharaoh hardening his heart (Exod. 7:22–23); in the Apocalypse God causes the death of human beings whose blood stains a third part of the sea (compare 16:3). The enormous loss of life, by whatever disaster God ordains, is a frightening judgment indeed. c. And a third of the living creatures in the sea died, and a third of the ships were destroyed. All along, God's mercy is evident in the repetitious use of the expression a third. Not all the seas turned to blood, not all the living creatures died, and not all the ships perished. Only a third of each were affected by God's wrath; the fish not affected by divine punishment continued to multiply and the traffic on the sea unhindered by maritime disaster continued to proceed normally. The catastrophes that God caused to fall on the sea are signs of the end times by which God tells the people to repent and live. 3. The Third Trumpet 8:10–11 10. And the third angel blew the trumpet. And a great star fell from the sky, burning as a torch, and it fell upon a third part of the rivers and upon the springs of water. 11. And the name of the star was Wormwood, and a third part of the water became wormwood, and many people died because of the water that had become bitter. a. And a great star fell from the sky, burning as a torch, and it fell upon a third part of the rivers and upon the springs of water. Subsequent to the judgment on the earth came the disasters on the sea. Now John reveals the third category to be divinely afflicted: the rivers and the inland bodies of water. God castigates his foes by causing a huge star to fall from heaven; it is a ball of fire that upon its descent pollutes the inland waters, bringing death to anyone drinking from them. Outside of Revelation, Scripture does not provide any exact parallels to the phenomenon of a flaming meteorite falling from the sky (6:13; 9:1). The passage in Isaiah 14:12speaks of a falling star: How you have fallen from heaven, O morning star, son of the dawn. You have been cast down to the earth. But the passage in Revelation differs from this text in respect to the size of the star, its fiery appearance, the inland waters that are polluted by it, and its name. God makes a star to fall from heaven and people can watch it approaching the earth. This is an awesome sight that can be explained only as a divinely ordained occurrence that is designed to call the wicked to repent from their evil ways and turn to God. There is nothing comparable in human experience. This burning star that falls on rivers, lakes, and ponds contaminates drinking water and consequently kills those who drink it. Once more we read of God's judgment on his adversaries expressed in symbolic language and conveying spiritual reality. b. And the name of the star was Wormwood. This expression (wormwoodapsinthos) appears only twice in the New Testament, both times in this verse. Some scholars translate its second appearance as bitter. In the Old Testament it occurs seven times and is rendered in many translations as gall or bitterness. [Greek] -2 _ftnref27 [Greek] Wormwood was grown in Israel and because of the camphor smell was used to deter moths from eating garments. This herb with its roots is very bitter. In the Old Testament it points to illicit sexual Acts (Prov. 5:4), punishment for sin (Jer. 9:15), and corrupt justice (Amos 5:7). This means that sin usually leads to bitterness of the soul. Wormwood, therefore, exemplified in adversity and grief symbolizes damnation and justice. Water mixed with wormwood tastes bitter but is not inherently poisonous. We expect that John has combined the concepts of wormwood and real poison (Jer. 9:15), and in this manner he is able to declare that this combined substance has a fatal effect on the body (Exod. [Greek] -2 _ftnref28 [Greek] c. And a third part of the water became wormwood, and many people died because of the water that had become bitter (Exod. 15:23). Again God's mercy is evident in the last part of this passage. The repetitive a third shows divine patience with the unbelievers. Not everyone suffers because of the water, for only a third part is affected by the plague and the rest of it is drinkable. Those people who died were a warning to the survivors to fear God and turn to him, for he will have mercy and freely pardon (Isa. 55:7). Greek Words, Phrases, and Constructions in 8:11 [Greek] this prepositional phrase conveys a causal notion, because of the waters. [Greek] -2 _ftnref29 [Greek] 4. The Fourth Trumpet 8:12 12. And the fourth angel blew the trumpet. And a third part of the sun and a third part of the moon and a third part of the stars were struck, so that a third part of them became dark and a third part of the day did not shine and likewise a third part of the night. The term a thirdappears six times in this verse in which the entire heavens are involved: the sun, moon, stars, and the division of day and night (see 6:12–13). The repetition emphasizes the severity of this celestial phenomenon. Its occurrence defies a natural explanation because an eclipse does not fit the description (compare 16:10). The ninth plague striking Egypt turned it into darkness. Moses stretched out his hand toward the sky and the darkness that came on the land was so real that it could be felt. It covered Egypt for three days, while all the Israelites had light (Exod. 10:21–23). God could have used a sandstorm to block out the rays of the sun on the Egyptians but not on the Israelites in the land of Goshen. In Revelation a third part of the sun, a third part of the moon, and a third part of the stars turned into darkness; this is a supernatural intervention into the natural courses of these heavenly bodies. Geoffrey B. Wilson aptly remarks, It should be obvious that John is painting a picture and not writing a treatise on astronomy. [Greek] -2 _ftnref30 [Greek] When light is turned into darkness, there is a disruption of the cosmic order and dissolution of creation. The Old Testament frequently speaks about the disappearance of light when celestial bearers cease their normal [Greek] -2 _ftnref31 [Greek] John writes that a third part of them became dark and a third part of the day did not shine and likewise a third part of the night. He is not talking about eclipses that block the light of the sun or moon for less than an hour. These heavenly bodies fail to emit and reflect light for a third part of the day and a third part of the night. It is better to say that here we have an enigma that can only be interpreted and understood as a sign of divine judgment on a world that is reveling in sin. The symbolism of periods of darkness is meant to bring people to repentance and to declare their faith in God. These signs in nature, therefore, are expressions of God's grace and mercy by which he shows the coming of the Day of the Lord. Both believers and unbelievers hear the sound of the trumpets. Believers, guided by their knowledge of the Scriptures, recognize these signs, take refuge in God, and are safe. If God's adversaries ignore these signs in nature, they will face eternal darkness by being forever cut off from the source of light, namely, God. They may feel free to ignore the admonitions and scoff at the warnings concerning the Day of the Lord, but they will suffer the consequences. Greek Words, Phrases, and Constructions in 8:12 [Greek] when the particle [Greek] with its result clause is followed by the negative particle [Greek] with its clause, the sense remains the same. 5. The Three Woes 8:13 After the first four trumpets usher in calamities in nature which everyone is able to observe, we would have expected the continuation of the remaining three trumpets. But here is an interruption in the sequence of the signs interruptions happen often in the Apocalypse. Now nature itself coming in the form of an eagle warns God's opponents to pay attention to these signs that should be unavoidably clear in communicating divine judgment. The three trumpets that follow announce judgments that are even harsher than the four preceding ones. Demonic powers arise to attack human beings not merely physically but mentally and spiritually: people want to die but are unable to do so. Hence, an eagle in the sky sounds the alarm in uttering a threefold woe to those inhabitants of the earth who have willfully ignored the first four trumpets. Again we have to interpret the loud call of the eagle in terms of God's compassion and mercy. He does not desire the death of the wicked but rather that the wicked live (Ezek. 18:32). Thus, the unbeliever will never be able to accuse God of having given insufficient warnings. 13. And I saw, and I heard an eagle flying in mid-heaven saying in a loud voice, Woe, woe, woe to the inhabitants of the earth because of the trumpet sounds about to be blown by the other three angels. a. And I saw, and I heard an eagle flying in mid-heaven saying in a loud voice. John's senses are fully engaged, because he both sees and hears what is happening. He notices an eagle flying in mid-heaven, as an emblem of coming judgment and destruction (Deut. 28:49; Hos. 8:1; Hab. [Greek] -2 _ftnref32 ([Greek] As a bird of prey an eagle with its keen eyesight is looking for carrion and game, its source of foodMatt. 24:28; Luke 17:37). Looking from its lofty height, the bird cries out a threefold woe, implying that there will be plenty of food available. Flying in midair, the bird is right overhead and able to see far and wide (Prov. 30:18–19). We need not argue about whether an eagle can speak, for the scene that John depicts is apocalyptic and symbolic. Note the beast that comes out of the sea is given a mouth to speak arrogant and blasphemous words (13:5). Similarly, the serpent spoke to Eve in Paradise (Gen. 3:1–5) and Balaam's donkey addressed her master (Num. 22:28–30). The eagle speaks in a loud voice so that everyone is able to here its call of the threefold woe. b. Woe, woe, woe to the inhabitants of the earth because of the trumpet sounds about to be blown by the other three angels. The triple woe is unique in Revelation (see the double use in 18:10, 16, 19), for in both Old and New Testaments the single woe occurs. The woes are explained as the two trumpet blasts of the two angels in the next chapter. But two passages force the interpreter to enlarge the scope of the woes: The first woe has come. Look, still two more come after these things (9:12) and The second woe is past. Look, the third woe is coming soon (11:14). John fails to mention the third woe, for the reference in 12:12 lacks enumeration, Woe to the earth and the sea, because the devil has gone down to you. However, John seems to indicate that the blowing of the seventh trumpet is the introductory signal for the coming of the third woe (11:14 15a). c. The inhabitants of the earth. The Apocalypse features this term numerous times. In every case the term refers not to believers, who are sojourners, but to unbelievers, who try to make the earth their permanent [Greek] -2 _ftnref33 [Greek] The eagle warns the antagonists to pay attention to the warnings, for they will encounter God's punishments in the form of the forthcoming woes. Greek Words, Phrases, and Constructions in 8:13 [Greek] the number one in this clause is equivalent to the indefinite pronoun: an eagle. [Greek] -2 _ftnref34 [Greek] It should not be translated as a solitary eagle -2 _ftnref35 (Phillips). Two translations following weaker witnesses have the reading an angel -2 _ftnref36 (KJV, ) -2 _ftnref37 (NKJV). [Greek] translated as mid-heaven, the word refers to celestial bodies crossing the meridian. [Greek] the particle is followed by the accusative (although a variant reading has the dative), which may be classified as an adverbial accusative. -2 _ftn1 1 Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 448 (his emphasis). -2 _ftn2 2 Geoffrey B. Wilson, Revelation(Welwyn, England: Evangelical Press, 1985), p. 77; see also R. C. H. LenskiThe Interpretation of St. John's Revelation[Columbus: Wartburg, 1943], p. 267 , who writes, What the seventh seal uncovers cannot chronologically follow what the sixth seal reveals. See also Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), pp. 189–90. -2 _ftn3 3 G. B. Caird, A Commentary on the Revelation of St. John the Divine(London: Black, 1966), p. 106. -2 _ftn4 4 Consult Martin Kiddle, The Revelation of St. John(reprint, London: Hodder and Stoughton, 1943), pp. 144–45. -2 _ftn5 5 Refer to S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 179. See also E. Cuvillier, Jugement et destruction du monde dans l Apocalypse de Jean: Notes [Greek] sur Ap 8 9 et Ap 15 16, FoiVie91 (1992): 53–67. -2 _ftn6 6 Jon Paulien, Decoding Revelation's Trumpets: Literary Allusions and the Interpretation of Revelation 8:7 12, AUSDDS 11 (Berrien Springs, Mich.: Andrews University Press, 1987), p. 325. -2 _ftn7 7 William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 116. Compare also William BarclayThe Revelation of John, 2d ed. [Philadelphia: Westminster, 1960], 2:52 , who notes that a trumpet blast denotes (1) alarm, (2) arrival of royalty, and (3) summons to battle. Clearly the sound of the trumpet here is a warning of impending danger. -2 _ftn8 8 R. H. CharlesA Critical and Exegetical Commentary on the Revelation of St. John, ICC [Edinburgh: Clark, 1920], 1:218; 2:407–9 rearranges the text by placing verse 2 after verse 5 and verse 13 after verse 6. Consequently, when the rearrangement does not fit, he labels the text hopelessly corrupt. Also BarclayRevelation of John, 2:48 follows Charles in placing verse 2 after verse 6 and calls the present sequence a copyist's mistake. -2 _ftn9 RSV Revised Standard Version -2 _ftn10 9 1 Enoch20.2 8; 90.21, 22 mention seven names and call them archangels. Consult Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 107. See also Charles, Revelation, 1:225; David E. Aune, Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), p. 509; and Kendell H. Easley, Revelation, HNTC (Nashville: Broadman &Holman, 1998), p. 142. -2 _ftn11 10 See Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary(Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 104. However, BealeRevelation, p. 454 identifies the angel as the angel of the presenceIsa. 63:9; Jubilees1.29 or even Christ himself. But Christ who created the universe, created also the angels who worship him (Hebrews 1:2, 6). In the New Testament he does not appear as an angel. -2 _ftn12 11 (Exod. 30:1–10; Heb. 8:5; and compare Rev. 9:13; 11:1; 14:18; 16:7. ) -2 _ftn13 12 Bauer, p. 730. -2 _ftn14 13 Consult Richard Bauckham, The Eschatological Earthquake in the Apocalypse of John, NovT19 (1977): 224–33; and see his Climax of Prophecy(Edinburgh: Clark, 1993), pp. 202–4. He avers that these phenomena in nature (8:5; 11:19; 16:18) are a clear allusion to the Sinai theophany. But this may be mere conventional language that does not necessarily refer to Sinai. See Aune, Revelation 6 16, p. 518; Günther Bornkamm, TDNT, 7:198–99; Reinhard Kratz, EDNT, 3:237. -2 _ftn15 14 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 529; C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 43; Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), [Greek]. -2 _ftn16 15 Robert Hanna, A Grammatical Aid to the Greek New Testament(Grand Rapids: Baker, 1983), p. 448. -2 _ftn17 16 Hendriksen, More Than Conquerors, p. 116. -2 _ftn18 17 For more extensive columns see Aune, Revelation 6 16, pp. 500–501. -2 _ftn19 18 Refer to Colin J. Hemer, NIDNTT, 2:687; Wolfgang Feneberg, EDNT, 3:370; SB, 3:808. Babylonian Talmud, Baba Metzia59b: Then was the world smitten a third of its olives, and a third of its wheat, and a third of its barley &the fire burned. -2 _ftn20 19 M. Robert Mulholland Jr. refers to Exodus 7:14 24, the changing of the waters of Egypt into blood. See his Revelation: Holy Living in an Unholy World(Grand Rapids: Zondervan, Frances Asbury Press, 1990), p. 191 n. 1. SweteRevelation, p. 110 suggests that the blood was red sand from the Sahara. Both interpretations lack cogency in the context of the passage. -2 _ftn21 20 Charles, Revelation, 1:233. -2 _ftn22 21 Compare Robert L. Thomas, Revelation 8 22: An Exegetical Commentary(Chicago: Moody, 1995), p. 18. -2 _ftn23 22 The repeated use in chapters 8 and 9 of the expressions as it were, as, and likesuggests symbolism (see 8:8, 10; 9:2, 3, 5, 7 10, 17, 19). -2 _ftn24 23 Compare Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), p. 198. -2 _ftn25 24 Jürgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 110. -2 _ftn26 25 Similar readings appear in 1 Enoch18.13, I saw there sevens stars like great burning mountains; and 1 Enoch21.3, Then shall come a great star from heaven into the divine sea. -2 _ftn27 26 (Deut. 29:18; Prov. 5:4; Jer. 9:15; 23:15; Lam. 3:15, 19; Amos 5:7. ) -2 _ftn28 27 Consult W. E. Shewell-Cooper, ZPEB, 5:969; Leon Morris, NIDNTT, 2:29; and see his commentary Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 121. -2 _ftn29 28 Robertson, Grammar, p. 598. -2 _ftn30 29 Geoffrey B. Wilson, Revelation(Welwyn, England: Evangelical Press, 1985), p. 81. -2 _ftn31 30 (Refer to Isa. 13:10; 24:23; 34:4; 50:3; Jer. 4:23; Ezek. 32:7–8; Joel 2:10, 31; Amos 8:9; Mic. 3:6. ) -2 _ftn32 31 The term, eagleappears in two other passages in the Apocalypse: 4:7 and 12:14. These passages stress the aspect of flying. See James L. Resseguie, Revelation Unsealed: A Narrative Critical Approach to John's Apocalypse, BIS 32 (Leiden: Brill, 1998), p. 89. -2 _ftn33 32 Rev. 3:10; 6:10; 8:13; 11:10(twice); 13:8, 12, 14 (twice); 17:2, 8. See also the variant readings in 12:12 and 14:6 listed in Nes-Al27. -2 _ftn34 33 Blass and Debrunner, Greek Grammar, [Greek]. -2 _ftn35 Phillips (J. B. Phillips, The New Testament in Modern English) -2 _ftn36 KJV King James Version (Authorized Version) -2 _ftn37 NKJV New King James Version 9. The Fifth and Sixth Trumpets (9:1–21) Outline (continued) 6. The Fifth Trumpet (9:1–12) a. The Abyss and Demonic Forces (9:1–6) b. The Locusts (9:7–12) 7. The Sixth Trumpet (9:13–21) a. A Divine Command (9:13–16) b. A Descriptive Vision (9:17–19) c. Refusing to Repent (9:20–21) 6. The Fifth Trumpet 9:1–12 9 1 And the fifth angel blew the trumpet. And I saw a star that had fallen out of the sky to the earth, and it was given the key to the pit of the Abyss. 2 And he opened the pit of the Abyss, and smoke from the pit went up as smoke of a great furnace, and the sun and the air were darkened because of the smoke of the pit. 3 And out of the smoke came forth locusts on the earth, and power was given to them as the scorpions of the earth have power. 4 And they were told not to harm the grass of the earth, or any plant, or any tree, except people who did not have the seal of God on their foreheads. 5 And they were given power not to kill them, but to torture them for five months, and their torment was like the torment of a scorpion when it strikes a man. 6 And in those days people will seek death and will not find it. And they will long to die and death flees from them. 7 And the appearance of locusts was like horses prepared for battle, and on their heads were something like crowns of gold. And their faces were like human faces, 8 and they had hair like hair of women, and their teeth were like those of lions. 9 And they had breastplates like the breastplates of iron, and the sound of their wings was like the sound of many chariots with horses racing into battle. 10 And they had tails and stings like scorpions, and in their tails they had power to harm people for five months. 11 They had a king over them, the angel of the Abyss; his name in Hebrew was Abaddon, and in Greek Apollyon. 12 The first woe has come. Look, still two more come after these things. 13 And the sixth angel blew the trumpet. And I heard a voice from the horns of the golden altar before God, 14 saying to the sixth angel, the one holding the trumpet, Set free the four angels that are bound at the great river Euphrates. 15 And the four angels were set free, they who were prepared for the hour, day, month, and year to kill a third of the people. 16 And the number of the horsemen was two hundred million. I heard their number. 17 And thus in my vision I saw the horses and their riders. They had breastplates that were colored as fiery red, hyacinth blue, and sulfur yellow. The heads of the horses were like heads of lions, and out of their mouths came forth fire, and smoke and sulfur. 18 As a result of these three plagues a third part of mankind was killed by the fire, smoke, and sulfur that came out of their mouths. 19 For the power of the horses was in their mouths and in their tails, and their tails were like snakes. They had heads and with them they inflict harm. 20 And the rest of the people, who were not killed by these plagues, did not repent from the works of their hands or stop worshiping the demons and the idols made of gold, silver, bronze, stone, and wood. These idols are not able to see, hear, and walk. 21 And they repented not from their murders, their witchcraft, their fornication, and their thefts. Whereas chapter 8 records the results of four trumpets blown by four angels, this chapter presents only two trumpets blown by the fifth and sixth angels respectively. (Incidentally, the seventh angel blows his trumpet to introduce the final judgment and to describe the worship that the saints render to God [11:15].) Notice the extensive description of the plagues that follow the trumpet calls of the fifth and sixth angels. The portrayal of the plague that occurs after the fifth trumpet is blown takes up two substantial paragraphs totaling eleven verses (vv. 1 11) and concludes with the words, The first woe has come. Look, still two more come after these things (v. 12). And the account of the blowing of the sixth trumpet comprises three lengthy paragraphs (vv. 13 21). Compared with the first four trumpet sounds, the effect of these next two trumpets depicted in protracted paragraphs indicates inconceivable severity. The first four plagues describe calamities unleashed in nature: the earth, sea, rivers, springs of water, and the celestial bodies. The next two plagues describe the demonic forces that are unleashed by Satan, their king, to torment the people (v. 11). This is a description of hell itself in which people seek to die but realize that death is eluding them (v. 6). Their mental and spiritual suffering is without end. The sixth plague involves all humanity, of which a third is killed (v. 15). Two hundred million warriors, representing demonic troops, wage war against the people. These forces symbolically depict a vast multitude of fallen angels (v. 16). They are bent on killing people with fire, smoke, and sulfur. But the sad result is that none of the unbelievers, although they experience agony and destruction, repents from their evil deeds of murder, witchcraft, fornication, and theft (v. 21). The two judgments portrayed by the blowing of the fifth and sixth trumpets not only follow each other but are also closely related. Both illustrate the ruinous objective of the demons. In the first instance, they reside in the minds of the unbelievers and cause them mental torture. The second illustration shows the complete control demons have over human beings, who then perform every evil act imaginable. I interpret the calamities described in chapters 8 and 9 not only as sequential but even in some aspects as simultaneous. That is, while the fifth and sixth trumpets usher in demonic forces, the calamities of the first four are already taking place. In other words, the references in both chapters to the death and dying of human beings overlap. The difference is that in addition to facing destructive powers in nature, humanity also encounters demonic powers that seek to destroy the body and ruin the [Greek] -2 _ftnref1 [Greek] Last, my objective is to explain the content of this chapter not literally but symbolically. I am not looking for a specific time in history or the future in which the fifth and sixth plagues have been or will be fulfilled. Rather, we need to see spiritual forces at work in the world of the unregenerated, wicked men forces which are symbolized by these monsters of the infernal realm. [Greek] -2 _ftnref2 [Greek] a. The Abyss and Demonic Forces 9:1–6 1. And the fifth angel blew the trumpet. And I saw a star that had fallen out of the sky to the earth, and it was given the key to the pit of the Abyss. First, the effect of the fifth angel blowing his trumpet is that John has a vision of a star. But how do we interpret the expression (star? In the first century some stars were given a figurative meaning; wandering planets were thought to have been cast into the Abyss1 Enoch21.6; 86.1; 88.1; compare Jude 13). The Old Testament poetically gives personality to stars by having them engage in battle or singing songs (Judg. 5:20; Job [Greek] -2 _ftnref3 [Greek] John writes the past tense in the phrase a star that had fallen and says that he saw this star. He mentions the place where it had fallen, namely, the earth. At one time, then, this star had occupied a place its heaven but is now on the earth. I interpret the expression starsymbolically, as is evident from John's description of this luminary. John gives it the characteristics of will and intellect. The star receives a key with which it opens the Abyss these characteristics pertain to a rational being, not to an inanimate object. Hence, many interpreters identity this being as an evil angel, that is, Satan, who is given brief periods in history during which he can open the shaft of the [Greek] -2 _ftnref4 ([Greek] tense of the verb had fallenindicates that time had elapsed since its occurrence. Jesus says that he saw Satan fall like lightning from heaven<a href="/bible/parallel/LUK/10/18" class="green-link">Luke 10:18). And John writes that Satan was hurled to the earth, and his angels with him (12:9). The fifth angel blowing the trumpet presents a parallel to the fifth angel pouring out his bowl on the throne of the beast, whose kingdom was turned into darkness (16:10). Here the pit of the Abyss is the residence of a fallen star, namely, Satan; there his place of residence is the throne of the beast that occupies it in his name. But the king of this kingdom plunged into darkness is Satan himself, who aims to destroy God's kingdom. Note that the angel of the Abyss is called Abaddon in Hebrew and Apollyon in Greek (v. 11). In both languages the word means Destroyer (Prov. 15:11). If we identify this star with Satan, the prince of demons cast out of heaven to reside in the AbyssMatt. 10:25; 12:24, where he is called Beelzebub , we need to understand that God is in complete control. Either Satan or one of his underlings receives the key to the Abyss, not in the sense of permanent possession but of momentary power. God allows the evil spirits temporary freedom to do their destructive deeds that are described in the succeeding verses of this chapter. God assigns the countless fallen angels to the Abyss, where they are awaiting the Judgment Day (Luke 8:31; 2Pet. 2:4; Jude 6). He decrees the time of opening and closing of this place. He is the sovereign. Thus, I conclude that God holds the key to the Abyss; he gives it at times to the devil to fulfill his divine [Greek] -2 _ftnref5 [Greek] 2. And he opened the pit of the Abyss, and smoke from the pit went up as smoke of a great furnace, and the sun and the air were darkened because of the smoke of the pit. The expression Abyssin the New Testament refers to the abode of the evil spirits with the exception of Romans 10:6 7, where Paul uses the concept for the abode of the [Greek] -2 _ftnref6 [Greek] Revelation, where the word occurs seven [Greek] -2 _ftnref7 ([Greek] the word uniformly signifies the place where Satan and his followers remain. After the judgment, they are cast into the lake of burning sulfur where they are tormented forever (19:20; 20:10, 14, 15). The demons whom Jesus cast out of the man called Legion beg him not to send them into the Abyss, because it is their prisonLuke 8:31). The Abyss has a shaft that leads to the so-called bottomless pit. Out of this shaft fumes arise like smoke out of a great furnace. The picture John presents is that of thick smoke which obscures the light of day, obstructs breathing, contributes to illness, produces an unbearable stench, and besmirches everything on which it descends. It is as if hell itself breaks loose to mar, pollute, and defile God's creation. This enormous furnace serves to portray hell itself from which clouds of smoke ascend to darken the light of the sun and pollute the air, making breathing nearly impossible. Evil is like a dense cloud that turns the world into darkness and suffocates all those who are breathing its polluted air. But evil itself functions only with divine [Greek] -2 _ftnref8 [Greek] It arises, increases, and opposes all that is true, pure, good, and admirable. Evil never succeeds in conquering God's kingdom, because God not only permits but also controls its effect. 3. And out of the smoke came forth locusts on the earth, and power was given to them as the scorpions of the earth have power. 4. And they were told not to harm the grass of the earth, or any plant, or any tree, except people who did not have the seal of God on their foreheads. The eighth Egyptian plague (Exod. 10:3–5) relates the destructive power of the locusts that devoured everything that was growing in the fields and stripped bare the trees (Joel 1:4, 6 7). So they deprive both people and animals of their food supply. But the locusts in this verse are entirely different: " they come forth out of the infernal smoke that arises from the Abyss; " they do not devour the green grass, plants, and trees; " they attack people who are not part of God's kingdom; " they strike the ungodly with the stings of scorpions. Thus, the context itself forces the interpreter to explain the word locustsnot literally but figuratively. These creatures coming forth from hell are demonic in appearance and action. But they can function only when God grants them power to sting like [Greek] -2 _ftnref9 ([Greek] and they must do what God tells them, namely, to attack those people who lack his seal on their foreheads (compare the parallel in 7:3b). Not Satan but God is in charge, for he grants authority and sets its limits, and at the same time he protects his own people from spiritual harmEzek. 9:4, 6). The sting of a scorpion is extremely painful but not necessarily fatal to humans. Henry Barclay Swete observes: The scorpion takes its place with the snake and other creatures hostile to man, and with them symbolizes the forces of spiritual evil which are active in the world. [Greek] -2 _ftnref10 [Greek] In both Old and New Testaments, scorpions and serpents are mentioned togetherDeut. 8:15; Luke 10:19; and Sirach 39:30 . Who are these scorpions? The context of this chapter shows that we should not equate them with human beings but rather with demons. They are released from the Abyss when God gives Satan or a demonic underling permission to open this pit. And they can harm only those people who do not have God's seal on their foreheads. They strike those who love darkness instead of light, who have come to know the truth but reject it, and who willfully serve the evil one. They attack those people whom God has abandoned and given over to their sinful desires (Rom. 1:21, 24, 26, 28). 5. And they were given power not to kill them, but to torture them for five months, and their torment was like the torment of a scorpion when it strikes a man. 6. And in those days people will seek death and will not find it. And they will long to die and death flees from them. These demons receive authority to torture human beings but not the power to kill. Once again the text clearly indicates that God is sovereign. We are reminded of God's permitting Satan to strike Job's flesh and bones but requiring him to spare his life. God set limits to Satan's power (Job 2:4 6). Not God but Satan is responsible for the evil in this world; yet God uses Satan's wickedness to punish recalcitrant sinners and call them to repentance (v. [Greek] -2 _ftnref11 [Greek] Torture can be experienced physically or mentally. The centurion implored Jesus to heal his servant who was paralyzed and in terrible suffering (Matt. 8:6); Peter writes that Lot was tormented in his soul because of the lawless lives of the people in Sodom (2 Pet. 2:8). Also the demons themselves expressed fear of being tormented by Jesus in anticipation of the appointed time of torture (Matt. 8:29; Mark 5:7; Luke 8:28). In the Apocalypse, however, the verb and the noun torturerefer to divine judgment as a consequence of sin. John compares this acute torment to that of the scorpion's sting. The demons are given power to afflict human beings for a period of five months. The life span of locusts coincides with the length of the growing season in Israel, from April to September. Here it points to a period of a relatively short duration, for the number five in the context of the decimal system is used as a round number. There is no clear evidence that this number should be given any symbolical meaning in the N[ew] T[estasment]. [Greek] -2 _ftnref12 [Greek] addition, the expression five monthsrecurs in verse 10 with the same meaning. The agony that people endure when they are stricken by a scorpion is so intense that they long to die but are prevented from doing so. Job speaks of people who long for death that does not comeJob 3:21; see 7:15 , and the Lord God speaks of the survivors of the nation Judah who will prefer death to life (Jer. 8:3). Day after day they long for death to end their physical and even mental misery; instead they see that death eludes them. Worse than any wound is to wish to die and yet not be able to do so, is the lament of the Latin writer Cornelius [Greek] -2 _ftnref13 [Greek] These people are unable to die, not because of their inability to commit suicide but because the demons have been told not to kill them. R. C. H. Lenski perceptively writes, The idea that the unsealed, ungodly, deluded might kill themselves is foreign to the picture. It is a well-known fact that despite all their wishing to be dead, when the most painful curse of their delusion strikes them like scorpion stings, the ungodly never have the courage to commit mass suicide. [Greek] -2 _ftnref14 [Greek] The demons, lacking the power to kill, continue to vex the body and mind of the sufferers and drive them to utter despair. By contrast, the followers of Christ have the seal of God on their foreheads and are safe. They have no fear of death, for even though they long to be with the Lord, they make it their goal to please him as long as they are on this earth (2 Cor. 5:8–9; Phil. 1:23–26). They are protected by the Lord himself, who has given his angels charge over them. Greek Words, Phrases, and Constructions in 9:1–6 Verses 1 2 [Greek] the perfect active participle of the verb [Greek] (I fall). The perfect tense shows action that took place in the past with lasting significance for the present, illustrated by the phrase out of the sky to the earth. In addition to the motion of falling, there is also the implied moral fall of the angel. [Greek] the Hebrew text of the Old Testament uses (th�mPs. 107:26), which in the Septuagint appears as [Greek], which means without depth or [Greek] -2 _ftnref15 [Greek] The adjective [Greek] (deep) functions as a noun because it lacks the term [Greek] (region); the prefix [Greek] is a privative. Apocryphal literature also mentions the Abyss as the place where Satan and his followers are kept1 Enoch18.12 16; 21.7–10; 108.3–6 . Verse 4 [Greek] this construction serves as the subject of the verb [Greek] (it was told [to them [Greek] -2 _ftnref16 [Greek] After the conjunction [Greek] the future indicative occurs, but in some manuscripts the aorist subjunctive. The writer often uses the future indicative (see v. 5 where [Greek] is followed by the future passive [Greek]), which varies little from the aorist subjunctive. This causes him to write [Greek] (twice) instead of [Greek], needed for the subjunctive. Verse 6 [Greek] the future tense with two other verbs (to findand to long) appears three times in verse 6 in a progressive sense: will be seeking, etc. The emphatic negative [Greek] means in no way. It is impossible for them to find death. The present tense [Greek] (flees) is to be preferred to the future tense [Greek] (will flee). b. The Locusts 9:7–12 John presents a vivid description of the locusts that must be understood in its entirety. He makes it clear that the word locustsshould not be taken literally but symbolically, for these creatures " have the power and grace of horses " appear with the intelligence of human faces " show charm with feminine hair but ferocity with lion's teeth " come with armored protection ready for battle " sting with the tails of scorpions In the words of an Arabian proverb: Locusts have the thigh of a camel, legs of an ostrich, wings of an eagle, breast of a lion, and a tail like vipers. [Greek] -2 _ftnref17 [Greek] Here is a multifaceted symbol depicting demonic creatures seeking to wage war and overpower anyone and anything in their way. 7. And the appearance of locusts was like horses prepared for battle, and on their heads were something like crowns of gold. And their faces were like human faces, 8. and they had hair like hair of women, and their teeth were like those of lions. John partially borrows the imagery from the prophecy of Joel, who compares an invasion of locusts to a mighty army that destroys everything in its path. Indeed, this prophet writes that locusts have the appearance of horses, gallop like cavalry, resound with the noise of chariots, charge like warriors, and march straight ahead (Joel 2:2 11). Elsewhere the horse is compared to a locust (Job 39:20). This is the scene of battle that locusts wage on the ground by devouring the plant world and consequently rob the food supply of humans and animals. But John uses the imagery to depict symbolically the spiritual battle that demons wage against the human race. The demons released from the pit of the Abyss and coming forth out of billows of smoke have been given terrifying destructive powers. They are ready for battle and certain of victory; that is, John employs the symbol of horses prepared for battle with something like crowns exhibiting a golden appearance to mark impending triumph. The crown of gold serves as a parody of the golden crown on the head of Jesus the Son of Man (14:14). The locusts appear with (human faces, indicating intelligence, sagacity, and discernment. They are demonic creatures with the mental power of rational beings to inflict untold misery on those people who rebel against their Lord and MakerRom. 1:21). They purpose to delude the people who do not serve and worship him. They project demonic evil with a human face that is turned away from and is therefore without God. John writes the phrases hair of womenand teeth like those of lionsto express figuratively demonic deception on the one hand and ferocious attack on the other. Female hair is pleasing to the eye; the contrast between its charm and the ferocity of the teeth is striking in its symbolism. The teeth of lions symbolize savagery and cruelty to satisfy a voracious appetite, for Satan and his demonic forces seek to entice human beings and ultimately destroy them. Once again, John relies for this symbolism on the prophecy of Joel, A nation has invaded my land, powerful and without number; it has the teeth of a lion, the fangs of a lioness (1:6). Yet the demonic creatures in John's apocalyptic vision have not been given authority to kill but to torture unbelievers for a specified duration of five months (vv. 5, 10). 9. And they had breastplates like the breastplates of iron, and the sound of their wings was like the sound of many chariots with horses racing into battle.10. And they had tails and stings like scorpions, and in their tails they had power to harm people for five months. a. They had breastplates like the breastplates of iron. These plates covered the front of ancient warriors much the same as bulletproof vests cover police officers today. An Aramaic commentary on the prophecy of Nahum 3:17 has an expanded reading, Behold, your plates gleam like the locust. These words compare the iron breastplates of the Assyrian warriors, who were known for their inhuman cruelty, to the scaled breastplates of the [Greek] -2 _ftnref18 [Greek] The text calls attention to physical warfare, which I interpret as spiritual combat. The figurative presentation of these demonic beings points to their invincibility. No one on earth can rise up against these evil attacks that are designed to inflict untold harm on the human race. Only those people who have the seal of God on their foreheads are able to withstand the furious attacks of these monsters. Nonetheless, not even the holiest saint on earth can destroy a fallen angel, for as immortal beings they are invulnerable to ultimate destruction and death. b. The sound of their wings was like the sound of many chariots with horses racing into battle. John borrows his imagery from Joel's prophecy that compares the whirring sound of the wings of locusts in flight to horses that gallop along like cavalry (Joel 2:4). The thundering hooves of horses and the whirring wheels of chariots in ancient days turned the tide of battle when they outnumbered those of their [Greek] -2 _ftnref19 [Greek] Here the innumerable locusts representing demonic forces are sure of their victory. The reference to the sound of battle should be interpreted not literally but symbolically. It depicts an imminent battle that fills human hearts and souls with unspeakable dread and fear. c. And they had tails and stings like scorpions, and in their tails they had power to harm people for five months. The verbal picture is that of horses followed by chariots with whirring wheels to harm hapless opponents. Similarly a scorpion takes hold of its prey and then with its tail administers a poisonous strike. As the chariot is the appendage to the horse so the tail is the appurtenance of the [Greek] -2 _ftnref20 [Greek] In slightly different wording, John repeats what he wrote in verse 5, And they were given power not to kill them, but to torture them for five months, and their torment was like the torment of a scorpion when it strikes a man. The sting of a scorpion usually does not kill a person but causes excruciating pain for a limited period. By repeating the same thought, John stresses the gravity of the attack. He indicates that the torment caused by demonic creatures is temporary. He mentions five months to convey a period of short duration. 11. They had a king over them, the angel of the Abyss; his name in Hebrew was Abaddon, and in Greek Apollyon. The meaning of the text is clear, for locusts have no king, as the writer of Proverbs 30:27notes. But demons pay allegiance to Satan, whom Jesus calls prince of this world and whom Paul identifies as ruler of the kingdom of the air. [Greek] -2 _ftnref21 [Greek] Here the angel is either Satan or a demonic figure who represents the devil. He is called the destroyer in both Hebrew and Greek. The New Testament assigns many names to Satan: devil, tempter, enemy, adversary, serpent, dragon, deceiver, accuser, evil one, Beelzebub, Belial, [Greek] -2 _ftnref22 ([Greek] The Hebrew name Abaddonand the Greek name Apollyonmean the same thing: DestroyerJob 26:6; 28:22; Ps. 88:11; Prov. 15:11). Satan appointed himself as ruler; here he either functions as king over demons or he has delegated an underling to be called king and destroyer. The evil one rules all those people who do not have the seal of God on their foreheads; they are called children of the devil (1 John 3:10). This demonic figure called Destroyer is the exact opposite of the one who is called Savior. Why John used both the Hebrew name and the Greek name is difficult in determine. Some scholars say that he wrote the name Apollyon as a variation of the god Apollo, whose symbol was a locust. There maybe a punning dig at claims of Nero and Domitian to be incarnations of Apollo. [Greek] -2 _ftnref23 [Greek] However, it is more prudent to assert that John's focus is on the spiritual destroyer, Satan or his minion, than on a veiled reference to an earthly despot, Nero or Domitian. 12. The first woe has come. Look, still two more come after these things. John states that there are three woes, of which the first two are explained in this chapter. That is, the first woe relates to the locusts that have come to torment the people (vv. 1 11), and the second woe comprises the rest of chapter 9. I interpret 10:1 11:13 as a parenthesis, so that the text of 11:14 marks the conclusion of the second woe, The second woe has come. Then John writes that the third woe is coming soon. The three woes succeed one another in increasing intensity: the first woe follows the sounding of the fifth trumpet. It relates the release of demonic forces that are empowered to harm but not to kill for a specified duration. The second woe occurs when the sixth trumpet is blown. It reports that four angels are released to kill a third of the human race by fire, smoke, and sulfur. The calamities that occur are designed to bring the human race to repentance and faith in God; they call the people to change their sinful ways by turning back to God. These two woes also instruct the saints to observe the signs of the time, for the end is imminent. The third woe introduces God's judgment of the dead (11:15b 19). Greek Words, Phrases, and Constructions in 9:7–12 Verse 7 [Greek] notice the words that indicate an approximation to the real thing: something like ([Greek]), and similar to ([Greek]). The demonic forces exhibit imitation crowns, gold, and human faces. In the same way, Paul speaks of masquerades that Satan uses to deceive the people (2 Cor. 11:14). Verses 8 9 [Greek] the imperfect tense at the beginning of both verses is descriptive: they had. The imperfect is here a sort of moving panorama. [Greek] -2 _ftnref24 [Greek] Nonetheless, the next two verses (vv. 10, 11) have the present tense [Greek]. The present tense is used to elicit vividness in the writer's description. Verse 10 [Greek] this is a telescoped sentence that with supplied brackets reads tails like [tails] of scorpions and stings [like stings of scorpions]. [Greek] the noun with definite article is not contrasted to angels or animals but refers to humanity in general. Throughout the Apocalypse the term conveys a universalistic sense (e.g., 8:11; 9:6, 10, 15, 18, [Greek] -2 _ftnref25 [Greek] Verse 11 [Greek] this noun without the definite article is the direct object of the verb to have. Although the translation is they have a king, the lack of the definite article may indicate the absoluteness of this office, namely, king of demons. Verse 12 [Greek] should these words with or without the conjunction [Greek] form the beginning of verse 13, as is evidenced in a number of minuscule manuscripts? The harder reading places these two words at the end of verse 12 and is adopted, even though John nearly always places them at the beginning of a [Greek] -2 _ftnref26 [Greek] 7. The Sixth Trumpet 9:13–21 The calamities affecting the world and the human race increase in intensity with the sounding of each successive blowing of a trumpet. In this segment, John reveals that a war will take place that has no parallel in the annals of human history. Calls for repentance go unheeded and God's revelation is deliberately rejected, so that a terrifying war ravages mankind as an outcome of divine wrath. The difference between earlier world wars and this one is the magnitude with which hellish forces are unleashed and go unchecked. The powers of darkness rule supreme without any hindrance; they annihilate a third of the world's population. Demons inspire people to destroy fellow human beings with the most horrible weaponry at their disposal. Treaties and conventions that have served as barriers are ignored. This is God's judgment on a world that has abandoned him and his Word. a. A Divine Command 9:13–16 13. And the sixth angel blew the trumpet. And I heard a voice from the horns of the golden altar before God, 14. saying to the sixth angel, the one holding the trumpet, Set free the four angels that are bound at the great river Euphrates. a. Observations.Foremost, we see the parallel of the sixth angel blowing the trumpet to release four angels at the great river Euphrates and the sixth angel pouring out his bowl on the great river Euphrates (16:12). In addition, as the sixth trumpet reaches the climax of afflictions, so the opening of the sixth seal proved to be climactic (6:12–17). Here is explicit evidence of the parallelism that pervades the entire Apocalypse. Next, some translations add the number fouras a qualifier of horns in the first part of the second sentence: the horns of the golden altar. [Greek] -2 _ftnref27 [Greek] The addition of this number may be attributed to the parallel in the expression four angels (v. 14), or a scribe may have accidentally omitted it. Greek manuscripts are equally divided on this matter, so the choice is arbitrary; its inclusion or exclusion does not affect the message of the [Greek] -2 _ftnref28 [Greek] Last, the voice that speaks from the golden altar to the sixth angel blowing the trumpet is an answer to the prayers the saints in heaven and on earth have presented to God (6:9–10; 8:3–5). None of the other angels with trumpets receives such a direct communication from the presence of God himself. b. Interpretation.And I heard a voice from the horns of the golden altar before God. Even though John mentions God's name, he notes that the sound is coming from the altar, namely, the very presence of God. Thus, he avoids referring to God but reverently says that the voice originates from the golden altar. John used a similar method of indirect identification for Jesus when he called him the voice like a trumpet (1:10). And in 6:6 the voice coming from the midst of the four living creatures appears to be the voice of either the Lamb or God (compare 10:4, 8; 11:12). Swete comments that the voice is that of either the angel with the golden censer or represents the prayers of the saints (8:4 [Greek] -2 _ftnref29 [Greek] Yet all the prayers of the saints come together before the Lord, who now responds to them with one voice. Is this the voice of an angel or of God? Jewish tradition taught that an angel served God as an intermediary in conveying his word. Stephen, Paul, and the writer of Hebrews circumscribe the voice of God that utters the Ten Commandments at Mount Sinai; they state that the Law was given by angels (Acts 7:53; Gal. 3:19; Heb. [Greek] -2 _ftnref30 ([Greek] Nevertheless, the introduction to the Decalogue reads, And God spoke all these wordsExod. 20:1). We surmise that John likewise circumscribes the voice of God by leaving the impression that an angel spoke on God's behalf. The horns of the altar are not those of the altar outside the tabernacle or temple but of the altar of incense in front of the Most Holy Place. This altar was overlaid with gold (Exod. 30:1–6; 37:25–28). It was constructed according to the heavenly pattern Moses received from God on Mount Sinai (Exod. 25:9, 40; Heb. 8:5). In the Apocalypse, this altar serves as a place where the saints slain for the word of God plead with their sovereign Lord to avenge their blood (6:9–10). From this altar the smoke of incense mingled with the prayers of the saints rises up to God (8:4), and from this altar commands are given to commence the harvest that ushers in the end of the age (14:18–19). c. Instruction.[The voice was] saying to the sixth angel, the one holding the trumpet, Set free the four angels that are bound at the great river Euphrates. The sixth angel receives a command to release four angels. There is no indication that these four angels should be linked to those standing at the four corners of the earth (7:1). Here the angels are bound at the great river Euphrates, but in 7:1 the four angels hold the four winds of the earth. We face the question of whether the angels that are bound are good or [Greek] -2 _ftnref31 ([Greek] We read that they are to be set loose, so that the plagues God has ordained to punish the godless may take effect. The fact that they are bound, which in the Greek is in the perfect tense to denote a lapse of time, signifies evil angelsJude 6). When they are released, the plagues that they have held in check are set in motion: the plagues of fire, smoke, and sulfur that will kill a third part of the human race (v. 18). The expression the great river Euphratesoccurs several times in the Old [Greek] -2 _ftnref32 ([Greek] It marked the boundary of the Promised Land that was not realized until the reign of King Solomon1 Kings 4:21). In another century, it marked the eastern limit of the Roman empire. Nevertheless, when the name Euphrates occurs in a chapter filled with symbolism, it is wise to affirm that next to a literal reading there is room for a figurative version. The name marks the boundary between good and evil, between the kingdom of God and that of Satan. The psalmist notes that the messianic kingdom fulfilled in Christ extends from the river Euphrates to the ends of the earth. And the effect of his rule makes the desert tribes to bow before him (Ps. 72:8–9). Even the nations Assyria and Babylonia, which in the Old Testament era were the enemies of God's people, are subject to Christ. The text reveals that when the four angels are released at the great river Euphrates, all hell breaks loose in a worldwide war. In Old Testament times, God used this river figuratively to overrun the land of his people with their enemies (Isa. 8:7 [Greek] -2 _ftnref33 ([Greek] He now commands the sixth angel to set free the four angels which have been bound and thus rendered unable to stop the march of the gospelMatt. 24:14) When the moment comes for their release, evil forces are loosed against a world that has forsaken God and his Word. We can be sure that the forces of the Antichrist are also pitted against the citizens of the kingdom of heaven, even though they bear God's seal and receive his spiritual protection (vv. 4 5). Jesus said that if the days of great distress were not shortened, no one would survive. But for the sake of the elect those days will be shortened (Matt. 24:22). 15. And the four angels were set free, they who were prepared for the hour, day, month, and year to kill a third of the people. 16. And the number of the horsemen was two hundred million. I heard their number. The passive construction of the verb to set freemeans that God is the agent who commands the release of these four angels. The number four signifies worldwide impact, as is evident from the destruction that these angels induce: a third part of the world's population perishes. This is a picture of a war that encompasses the entire world as it faces God's judgment. All along God had kept in check the forces of global destruction of humanity, albeit he had sent calamities on a third of the earth, trees, the creatures of the sea, the ships, the waters, and the heavenly bodies (8:7–12). He also increases the intensity of his judgments. Following the opening of the fourth seal, Death and Hades are given authority over the fourth partof the earth to kill with a sword, and famine, and disease, and by the wild beasts of the earth (6:8, emphasis added). But now we read that a third part of the earth's population is slain. To be precise, after the plagues that affect a third of creation, God releases a plague on ungodly people. This scourge is so severe that these people long to die but cannot because death slips away from them. Then as a result of the next plague a third of mankind perishes. God releases four angels who were ready and equipped with instruments to execute their horrifying task. John even mentions the exact time for which they have been prepared: the hour, day, month, and year. This means that God determines the exact moment and extent of the chastisement he metes out on one third of the human race. He sets the very hour of the plague. He also makes it known that this devastation on humanity is not for a fleeting moment but will last for the duration he has decided in his wisdom. A global war breaks out in which both the godly and ungodly are involved to the point that one third of the world's inhabitants die. God uses war as an instrument to warn the ungodly to repent, yet countless multitudes refuse to heed God's warning. John writes, And the rest of the people, those who were not killed by these plagues, did not repent (v. 20). He depicts warfare in terms of his day with horsemen, namely, troops of [Greek] -2 _ftnref34 [Greek] He specifies that their number is two hundred million; and he adds that he heard this number mentioned. In other words, it came to him from an outside source and not necessarily from seeing them (v. 17). John describes the number of angels as myriads of myriads and thousands of thousands (5:11), which amounts to an incalculable number. Similarly, 200 million (200 x 1000 x 1000) is an overwhelmingly large number of troops amassed against humanity. [Greek] -2 _ftnref35 [Greek] The Old Testament speaks of God's heavenly hosts of angels as numbering tens of thousands and thousands of thousands (Ps. 68:17; and see Dan. 7:10). In the Old Testament passages, the subject is God's angels, but here it is mounted troops. Greek Words, Phrases, and Constructions in 9:13–16 Verse 13 [Greek] the number one is best translated as an indefinite article (see 8:13; 18:21; 19:17), yet the singleness of the voice that speaks in answer to the multiplicity of prayers (8:3) should not be minimized. [Greek] &[Greek] &[Greek] with the triple use of the definite article preceding three nouns, John seems to indicate that the voice comes from the very presence of God (8:3 also features the definite article [Greek] three times). [Greek] with the dative case, this preposition has a locative meaning, at the great river. Verse 15 [Greek] the preposition governs the accusative case of the four successive nouns ([Greek], [Greek], [Greek], [Greek]). One definite article precedes all four nouns to indicate one group of nouns specifying a moment in time. Verse 16 [Greek] followed by the accusative case [Greek] denotes that John both heard and understood the significance of the number. b. A Descriptive Vision 9:17–19 In the preceding section, John describes what he heard: the sound of a trumpet blown by an angel; a voice coming from the golden altar; the command to release four angels; and the number of the mounted troops. Now he describes in detail what he saw: the color of breastplates; the appearance of the horses; the killing of a third of humanity; and the power of these horses. 17. And thus in my vision I saw the horses and their riders. They had breastplates that were colored as fiery red, hyacinth blue, and sulfur yellow. The heads of the horses were like heads of lions, and out of their mouths came forth fire, and smoke and sulfur. Steeped in the Old Testament, John writes, In my vision I saw, employing vocabulary taken from Daniel 7:2; 8:2. He uses this phrase only here in the Apocalypse apparently to stress the contrast between having heard the number of the riders on horses and now seeing [Greek] -2 _ftnref36 [Greek] He wishes to convey a full account of what he heard and saw, because the multitude of horsemen portended nothing but fear and terror to an unrepentant world. John writes that they had breastplates that were colored as fiery red, hyacinth blue, and sulfur yellow. [Greek] -2 _ftnref37 [Greek] The sequence of the Greek text indicates that the description of breastplates qualifies the riders and not the horses, even though in ancient warfare horses at times were also shielded with metal armor in the form of links and plates. The colors of these breastplates are illustrative: red refers to fire, blue to the hyacinth plant, and yellow to sulfur. The Septuagint mentions the expression (hyacinthin connection with a dye that was used to give a blue color to fine linen and the curtain of the tabernacleExod. 26:1; 27:16; 28:8). Swete notes that the expression doubtless meant to describe the blue smoke of a sulfurous flame. [Greek] -2 _ftnref38 [Greek] The descriptions match the fire, smoke, and sulfur in the next line and are repeated in connection with the three plagues (v. 18). After describing the riders, the author writes about the heads and mouths of the horses: The heads of the horses were like heads of lions, and out of their mouths came forth fire, and smoke and sulfur. Comparing the horses heads to those of lions, John depicts ferocious destructiveness. The description of fire, smoke, and sulfur coming forth from their mouths fits the ancient stories of dragons spewing forth fire. The flow of these three elements is portrayed as one continuous stream of devastation. This picture evokes terror and represents evil stalking the globe with brute force. The horses and their riders are controlled by demonic beings that are bent on causing death and destruction. 18. As a result of these three plagues a third part of mankind was killed by the fire, smoke, and sulfur that came out of their mouths. 19. For the power of the horses was in their mouths and in their tails, and their tails were like snakes. They had heads and with them they inflict harm. Here is an interesting poetic layout of verses 17b and 18 in a chiastic [Greek] -2 _ftnref39 [Greek] 1 from their mouths From these three plagues a third of humanity from the fire and smoke from their mouths John enumerates the three plagues that destroy a third of the human race (v. 15); they are fire, smoke, and sulfurdischarging from the mouths of devilish monsters. These three natural elements are symbols that represent war, desolation, and destruction. First, the Old Testament teaches that fire refers to war, for burning a city with fire was a basic principle of ancient total warfare. [Greek] -2 _ftnref40 [Greek] Next, the fire of warfare includes the smoke that obscures the light of the sun, pollutes the air, and suffocates every being that has breath. In the Old Testament, smoke is a manifestation of God's fierce wrath directed against his enemies (Judg. 20:40; 2Sam. 22:9; Ps. 18:8; Isa. 30:27). Last, sulfur, also known as brimstone, in Scripture represents God's punishment of the wicked, as is clearly seen in the destruction of Sodom and Gomorrah (Gen. [Greek] -2 _ftnref41 [Greek] When deposits of sulfur begin to burn, toxic gasses are released, especially in volcanic eruptions. A combination of hot lava and burning sulfur results in painful agony and death for all those in its destructive [Greek] -2 _ftnref42 [Greek] The writer relates that the power to kill human beings resides in both the front and the back of the horses, that is, in their mouths and tails (compare v. 10). Their mouths figuratively spew forth fire, smoke, and sulfur, while their tails resemble snakes that bite. John does not say that the riders of these horses kill human beings, but that the horses have that power. The text, then, is highly symbolic, so that we have to think in terms of demonic forces that are given authority to kill God's adversaries. With both heads and tails, these demons inflict untold harm. c. Refusing to Repent 9:20–21 20. And the rest of the people, who were not killed by these plagues, did not repent from the works of their hands or stop worshiping the demons and the idols made of gold, silver, bronze, stone, and wood. These idols are not able to see, hear, and walk. These two verses serve as a brief summary of the catastrophes God has sent, including calamities in both nature and warfare. The word plaguesin the Greek text conveys the sense of God administering blows. Even though plagues destroy a third of the world's inhabitants, survivors appear to become inured to the repeated calamities. If terms like tidal wave, earthquake, genocide, and ethnic cleansingbecome common expressions, the population at large begins to take them in stride and refuses to consider the impact and message they convey. God uses these disasters to call human beings to their senses and does not limit adversities to those resulting from armed conflict. These concluding verses relate not to God's people but rather to unrepentant sinners. This passage, therefore, emphasizes not adversities but recalcitrant unbelievers. In spite of the traumatic loss of life, the rest of humanity refused to repent from the works of their hands. This is not because God had not given them time and reason for repentance. For example, Jesus told the church of Thyatira that he had given the prophetess Jezebel time to repent, but she does not want to repent from her fornication (2:21). Likewise the people on whom God's wrath was poured out cursed God's name and refused to repent (16:9, 10). God employed plagues to cause people to change their ways and convert; instead they repudiated him. What are the works of their hands that the unbelievers refused to abandon? They are worthless handmade idols of gold, silver, bronze, stone, and wood (Jer. 1:16; 16:19–20; Dan. 5:23; Mic. 5:13). Westerners do not typically worship images of the Buddha or other gods, but the idols of material possessions, especially money (Matt. 6:24; Luke 16:13), are omnipresent as visual images of false gods. The psalmists eloquently attest to the impotence of false gods: They have mouths, but cannot speak, eyes but they cannot see; they have ears, but cannot hear, noses, but they cannot smell; they have hands, but cannot feel, feet, but they cannot walk; nor can they utter a sound with their throats. Ps. 115:5–7; see also 135:15–17 Paul notes that to worship idols is the equivalent of worshiping demons. Idols embody the concept of worshiping demons that demand unquestionable devotion. The Song of Moses records these words about Israel's relation to God: They made him jealous with their foreign gods and angered him with their detestable idols. They sacrificed to demons, which are not GodDeut. 32:16 17a . An idol made of gold, silver, bronze, stone, and wood is and remains a dead object, but demons persuade people to worship it (1 Cor. 10:20). Hence, presenting homage to an idol is the same as professing allegiance to demons, and demons promote not the well-being of their devotees but their destruction. They induce the idolaters to transgress God's commandments. 21. And they repented not from their murders, their witchcraft, their fornication, and their thefts. Idolaters daily witnessed death and destruction as reminders that penalties inevitably follow the transgressing of divine commandments. In a direct affront to God, they served idols. They committed murder, witchcraft, adultery, and theft sins perpetrated against society. These sins violate the Decalogue: not to serve other gods and make idols; not to kill; not to commit adultery and fornication; and not to steal (Exod. 20:3–4, 13 15). Throughout the Old and New Testaments, idolatry is mentioned repeatedly because it replaces the worship of God. Related to idolatry is the sin of magic spells and witchcraft, which are an abomination to the Lord God (Deut. 18:10–12). Indeed, God instructed Moses to put to death those who consulted soothsayers and those who practiced witchcraft (Exod. 22:18; Lev. 20:6, 27). Paul combines idolatry and witchcraft as works of the flesh (Gal. 5:20). And John lists sorcerers, fornicators, murderers, and idolaters among those who are consigned to everlasting doom (21:8; [Greek] -2 _ftnref43 [Greek] The people refused to repent and thus at the Judgment Day must take full responsibility for their deeds. Six trumpets, blown as warning signs of impending judgment, are designed to call sinners to repentance, conversion, and a new life. But when hardened sinners ignore the trumpet calls, they will be unable to blame anyone but [Greek] -2 _ftnref44 [Greek] The six trumpet sounds are preludes to the seventh, which records the song of the twenty-four elders representing the countless saints: And the time has come to judge the dead and to reward your servants the prophets, and the saints and those who fear your name, the small and the great, and to destroy those who are destroying the earth. (11:18) Greek Words, Phrases, and Constructions in 9:20–21 Verse 20 [Greek] these particles introduce the idea of conceived result. [Greek] -2 _ftnref45 [Greek] That is, if the people had repented, the result would have been a renouncing of the worship of demons and idols. The future [Greek] takes the place of the subjunctive, which is common in the Apocalypse. Verse 21 [Greek] magic potion, charm. [Greek] -2 _ftnref46 ([Greek] The fact that this noun occurs only here suggests that it is the original reading. Copyists would be more inclined to change it to the noun [Greek]. 5:20) than to let it [Greek] -2 _ftnref47 ([Greek] The derivative pharmacyis a link to the concept of drugs that induce magic spells. ) -2 _ftn1 1 S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 194. -2 _ftn2 2 Homer Hailey, Revelation: An Introduction and Commentary(Grand Rapids: Baker, 1979), p. 225. -2 _ftn3 3 See Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 185. -2 _ftn4 4 Consult Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation(Grand Rapids: Reformed Free Publishing Association, 1969), p. 312; Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 114; Henry Alford, James-Revelation, vol. 4, part 2 of Alford's Greek Testament(1875; reprint, Grand Rapids: Guardian, 1976), pp. 639–40; William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 120; Hailey, Revelation, p. 225. -2 _ftn5 5 Some scholars interpret the star to be a good angel in harmony with 10:1; 18:1; and 20:1. But Gregory K. BealeThe Book of Revelation: A Commentary on the Greek Text, NIGTC [Grand Rapids: Eerdmans, 1998], p. 492 aptly observes that no scholar has adduced one example where a fallen star metaphor is applied to a good angel. See also Otto Bücher, EDNT, 1:4; and consult Hans Bietenhard, NIDNTT, 2:205; Joachim Jeremias, TDNT, 1:9–10. -2 _ftn6 6 (By quoting Deut. 30:12–13, Paul contrasts heaven and its counterpart: Who will ascend into heavens? &Who will descend into the deep?Rom. 10:6–7). The deepis another word for Hades. -2 _ftn7 7 (Rev. 9:1, 2, 11; 11:7; 17:8; 20:1, 3. ) -2 _ftn8 8 James L. Resseguie, Revelation Unsealed: A Narrative Critical Approach to John's Apocalypse, BIS 32 (Leiden: Brill, 1998), p. 89. -2 _ftn9 9 The Greek verb edoth(was given) occurs numerous times in Revelation (e.g., 6:2, 4 [twice], 8, 11; 7:2; 8:3; 9:3, 5). The passive voice generally implies divine agency. -2 _ftn10 10 Swete, Revelation, p. 116; Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary(Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 109. David E. AuneRevelation 6 16, WBC 52B [Nashville: Nelson, 1998], p. 527 adds that scorpions, in this case demonic locusts, are able to intimidate and terrorize their victims. -2 _ftn11 11 Hendriksen, More Than Conquerors, p. 120. -2 _ftn12 12 Colin J. Hemer, NIDNTT, 2:689–90. -2 _ftn13 13 With thanks to William Barclay, The Revelation of John, 2d ed. (Philadelphia: Westminster, 1960), 2:62. -2 _ftn14 14 R. C. H. Lenski, The Interpretation of St. John's Revelation(Columbus: Wartburg, 1943), p. 292. -2 _ftn15 15 Thayer, p. 2. Also see Robert L. Thomas, Revelation 8 22: An Exegetical Commentary(Chicago: Moody, 1995), p. 28. -2 _ftn16 16 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 992. -2 _ftn17 17 R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 1:244. MounceRevelation, p. 189 presents a variation of this proverb: The locust has the head like a horse, a breast like a lion, feel like a camel, body like a serpent, and antennae like the hair of a maiden. See also Isbon T. Beckwith, The Apocalypse of John(1919; reprint, Grand Rapids: Baker, 1979), p. 562; G. R. Beasley-Murray, The Book of Revelation, NCB (London Oliphants, 1974), p. 162. -2 _ftn18 18 Robert P. Gordon, Loricate Locusts in the Targum to Nahum iii 17 and Revelation ix 9, Vetus Testamentum33 (1983): 338–39. -2 _ftn19 19 Compare Luther Poellot, Revelation: The Last Book in the Bible(St. Louis: Concordia, 1962), p. 127. -2 _ftn20 20 AlfordRevelation, p. 643 bases this observation on the genitives in verse 9, which literally reads, a sound ofchariots ofmany horses (i.e., the chariots are viewed as extensions of the horses). -2 _ftn21 21 (Eph. 2:2; see also John 12:31; 14:30; 16:11; 2Cor. 4:4; 1John 4:4; 5:19. ) -2 _ftn22 22 Compare Daniel P. Fuller, Satan, ISBE, 4:342; Hughes, Revelation, p. 111 SweteRevelation, p. 120 observes, It is unnecessary to enquire whether by Abaddon, the Destroyer, the Seer means Death or Satan. And see Thomas, Revelation 8 22, p. 38. -2 _ftn23 23 John P. M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 170; refer also to Aune, Revelation 6 16, p. 535; Beasley-Murray, Revelation, p. 162; Wilfrid J. Harrington, Revelation, SP 16 (Collegeville, Minn.: Liturgical Press, 1993), p. 110. -2 _ftn24 24 Robertson, Grammar, p. 883. -2 _ftn25 25 Richard Bauckham, The Climax of Prophecy(Edinburgh: Clark, 1993), p. 311. -2 _ftn26 26 For a detailed discussion see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), pp. 669–70. -2 _ftn27 27 NCV, NEB, NIV, REB, Peterson. See also the commentaries of Thomas, Lenski, Harrington, Beckwith. -2 _ftn28 28 Consult Metzger, Textual Commentary, p. 670. -2 _ftn29 29 Swete, Revelation, p. 120. -2 _ftn30 30 SB, 3:554–56; GreijdanusOpenbaring, p. 205 writes that the speaker is of the masculine gender as the participle legontashows and therefore refers to God. But the word angelosis also of the masculine gender. -2 _ftn31 31 AlfordRevelation, p. 645 comments that the question of good or bad angels does not enter in any way into consideration. -2 _ftn32 32 (Gen. 15:18; Deut. 1:7; Josh. 1:4. See also Gen. 2:14; Deut. 11:24; Rev. 16:12. ) -2 _ftn33 33 George Eldon Ladd, Commentary on the Revelation of John(Grand Rapids: Eerdmans, 1972), p. 136; compare Lenski, Revelation, p. 302, who does not call the Euphrates a geographical river or place but the fountain of world dominance. -2 _ftn34 34 Bauer, p. 380. -2 _ftn35 35 Resseguie, Revelation Unsealed, p. 61. Bauer (p. 199) interprets it as an indefinite number of incalculable immensity. LaddRevelation, p. 137 observes, It is difficult to believe that a literal number is intended. But in their respective commentaries, Thomas (p. 46) pleads for an exact number, and Walvoord (p. 166) notes that the literal interpretation is not impossible. -2 _ftn36 36 CharlesRevelation, 1:252 calls the last clause in verse 16 and the first clause in verse 17 a confused gloss. However, Greek manuscripts lend no support to this assertion. BeckwithApocalypse, pp. 567–68 calls the addition of the verb I sawsuperfluous. But Aramaic idiom demands the verb to see, in, for instance, I lifted up my eyes and saw. -2 _ftn37 37 See the NKJV, NJB, Cassirer. MLB, RSV, and NRSV use the word sapphireto describe the blue tint. Likewise M. Robert Mulholland Jr., Revelation: Holy Living in an Unholy World(Grand Rapids: Zondervan, Frances Asbury Press, 1990), p. 198. And William BarclayLetters to the Seven Churches[London: SCM, 1957], 2:65 calls it smoky blue. -2 _ftn38 38 Swete, Revelation, p. 123. -2 _ftn39 39 With thanks to Aune, Revelation 6 16, p. 540. -2 _ftn40 40 (Harold Van Broekhoven Jr., ISBE2:305. Consult Judg. 1:8; 9:49; 18:27; 20:48; 1Sam 30:1–4; 1Kings 9:16; 2Chron. 36:19; Jer. 17:27; 21:10; 22:7; 32:29; 43:12–13; 49:27; Amos 1:4 14; 2:2, 5. ) -2 _ftn41 41 (See Deut. 29:23; Job 18:15; Ps. 11:6; Isa. 30:33; Ezek. 38:22; Luke 17:29; Rev. 9:17–18; 14:10; 19:20; 20:10; 21:8. ) -2 _ftn42 42 HoeksemaBehold, He Cometh!pp. 328–30 interprets fire, smoke, and sulfur as symbols of war, famine, and pestilence respectively. He links fire to the second horseman representing war; smoke to the third horseman; and sulfur to the fourth horseman (6:3–8). However, from Scripture it is difficult to prove that smoke represents famine. -2 _ftn43 43 Consult Thomas, Revelation 8 22, p. 54. See also J. Stafford WrightNIDNTT, 2:558 , who comments that there has always been a magical tradition of herbs gathered and prepared for spells, and also for encouraging the presence of spirits at magical ceremonies. -2 _ftn44 44 BealeRevelation, p. 518 states that God's warning to the remaining unbelievers is not to accomplish actual repentance among the majority, since they did not have it in them, so to speak, to repent. Instead God demonstrates his sovereignty and his justice. -2 _ftn45 45 Robert Hanna, A Grammatical Aid to the Greek New Testament(Grand Rapids: Baker, 1983), p. 449; Robertson, Grammar, p. 998. -2 _ftn46 46 Bauer, p. 854. -2 _ftn47 47 Metzger, Textual Commentary, p. 670. 10. The Angel and the Little Scroll (10:1–11) Outline (continued) 8. Interlude (10:1 11:14) a. The Angel and the Little Scroll (10:1–11) (1) A Mighty Angel (10:1–4) (2) The Angel's Message (10:5–7) (3) The Scroll and Its Purpose (10:8–11) 8. Interlude 10:1 11:14 10 1 And I saw another mighty angel coming down from heaven clothed in a cloud. And the rainbow was on his head, and his face was like the sun, and his legs as pillars of fire. 2 And he held a little scroll, unrolled in his hand. He placed his right foot on the sea and his left on the land, 3 and he cried with a loud voice as a lion roars. And when he cried, the seven peals of thunder raised their voices. 4 And when the seven peals of thunder spoke, I was about to write, and I heard a voice from heaven saying, Seal the things which the seven peals of thunder said, and do not write them. 5 And the angel, whom I saw standing on the sea and on the land, raised his right hand to heaven. 6 And he swore by the one who lives forever and ever, who created heaven and the things in it, the earth and the things in it, and the sea and the things in it, and said, There will no longer be a delay. 7 However, in the days when the voice of the seventh angel is about to blow his trumpet, the mystery of God will be accomplished, as he proclaimed to his servants the prophets. 8 And the voice that I heard speaking with me again from heaven said, Go, take the scroll that is unrolled in the hand of the angel who stands on the sea and on the land. 9 And I went to the angel and asked him to give me the little scroll. And he said to me, Take it and eat it, and it will turn your stomach sour, but in your mouth it will be as sweet as honey. 10 And I took the little scroll out of the hand of the angel and ate it. And it was in my mouth as sweet as honey, and when I had eaten it, my stomach turned sour. 11 And I was told, You must prophesy again against many peoples and nations and languages and kings. a. The Angel and the Little Scroll 10:1–11 Once again, John writes an interlude, just as he did in chapter 7. After the sixth seal, he digresses to show the reader a picture of the saints in heaven. The sixth seal revealed the scene of unbelievers facing the wrath of God and the Lamb (6:15–17); the subsequent interlude of chapter 7 presented the saints in glory, who are sealed by God and are a prelude to the opening of the seventh seal (8:1). Similarly, the sounding of the sixth trumpet depicts the unbelievers who refuse to repent from their evil works, even though they have witnessed divine judgment in a series of plagues (8:6 9:21). But before the seventh trumpet sounds, John presents the saints on earth who are instructed to present the Word of God to the world. In short, this interlude of chapter 10 is not an interval of ease but a time to receive and proclaim the gospel. In the sequence of sevens (seals, trumpets, and bowls), there is an interlude after the sixth seal and the sixth trumpet, but not after the sixth bowl. This signifies that in addition to the church preaching the gospel to the world, there is nothing else believers can do as they wait for the consummation that ends in the final judgment. John presents a series of sevens in the context of seals, trumpets, and bowls that show progressive parallelism. These sets of seven reveal pictures within pictures that are neither rigorously contemporaneous nor successive. It is better to say that the sets of seven are realized both simultaneously and [Greek] -2 _ftnref1 [Greek] As the sets of pictures unfold, the focus on Christ's victory and Satan's defeat becomes increasingly clearer. These sets, each in its own way, point to the consummation. John hears a voice from heaven saying, Seal the things which the seven peals of thunder said, and do not write them (v. 4). As elsewhere in the Apocalypse, he couches the vision in the language of the Old Testament, taking some words from Daniel's prophecy. Daniel is told to seal up his visions because they pertain to the future (Rev. [Greek] -2 _ftnref2 [Greek] Likewise John's visions become reality when God's time has come. The reading a breath of life from God entered them, and they stood on their feet (11:11) seems to echo Ezekiel 37:10, and breath entered them; they came to life and stood up on their feet. [Greek] -2 _ftnref3 ([Greek] The angel's instruction to have John eat the little scroll, which tasted like honey, echoes the Psalms and the ProphetsPs. 19:10; 119:103; Jer. 15:16; Ezek. 2:8; 3:3–13). What is the meaning of the expression (little scroll?There are some interpreters who state that the expression refers to the scroll that the Lamb took from the right hand of GodRev. 5:1–9). They point out that here the adjective littlehas lost its meaning since in the Greek the word scrollis itself a diminutive. Indeed, some examples prove that a diminutive at times loses its [Greek] -2 _ftnref4 [Greek] The context of this chapter shows that John sometimes uses the terms scrolland little scrollinterchangeably (see vv. 2, 8, 9, 10). These interpreters conclude that the two words signify the same thing and that not much weight should be placed on a distinction between the scroll in 5:1–9 and the littlescroll in 10:2, 9 [Greek] -2 _ftnref5 [Greek] But is it John's intention to identify the two scrolls mentioned in chapters 5 and 10? We note that in regard to these words John makes a few distinctions. First, he writes the term bookin the phrase the book of life, which book contains the names of God's people (3:5; 20:15). He seems to convey the idea that this is an all-inclusive volume. Next, he pens the word scrollfor the volume that is so full that it has writing on the inside and on the back (5:1). With this term, he appears to say that the scroll is of considerable length. Third, when he uses the expression little scroll, he calls attention to an unsealed roll lying open in the hand of an angel (10:2). By contrast, the scroll that the Lamb took from the hand of God was sealed with seven seals. Fourth, if the two scrolls were the same, we would have expected John to add the definite article before the word scrollto alert the reader to the previous references in chapter 5, which is not the case in 10:2. Then in 10:8 the definite article appears referring to [Greek] -2 _ftnref6 [Greek] From an exegetical perspective, the arguments against identifying the two scrolls are [Greek] -2 _ftnref7 [Greek] This little scroll links chapters 10 and 11. Its content seems to be the gospel that the church proclaims to the world (11:3–7). The church must prophesy God's word and the testimony of Jesus, which is exactly the reason that John is on the island of Patmos (1:9). In obedience to Jesus mandate to be witnesses before the end comes (Matt. 28:19–20), this gospel must be proclaimed to many peoples, nations, languages, and kings ([Greek] -2 _ftnref8 [Greek] The task of the two witnesses, namely the church, is to proclaim the message of salvation in a hostile world (11:3). The period during which this message is preached relates not to the time of the last trumpet, as many have held, but to the entire period with which this book is concerned. [Greek] -2 _ftnref9 [Greek] (1) A Mighty Angel 10:1–4 1. And I saw another mighty angel coming down from heaven clothed in a cloud. And the rainbow was on his head, and his face was like the sun, and his legs as pillars of fire. When John writes that he saw another mighty angel, he is no longer in heaven but back on earth. He saw the angel coming down from heaven to earth and was standing on the sea and on the land (v. 5). Earlier John was in heaven observing a scroll in God's right hand and a mighty angel asking anyone who would be worthy to break its seals and open it (5:1–2). With a slight variation, the adjective mightyis used for the voice of an angel who had great authority (18:1 [Greek] -2 _ftnref10 [Greek] But what is the meaning of the adjective in this context? We are unable to identify the angel with Jesus Christ, for nowhere in this chapter do we read anything about worshiping or adoring him, which would be true for the Lord. The New Testament in general and the Apocalypse in particular do not call Jesus an angel. The writer of Hebrews teaches that angels are creatures in submission to Jesus. Indeed he says, For surely it is not angels he helps, but Abraham's descendants (2:16). Whereas Jesus is divine and human, angels are only spirits. Therefore, it stands to reason that if Jesus had been an angel, he would be expected to aid fellow angels. But this is not the case, for fallen angels cannot be redeemed; they are condemned and chained in the [Greek] -2 _ftnref11 [Greek] Also, this angel swears by the one who lives forever and ever (v. 6), which seems more appropriate for an angel than for Jesus. And last, to identify the angel with archangels (for instance, Michael or Gabriel) is only an [Greek] -2 _ftnref12 [Greek] John describes this angel as mighty because of the physical appearance of his head, face, and legs; this colossal figure stands on sea and land, and with his reverberating voice he reaches everyone in God's creation. In addition, he possesses the enormous power needed to execute God's purpose. There may be similarities between the portrayal of the mighty angel (vv. 1 6) and the description of the bronze statue of Colossus at Rhodes, an island to the southeast of [Greek] -2 _ftnref13 [Greek] This figure, erected about 280 b.c., reached a height of 105 feet (32 meters). But an earthquake more than fifty years later destroyed it, and thus the statue lost its significance. There is no indication that John thought of an icon dedicated to a sun god. This mighty angel comes directly from the presence of God and the Lord Jesus Christ. He is clothed in a cloud to demonstrate his eminence and majesty. Scripture speaks poetically of clouds as vehicles God uses to progress (Exod. 13:21; Deut. 33:26; Ps. 104:3; Isa. 19:1). So the Son of Man is coming with a cloud (Dan. 7:13and see Rev. 1:7; 14:14). Around the angel's head is a rainbow as a symbol of God's faithfulness to keep his covenant promises with his people (Gen. 9:12–16). This does not mean that God appears in the form of an angel but that God sent this angel as his messenger to communicate his sovereignty and his trustworthiness. The colorful rainbow results from a refraction of the brilliant beams radiating from the angel's face (Ezek. 1:28). As Jesus face was like the sun shining in its full strength (1:16), so the reference to the angel's face beaming like the sun means that the angel came from the presence of Jesus. While Jesus feet were like fine brass refined as in a furnace (1:15), the angel's legs are like pillars of fire. The description is meant to convey the magnitude and magnificence of the angel's appearance. The imagery of the angel's legs as pillars of fire refers indirectly to God's providential care. God protected the Israelites during chilly nights in the desert with the warmth and light from a pillar of fire, and with it he shielded them from the Egyptian army, thus showing his constant nearness and power (Exod. 13:21–22; 14:24). 2. And he held a little scroll, unrolled in his hand. He placed his right foot on the sea and his left on the land, 3. and he cried with a loud voice as a lion roars. And when he cried, the seven peals of thunder raised their voices. a. And he held a little scroll, unrolled in his hand. John again relies on the Old Testament for his descriptive material by turning to the prophecy of Ezekiel. The prophet writes that a hand, stretched out to him, held a scroll that was unrolled in front of him (Ezek. 2:9). Of significance is the term unrolled, which suggests that the volume is small in size so as to give the reader full view of the written message. John, therefore, qualifies the scroll with the adjective littleto convey the idea of a small papyrus roll. [Greek] -2 _ftnref14 ([Greek] The contrast between this scrap of paper and the scroll that was sealedRev. 5:1) is clear. The message of the sealed scroll revealed God's plan for the entire world throughout cosmic time from beginning to end. But the scrap of papyrus lying open in the hand of the angel is apparently a gospel message relating the testimony of Jesus. Although the text itself is brief, the context of this chapter and the next shed light on the significance of the little scroll. That is, after John consumes the booklet, he is told to prophesy (v. 11); similarly the two witnesses prophesied until they finished their testimony (11:3, 6, 7). b. The angel placed his right foot on the sea and his left on the land. Here is a picture of an angel that is colossal in appearance and controls God's creation on both sea and land. With a written message in hand, he takes possession of sea and land the sea comes first as being the greater of the two bodies. Note the repetition of the phrase standing on the sea and on the land (vv. 5 and 8). I do not think that the placing of the left foot on the land symbolizes something sinister and the right foot on the sea something blissful. Furthermore, there is no need to say that John wrote from his point of view on the island Patmos as he saw the angel's right foot on the Mediterranean Sea and his left foot on Asia Minor. The verse communicates the authority of this gigantic angel over both land and sea, for he comes with a message that proclaims salvation to those who obey and judgment to those who reject this message. c. And he cried with a loud voice as a lion roars. Once again John relies on Old Testament prophets. The wording roar as a lion comes from Hosea 11:10, where the Lord God roars to tell the Israelites who are scattered in various countries to return from exile. And Amos 3:8reads: The lion has roared who will not fear? The Sovereign Lord has spoken who can but prophesy? When the Lord roars from Zion, his people are warned of coming judgment should they fail to listen. Likewise, Jeremiah writes this word of prophecy: The Lord will roar from on high; he will thunder from his holy dwelling and roar mightily against this land. (Jer. 25:30; see Amos 1:2) Peter speaks descriptively about Satan going around like a roaring lion (1 Pet. 5:8). But here the picture refers to the voice of a mighty angel who calls out with such volume that his voice is heard throughout God's creation. In brief, the illustration of a roaring lion is a symbol of a sound that reverberates. d. And when he cried, the seven peals of thunder raised their voices. John writes poetic parallelism, in both the preceding line and this one. As the lion roars on the earth, so thunder rumbles in the sky. To give it special emphasis, he notes that there were seven peals of thunder. The number seven has no literal meaning but only symbolic significance. Seven stands for completeness, so that the noise of thunder is overwhelming to the people living on earth. Both the roaring of the lion and the peals of thunder induce fear and trepidation in the hearts of earth's inhabitants. John and his readers were familiar with one of the psalms of David that extols God's glory, majesty, and power. The voice of the Lord is over the waters; the God of glory thunders, the Lord thunders over the mighty waters. The voice of the Lord is powerful; the voice of the Lord is majestic (Ps. 29:3–4). John's allusion to Psalms 29is even more meaningful when we see that in this psalm David mentions the phrase the voice of the Lord seven times. Also, in the Apocalypse John repeatedly mentions thunder as a sign of the divine presence and judgment. [Greek] -2 _ftnref15 [Greek] But in Psalms 29and in Revelation the peals of thunder are not simply noise but articulate speech. 4. And when the seven peals of thunder spoke, I was about to write, and I heard a voice from heaven saying, Seal the things which the seven peals of thunder said, and do not write them. When Scripture uses the word thunder, nearly without exception it brings a message of divine power and judgment. In the Apocalypse thunder repeatedly accompanies divine activity and messages (e.g., 4:5; 6:1; 8:5; 11:19; 16:18). The noise of thunder is a symbol of judgment. Sevenfold thunderous noise comes to John in the form of spoken words, but we are not told what was said. I assert that John emphasizes the act of speaking and not the message it conveyed. And therefore, I assume that these spoken words differ from the message of the scroll (v. 2). The scroll contains a prophetic message, while the communication of the seven thunders cannot be made known. Even though John wishes to be obedient to the voice of Jesus who first called him to write (1:11, 19), he is now told by a voice from heaven not to do so. This voice speaking to him is perhaps the voice of Jesus Christ, who in the Apocalypse quite often addresses John (see 9:13–14; 10:8; 11:12). John says that he was about to write. While pen in hand ready to record, he hears a divine voice saying: Seal the things which the seven peals of thunder said. Words can be sealed when they are written down, but before the author begins to pen the words he is told to seal them. What precisely is the meaning of the command? This verse communicates that the words of the seven-thunder voice must not be revealed. And the reason that this action is even mentioned is to differentiate between the things that are sealed and those that are revealed (Deut. 29:29). We are not allowed to speculate and surmise what the message of the sevenfold thunder may have been. This remains a mystery that we must leave unexplained. The verb (to sealappears again in the last chapter of the Apocalypse, where John is told not to seal the words of the prophecy of this book (22:10). This contrasts with the instruction Daniel received to seal up his vision and the writing on a scroll. That restriction would be lifted at the end timeDan. 8:26; 12:4, 9). Similarly the message that came to John from the seven thunders will have to wait until cosmic time has come to an end. We realize that visions and words about heaven and the future often cannot be expressed intelligibly to human beings; our capacity for comprehending heavenly portents is severely limited in the sinful state that is ours. Greek Words, Phrases, and Constructions in 10:1–4 Verse 1 ! [Greek] the word rainbowis in the nominative case instead of the accusative as object of the verb I saw. But John writes an Aramaic coordinate style consisting of clauses that take the place of sentences. The same thing is true for the nominative singular participle [Greek] (having), which should have been in the accusative. Verse 2 [Greek] booklet. This word occurs three times in this chapter (vv. 2, 9, 10) and nowhere else. It is a diminutive, which is also true for [Greek] (v. 8). The manuscripts vary between these two words in all these verses, but the manuscript evidence best supports the readings in the text. Verse 3 [Greek] he roars. This verb appears only here in the New Testament. In classical Greek it is used of animal sounds: the bellowing of oxen, the braying of donkeys, and the growling of dogs. Verse 4 [Greek] the aorist subjunctive serves as a prohibition to indicate that the act of writing had not yet begun. So John is told, Do not begin to write. [Greek] -2 _ftnref16 [Greek] (2) The Angel's Message 10:5–7 5. And the angel, whom I saw standing on the sea and on the land, raised his right hand to heaven. The author resumes his identification of the angel. He leaves the impression that the angel who descended from heaven must be distinguished from Jesus. By mentioning again the angel's stance on the sea and on the land, John wishes to stress the power and authority of this particular servant of God. Raising one's right hand at the taking of an oath is customary today in courts of law and at inaugurations. It indicates appealing to God as the highest power in heaven and on earth; often the appeal is concluded with the phrase, So help me God. Scripture provides references to people and God lifting their hands to heaven as they swear an oath. To illustrate, Abraham raised his hand to the Lord God when he took an oath in the presence of the king of Sodom (Gen. 14:22). Daniel saw a man dressed in linen who lifted both hands to heaven and swore by him who lives forever (Dan. 12:7). And God swears by himself and raises his hand to heaven (Exod. 6:8; Deut. 32:40). 6. And he swore by the one who lives forever and ever, who created heaven and the things in it, the earth and the things in it, and the sea and the things in it, and said, There will no longer be a delay. There is a link between the preceding verse (v. 5) and this one in the three-fold division of the created world. Verse 5 gives the sequence sea, land, and heaven; here the order is reversed: heaven, earth, and sea. The angel swears by the one who lives forever and ever. When he swears by the living God, he testifies that the spoken words are absolutely sure and reliable. Further, whereas a law can be changed or repealed, an unconditional oath cannot be altered but remains in effect. As the angel swears by God who lives forever and ever, he calls on his eternity by applying it to the oath. The phrase forever and everoccurs more often in Revelation (1:6, 18; 4:9, 10; 15:7) than in any other New Testament book. Next, the angel swore because God is the creator of the world and watches over everything that heaven, earth, and sea contain. That is, he appeals to God's providential care over all his creatures (Exod. 20:11; Neh. 9:6; Ps. 146:6; Acts 4:24) and relates the entire world with all its fullness to the oath which he swears. The oath reveals a time limit, for the angel says, There will no longer be a delay. A literal translation is, Time will be no more, which means that a period of waiting is past, so that without any further delays God's judgments will begin to take place. Concerning Jezebel Jesus says, And I gave her time to repent, but she does not want to repent from her fornication (2:21). When time for repentance is past, delay is ruled out. But how do we understand the concept delaywhen chronological time continues to its inevitable end? Is there a conflict with the plea of the souls at the altar who cry out, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood on those that dwell on the earth? And the Lord tells them to wait a little while longer (6:10–11). The answer lies in the fact that the interlude of chapter 10 occupies a place between the blowing of the sixth trumpet (9:13) and that of the seventh (11:15). This interlude presents a picture within a picture. It shows an occurrence presented not necessarily in chronological sequence but concurring with the events in the era before the Lord's return and even before the angel blows the seventh trumpet. Then the plagues will take place. They will be completed when the seventh angel pouring out his bowl of God's wrath speaks the brief utterance It is done (16:17). As a last remark, bear in mind that the words spoken by the mighty angel (v. 1) are said in the context of swearing a solemn oath. 7. However, in the days when the voice of the seventh angel is about to blow his trumpet, the mystery of God will be accomplished, as he proclaimed to his servants the prophets. a. However, in the days when the voice of the seventh angel is about to blow his trumpet. The adversative howeverlinks this verse to the last line of verse 6, where John notes that there will be no more delay. The division between verses 6 and 7 is infelicitous, for the preceding sentence should be taken together with verse 7. We would have expected the seventh angel to blow his trumpet to introduce the series of seven plagues. This is not the case here, because John is writing only a preliminary reference to this event and not the event itself, which will take place in 11:15. With this reference he tells the reader to wait until he has completed the writing of his interlude that describes the task of God's people on earth. In other words, the blowing of the seventh trumpet will not occur immediately during or after John's lifetime. When this trumpet sounds, the days of the end have arrived and are made visible by several [Greek] -2 _ftnref17 [Greek] The trumpet blast announces the message that the end is at hand and the consummation of this age is near. And when this trumpet is heard, the second woe belongs to the past (11:14). The third woe encompasses the judgment (11:15b 19). b. The mystery of God will be accomplished, as he proclaimed to his servants the prophets. What is the meaning of the expression the mystery of God?John relies on the Old Testament prophets Daniel and Amos for the setting of this verse. Nebuchadnezzar asked Daniel to interpret a dream he had, to which the prophet replies that no one is able to do so. But, Daniel said, there is a God in heaven who reveals mysteries (2:28). And as God's messenger he interpreted the king's dream in regard to future events. Next, Amos assured the people of Israel that the Lord God does nothing, without revealing his secret to his servants the prophets -2 _ftnref18 (NRSV). God reveals his mystery to his spokesman John relative to the events that must occur in the last days. The events take place in the future, at the time when the mystery of God will be accomplished. Interestingly, whereas in translation the future tense of the verb (to accomplishis used, the Greek text shows the past tense. In Greek the past tense has a futuristic connotation that should be understood not from the author's point of view but from God's eventual fulfillment. When delay has run its course (v. 6), the trumpet of the seventh angel will sound and God will cause his mysterious plan to become reality. When this trumpet sounds, the time has come for God and his Christ to rule the kingdom of the world and to judge the dead (11:15–18). The cry of the souls under the altar asking for judgment will be fulfilled on the Judgment Day (6:10; 20:11–15), and the blowing of the seventh trumpet is a sign of that day. During the time preceding the Judgment Day, however, God's prophets must proclaim his message of salvation to the world. God does not want anyone to perish, but everyone to come to repentance2 Pet. 3:9). Who are God's prophets? The term his servants the prophetsappears frequently in the Old [Greek] -2 _ftnref19 ([Greek] It includes the prophets of both the Old and New Testament eras, of which John is the last one with respect to recording God's Word. John does not distinguish between the prophets of the two eras: all the people commissioned to write the divine Word are prophets, and that includes the apostles and their helpersEph. 3:4–5). And John himself has the honor of revealing to the church God's apocalypse concerning the end time. Last, God proclaimed the good news of his revelation to his servants the prophets. It is the message of God's redemption to those who love him and judgment for those who hate him. God gives this message to his servants, whom he expects to pass it on to all people (vv. 10 11; 11:3, 10). Greek Words, Phrases, and Constructions in 10:6–7 Verse 6 [Greek] he swore by. The preposition [Greek] used with the verb (to swearreflects Hebraic syntaxMatt. 5:34, 36; [Greek] -2 _ftnref20 ([Greek] In Greek grammar this verb is followed by the accusative caseJames 5:12), the preposition [Greek] (Heb. 6:13, 16), or the preposition [Greek] (Matt. 5:34–35). Verse 7 [Greek] this is the aorist active of the verb to bring good news. In the New Testament the active appears only here and in 14:6; everywhere else it is in the middle voice. The active is prevalent in later Greek and in essence is nearly the equivalent of the much more common middle voice [Greek] -2 _ftnref21 [Greek] (3) The Scroll and Its Purpose 10:8–11 The announcement on imminent judgment is moderated by additional insights into the unfolding of world history. First, the conflict between good and evil leads inevitably to its final end. Next, during the interlude God does not forsake his own but makes his revelation known. And last, revelation must be proclaimed to all people throughout the world. 8. And the voice that I heard speaking with me again from heaven said, Go, take the scroll that is unrolled in the hand of the angel who stands on the sea and on the land. The first time the voice from heaven spoke, it told John to seal the things the seven peals of thunder said and not to write them down (v. 4). The voice apparently is the voice of Jesus Christ. The voice utters a clear command by saying Go! This word is followed by a second imperative, take! The object John must take is the scroll, which is now qualified by the phrase that is unrolled in the hand of the angel. Here is the little scroll or booklet that can be read at a glance (v. 2). The angel is identified as the one who controls sea and land, that is, God's creation and all those who live in it. This mighty angel, therefore, comes with a message from God Almighty. Three times in succession the writer describes the stance of this angel on sea and land (vv. 2, 5, 8). 9. And I went to the angel and asked him to give me the little scroll. And he said to me, Take it and eat it, and it will turn your stomach sour, but in your mouth it will be as sweet as honey. Standing on the earth, John approached the angel with the little scroll lying open in his hand and asked him for it. The angel's response to him was, Take it and eat it. The wording is taken from the Book of Ezekiel, where a voice from heaven instructs the prophet to eat an unrolled scroll and to fill his stomach with it. Ezekiel did so and discovered that it was sweet like honey in his mouth (Ezek. 2:8; 3:1–3). The prophet saw the unrolled scroll and noticed that on both sides there were words of lament, mourning, and woe (Ezek. 2:10). John is told to eat the little scroll that will be sweet as honey in his mouth but bitter in his stomach. He is now personally involved in knowing the booklet. By eating and swallowing it, he realizes its effect in his inward being. This is God's Word that is sweeter than honey in his mouth (Ps. 19:10; 119:103). It is indeed a joy to take the words of God into one's mouth and to sing his praises. But that same Word when it is proclaimed creates inner tension that is bitter. First, it uncovers hidden sins in the closet of one's heart. Next, the world rejects God's Word and demonstrates opposition by attacking its messengers. Third, whatever gift God gives his people is always good. Although his people endure oppressions and persecution because of his Word, God blesses them by drawing them ever closer to himself. Nonetheless, as the gospel brings life, light, and joy to believers, it causes unbelievers to react with indifference, antipathy, and enmity. Both the prophets in the Old Testament era and the apostles in New Testament times experienced opposition from the people of Israel and the world. They brought the message of redemption which was a stumbling block to the Jews and foolishness to the Gentiles (1 Cor. 1:23). The gospel of Christ turns the members of one's own household against one another (Matt. 10:35–36), and the unbelieving world hates the servants of the Lord (John 15:18 19). In fact, this is what the two witnesses in the Apocalypse encountered when they prophesied to the world in the name of the Lord: they were killed (Rev. 11:3–10). 10. And I took the little scroll out of the hand of the angel and ate it. And it was in my mouth as sweet as honey, and when I had eaten it, my stomach turned sour. 11. And I was told, You must prophesy again against many peoples and nations and languages and kings. a. And I took the little scroll out of the hand of the angel and ate it. The sequence of action of my stomach turned sour and in my mouth as sweet as honey (v. 9) is now reversed to the normal process of eating and digesting. Some commentators interpret this passage literally by stressing that the natural flow from mouth to stomach suggests a literal eating of the [Greek] -2 _ftnref22 [Greek] I prefer to say that John mentally appropriated the message of the little scroll so that he completely mastered it. He tasted its sweetness in his mouth when he proclaimed the message; but noticing the opposition this word created among the people, he had to endure bitterness in his inward being. Witnessing for the Lord calls for unflinching courage and gracious tact. Anyone who speaks the Word of God in a hostile world will be opposed, scorned, and ridiculed. But that person ought to have fully absorbed the Word so that it has become an inseparable part of his or her being. He or she must appropriate God's message by faith, obey it fully, be totally controlled by it, always remain true to its message, speak judiciously, and not become [Greek] -2 _ftnref23 [Greek] b. And I was told, You must prophesy again against many peoples and nations and languages and kings. Almost every word in this sentence presents interesting perspectives and even some difficulties. We begin with the introductory formula And they said to me. We assume that the pronoun theypoints to heavenly voices that speak to John. But he fails to identify them. Therefore, the indefinite subject allows us to translate the formula as a passive, And I was told. The use of the passive voice hides the identity of the agent. Next, a moral obligation lies on John's shoulders. When heavenly voices tell him to prophesy, he knows that he must obey God's will. Prophesying does not merely mean to foretell what is going to happen; it also means to propagate all the other visions and divine disclosures John had received. In short, he must proclaim God's full revelation. The adverb againsignifies that John earlier had received some information that he had to make known. And now, possessing the message of the little scroll, he is told to make its message known to the world. Third, one Greek word is open to various translations; it is the preposition epiwhich in this verse can mean before -2 _ftnref24 (KJV), against -2 _ftnref25 (NJB), concerning -2 _ftnref26 (NASB), over -2 _ftnref27 (REB), and about -2 _ftnref28 NIV, NRSV . Most translators have interpreted the Greek preposition as about Thus, John is told to prophesy about many peoples and nations and languages and kings. Although this translation is good, the question must be asked concerning the recipients of this message. Are these four groups receptive to the gospel (5:9; 7:9) or are they hostile? John appears to use the phrase for unbelievers who are to be judged because of their identification with Babylon and the beast (11:9; 13:7–8; 14:6; 17:15). Therefore, the translation againstis preferred and can be supported by Jeremiah 25:30 -2 _ftnref29 (LXX), Now prophesy all these words against them. [Greek] -2 _ftnref30 [Greek] John categorizes humanity in four ways: peoples, nations, languages, and kings; the number four symbolizes the world. He writes a fourfold grouping of people seven times in the Apocalypse: five have the same categories although in different sequence (5:9; 7:9; 11:9; 13:7; 14:6) and two with variations. Regarding these seven occurrences, remember that the number seven signifies completeness. John alludes to the Book of Daniel, where a threefold phrase (peoples, nations, languages) occurs six [Greek] -2 _ftnref31 ([Greek] The Old Greek translation of Daniel, however, adds the word regionsto the phrase in Daniel 3:4and thus provides a list of four categoriesGen. 10:20, [Greek] -2 _ftnref32 [Greek] God wants all humanity to hear and respond to his message. He is concerned about all people, for all of them individually are his image bearers (Gen. 1:27). The Lord God has no desire that anyone should die a spiritual death: I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live! (Ezek. 18:32). He wants all people everywhere to be saved and to come to a knowledge of the truth (1 Tim. 2:4). Greek Words, Phrases, and Constructions in 10:8–11 Verse 8 [Greek] grammatically this participle should be in the nominative, but is in the accusative case by attraction to the present participle [Greek]. It may also be that the last letter of [Greek] is the movable [Greek] to separate it from the present imperative [Greek] (go!). [Greek] the manuscript support for this word in chapter 10 is divided. Manuscripts A, C, and 1006 have this reading in verse 8, and manuscripts P47, [Greek], and 1006 have it in verse 9. The -2 _ftnref33 TRand the Majority Text have the diminutive [Greek] in both verses. The two words in this verse are identical in meaning because of the qualifying phrase unrolled in the hand of the angel, which indicates it is the booklet mentioned in verse [Greek] -2 _ftnref34 [Greek] Verse 10 The reading [Greek] (v. 10) instead of [Greek] is decided on the weight of external evidence. [Greek] -2 _ftnref35 [Greek] Verse 11 [Greek] the variant reading is the present singular [Greek], which obviously is a textual corrective. The more difficult reading is the original. [Greek] with the genitive the preposition means before; with the accusative, against; and with the dative, in regard to. [Greek] -2 _ftnref36 [Greek] -2 _ftn1 1 Refer to Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation(Grand Rapids: Reformed Free Publishing Association, 1969), p. 335. -2 _ftn2 2 Richard Bauckham, The Climax of Prophecy(Edinburgh: Clark, 1993), p. 251. -2 _ftn3 3 Consult Steve Moyise, The Old Testament in the Book of Revelation, JSNTSup 115 (Sheffield: Sheffield Academic Press, 1995), p. 105. -2 _ftn4 4 E.g., Hermas Vision2.1, 4 shows that the two Greek words biblaridionand biblidionare synonyms of biblion, and all of them mean little book. -2 _ftn5 5 (Frederick D. Mazzaferri, The Genre of the Book of Revelation from a Source-Critical Perspective, BZNW 54 (Berlin and New York: de Gruyter, 1989), pp. 265–79; Bauckham, Climax of Prophecy, pp. 243–57; and see his Theology of the Book of Revelation, New Testament Theology (Cambridge: Cambridge University Press, 1993), pp. 80–84. David E. Holwerda, The Church and the Little ScrollRevelation 10, 11), CTJ34 (1999): 148–61. Holwerda agrees with Bauckham and suggests that both scrolls could be coextensive with each other and with the book of Revelation after the opening of the seals (p. 153). -2 _ftn6 6 (See Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 202. The Syriac version has the expression sephr� de%ay�(the book of life) in 3:5, and sephr�appears also in 20:12. The word kethbh�(book, record) appears in 5:1–9, but in chapter 10 the word [Greek], pamphlet) consistently appears (vv. 2, 8, 9, 10). The Syriac provides insight into the relevance of the diminutive booklet. ) -2 _ftn7 7 David E. Aune, Revelation 1 5, WBC 52A (Dallas: Word, 1997), p. xcix; Gregory K. BealeThe Book of Revelation. A Commentary on the Greek Text, NIGTC [Grand Rapids: Eerdmans, 1998], p. 531 notes the stubborn fact that the word biblaridionoccurs only here and therefore cannot be without significance. -2 _ftn8 8 Compare Martin Kiddle, The Revelation of St. John(reprint, London: Hodder and Stoughton, 1943), p. 167; R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 1:260; Charles R. Erdman, The Revelation of John(Philadelphia: Westminster, 1936), p. 99. -2 _ftn9 9 G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 169. -2 _ftn10 10 In his excursus on angels, M. Robert Mulholland Jr. avers that in numerous places where angels are mentioned in Revelation (7:2; 8:3; 10:1; 18:1; 20:1; 22:6–9) they are identified with Christ. See his Revelation: Holy Living in an Unholy World(Grand Rapids: Zondervan, Frances Asbury Press, 1990), pp. 62–64. Likewise BealeRevelation, p. 525 writes that the angel is the divine Angel of the Lord, as in the OT, who is to be identified with Christ himself. -2 _ftn11 11 Simon J. Kistemaker, Exposition of the Epistle to the Hebrews, NTC (Grand Rapids: Baker, 1984), p. 76. -2 _ftn12 12 Refer to George Eldon Ladd, Commentary on the Revelation of John(Grand Rapids: Eerdmans, 1972), p. 141; Alan F. Johnson, Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:496; Charles, Revelation, 1:258; Robert L. Thomas, Revelation 8 22. An Exegetical Commentary(Chicago: Moody, 1995), pp. 59–60. -2 _ftn13 13 David E. Aune, Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), pp. 556–57. -2 _ftn14 14 Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 126. Isbon T. BeckwithThe Apocalypse of John[1919; reprint, Grand Rapids: Baker, 1979], p. 580 comments, Apparently the word is meant to distinguish this roll from the great scroll of chapt[er] 5. Similarly, Jürgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 123. -2 _ftn15 15 John P. M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 138. See also Friedrich Düsterdieck, Critical and Exegetical Handbook to the Revelation of John(New York and London: Funk and Wagnalls, 1886), p. 300; Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 135; William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 124 n. 2; Bauckham, Climax of Prophecy, p. 259. -2 _ftn16 16 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 853. -2 _ftn17 17 James L. Resseguie, Revelation Unsealed: A Narrative Critical Approach to John's Apocalypse, BIS 32 (Leiden: Brill, 1998), p. 164. -2 _ftn18 NRSV New Revised Standard Version -2 _ftn19 18 (2 Kings 17:13, 23; 21:10; Ezra 9:11; Jer. 7:25; 25:4; 26:5; 29:19; 35:15; 44:4; Dan. 9:6, 10; Amos 3:7. ) -2 _ftn20 19 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 183. -2 _ftn21 20 Bauer, p. 317. -2 _ftn22 21 Thomas, Revelation 8 22, p. 74; Düsterdieck, Revelation, p. 304. -2 _ftn23 22 Compare Hoeksema, Behold, He Cometh!p. 357. -2 _ftn24 KJV King James Version (Authorized Version) -2 _ftn25 NJB New Jerusalem Bible -2 _ftn26 NASB New American Standard Bible -2 _ftn27 REB Revised English Bible -2 _ftn28 NIV New International Version -2 _ftn29 LXX Septuagint -2 _ftn30 23 Aune, Revelation 6 16, pp. 573–74; Beale, Revelation, p. 554. MounceRevelation, p. 210 n. 52 takes epiin the sense of to or about rather than against. -2 _ftn31 24 Dan. 3:4, 7; 4:1(Theod. only; = 3:31 MT); 5:19; 6:25; 7:14. -2 _ftn32 25 Refer to Bauckham, Climax of Prophecy, pp. 326–28. -2 _ftn33 TR (The Textus Receptus: The Greek New Testament according to the Majority Text) -2 _ftn34 26 J. Ramsey MichaelsInterpreting the Book of Revelation[Grand Rapids: Baker, 1992], p. 61 links 10:8 to 5:1. He interprets 10:8 by saying, Go take thescroll [with the definite article recalling the scroll described in chapter 5].& But this exegesis can hardly be correct in view of verse 2, which has the noun scrollwithout the definite article; this occurrence of the word serves as the more immediate, and hence more likely, antecedent for the article that appears in v. 8. -2 _ftn35 27 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 671. -2 _ftn36 28 (S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 224. In the Old Testament the phrase to prophesy againstis common in the major prophetsJer. 25:13; Ezek. 4:7; 11:4; 25:2). 11. Two Witnesses and the Seventh Trumpet (11:1–19) Outline (continued) b. Two Witnesses (11:1–14) (1) The Temple (11:1–2) (2) The Power of Two Witnesses (11:3–6) (3) The Death of Two Witnesses (11:7–10) (4) The Resurrection of Two Witnesses (11:11–14) 9. The Seventh Trumpet (11:15–19) a. Two Hymns (11:15–18) b. God's Covenant (11:19) b. Two Witnesses 11:1–14 11 1 And I was given a reed like a rod and was told, Arise and measure the temple of God and the altar and those who worship there. 2 But exclude the outer court of the temple and do not measure it, because it has been given to the Gentiles, and they will trample the holy city for forty-two months. 3 And I will give [power] to my two witnesses and they will prophesy for 1,260 days and be clothed in sackcloth. 4 These are the two olive trees and the two lampstands that are standing before the Lord of the earth. 5 And if anyone wants to harm them, fire comes forth out of their mouth and devours their enemies. And if anyone should wish to harm them, he must be killed in this manner. 6 These have power to shut up the sky so that it will not rain during the days of their prophecy, and they have power over the waters to turn them into blood and to strike the earth with every kind of plague as often as they wish. 7 And when they finish their testimony, the beast that comes up out of the Abyss will make war against them and will overcome and kill them. 8 And their bodies will lie in the street of the great city that spiritually is called Sodom and Egypt, where also their Lord was crucified. 9 And the [citizens] from the peoples and tribes and languages and nations look at their bodies for three and a half days, and they do not permit their bodies to be placed in a tomb. 10 And the inhabitants on the earth gloat over them and celebrate and exchange gifts, because the two prophets tormented those who dwell on the earth. 11 And after three and a half days the breath of life from God entered them and they stood on their feet, and great fear fell on those who saw them. 12 And they heard a loud voice from heaven saying to them, Come up here. And they came up to heaven in a cloud, and their enemies saw them. 13 And in that hour, there was a great earthquake and a tenth of the city fell and seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven. 14 The second woe is past. Look, the third woe is coming soon. The second part of the interlude could have been covered in chapter 10 much the same as chapter 7 has a two-part interlude. This second part is a continuation of the first segment with respect to the message of the scroll that is sweet to the taste but bitter to digest. In this part, the two witnesses proclaim their testimony but experience opposition, warfare, and death. However, their death does not spell defeat, for they will be raised from the dead and ascend to heaven. Before John writes about the two witnesses, he relates his assignment to measure the temple of God but not the outer court.^[1] He mentions the location as the holy city and the duration as 42 months or 1,260 days. Much has been written about the place and the time that John mentions: a. The first view is a literal interpretation of the temple in Jerusalem before its destruction in a.d. 70.^[2] But the name Jerusalem does not appear in this chapter; instead we read the words the holy city. A survey of this expression in Revelation conveys not a literal but a symbolic meaning. We notice that in the Apocalypse the expression the holy city is used figuratively to identify the new Jerusalem and the believer's eternal abode (21:2, 10; 22:19). Similarly, the term the great city is figurative language for Sodom and Egypt to indicate moral corruption and slavery (v. 8). Also, John writes this term to identify Babylon as a city of immorality (14:8; 16:19; 17:18; 18:2, 10, 16, 19, 21). If the writer explains these expressions figuratively all through Revelation, we do well not to take them literally. b. A second view sees a literal temple that will become reality just before and during the time of Christ's return.^[3] But nowhere in the entire New Testament do we read that a physical temple will be renewed in the city of Jerusalem. Jesus predicted the destruction of the temple, but he never spoke about rebuilding it (Matt. 24:2). The tearing of the curtain in front of the Holy of Holies was God's sign that the era of the temple and its services had ended (Matt. 27:51). Paul uses the word temple to describe God's spiritual dwelling, namely, the church (1 Cor. 3:16; 2Cor. 6:16; Eph. 2:20–22). The writer of the Epistle to the Hebrews explicitly states that believers have come to Mount Zion, to the heavenly Jerusalem, the city of the living God [namely] &to the church of the firstborn, whose names are written in heaven (12:22–23). Notice that he writes about the church, not the temple. The death and resurrection of Jesus brought to an end the Old Testament era. By bringing the ultimate sacrifice, Jesus had fulfilled God's demand for atonement. Hence, the temple no longer needed to function as a place of sacrificing animals to atone for sins. The temple in Revelation serves a symbolic purpose (e.g., 3:12; 7:15; 21:22). But the new Jerusalem has no temple, For the Lord God Almighty and the Lamb are its temple (21:22). I conclude that from the New Testament no evidence can be adduced to support the restoration of a physical temple in Jerusalem.^[4] c. A third approach is a prophetic interpretation with a message of hope and salvation for the Jewish Christian community in John's day.^[5] The question is whether this chapter mentions anything at all about a literal Israel, that is, a Jewish remnant that must be saved. That question receives a negative answer, because in writing the Apocalypse John is addressing the church universal. d. A last view is a figurative explanation that sees the temple of God as the church at worship. This exegesis fits the context of the Apocalypse that repeatedly and consistently presents numerous pictures through symbolism. Indeed the context of verses 1 through 13 is symbolical: the temple and the holy city, the time component of 1,260 days, the two witnesses, and the earthquake that destroyed a tenth of the city and killed seven thousand people. Robert H. Mounce judiciously comments, Symbolism is not a denial of historicity but a figurative method of communicating reality. Apocalyptic language has as one of its basic characteristics the cryptic and symbolic use of words and phrases. ^[6] If the late date of the Apocalypse near the end of the first century is correct, then in exile on the island of Patmos John would hardly be referring to the temple in Jerusalem already lying in ruins for more than two decades. The imagery of the temple presented in terms of the sanctuary, the altar, worshipers, and the outer court lends itself to symbolism instead of literalism. Because the second half of the interlude is phrased in symbolic terms, it would be contrary to expectations to understand the first two verses literally. An interpretation that focuses attention on a symbolic sanctuary and altar has merit. This is especially true for two reasons: the time in which John wrote Revelation when the destruction of the temple was a distant memory, and the worshipers within God's temple.^[7] The era of the old covenant came to an end and the time of the new covenant arrived. Not the temple but the church is the place where God dwells. Even though at the conclusion of his third missionary journey Paul went to the temple in Jerusalem to appease his opponents (Acts 21:23 29), he taught the church in Corinth that they themselves were God's sacred temple; he called their body the temple of the Holy Spirit (1 Cor. 3:17; 6:19). God dwells in the hearts of believers, so that their bodies are sacred temples. Nonetheless, for this imagery John uses the familiar structure of the temple in Jerusalem: the sanctuary, the altar, the worshipers, and the outer court. The temple destroyed by Roman forces could still serve him as a teaching model. (1) The Temple 11:1–2 1. And I was given a reed like a rod and was told, Arise and measure the temple of God and the altar and those who worship there. a. Reed. John received a measuring rod and a command to measure the temple of God. We are not told who gave him the reed and the command, but we assume that an angel as a heavenly messenger supplied it and gave him instruction concerning its use. An Old Testament reference lies back of this text, for God gave the prophets Ezekiel and Zechariah a vision of the new temple area. There was a man with a measuring rod that was about 10½ feet (3.2 meters) long, who surveyed the temple buildings and grounds (Zech. 2:1–2). In the New Testament an angel measures the new Jerusalem (city, gates, and walls) with a rod of gold (Rev. 21:15).^[8] b. Command. The writer is told to get up and measure three parts: the temple of God, the altar, and the people worshiping there. He fails to identify the speaker. The purpose of making these measurements is to delimit the area that is holy from that which is profane; measuring means to protect God's temple, altar, and people. John's task is to safeguard that which God has set aside as holy and to shield it from intrusion and desecration. The destroyer cannot enter the place that God has marked off as holy and within whose boundaries his people are secure. The place where the people are safe is God's temple, which throughout the Apocalypse means not the temple complex but the temple building, which includes the Holy of Holies and the Holy Place. God opened to full view the inner sanctuary when at the time of Jesus death the curtain separating these two places was torn from top to bottom (Matt. 27:51). This area is the very presence of God, where he welcomes and dwells with the saints after Jesus offered himself as the perfect sacrifice and removed the sins of his people (Heb. 9:12). The temple of God, therefore, is a symbol of the true church that worships the triune God.^[9] In the church God meets his people, accepts their praise and adoration, listens to their petitions and confessions, and acknowledges their expressions of gratitude. As the saints in heaven are always in God's presence, so the saints on earth have the divine promise: for where two or three are gathered together in my name, there am I in the midst of themMatt. 18:20KJV . John presents a picture of the inner sanctuary he must measure. No measurements are listed because the assignment of measuring an area where the saints meet their God proves to be an impossible task. The saints are a great multitude that no one can number (7:9). Measuring the temple of God symbolizes the knowledge and care God provides for his people. What is the significance of the altar? It can be either the altar of sacrifice or the incense altar in front of the curtain. The altar of burnt offerings stood outside the temple building in the outer court. Because John is told not to measure the outer court (v. 2), which was the court of the priests, I interpret the altar to be the one on which incense was offered. This is the altar in the heavenly sanctuary (6:9; 8:3 [twice], 5; 9:13; 14:18; 16:7). By contrast, there are no references to the altar of burnt offerings, for the death of Jesus terminated its usefulness. The incense offered is the prayers of the saints (8:3, 5), and measuring the altar's dimensions signifies that the saints have access to God and enjoy his protective care.^[10] At the altar they are safe. The multitude of saints, counted in chapter 7 and measured in chapter 11, are worshiping in Christ's church anywhere and everywhere. Jesus told the Samaritan woman at the well of Jacob that the time had come that true worshipers would neither worship on Mount Gerizim nor in Jerusalem, but everyone would worship the Father in spirit and truth (John 4:21 24). Christians worship anywhere, and wherever they are God shields them from spiritual harm. Although from time to time they endure physical suffering, they will never experience spiritual death. They are safe and secure in the hollow of God's hand. The measuring of the temple is a variant of the sealing of the Church in 7:1–8. ^[11] Only God's people are measured or counted, not the profane, who are in the outer court outside the church and are doomed. 2. But exclude the outer court of the temple and do not measure it, because it has been given to the Gentiles, and they will trample the holy city for forty-two months. At first sight, this appears to be a puzzling passage, for a literal translation reveals an apparent redundancy: And the court of the temple, the one outside, cast it outside. But not really so. God makes a clear division between the saints who worship him in spirit and truth and those people who pay him lip service but whose hearts are far from him (Isa. 29:13; Matt. 15:8–9). The first group of people worships in holiness and receives his blessing; the second must be cast out because of their hypocrisy. The first group is in the presence of God and is alive; the second is outside God's sphere and is dead. Here is the contrast between holy and profane that John describes all through the Apocalypse. The saints are those who have God's seal on their foreheads (9:4); they are measured, that is, protected. The profane are the people who refuse to repent of their evil deeds (9:20–21); they are not to be measured, that is, they are rejected.^[12] Jesus notes that God's people enter the gates of the holy city (22:14), but outside are those who are unclean (22:15). The temple of Solomon had an inner court for the priests and an outer court (1 Kings 6:36; 7:12; 2Chron. 4:9; Ezek. 10:5; 40:17–47). When Herod the Great built the temple, the outer court was divided into three parts: the court of the women, of the Israelites, and of the priests. Beyond the three-part court was the court of the Gentiles. But in Revelation John speaks symbolically of the outer court of the temple and thus refers to those people who are within the outer perimeter of the church but not part of it (1 John 2:19). These people are part of the world; they have joined arms with the Gentiles bent on destroying the church, if possible. They are those who in John's day were members of Satan's synagogue and were indistinguishable from the Gentiles (Rev. 2:9; 3:9). All of them are driven by the spirit of the Antichrist set on trampling and desecrating everything that is holy. The last part of this verse raises questions concerning place and time. How do we interpret the Gentiles &will trample the holy city for forty-two months? Is John alluding to the holy city, namely, Jerusalem, destroyed by the Gentiles in the second half of the first century? Should the period of forty-two months be taken literally? First, let us study the expression holy city in scriptural context. The Old Testament calls Jerusalem the holy city because it was the place God had chosen to dwell with his people (Ps. 48). The Jews in Jerusalem called themselves citizens of the holy city (Isa. 48:2) even though they refused to live in truth and righteousness. Daniel spoke prophetically about the holy city (Dan. 9:24), and Nehemiah noted the restoration of Jerusalem when the Jews resettled in the holy city (Neh. 11:1, 18). In the New Testament, however, the appellation occurs at the beginning of Jesus ministry when the devil tempting him takes him to the holy city (Matt. 4:5). When Jesus died on Calvary's cross, some graves were opened and those who were raised appeared in the holy city (Matt. 27:53). These references are to the beginning and the end of Jesus earthly ministry. After that period, the term holy city no longer occurs. For God took up residence not in Jerusalem but in the church; at Pentecost the Holy Spirit filled not the temple or Jerusalem but the apostles and all those who repented and were baptized (Acts 2:1 4, 38 39). This exegesis is confirmed in Revelation where John describes the new Jerusalem as the holy city (21:2, 10; 22:19).^[13] He explains that this is the camp of the saints and the beloved city (20:9), which Jesus calls the city of my God (3:12). The holy city is the spiritual Jerusalem of the saints. In short, the New Testament shows that earthly Jerusalem lost its claim to be called the holy city when the Holy Spirit changed his dwelling place from Jerusalem to the hearts of God's people, the saints. They are persons of every nation, tongue, tribe, and people; together they are residents of the holy city, the new Jerusalem. The Christian church is symbolically called the holy city, for in that place God dwells with his covenant people (21:3). Next, Jesus predicted the destruction of Jerusalem forty years before it happened. He said, Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled (Luke 21:24; compare Isa. 5:5; 63:18; and Dan. 8:13).^[14] Jesus defines the length of time as the times of the Gentiles, while John writes forty-two months. The Apocalypse makes this period equal to 1,260 days or time, times, and a half time, which is three and a half years (11:3; 12:6, 14). The three and a half years comprise the period of the Maccabean war when the temple was desecrated from June 167 to December 164 b.c. (Dan. 7:25; 12:7). Swete offers the following equation: the duration of the triumph of the Gentiles = the duration of the prophesying of the Two Witnesses = the duration of the Woman's sojourn in the wilderness. ^[15] In short, these periods showing harmony in duration and extent appear to refer to an interval of undetermined length that extends from Jesus ascension to his return.^[16] Last, some interpreters apply the period of forty-two months to the years immediately preceding the destruction of the temple in Jerusalem. But the length of time does not fit the record. The Jewish revolt against Rome began in the late spring of 66 and ended with the destruction of Jerusalem in August September 70. Also, the trampling of the holy city by the Gentiles began after Jerusalem fell into the hands of the Romans. Placing the forty-two months after September 70 is pointless, for then there is a beginning without an end. Accordingly, John takes this prophecy of Jesus and applies it not to the earthly Jerusalem but to the church, which is the image of the new Jerusalem. The Gentiles are not non-Jews but rather non-Christians who trample all that is holy and make it profane. The trampling of the holy city refers to a period of persecution that Christians suffer throughout the ages. But remember that God sets the limit for its duration. Indeed, this period spans the time from the ascension to the return of Jesus. I conclude that in Revelation time is an idea presented in summary form that should not be expressed in literal terms of years or even centuries. Chronological time is of fleeting importance in this book, because not time but principle governs the Apocalypse. Greek Words, Phrases, and Constructions in 11:1–2 Verse 1 [Greek] the present participle stands by itself although the speaker is the one who gives John the measuring rod. The attempt to add a phrase and thus provide a subject for the participle is evident in a number of manuscripts supporting the TR, And the angel stood. The more difficult reading, however, is to be preferred.^[17] [Greek] throughout the Apocalypse, not [Greek] (temple complex) but [Greek] is the word for temple, and indicates the presence of God. Verse 2 [Greek] the repetition of this adverb outside signifies emphasis; it is the finality of God rejecting that which is profane. (2) The Power of Two Witnesses 11:3–6 3. And I will give [power] to my two witnesses and they will prophesy for 1,260 days and be clothed in sackcloth. 4. These are the two olive trees and the two lampstands that are standing before the Lord of the earth. From the preceding paragraph (vv. 1 and 2), we learn that God's people are spiritually safe and divinely protected. Now we read that they as the church are given a task here on earth: they are to be witnesses for God, who is arming them with his power to fulfill this task. Incidentally, the word power or something similar needs to be supplied from the context because it is lacking in the original Greek. Who are the two witnesses? Scholars have suggested names taken from both the Old and the New Testaments. Tertullian and Irenaeus mentioned Enoch and Elijah because these two did not see death (Gen. 5:24; 2Kings 2:11). But would these two glorified saints who did not die return at the same time and would they oppose the beast that comes up out of the Abyss and suffer martyrdom (v. 7)?^[18] Others say that the witnesses are Moses and Elijah. These two appeared with Jesus on the Mount of Transfiguration (Matt. 17:3). Moses represented the Law and Elijah the Prophets. Scripture stated that God would raise up a prophet like Moses (Deut. 18:15, 18) and Elijah would reappear (Mal. 4:5).^[19] Still others propose the names of Jeremiah and Elijah, Joshua and Caleb, Peter and Paul, John the Baptist and Jesus of Nazareth, John and his brother James, Stephen and James of Zebedee, to mention no more.^[20] However, I suggest a symbolic interpretation, namely, that the two witnesses represent the church of Christ that by proclaiming the gospel calls the world to repentance. First, the witnesses must address all the inhabitants of the world: peoples, tribes, languages, and nations (v. 9), which can hardly be done by only two witnesses. Second, the pairing of the witnesses is reminiscent of Jesus sending out his disciples two by two (Mark 6:7; Luke 10:1). The apostles also go out two by two (Acts 3:1; 8:14). Third, in Israel a verdict was confirmed on the testimony of two or three witnesses (Deut. 17:6; 19:15), and the church exerts discipline on that same basis (Matt. 18:16). Indeed, the witness of one man can be disregarded, but on the testimony of two men truth is validated (John 8:17). Last, John relies on an Old Testament prophecy, for he describes the two witnesses as two olive trees and two lampstands (v. 4). The prophet Zechariah mentions two olive trees and a solid gold lampstand (Zech. 4:2–3); olive oil placed in the lampstand functions to spread the light and dispel the darkness. And symbolically, a lampstand is the church (1:20) made up of believers who live by the word of God and the testimony of Jesus. Thus, Zechariah identifies the two olive trees as anointed servants who serve the Lord of all the earth (Zech. 4:3, 11, 14). They seem to be Joshua the high priest and Zerubbabel the governor (Zech. 4:14), who represented the Jewish community of returnees. Similarly, I interpret the two witnesses in the Apocalypse to be representative of the entire church.^[21] John notes that the two witnesses are clothed in sackcloth. Although the sackcloth made of goat or camel hair was a garment worn by both men and women in distress2 Kings 19:2; Judith 9:1 , its use often assumed symbolic significance. This was true especially when prophets wore sackcloth to point out a disrupting sin in society, to call the people to repentance, or to warn them of imminent judgment and punishment.^[22] Men like Elijah in the Old Testament era and John the Baptist in New Testament times recalled society to its God-given moorings. Symbolically dressed in sackcloth as a sign of repentance, the church has been called to prophesy the Word of God, the content of the little scroll, to the world. It is the duty of the church to call people everywhere to repentance and faith in Christ (10:11). The voice from heaven tells John that the two witnesses receive power to prophesy 1,260 days. This number divided by thirty equals forty-two months, which is the same period as that during which the Gentiles profane the outer court (v. 2). It is the period from the Great Commission to the consummation, from the birth of the New Testament church to the end of the age (Matt. 28:19–20). 5. And if anyone wants to harm them, fire comes forth out of their mouth and devours their enemies. And if anyone should wish to harm them, he must be killed in this manner. First, note the parallelism in the two clauses that begin these sentences, If anyone wants to harm them. The symmetry is designed to stress the weight of John's words. Those who go forth witnessing for the Lord receive his power that is able to protect them. For the word of God is living and active, writes the author of the Epistle to the Hebrews (4:12). Next, as elsewhere in the Apocalypse, John bases his message on the Old Testament, where he reads about Elijah, who called down fire from heaven successively on two companies of fifty soldiers and their captains to destroy them (2 Kings 1:10, 12). David says in the Psalter that as he meditated, fire burned when he spokePs. 39:3; compare 18:8; 97:3 , and God told Jeremiah that his words would be a fire in the prophet's mouth (Jer. 5:14; 23:29). Third, John's words cannot be taken literally, because no Christian witness can call down fire from heaven to destroy God's adversaries. Like the rest of this chapter, the text has a figurative meaning: God's Word cannot be stopped even though God's messengers may be persecuted and even killed. When someone tries to harm these messengers, this does not mean physical harm but rather spiritual harm by silencing their prophetic voice. It signifies the intent to lead the messengers astray so that they deny their Master who sent them and whose Word they must proclaim. That is how messengers can be harmed. But God's Word rises in judgment against his enemies and destroys them by casting them into the lake of fire (20:15). Last, the enemies of God, his Word, and his people ought not to underestimate the power given to God's witnesses whose prayers he answers. When these enemies hear the Word of God and repudiate it and its messengers, they stand condemned before the Judge of heaven and earth. The witness of the saints on earth against their adversaries is recorded in heaven as a testimony from which they are unable to escape. 6. These have power to shut up the sky so that it will not rain during the days of their prophecy, and they have power over the waters to turn them into blood and to strike the earth with every kind of plague as often as they wish. The allusion to Elijah is undeniable, for he prayed that it might not rain, and the drought lasted three and a half years (Luke 4:25; James 5:17; 1Kings 17:1). The phrase the days of their prophecy is an implicit reference to that period of time. Jewish sources provide the interpretation of this phrase, circulating in the first century of our era, as an idiom that signified an indefinite length of time.^[23] James compares Elijah to any believer who prays in faith: The prayer of a righteous man is powerful and effective (James 5:16). A believer who prays in full confidence that God hears and answers prayer can indeed move mountains, figuratively speaking (Matt. 17:20; 21:21; 1Cor. 13:2). Believers pray the Lord's Prayer and petition God that his kingdom may come, and in answer to that petition God restricts the power of the evil one and raises up men and women to speak for him in every area and sector of society. Next, John alludes to Moses and Aaron, who changed the water of Egypt into blood (Exod. 7:17, 19 20). The plague left nothing untouched, for blood was everywhere throughout the land. This was the first of ten plagues God sent the Egyptians and which were well known in later years, even by the Philistines in the days of Samuel. The Philistines who captured the ark of the covenant were afraid and recalled that the Egyptians were struck with all kinds of plagues (1 Sam. 4:8). This does not mean that Christians control the weather, water supply, and devastation caused by natural causes. God controls all these forces, but his people possess the power of prayer as they petition the Almighty to intervene in respect to climate, life-sustaining necessities, and environmental disasters. The saints under the altar asked, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood on those that dwell on the earth? (Rev. 6:10). So the church on earth petitions God to judge and avenge them, for God has said, It is mine to avenge; I will repay (Deut. 32:35; Heb. 10:30). In no way should Christians take revenge, for they must leave room for God's wrath (Rom. 12:19). Greek Words, Phrases, and Constructions in 11:5–6 Verse 5 [Greek] the translation should be and if anyone may wish, not even if &Although the Majority Text adopts the present tense reading [Greek] in harmony with the preceding sentence, the harder reading is the aorist subjunctive. Charles thinks that the second sentence in verse 5 seems to be the weak gloss of a scribe based on the preceding clause. ^[24] But he is unable to provide substantiating proof. I propose that the repetition in this verse is a Semitic emphasis. Verse 6 [Greek] that no rain may rain reveals redundancy. The construction is unusual, but the use of [Greek] in Luke 17:29 suggests that the verb can be used with other forms of precipitation. [Greek] this combination followed by the subjunctive occurs three times in the New Testament with the meaning as often as (1 Cor. 11:25, 26). (3) The Death of Two Witnesses 11:7–10 7. And when they finish their testimony, the beast that comes up out of the Abyss will make war against them and will overcome and kill them. 8. And their bodies will lie in the street of the great city that spiritually is called Sodom and Egypt, where also their Lord was crucified. a. And when they finish their testimony, the beast that comes up out of the Abyss will make war against them. This verse projects a picture of the end times when the church has completed the task of proclaiming the gospel of the kingdom to all the nations in the world (Matt. 24:14). All along in history, the faithful in the church have preached and taught the Word of God and the testimony of Jesus. But while they complete their work, the beast declares war on the church. We have to realize, however, that whenever and wherever the gospel is proclaimed, it encounters opposition. Here and there the evil one has been waging war against the followers of Jesus with intermittent oppression and persecution. John identifies the evil force as the beast, even though this is the first time he mentions him. Prior to writing the Apocalypse, John had seen the entire revelation. Thus, he was fully aware of the beast, even if he had not yet mentioned him.^[25] He gives a further description of this creature when he writes, The beast which you saw was and is not and is about to go up from the Abyss and go to his destruction (17:8). Here is a picture of the evil one imitating God's infinity with respect to present, past, and future: the Antichrist was, and is not, and is about to go up from the Abyss. The Antichrist is constantly opposing Christ and his church every day and every step of the way. Paul alludes to the Antichrist when he writes that the man of lawlessness cannot exert his full power and authority until the time has come, for God holds him back. That day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God's temple, proclaiming himself to be God. (2 Thess. 2:3–4) When the volume of wickedness has reached its peak, then the Antichrist takes over and as a consequence the witness of the church comes to an end. The Antichrist is not Satan but is closely allied to him and is sent forth by him. He appears as the lamb with two horns that speaks like the dragon (Rev. 13:11; see also Dan. 7:1, 19 28). John takes his reference to warfare directed against God's people from the Old Testament, where Daniel writes, As I watched, this horn was waging war against the saints and defeating them (7:21). In subsequent chapters and verses, the writer of the Apocalypse expands his information on the war the beast wages against the church (12:17; 13:7; 16:14; 19:19). At the end of the age just before the Lord returns, the Antichrist will rule supreme. b. [The beast] will overcome and kill them. In his discourse on the end time, Jesus encourages the believers by saying, For then there will be great distress, unequaled from the beginning of the world until now and never to be equaled again. If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened (Matt. 24:21–22). The beast's primary attack is on the message and secondarily on the messengers; he kills the messengers to silence the message. When at the end of time unbelievers reject the message, God withdraws both message and messengers, permitting the Antichrist to kill the saints. It is not a literal prediction that every faithful Christian will in fact be put to death. But it does require that every faithful Christian must be prepared to die. ^[26] c. And their bodies will lie in the street of the great city that spiritually is called Sodom and Egypt. In civilized cultures, the burial of the dead is a solemn rite performed with dignity and respect. To leave corpses unburied and in public view is the height of indignity and shame. Here we are told the bodies of the two witnesses are left unburied on the main street of the great city as objects of contempt. This text calls for a choice between a literal interpretation or a figurative portrayal. Scholars who offer a literal explanation assert that the great city is Jerusalem and adduce the last clause of this verse to prove their point, where also their Lord was crucified, ^[27] Further, some interpret John's reference to the great cityJer. 22:8; Sibylline Oracles 5.154, 226, 413 prophetically and say that he looked forward to a rebuilt and inhabited Jerusalem in the last days.^[28] But John looks forward to the holy city, the new Jerusalem that comes down out of heaven (21:3, 10). A symbolic interpretation of this chapter states that the term Jerusalem conveys a spiritual, that is, a figurative meaning. Notice that John uses the adjective great and not holy to refer to the city. This suggests that he is speaking not about its character but about its size. As in all of Revelation, so also here there is a point of contrast between that which is holy and that which is profane. There are only two cities: the holy and the profane. It is the division between the people of God in the holy city and his adversaries in the great city. God's people inhabit the holy city, the spiritual Jerusalem of the saints. His enemies live in the great city, not in one particular place but in the worldwide structure of unbelief and defiance against God. ^[29] The great city is identified with Sodom, a place of immorality with fewer than ten righteous people (Gen. 18:32), and with Egypt, a land symbolizing the enslavement of the Israelites. The prophets Isaiah and Ezekiel address the people residing in Jerusalem and Judah and compare them to the inhabitants of Sodom (Isa. 1:9–10; 3:9; Ezek. 16:46, 48 49), but nowhere in the Old Testament is Jerusalem identified with Egypt. d. Where also their Lord was crucified. The great city where their Lord was crucified is not an earthly city called Jerusalem; rather, it is contrasted with the holy city where God's people reside. The great city is the place where people living contrary to the will of God have crucified and continue to crucify the Lord all over again (Heb. 6:6). In Revelation, the expression the great city refers consistently to Babylon, a symbol for the world's opposition to God (14:8; 17:18; 18:2, 10, 16, 18 19, 21). When Jerusalem took its place next to Babylon in a defiant stance against God, his message, and his messengers, it lost its name as the holy city (see commentary on v. 2). The great city is any and every city in which the church bears its prophetic witness to the nations. ^[30] To whom does the pronoun their allude in the expression their Lord? John could not have applied the pronoun to the Jews who crucified Jesus, for they refused to acknowledge him as Lord. The pronoun refers to the two witnesses whom Jesus calls my witnesses (v. 3), that is, the church. 9. And the [citizens] from the peoples and tribes and languages and nations look at their bodies for three and a half days, and they do not permit their bodies to be placed in a tomb. Now citizens from all over the world (peoples, tribes, languages, and nations) view the corpses of the witnesses. These people represent the world set against the saints (10:11; 13:7; 14:6; 17:15). Their implied numbers indicate that they did not come to view two corpses lying in a particular street of Jerusalem: they view the demise of the church in all its worldwide structures. The witness of the church has been completed, God has withdrawn his word and testimony, and the world now views the lifeless frame of the Christian religion. The people of the world look at the corpses for a period of three and a half days (see v. 11). This period corresponds with the three and a half years of the two witnesses (v. 3). But these two are not identical. Three and a half days denotes a brief period compared with the much longer time during which the witnesses proclaim the gospel to the world. After God withdraws his word, the interval of the world's triumph is momentary. Its duration is short, for God determines its length when after three and a half days the witnesses are raised from the dead (v. 11). The world refuses to grant the saints permission to place the bodies in a tomb (Ps. 79:2–3). The word tomb refers not merely to a grave; it is a place with a tombstone inscription to remember the dead. In short, the forces of the Antichrist want to erase the memory of Christianity. The Greek text has the plural form bodies to convey the idea of the church in its totality. By refusing burial ceremonies, the world shows thorough disrespect for that which is sacred, but by their refusal unbelievers exhibit their inability to forget about the church. They spurn God and his Word but at the same time use his name in cursing while uttering derogatory remarks about his message. 10. And the inhabitants on the earth gloat over them and celebrate and exchange gifts, because the two prophets tormented those who dwell on the earth. Who are the inhabitants on the earth? The expression appears frequently in Revelation; each time it denotes those people who have made earth their home without any thought of an eternal home with the Lord.^[31] This does not mean a complete absence of believers on the face of this earth, because in the preceding text (v. 9) the believers by implication were not permitted to attend to funeral arrangements. We conclude that the saints number so few that they are not even mentioned. John describes the citizens of the world with three verbs: gloat, celebrate, and exchange. The first verb has a negative connotation in the sense that they were filled with wicked satisfaction. The unbelievers celebrate victory over God's people by rejoicing and giving one another gifts. Scripture relates a parallel account with a positive connotation. When the Jews in Persia experienced relief from their enemies in the days of Queen Esther, they observed a day of celebration during which they exchanged food and presented gifts to the poor (Esther 9:19, 22). The stated reason for this celebration is that the two prophets tormented those who dwell on the earth. This statement unveils the twisted thinking of the world: God's messengers spiritually tormented the unbelievers.^[32] The message God sent them by way of his envoys pricked their consciences and denied them peace of mind. The Word of God exposed their sins, and they were called to repentance, faith, and a life of service to God. They were told of God's wrath and the Day of Judgment. But they silenced God's message by killing his witnesses; consequently they thought to calm their fears and soothe their conscience. Lenski aptly comments, Hell fills the whole world with jubilation when the Word of the prophets at last lies forever silent in the streets. ^[33] They may rejoice now, but they are unable to escape the inevitable Day of Judgment, at which time God will destroy those who are destroying the earth (v. 18). An interesting parallel can be drawn between the two prophets who represent God and the false prophet who represents Satan. Here is the paradigm.^[34] Two Witnesses Second Beast 1 Prophets (11:10) 2 Perform signs (11:6) 3 Receive authority from God (11:3) 4 Torment the inhabitants of the earth (11:10) 5 Two olive trees; lamps (11:4) 6 Breath of life from God (11:11) 1 False prophet (16:13; 19:20; 20:10) 2 Perform signs (13:13, 14; 19:20) 3 Receives authority from the first beast (13:12) 4 Deceives the inhabitants of the earth (13:14) 5 Two horns (13:11) 6 Breathes into the image of first beast (13:15) Greek Words, Phrases, and Constructions in 11:7–10 Verse 7 [Greek] the translation should not be with them but against them. See also 2:16; 11:7; 13:4, 7; 17:14; compare 19:19. Verse 8 [Greek] the singular body has the support of many manuscripts, while the plural is a correction the plural appears in verse 9. The singular may be interpreted as denoting totality. A [Greek] some Greek manuscripts feature the pronoun [Greek] in an effort to eliminate misunderstanding; others have deleted the pronoun altogether. Verse 9 [Greek] the preposition introduces a partitive genitive for which the word citizens or persons should be supplied. Verse 10 [Greek]) the first one is with the genitive and means on (the earth). The second one is with the dative and is translated over (them). ^[35] (4) The Resurrection of Two Witnesses 11:11–14 The word of Jesus that no servant is greater than his master (John 13:16) is applicable to the two witnesses, the church. As Jesus died at the hands of wicked men, so his servants die. As Jesus was raised from the dead, so his servants rise again.^[36] As Jesus ascended to heaven and a cloud hid him from the apostles (Acts 1:9), so his servants ascend in a cloud in the sight of their enemies. 11. And after three and a half days the breath of life from God entered them and they stood on their feet, and great fear fell on those who saw them. The demise of the Christian witness is of short duration because God intervenes. The world gloats over the corpses of the witnesses for three and half days (vv. 9 10). When this period comes to an end, God as the author of life breathes life into the corpses of these two witnesses (Job 33:4; Ezek. 37:5–14). As God breathed the breath of life into Adam's nostrils (Gen. 2:7), so he makes the dead come alive (Job 19:25 27). And great fear fell on those who saw them. Suddenly the tables are turned when God brings to life the witness of the church and confronts the world. This witness is not raised from the dead to convert the unbelievers, for the period of grace has come to an end when divine judgment is pending. The world that gloated over the demise of God's servants instantly realizes that its punishment is approaching. As a result, the adversaries of these witnesses are filled with dread and fear. What is the meaning of this resurrection? The information John supplies is scant, so that we only assume what may happen. It may refer to the general resurrection of the dead when Jesus returns (1 Thess. 4:16–17), namely, to the great and glorious day that precedes the consummation. But it is also possible to say that this resurrection should be understood symbolically. Ezekiel speaks figuratively about the resurrection of the dead (37:10–13), so also here the return of God's witness can be interpreted metaphorically.^[37] 12. And they heard a loud voice from heaven saying to them, Come up here. And they came up to heaven in a cloud, and their enemies saw them. The loud voice from heaven is divine and belongs to Jesus. John avoided using Jesus name when he first heard a loud voice like a trumpet on the Lord's Day at Patmos (1:10). Then he heard the same voice again when he saw the door to heaven opened, and it said, Come up here, and I will show you what must happen after these things (4:1). And now once more, John heard the loud voice of Jesus giving the same command to tell God's resurrected witnesses to ascend. The ascension of the saints is similar to that of Jesus, who went up into heaven and is at God's right hand with angels, authorities and powers in submission to him (1 Pet. 3:22). The saints ascend in a cloud, which means that they are transformed at the coming of the Lord and will be caught up in the clouds to meet him in the air (1 Thess. 4:17). When Jesus ascended, the apostles saw him rise. But when the saints are caught up in the air, God's enemies watch them go up to heaven. Their ascension signifies full and complete victory over the evil one. There is an indirect parallel that relates to Christ's return, Look, he is coming with the clouds, and every eye will see himRev. 1:7; compare Zech. 12:10b . Our idiom uses the indefinite in a cloud in translations, but the Greek literally says, in the cloud. This undoubtedly is a specific reference to the glory cloud which appeared when Jesus was transfigured (Matt. 17:5) and which enveloped him when he ascended from the Mount of Olives (Acts 1:9). Twice in as many verses (vv. 11, 12) the phrase saw them occurs. John emphasizes that God's enemies see the risen and glorified saints ascend to heaven. Those adversaries filled with fear of the approaching judgment watch the ascension of God's people. At the end of time, the contrast of God's enemies and God's saints is striking indeed. 13. And in that hour there was a great earthquake and a tenth of the city fell and seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven. a. And in that hour there was a great earthquake. We should understand the last few verses (vv. 11 13) in the framework of the period immediately preceding and during the Lord's return. This verse speaks about the unbelieving world that faces divine wrath in the form of a great earthquake that shakes the earth to indicate God's involvement in the Day of Judgment (see 6:12). At the moment the saints ascend to heaven, God strikes the earth with a great tremor to reveal his anger against the unbelievers who killed his people. He often uses this phenomenon in nature to indicate an unusual event. Earthquakes occurred when Jesus died and rose from the dead (Matt. 27:51; 28:2). Similarly, a great earthquake accompanied both the resurrection and the ascension of the saints. b. And a tenth of the city fell and seven thousand people were killed in the earthquake. Most commentators infer a total population of seventy thousand from the phrase tenth of the city. If we take the text literally, a tenth of the city's population equals seven thousand, so that the total number of inhabitants is seventy thousand. History provides numerous examples of thousands being killed in an earthquake devastating a midsize city. Although the loss of life is telling, it is difficult to assert that it is extraordinary. The use of symbolism in this text is obvious.^[38] The city is the place which the Gentiles will trample under foot and where the Lord was crucified (see the commentary on vv. 2, 8). It is the profane place that contrasts with all that is holy. This profane place, encompassing a worldwide structure set in unbelief and defiance against God, is now stricken with a great earthquake that vibrates its foundations. So it seems best to interpret the number seven thousand symbolically, as seven signifies completeness and one thousand as ten times ten times ten (ten denotes fullness in the decimal system) indicates a multitude. The term a tenth is an indication of God's plan that the earthquake not kill all unbelievers. c. And the rest were terrified and gave glory to the God of heaven. Those who are not killed are filled with fear and consternation. They realize that the saints ascension to heaven is going to be followed by punishment, judgment, and doom for them. It is no wonder that terror fills their hearts and minds, for their time on earth has run out. Commentators are divided on the interpretation of the words, And the rest &gave glory to the God of heaven. The words gave glory to God cause us to ask whether this is a matter of true repentance or fictitious remorse. Many scholars are of the opinion that the unbelieving world not killed by the earthquake turned to God, repented of their wicked deeds, and glorified God.^[39] In other words, these evil people were converted at the last possible moment and God in his grace and mercy accepted them into his family. The evidence for this position lies in these people giving glory to God, which is interpreted as a form of relig[ious] devotion. ^[40] Other scholars argue that not the death of the martyrs but their resurrection struck terror to the hearts of their enemies and caused them to give glory to God. ^[41] There is a difference between remorse and repentance: Judas showed remorse and hanged himself, but Peter repented and was restored. There is a difference between concession and contrition; Achan gave glory to God and conceded that he had sinned against God (Josh. 7:19–20), but David confessed his sin with contrite heart (Ps. 51:4). Further, the next to the last verse of this chapter (v. 18) indicates a description of the last judgment that is reminiscent of verse 13 and confirms the conclusion of a last judgment scene and not one of repentance. Therefore, genuine conversion is no longer possible, since it would have to be placed after the commencement of the last judgment, which is signaled in v[erse] 13a. ^[42] After God passes judgment, the time for repentance is over. As long as the church proclaims the Word, there is time for salvation. But when the witnesses ascend to heaven, their message is no longer heard. The time of repentance comes to an end, because without the power of the Word there are no conversions. Also, John reveals a cyclical approach in his Apocalypse, whereby the topic of God judging unbelievers appears repeatedly. For instance, there is the imminent judgment for sinners (6:16) and the time for judging the dead (11:18). The Judge harvests the earth (14:15–16); after the outpouring of the seven bowls there is the coming judgment (16:17–21); and the rider on the white horse comes to judge the wicked (19:11–21). In all these instances, there is no mention of unbelievers being converted. John borrowed the phrase God of heaven from the Old Testament (Ezra 1:2; Neh. 1:4; Dan. 2:18–19; Jonah 1:9). In Revelation it occurs only twice, here and in 16:11. 14. The second woe is past. Look, the third woe is coming soon. John mentioned the end of the first woe in 9:12; at that time he announced that there were two more to come. Here then is the end of the second woe, but John fails to tell us what segment of the Apocalypse comprises the third woe. Some scholars think that the substance of chapter 16 that reveals the seven plagues makes up this last affliction.^[43] The objection to this interpretation is its distance from the announcement that the third woe is at hand. Therefore, it is better to see the last part of this verse introducing the next segment (vv. 15b 19) as the content of the third woe. The scene of the seventh trumpet is a more severe woe than the fifth and sixth trumpets, since it represents the climactic final judgment. ^[44] The seventh trumpet permits us a view subsequent to the final judgment when the wicked face destruction. Thus, the woe speaks to the devastation of those people who have been destructive during their time on earth (v. 18). Greek Words, Phrases, and Constructions in 11:12–13 Verse 12 [Greek] the third person plural form is to be preferred to the first person singular [Greek] on the basis of external evidence. Verse 13 [Greek] names, but translated as people or persons. The word indicates that these people are known individually by name (Acts 1:15). 9. The Seventh Trumpet 11:15–19 15 And the seventh angel blew the trumpet. And there were loud voices in heaven saying. The kingdom of the world has become the kingdom of our Lord and his Christ. And he will reign forever and ever. 16 And the twenty-four elders, those who were seated on their thrones before God, fell on their faces and worshiped God, 17 saying: We give thanks to you, Lord God, Almighty, the one who is and who was, because you have assumed your great power and have begun to reign. 18 And the nations were angry, but your wrath has come. And the time has come to judge the dead and to reward your servants the prophets, and the saints and those who fear your name, the small and the great, and to destroy those who are destroying the earth. 19 And the temple of God in heaven was opened and his ark of the covenant appeared in his temple. And there were flashes of lightning and rumblings and an earthquake and a great hailstorm. The two-part interlude (10:1 11:14) has come to an end, and John continues with the series of trumpets, of which the seventh is next. The seventh trumpet shows similarities with the seventh seal and the seventh bowl. All three place their scenes in heaven, where silence is observed (8:1), loud voices are heard (11:15), and there is a voice saying, It is done (16:17). All three are at the end of seven-part cycles and provide information on the end of time. Yet the differences are telling, for the seventh seal ushers in the seven trumpets. The seventh trumpet reveals a victory celebration as if the battle against the enemy is won. And the seventh bowl marks the final plague in nature so severe that it has no equal (16:18, 21). The last segment of this chapter, introducing the final judgment, contains two hymns, one on the kingdom and the other on thanksgiving for what God has done. The first one mentions Christ as the everlasting ruler in his kingdom in the sense that the war with Satan is over. The second one, addressed to God, speaks of divine power, judging the dead, rewarding prophets and saints, and destroying the destroyers. This second hymn that the twenty-four elders sing regards the Judgment Day as if it already belongs to the past. Both hymns are paeans of victory that bring the series of trumpets to a climax. Concisely, the seventh trumpet gives us a heavenly vision in which Christ triumphs over his enemies. Verse 19 seems to be out of place, for the nearest passages that have similar wording are 15:5 (the temple) and 16:18, 21 (lightning, rumblings, thunder, earthquake, and hail).^[45] It alludes, however, to the covenant relation God has with his people and to his awesome power in nature, and thus it forms a fitting conclusion to the first part of Revelation. In addition, the sequence of flashes of lightning, rumblings, thunder, earthquake, and hail occurs four times with variations (4:5; 8:5; 11:19; and 16:18). These references show an expanding formula that relates to the severity of God's judgment depicted in the progress of the Apocalypse. a. Two Hymns 11:15–18 15. And the seventh angel blew the trumpet. And there were loud voices in heaven saying, The kingdom of the world has become the kingdom of our Lord and his Christ. And he will reign forever and ever. Earlier John wrote about the seventh angel sounding his trumpet to indicate that the end of time is near (10:7). And now he describes the angel blowing the trumpet and its setting. The backdrop is heaven, where loud voices are singing praises to God and his Christ. We are not told who were singing. What we can say is that the voices belong to all those who dwell in heaven. These voices declare that the kingdom of the world now belongs to our Lord and his Christ. This means that Satan, who tempted Jesus by offering him the kingdoms of the world, no longer possesses them (Matt. 4:8–9; Luke 4:5 6). Relying on the Old Testament, John reveals that the kingdom belongs to God and his Christ (Ps. 2:2, 8 9; 22:28; Dan. 7:14; Obad. 21).^[46] There is one kingdom, not two. There is one God, not two. Notice how in the Apocalypse John ascribes divinity to Jesus when he mentions him together with God. Here are two examples, with italics added: " They will be priests of God and of Christ and will reign with him a thousand years (20:6). " The throne of God and of the Lamb will be in it, and his servants will serve him (22:3). In the Apocalypse, John teaches that both God and Christ are called King, for they are worthy of praise and adoration. For instance, the trinitarian greeting depicts Jesus Christ as ruler of the kings of the earth (1:5). The song of Moses and of the Lamb is addressed to God as the King of the ages (15:3). Christ made his people to be a kingdom and priests (1:6; 5:10), yet the kingdom belongs to both Christ and God (11:15; 12:10). The rule of Christ and God is the same, because God rules his kingdom through his Son. Christ has been king in his kingdom all along (Ps. 110:1); he uttered his enthronement speech prior to his ascension, All authority in heaven and on earth has been given to me (Matt. 28:18). When the last enemy is destroyed, namely death, then comes the end, and he will hand over the kingdom to God the Father (1 Cor. 15:24–28). This does not mean that then he will cease to rule; he will reign forever and ever. The text looks at the victory Christ has achieved and simply states, The kingdom of the world has become the kingdom of our Lord and his Christ. From John's perspective, the utter defeat of Satan and his cohorts has taken place. They were usurpers of world power; now Christ is the victor and will reign eternally. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed (Dan. 7:14; see also 2:44; 7:27; Ps. 10:16). 16. And the twenty-four elders, those who were seated on their thrones before God, fell on their faces and worshiped God. The twenty-four elders seated on twenty-four thrones represent the saints in heaven (Rev. 4:4, 10; 5:8; 11:16; 19:4). They have been given the privilege of surrounding God's throne and are closer to this throne than angels. Redeemed humanity seated on thrones before God is privileged to rule with Christ (3:21). These twenty-four elders lead in worship by prostrating themselves in the presence of God. They are the ones who express thanksgiving and praise for the redemption accomplished on their behalf by God's Son. While the chorus in heaven sings a victory paean to God and Christ for rightfully claiming the kingdom of the world, the twenty-four elders sing their own hymn of praise to express their thanks. The work of redemption has been completed and the time has come to render honor, praise, and glory to the Lord God Almighty. 17. Saying: We give thanks to you, Lord God, Almighty, the one who is and who was, because you have assumed your great power and have begun to reign. The twenty-four elders as representatives of the church are expressing their gratitude not to Christ but to the Father, who is called the Lord God, Almighty. He commissioned the Son to redeem his people, to forgive their sins, to grant them eternal life, and to teach them his Word. Now the elders thank God, who is their sovereign and all-powerful Lord. Their words of thanks show a typical Jewish background demonstrated in David's Psalm of Thanks and in the Psalter (1 Chron. 16:8, 26; Ps. 105:1; 106:1, 47; 136:1–4).^[47] The phrase the one who is and who was is reminiscent of 1:4, 8; 4:8, but lacks the third part and who is to come. John took this third part from the Old Testament (Ps. 96:13; 98:9), where God comes to save and judge. The early Christians identified his coming with that of Jesus Christ as they looked forward to Christ's return.^[48] Its omission signals that God has indeed come as John now looks backward at the fulfillment of Jesus promise to come quickly (also compare 16:5). That is, this paean of praise sung by the twenty-four elders omits the phrase who is to come as if his coming had already occurred. They looked back at the battle against Satan, the Antichrist, and the inhabitants of Babylon. God revealed his power, defeated his enemies, and destroyed the oppressors of his people. The next clause, because you have assumed your great power and have begun to reign, is an affirmation of God defeating his adversaries and taking his rightful governing power over his creation in heaven and earth. Notice that the perfect tense is used in the verb to assume. This means that no power will ever again rise against God to take away from him authority as in the case of Satan, called the prince of this world (John 12:31; 14:30; 16:11; 2Cor. 4:4; Eph. 2:2; 1John 4:4; 5:19). In Greek, John stresses the adjective great as he writes great power. God's power directed against his opponents is awesome, for it is a dreadful thing to fall into the hands of the living God (Heb. 10:31). Swete writes, It is not the normal exercise of Divine power, but that final and overwhelming display to which all prophecy points. ^[49] At the demise of his enemies, the Lord God begins his unrestricted reign. The twenty-four elders, looking back on the accomplished work of redemption, rejoice in Christ's triumph and absolute rule over the entire universe. This rule signals that Satan's reign has ended and that the time for judgment has come. 18. And the nations were angry, but your wrath has come. And the time has come to judge the dead and to reward your servants the prophets, and the saints and those who fear your name, the small and the great, and to destroy those who are destroying the earth. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 12. The Woman and the Dragon (12:1–17) Outline (continued) V. Vision 4: Aspects of Warfare and Salvation (12:1 14:20) A. The Woman and the Dragon (12:1–17) 1. The Woman, the Son, the Dragon (12:1–6) 2. Warfare in Heaven (12:7–9) 3. A Song of Victory (12:10–12) 4. Help and Safety for the Church (12:13–17) V. Vision 4: Aspects of Warfare and Salvation 12:1 14:20 12 1 And a great sign appeared in heaven: a woman clothed with the sun and the moon under her feet and a crown of twelve stars on her head. 2 She was pregnant, and she cried out in birth pains and in anguish to give birth. 3 And there appeared another sign in heaven. And look, there was a great red dragon that had seven heads and ten horns and seven crowns on his heads. 4 And his tail swept away a third of the stars of heaven and he cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 5 And she gave birth to a son, a male child, who is about to rule all the nations with an iron rod. And the child was snatched to God and to his throne. 6 And the woman fled into the desert, where she had a place prepared by God, so that there she might be nourished for 1,260 days. 7 And there was war in heaven. Michael and his angels fought against the dragon. And the dragon and his angels fought back 8 and did not prevail, and a place in heaven was no longer found for them. 9 And the great dragon was cast down, that ancient serpent called the devil and Satan, the deceiver of the whole world. He was cast down to the earth, and his angels were cast out with him. 10 And I heard a loud voice in heaven saying, Now have come the salvation, power, and kingdom of our God, and the authority of his Christ, because the accuser of our brothers [and sisters] has been cast out; he is the one accusing them before our God day and night. 11 And they have overcome him by the blood of the Lamb and by the word of their testimony, and they did not love their lives even in the face of death. 12 Therefore, rejoice, O heavens, and they who dwell in them! Woe to the earth and the sea, because the devil has gone down to you! He is very angry, because he knows that his time is short. 13 And when the dragon saw that he was cast down to the earth, he pursued the woman who gave birth to the male child. 14 And two wings of a great eagle were given to the woman, so that she might fly into the desert to her place, where she might be nourished for a time, times, and a half time away from the presence of the serpent. 15 And the serpent cast out of its mouth water like a river after the woman, so that she might be swept away by the river. 16 And the earth helped the woman, and the earth opened its mouth and swallowed up the river that the dragon cast out of its mouth. 17 And the dragon became furious at the woman, and he went out to fight against the rest of her offspring, those who were keeping the commandments of God and held to the testimony of Jesus. We have now come to the center of the book and are entering the second part of Revelation. There is no close connection between the content of chapter 11 and that of chapter 12. Here is a new beginning, for Revelation basically has two main parts. These parts are divided into Christ's church persecuted by the world (chapters 1 11) and Christ with the church persecuted by Satan (chapters 12 [Greek] -2 _ftnref1 [Greek] In addition, chapter 1 features an introduction to this book and chapter 22 a conclusion. First, we note that the structure of Revelation tends to teach us a cyclical instead of a linear approach. This approach explains the apparent break in the middle of the Apocalypse, where the writer calls attention to Christ and his church persecuted by Satan (vv. 3 6, 13 17). Being cast out of heaven with his angels, the devil gives authority to the Antichrist and the false prophet the beast coming out of the sea and the beast coming out of the earth. All who do not have the mark of the beast or the number of his name are unable to buy or sell (13:1–18). But Christ takes on Satan and his cohorts, namely, the Antichrist and the false prophet. He appears as the Son of Man to inaugurate the Judgment Day (14:14–20). After these three chapters, John continues with his series of sevens, namely, the seven bowls of wrath (chapters 15 16). Divine wrath poured out on God's enemies is a description of the final judgment (16:17–21). The woman called Babylon and all those who follow her are thrown down (17:1 18:24). The rider on a white horse comes to judge with justice and to make war on his enemies (19:11–21); and God's judgment reaches its completion when the books are opened and each person is judged (20:11–15). In brief, the Apocalypse reveals parallels that develop progressively with each cycle. Next, chapter 12 reflects typical Johannine repetition that serves to emphasize his unique presentation. For instance, the time period of 1,260 days appears in verse 6, where God prepared a place for the woman in the desert. And in verse 14 this woman flew to a place prepared for her in the desert for a time, times, and a half time. These two time references are the same in duration: twelve hundred sixty days equals forty-two months (11:2–3) or three and a half years. Third, the chapter pictures both an ideal situation and a present [Greek] -2 _ftnref2 [Greek] The symbolism of the glorious woman clothed with the sun, the moon under her feet, and a crown of twelve stars on her head (v. 1) is an ideal picture of this woman having reached the zenith. Back of this ideal picture lies reality; it is the reality that takes form in the birth and ascension of Christ. It includes heavenly warfare, when the archangel Michael hurls Satan with his angels to the earth (v. 9). It points to the wrath of the devil, who pursues the woman as she flees to a place prepared for her while receiving help from the earth (v. 16). It portrays the followers of Christ waging a spiritual war against Satan and enduring the devil's wrath (v. 17). Conclusively, the scene that depicts the exalted woman is idealism; the scene that describes the persecuted church is realism. Last, chapter 12 stresses the defeat of Satan. His defeat is highlighted by the verb cast out/down, which appears five times in succession (see vv. 9 [three times], 10, 13). Throughout this chapter, Satan is portrayed as a five-time loser, while Christ and his church are victorious. " The devil attempted to devour the male child, but God snatched him up to his throne (v. 5). " Satan fought against Michael and his angels but lost (v. 9). " The dragon pursued the woman, but God prepared a place for her in the desert (vv. 6, 14). " The serpent wanted the woman to drown in a torrent, but the earth swallowed the river (vv. 15 16). " Satan lost when he waged war against the woman's offspring, who kept on obeying God's commands and holding on to Jesus testimony (v. 17). A. The Woman and the Dragon 12:1–17 Did John borrow material from pagan mythology, which seems to provide parallels to this passage (vv. 1 6) in a number of accounts? There is the Greek myth of Apollo born of the goddess Leto; it also mentions the dragon Python. Next, there is the Babylonian creation myth about Tiamat and the seven-headed monster slain by the god Marduk as Tiamat swept a third of the stars from the sky. Third, there are Persian and Egyptian myths with similar stories. And last, there are coins with messages: one portrays Emperor Domitian with an image of his son whose hand reaches out to seven stars; then a coin with an image of this son with the moon and six stars; also one with the son and his mother Domitia, who is depicted as a [Greek] -2 _ftnref3 [Greek] Even though John was familiar with various mythological stories of the pagan world, we still must reject any suggestion that he borrowed from these sources to create the Apocalypse. God revealed the content of Revelation to Jesus, who in turn told John to write down what he has observed (1:1–2, 11, 19). Therefore, the Apocalypse is a God-given book. This does not mean that John mechanically wrote down what he was told, but rather that he wrote the visions he saw in the framework of symbols. The sun, moon, and crown of twelve stars adorn the woman to make her appearance beautiful and mighty. At the same time, these heavenly bodies are subordinate to her; she is far greater than they are. We see a parallel in Joseph's dream of the sun, moon, and eleven stars bowing before him (Gen. 37:9). John shows the reader a picture of the struggle between a woman and Satan, which is a throwback to the beginning of human history when God addressed both the woman and the serpent (Gen. 3:14–16). It depicts the spiritual warfare that God's people have faced ever since Adam and Eve fell into sin. This warfare becomes acute with the woman's delivery of a male child whom the serpent stands ready to devour at the moment of birth (vv. 1 6). Following the birth of the child, John describes warfare in heaven (vv. 7 9). As an interlude (vv. 10 12), John records a heavenly hymn. Then he concludes this chapter with a second report on Satan's war against the woman and her offspring (vv. 13 17). 1. The Woman, the Son, the Dragon 12:1–6 1. And a great sign appeared in heaven: a woman clothed with the sun and the moon under her feet and a crown of twelve stars on her head. a. And a great sign appeared in heaven. Translators differ in expressing the meaning of the words great sign. Here are two examples: a great wonder -2 _ftnref4 (KJV, ) -2 _ftnref5 (NCV) and a great and wondrous sign -2 _ftnref6 (NIV). The sign is a portent marvelous to behold, for it is large and visible in heaven. The word signappears seven times in Revelation to portray the work of either God or Satan and his fallen angels (12:1, 3; 13:13, 14; 15:1; 16:14; 19:20). And the adjective greatdescribes the sign here and in 15:1, where it refers to seven angels with seven plagues that fulfill God's wrath. The adjective and noun also occur in 13:13, where the second beast (the false prophet) performs great signs for the devil in full view of the people on earth. b. A woman clothed with the sun and the moon under her feet, and a crown of twelve stars on her head. This sentence can be understood only symbolically. Yet we have to ask the identity of this woman. Who is she? Is she Mary the mother of Jesus? Early Christian literature lists no references to that effect. Epiphanius of Salamis, approximately in the middle of the fourth century, is the first one to note that some individuals [unnamed] were identifying the woman with Mary. [Greek] -2 _ftnref7 [Greek] But the New Testament speaks against this exegesis, because for herself Mary assumes a modest place in society and church. Also, during the Middle Ages the majority of writers equated the woman not with Mary but with the church. Other scholars interpret the woman to be Israel, regarded by God as his wife (Isa. 54:3–6; Jer. 31:32; Ezek. 16:32; Hos. [Greek] -2 _ftnref8 [Greek] When John composed the Apocalypse, however, many Jews in the dispersion were members of the synagogue of Satan; they persecuted the Christians (2:9; 3:9). Further, the Jewish people, unable to rebuild Jerusalem after its destruction in August 70, have left no record of a national conversion after that date. Still others see that Satan attacks God's covenant people from the time of the fall into sin to the consummation, so that the woman he assaults represents the covenant community of both the Old Testament and New Testament eras (Heb. 11:39–40). The people of these two eras demonstrate a oneness by calling her mother. She gave birth to the Messiah (Isa. 7:14), for she represents Christ's human ancestry that incorporates Gentile Christians of the new covenant (Rom. 9:5; 11:11–21). The woman's children, John intimates, are those who were keeping the commandments of God and held to the testimony of Jesus (v. [Greek] -2 _ftnref9 [Greek] John teaches the unity of the people of God. The crown of twelve starsrepresents God's people exemplified in the twelve patriarchs of the old covenant era and in the twelve apostles of new covenant times. The number twelve is a description of God's people. Notice the difference between the cosmic glory of this woman and the human glitter of the great prostitute (17:4). 2. She was pregnant, and she cried out in birth pains and in anguish to give birth. This glorious woman was clothed with the brilliance of the sun as a source of light that was reflected by the moon. She had a crown of twelve stars on her head that symbolized complete victory. She was pregnant and about to give birth, which symbolizes the coming of Jesus in the flesh. Indeed, this verse is a reflection of the entire Old Testament period in which Satan displays his enmity toward God. He attacks the saints whom God places in the world to occupy a central position. They have been and are a source of light that they received from their Maker and Redeemer. Thus, God's people through his Word reflect his brilliance to dispel the darkness of the world. The woman is in pain and anguish as she is giving birth (Isa. 26:17; 66:7; Mic. 4:10; Gal. [Greek] -2 _ftnref10 [Greek] When John wrote the last book in the Bible, the birth of Jesus had taken place a century earlier. But the author highlights this text in the period of Jesus birth to stress the severe conflict Satan has fomented and continues to foment against God and his people. 3. And there appeared another sign in heaven. And look, there was a great red dragon that had seven heads and ten horns and seven crowns on his heads. Chapter 12 is the first chapter in the Apocalypse that juxtaposes the woman and the dragon. It is also the first chapter that introduces two signs in heaven, one for each, with the difference that the adjective greatdescribes the woman's sign. The sign of the dragon is not called great; instead the imperative Look! alerts the reader's attention to a horrific dragon. Not the sign but the dragon is great, that is, enormous in size. The dragon's color is red, which symbolizes the color of warfare. The Greek word pyrros(fiery red) is used both here and for the rider on the red horse (6:4). Although mythology has numerous accounts of dragons, John himself explains the meaning of the word (dragon: And the great dragon was cast down, that ancient serpent called the devil and Satan, the deceiver of the whole world (v. 9; 20:2). Satan came to Eve in Paradise in the form of a serpent to deceive herGen. 3:1; 1Tim. 2:14). But the deceiving serpent has become a powerful dragon that instills fear and dread in his opponents. Notwithstanding, God's people know that Jesus Christ has conquered this dragon, even if his force and fury continue to be overpowering. Wherever the dragon goes, he wages war aimed at gaining victory. Note that this beast is depicted with seven heads, ten horns, and seven crowns. These numbers ought not to be taken literally but symbolically. The number seven signifies completeness, and the number ten is the number of fullness in the decimal structure. The seven heads and ten horns refer to completeness in conquering the world, which is evident in the appellation applied to Satan, (prince of this worldJohn 12:31; 14:30; 16:11). After the fall into sin, Adam no longer ruled in God's creation but Satan ruled by usurping that power (Luke 4:6). The dragon dominates the world by governing global empires, principal authorities, political movements, and philosophical ideas. An angel interprets for John the significance of the seven heads and ten horns by saying, The seven heads are seven hills on which the woman sits. And they are seven kings (17:9–10). These heads give leadership in their respective kingdoms, that is, the number seven signifies complete control, as John explains in the next chapter (see 13:1–9). The expression ten hornsappears in Daniel 7:7and 24, where it portrays a beast that terrifies humanity and personifies ten kings. Last, the term seven crowns -2 _ftnref11 (NASB, ) -2 _ftnref12 (NRSV, ) -2 _ftnref13 (REB) symbolizes his complete control in respect to royal supremacy and majestic sovereignty. Satan's crowns, however, represent nothing but pretended royalty. As R. C. H. Lenski puts it, Satan wears symbols of arrogated dominion. [Greek] -2 _ftnref14 [Greek] The devil exercises fearsome power; nonetheless, the saints in heaven and on earth know that his power comes to an end at the consummation. They are able to sing joyful praises to Jesus because he rules supreme (vv. 10 12). 4. And his tail swept away a third of the stars of heaven, and he cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. a. And his tail swept away a third of the stars of heaven and he cast them to the earth. Is this sentence referring to Satan disturbing the starry heavens or causing the fall of a third of the angel world? Many scholars understand these words literally because of 8:12, where the phrase a third part of the stars was struck calls for a plain interpretation. They also direct attention to Daniel 8:10, [The horn] threw some of the starry host down to the earth and trampled on them. The starry host refers not to an angelic host but to the godly Jews who obeyed God's law and were slain by the armed forces of Antiochus IV Epiphanes (168 164 b.c.). Is John in the Apocalypse suggesting a literal interpretation of stars being hurled out of the heavens toward the earth? Ladd comments, The dragon is such a colossal creature that with one sweep of his tail he can brush a third of the stars out of their natural position. [Greek] -2 _ftnref15 [Greek] Even though Satan's power is indisputable, a literal sense encounters the difficulty of explaining how colossal stars can land on the earth. A second view interprets the stars symbolically as angels whom Satan swept along with him into sin. These angels have been consigned to the bottomless pit, which a star (i.e., an angel) opens (9:1 [Greek] -2 _ftnref16 ([Greek] God prepared this horrible place for the devil and his angelsMatt. 25:41; 2Pet. 2:4; Jude 6). The number of angels is incalculable, so that the expression a thirdalludes to a large aggregate of demons that with Satan were cast out of heaven (vv. 7 9). But also note that a third is the lesser part of the division, and that the majority of angels remained faithful to God. b. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. This story of Satan seeking to exterminate Eve's godly offspring is repeated all through the centuries. Influenced by Satan, Cain killed his brother Abel, and Pharaoh drowned the male children of the Hebrews. With murderous intent King Saul hurled his spear at David, and Haman plotted to annihilate the Jewish people living in the provinces of Persia. In New Testament times, Herod the Great slew the baby boys up to two years old in Bethlehem. Whenever a new development was about to take place in the history of God's people, in this verse symbolized by the woman, Satan stood ready to thwart God's purposes and tried to eliminate his Son. Satan's attacks on the woman continue until Christ returns. In Paradise, God put enmity between the serpent and the woman and between his offspring and hers. He said that the woman's offspring would crush the serpent's head (Genesis 3:15; see Rom. 16:20). This divine prophecy was fulfilled in the birth, life, and ascension of Jesus, as the next verse indicates. 5. And she gave birth to a son, a male child, who is about to rule all the nations with an iron rod. And the child was snatched to God and to his throne. a. And she gave birth to a son, a male child. Here is the fulfillment of the messianic prophecies that predict the coming of the Christ (Isa. 7:14; 66:7). The woman, representing the church of Old Testament believers, gave birth to her Son, the Messiah. John's wording seems redundant: a son, that is, of the male gender. But John is purposely explicit to highlight the relationship of the woman and the son. We must see the woman as the church that bore the Son; and in time, we must see the Son redeeming the church, which then becomes his bride (19:7; 21:2, 9; [Greek] -2 _ftnref17 [Greek] b. The Son is about to rule all the nations with an iron rod. John often alludes to the Psalter and especially to the messianic psalms. Three times in Revelation he quotes words from (Psalms 2:9, You will rule them with an iron scepter (2:27; 12:5; 19:15). That is, Jesus rules over unbelievers with an iron rod, which he applies to anyone who rises up against him. He is the Shepherd who cares for his sheep and protects them from harm. On the one hand, in Revelation the words all the nationscan refer to the world that Satan leads astray. An angel announces, Fallen, fallen is Babylon the Great, which made all the nations drink the raging wine of her fornication (14:8). On the other hand, God gathers his own from all the nations, so that they come and worship before him (15:4). Indeed, Christ rules by establishing his kingdom and applying his rule over all the nations of the worldMatt. 24:14). He rules supreme with justice and love as King of kings and Lord of lords. c. And the child was snatched to God and to his throne. John writes nothing about the suffering, death, and resurrection of the Lord. But why does John omit these redemptive events? He telescopes Jesus earthly life for several reasons. First, he calls attention to Satan's defeat at the Lord's birth and ascension. Next, he links Jesus ascension to his rule over the nations. Third, he uses the ascension as a prelude to the next segment, namely, warfare in heaven (vv. 7 9). And last, John mentions two main redemptive facts: he stresses Jesus birth on earththat includes his ministry and his ascension into heaventhat includes his majestic rule. God is in control, for at the right moment he intervenes to safeguard his Son and causes Satan's strategies to collapse. God is the agent in the passive voice of the phrase the child was snatched to God. When Jesus took his rightful position on God's throne, Satan and his angels lost their place in heaven. 6. And the woman fled into the desert, where she had a place prepared by God, so that there she might be nourished for 1,260 days. Through the Antichrist, Satan directs his wrath primarily against the Christ, whom he seeks to eliminate and whose place he wants to usurp. Before the birth of the Messiah, the devil had tried to destroy the line of believers out of which Jesus would be born, but he failed. Then he attacked Jesus, but realized that this assault also ended in failure. After that he began to persecute his followers who proclaimed and continue to proclaim the name of their Lord. All these efforts, too, result in failure because God protects his people. The woman represents Christ's church on earth whose members flee to a place that God has prepared for them: the [Greek] -2 _ftnref18 ([Greek] The image of the desert evokes the account of Israel's forty-year stay in the Sinai peninsulaDeut. 8:2–4), Elijah's flight to that same desert (1 Kings 19:3 8), and John the Baptist's sojourn in the desert of Judea (Luke 1:80). Paul also spent time in a desert, the one in Arabia (Gal. 1:17–18). Three factors emerge from spending time in a desert: a person is completely dependent on God to provide the material and spiritual necessities of life; the desert is always a temporary place; and last, the desert is a place where God trains his people spiritually and prepares them for service. Thus, the members of the church depend on God to be their provider and protector; they also realize that their stay on earth is but temporary; and they know that they are being trained for more extensive duties. Just as Israel's time in the desert of Sinai was temporary while the Israelites longed for permanence in the Promised Land, so the church today waiting on earth longs to be with Christ forever (2 Corinthians 5:6 8). God prepares a place of protection and nourishment for the church for 1,260 days. Even though her members suffer oppression and persecution, God never allows the annihilation of the church. The number 1,260 applies to the two witnesses who received power to prophesy for that length of time (11:3). Thus, the reference to the woman in the desert harmonizes with the prophesying of the two witnesses, which means that the witnesses and the woman represent the [Greek] -2 _ftnref19 [Greek] The number 1,260 divided by thirty equals forty-two months, which is the length of time allotted to the Gentiles to trample on the outer court of the temple (11:2). The period during which the church is able to witness for the Lord is from the day of Jesus ascension to the time of his return. The beast of the earth has been given a mouth to blaspheme God's name and to exercise authority for a period of forty-two months (= 1,260 days). The devil, therefore, has been given exactly the same length of time the church on earth has received. In short, the meaning of these numbers in chapters 11 and 12 is the same. Greek Words, Phrases, and Constructions in 12:6 [Greek] this preposition signifies either agency (by) or source (from). The construction here appears to mean prepared by God's command not by himself, with [Greek] denoting that God was the source of the command. [Greek] -2 _ftnref20 [Greek] [Greek] the primary meaning of this verb is to nourish; the secondary definition is to rear, bring up, which is appropriate here and in verse [Greek] -2 _ftnref21 [Greek] 2. Warfare in Heaven 12:7–9 Peter, writing about the ascension of the Lord, says that Jesus Christ has gone into heaven and is at God's right hand with angels, authorities and powers in submission to him (1 Pet. 3:22). Jesus proclaimed victory over the spiritual forces that opposed him; these forces are Satan and his evil angels. Paul calls these powers the spiritual forces of evil in the heavenly realms (Eph. 6:12). Victory came when the archangel Michael and his angelic hosts conquered these evil forces by casting them out of heaven and hurling them to earth. 7. And there was war in heaven. Michael and his angels fought against the dragon. And the dragon and his angels fought back 8. and did not prevail, and a place in heaven was no longer found for them. a. And there was war in heaven. All through history until Jesus ascension, Satan could appear in God's presence (Job 1:6; 2:1). Satan, whose name means the accuser, could even accuse the high priest Joshua in the presence of God, but the Lord rebuked him (Zech. 3:1–2). Also, Jesus told the seventy-two disciples who returned from their mission assignment, I saw Satan fall like lightning from heaven (Luke 10:18; see John 12:31). In other words, Satan had not yet been denied access to God's presence but could accuse God's people day and night (v. 10). When Jesus completed his mediatorial work on earth, he ascended to heaven and took his seat at God's right hand. His entry into heaven made it impossible for Satan to come before God to accuse the saints. Jesus assumed the role of the attorney-at-law, the advocate with the Father (1 John 2:1). He paid the price to set his people free, and as a result Satan has been unable to bring slanderous accusations against God's people (Rom. 8:34; Jude [Greek] -2 _ftnref22 [Greek] Thus, Satan and his hosts were denied a place in the presence of the Almighty. b. Michael and his angels fought against the dragon. And the dragon and his angels fought back. The name Michael means Who is like God? As one of the archangels, he wages war against the archangel Satan, who wants to be like God. Michael is mentioned in the Old Testament as a prince and protector of God's people (Dan. 10:13, 21; 12:1). It is he who with his angels attacked and fought the dragon and his cohorts. The grammatical construction indicates that the dragon is an angel, for he fights at the head of his multitude of angels. Note that not Satan but Michael is the one who leads the attack; he forces the evil one into battle, which is an indication that he has the upper hand and is sure of the victory. c. And did not prevail, and a place in heaven was no longer found for them. Satan and his cohorts had to acknowledge Jesus victory and their defeat when the Lord ascended to the throne. Far from accepting the reality of their overthrow, they faced Michael and his formidable hosts of angels, who drove them out of heaven and into a fierce battle. Satan's war with God began when the human race was plunged into sin. When believers in the Old Testament era were taken to heaven, Satan accused them before God of being unworthy sinners. As accuser of the saints, he had free access to God's presence. The devil was not alone in his opposition to the saints entering heaven. He employed fallen angels to work for him. For instance, the Old Testament relates the account of a lying spirit standing before God, who gave him permission to put a lie in the mouths of the prophets as they counseled the kings of Judah and Israel (1 Kings 22:17 23). Since Christ's victory over sin and death, these evil spirits can no longer appear before God to accuse the saints. Indeed, not a single accusation can be brought against them, for God listens only to their praises, confessions, gratitude, and petitions. Hence, a new era has dawned in which Satan with his angels have lost their place in heaven and are restricted to a place on earth. On that same earth, God gave the woman a place and protected her. Wherever Jesus reigns, wherever the world domination of the lamb is already established, there the adversary of God has neither place nor rights. [Greek] -2 _ftnref23 [Greek] 9. And the great dragon was cast down, that ancient serpent called the devil and Satan, the deceiver of the whole world. He was cast down to the earth, and his angels were cast out with him. A good teacher repeats the points he wishes to make. So John mentions the downfall of Satan a total of five times in three verses (vv. 9 [three times], 10, 13). The great dragon and his followers are cast down to the earth, for heaven is now off limits to them. The series of names (great dragon, ancient serpent, devil, Satan, and deceiver) is given for at least three reasons: to identify the one whom Christ has conquered; to alert the dwellers on earth of the devil's grim power; and to illustrate this monster's capability to both destroy and deceive. a. The great dragon.Here is a picture of the primeval power of chaos. [Greek] -2 _ftnref24 [Greek] That is, the dragon is called greatbecause of his enormous power. He gives his power, throne, and authority to the beast that rises up out of the sea (13:1 [Greek] -2 _ftnref25 [Greek] b. (That ancient serpent.The adjective ancientis a reference to Satan, who in the form of a serpent deluded Eve in ParadiseGen. 3:1–7). John uses the term (serpentas a synonym for dragon. In fact, it appears five times in Revelation (9:19; 12:9, 14, 15; 20:2). Paul even warns the church not to listen to the serpent's whispers and so being led astray to depart from Christ2 Cor. 11:3). c. The devil.The Greek term diaboloscomes from the preposition dia(through) and the verb ballein(to throw) and means to throw over or across, to divide, set at variance, accuse, bring charges, slander, inform, reject, misrepresent, deceive. [Greek] -2 _ftnref26 ([Greek] This is an accurate description of the devil's activities. John warns the believers not to yield to his temptations, for then they will be numbered among the children of the devilJohn 8:44; 1John 3:8, 10). And both James and Peter instruct their readers to resist the devil, for he will flee from them (James 4:7; 1Pet. 5:8–9; see also Eph. 4:27; 6:11). d. (Satan.This name is a synonym of the devil, and the terms are used interchangeably in the New Testament. The name derives from the Hebrew ha[[mnand signifies the adversary. Satan is at enmity with God and all those who serve and worship him. He is the accuser and slanderer of God's people. Through him the Antichrist appears as the lawless one, whom Jesus will overthrow with the breath of his mouth2 Thess. 2:3–4, 7 9). e. (The deceiver.Satan deceives the whole world, which does not mean that the elect are also led astrayMatt. 24:24). He is no longer able to accuse the elect in the presence of God; he is confined to do his evil work on the face of the earth. He seeks to blind the minds of the unbelievers to prevent them from understanding the good news of Jesus Christ (2 Cor. 4:4). Satan and his evil angels are confined to this earth to carry out their deceptive and destructive work, and even here they cannot do whatever they please but can only go so far and do only as much damage as God allows. Satan not only must abide by God's decrees but must also realize that his schemes against God end in failure. Not Satan but God is the ruler in this world. Greek Words, Phrases, and Constructions in 12:7 [Greek] this phrase is deleted by Friedrich Düsterdieck as a conjecture to improve the grammar in the sentence. Without it, the verb [Greek] can be taken to introduce the articular infinitive [Greek] (to make war). The infinitive needs a preceding finite tense to complete the sentence. Düsterdieck is of the opinion that the phrase is a marginal note that has entered into the text. [Greek] -2 _ftnref27 [Greek] However, it is possible to insert mentally the verb [Greek] before A [Greek], which would then preclude the use of a [Greek] -2 _ftnref28 [Greek] 3. A Song of Victory 12:10–12 This hymn announces the triumphal conquest of God and Christ, and includes the saints who share in this victory. Afterward the heavens and its inhabitants are told to rejoice; and, last, the people on earth and the sea are alerted to the great wrath of the devil, whose time is short. 10. And I heard a loud voice in heaven saying, Now have come the salvation, power, and kingdom of our God, and the authority of his Christ, because the accuser of our brothers [and sisters] has been cast out; he is the one accusing them before our God day and night. a. And I heard a loud voice in heaven saying. John reports that he heard a loud voice in heaven, but he fails to identify the speaker or singer, indicating that it is not a matter of importance. Even though angels often sing hymns of praise, the use of the possessive pronoun ourtogether with the noun brothers[and sisters] rules out the angels. Some exegetes point to Revelation 19:10and 22:9, where an angel uses the words your brothers. But these passages do not prove the point that angels call redeemed saints their brothers and sisters. Angels can never regard human beings as brothers and sisters. They differ from the saints in many respects: they lack physical bodies, have not been redeemed, are not heirs of salvation, have not been created in the image of God, and do not have a covenant relationship with God. The voice represents a group of singers, possibly the saints in heaven who sing this song of victory (compare 11:15). What does John wish to convey with the time reference now? Revelation stresses not chronological time, which is of fleeting consequence, but the governing principle of time. Here the adverb points to the dividing line in human history, Christ's death and resurrection, which resulted in his victory over Satan. The words of the song anticipate the final overthrow of Satan (20:10). b. Now have come the salvation, power, and kingdom of our God and the authority of his Christ. The words of the song honor God by ascribing to him the salvation of his people accomplished in Christ, the power Jesus received to overcome Satan, and the kingdom which the Lord handed over to him (1 Cor. 15:24–28). God is supreme in his kingdom. Although Jesus has been given full authority, it is God who rules his kingdom through his Son (Rev. 11:15). Jesus told the disciples: All authority in heaven and on earth has been given to me (Matt. 28:18). c. Because the accuser of our brothers [and sisters] has been cast out; he is the one accusing them before our God day and night. It is not Michael and his angels who receive praise for the overthrow of Satan, but Christ, who exercises supremacy in his kingdom. When Jesus ascended to the throne with full authority to rule, Satan was cast out of heaven. The phrase (the accuser of our brothers[and sisters] characterizes the devil's activity in the presence of GodJob 1:6 12; 2:1–5). This activity has now come to an end, because Jesus is the intercessor for the saints, and that precludes anyone from bringing a charge against them (Rom. 8:33–34). What is the significance of the present tense of the participle in the one accusing them? Cast down to earth, Satan can no longer accuse the believers before God's throne. But he does not accept defeat so as to desist from his evil works. On the contrary, Satan continues his attacks day and night by constantly accusing the followers of Christ and torturing their [Greek] -2 _ftnref29 ([Greek] He does so by first enticing a person to sin; next, if he is successful, he taunts the sinner with accusations. However, he fails miserably in his endeavors in view of God's forgiving grace through the shed blood of Christ JesusHeb. 9:22). 11. And they have overcome him by the blood of the Lamb and by the word of their testimony, and they did not love their lives even in the face of death. John presents a picture that portrays the redeemed people of God a picture that is not limited by chronological time. He is concerned with the past but at the same time with the present and [Greek] -2 _ftnref30 ([Greek] So he writes in the past tense as if all God's children have already entered into glory. John writes confidently about the victory of the saints even though the time of Christ's return has not yet come. On the other hand, countless multitudes have already been victorious and are now with the Lord. They claim victory with Christ on the basis of his shed blood that has redeemed them from sin and set them free from Satan's accusations. They are more than conquerors through him who loved [them], for the Lord Jesus Christ gives them the victoryRom. 8:37; 1Cor. 15:57). John's perspective is not from earth still without victory to heaven, but rather from heaven triumphant in victory to earth. He sees the triumph of Christ with all the heavenly saints who overcame Satan and share in that victory. Whereas Satan seeks to accuse the saints on earth day and night, the saints in heaven sing God's praises day and night in thankfulness for their redemption. The phrase the blood of the Lambis a repetition of an earlier description of the saints in heaven who have experienced the great tribulation. These are they who have washed their robes and have made them white in the blood of the Lamb (7:14). In other words, the power in Christ's blood has made them victorious; they conquered because they proclaimed and taught the gospel, that is, the word of their testimony. They received the gospel and passed it on, so that it was their testimony on behalf of [Greek] -2 _ftnref31 [Greek] The blood of Christ is the key to this passage, for the believers redeemed through Christ's sacrifice fearlessly and without any hesitation have been his witnesses (6:9). These redeemed believers did not value their lives more than the message of the gospel; they were willing to offer their lives for the sake of Christ. Jesus says to his followers, Whoever finds his life will lose it, and whoever loses his life for my sake will find itMatt. 10:39; see 16:25 and parallels . The Lord repeatedly teaches the principle of losing one's life for his sake (John 12:25). Paul demonstrates it when he addresses the Ephesian elders. He said, However, I consider my life nothing to me, if only I may finish the race and complete the task the Lord Jesus has given to me the task of testifying to the gospel of God's grace (Acts 20:24). Believers express gratitude to him in their willingness to suffer for him even to the point of death. The preservation of one's life is a natural proclivity in human beings, but the love for the Lord Jesus overrules it. 12. Therefore, rejoice, O heavens, and they who dwell in them! Woe to the earth and the sea, because the devil has gone down to you! He is very angry, because he knows that his time is short. a. Rejoice!The voice calls the heavens in general and the dwellers in particular to express their joy in the victory Jesus has achieved. The adverb thereforelinks the preceding verses (vv. 10 11) to the injunction to be glad in the triumph of the Lord. Delivered from the accuser's constant intrusion into God's presence, the heavens now rejoice. Numerous times the heavens are exhorted to express their [Greek] -2 _ftnref32 [Greek] The twenty-four elders, the four living beings, and all the angels experienced Satan's intrusions that have now come to an end. Thus, neither the heavens nor the saints dwelling there will hear Satan's slanderous accusations any longer. Through Christ's victory heaven itself has been cleansed. b. Lament!Here is the dividing line between the triumphant church in heaven and the militant church on earth that resists sin and evil. Now that Satan and his cohorts have been denied entrance into heaven and have been cast down to the earth, the devil is filled with wrath against God's people. He realizes that he has been defeated, that he has been given a limited time here on earth, and that in the short period allotted to him he must unleash his fury. On both land and sea he seeks to deceive and destroy the saints. The woe addressed to the dwellers on earth should not be considered the third woe that is mentioned in 11:14. This woe stands by itself and lacks the differentiation of the definite article (see 9:12 and 11:14). It is used in a general sense, much the same as the double woes uttered by kings, merchants, and seafarers (18:10, 16, 19). The heavenly voice warns the earth and the sea that anguish and distress are coming upon them because of the devil's defeat in heaven. Defeated by the victorious Christ, he now vents his rage against the Christians (compare v. [Greek] -2 _ftnref33 [Greek] Satan knows that the opportunity God has given him is of short duration. It is the same as the three and a half years, the forty-two months, or the 1,260 days mentioned elsewhere (11:2–3; 12:6, 14; 13:5); these indications of time are not to be taken literally but figuratively. The Apocalypse features time not in terms of chronology but as an ideal. This book presents time as an idea in summary form without quantifying it in terms of years or centuries. Not Satan but God controls time and place. Therefore the saints on earth know the limitations of the devil as they rely on God's protective care. Greek Words, Phrases, and Constructions in 12:10–12 Verse 10 A [Greek] the accuser. The word in this exact form occurs only once in the New Testament, whereas the other spelling [Greek] is more familiarActs 23:30, 35; 24:8[variant]; 25:16, 18 . The first one is the more original reading and is [Greek] -2 _ftnref34 [Greek] Yarbro Collins delineates several features in this hymn, including rhyming with respect to the repetition of [Greek] at or near the end of the lines, the nouns [Greek] and [Greek], and the parallels of A [Greek] and A [Greek] -2 _ftnref35 [Greek] Verse 11 [Greek] this preposition followed by the accusative case should be translated as by and not through. It has the sense of by force of as an efficient [Greek] -2 _ftnref36 [Greek] Verse 12 [Greek] the interjection governs the accusative nouns the earth and the sea as direct objects. Notice that the interjection appears without the definite article, which makes it general, while the three woes feature the article (9:12; 11:14). [Greek] note the construction [Greek] (6:11; reversed in 20:3), which is translated exactly the same as this entry, namely, a short time. While [Greek] means opportunity, season, fixed or favorable time, [Greek] denotes chronological time. 4. Help and Safety for the Church 12:13–17 Here is the last part of the account that began with a portrayal of a woman clothed with the sun, the moon under her feet, and a crown of twelve stars on her head (v. 1). The woman gave birth to a male child who was snatched up to heaven, while she herself was cared for in a desert place prepared for her by God (v. 6). The second part of the account describes Satan's defeat followed by a heavenly victory song, and in the third segment John continues his account of the woman pursued by the dragon. 13. And when the dragon saw that he was cast down to the earth, he pursued the woman who gave birth to the male child. This verse is filled with symbolism: the dragon is the symbol of Satan, the woman is the church, and the male child is Christ. Unable to attack the exalted Lord in heaven, the devil on earth seeks to destroy the church, the body of Christ. Jesus and his followers are one body, as Saul learned when Jesus asked him, Why do you persecute me? (Acts 9:4). Christ is the head and we are his body (Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:19). If Satan is powerless to assail Jesus, he vents his wrath on his followers. He persecutes Christians, as is evident not only throughout the centuries but also today. The words (cast down/outappear here for the fifth time (see vv. 9 [three times], 10, 13). These words sound a note of victory over Satan's defeat even though the church on earth must endure his wrath. They refer to the devil's painful fall and his bloodied head (13:3a) that was predicted at the onset of human historyGen. 3:15). Satan has power on earth and is intent on destroying the church. But he does not seem to realize that because God vigilantly protects his people as the apple of his eye (Deut. 32:10), Satan himself will be defeated in the end. The term male childis preceded by the definite article to indicate the Lord Jesus Christ who ascended to his Father's throne. That same term appearing without the article in verse 5 to designate the newly born male marks the beginning of Jesus earthly [Greek] -2 _ftnref37 [Greek] 14. And two wings of a great eagle were given to the woman, so that she might fly into the desert to her place, where she might be nourished for a time, times, and a half time away from the presence of the serpent. John relies on the Old Testament for symbolic pictures. God told the Israelites at Mount Sinai that he had carried them on the wings of an eagle and brought them to himself (Exod. 19:4). The Israelites had just escaped from the clutches of Pharaoh's soldiers and could testify that God had safely carried them across the Red Sea. Other passages speak of the protective wings of the eagle (Deut. 32:11; Isa. 40:31). Indeed God applies to himself the image of wings that serve as a place of refuge (Ps. 91:4). With the two wings of the great eagle that the woman receives from God, she no longer flees but literally flies to the place prepared for her in the desert. The church has wings to fly away and safely escape from the attacks of the devil. It is obvious that with all his resources in the world, Satan is unable to annihilate the church. God has given her a place and lavishly provides her with daily necessities much the same as he gave the Israelites manna, quail, and water during the wilderness journey. The Israelites were given physical health; their clothes and their shoes did not wear out; they were shielded from the hot desert sun during the day and were kept warm by the pillar of fire by night. God protected them from the stings and bites of natural enemies, from scorpions and snakes. Hence, God shields the church from the attacks of the devil by providing his covenant people with spiritual armor (Eph. 6:10–18). He nourishes and trains them in their spiritual service. John writes that the woman is kept from the presence of the serpent for a specified period: for a time, times, and a half time, which is three and a half years. This reference is taken from (Daniel 7:25and 12:7 and is a time span which equals that of the forty-two months and the 1,260 days mentioned by John elsewhere (see v. 6:11:2–3; see 13:5). In a historical setting there is a literal period of three and a half years during the time of Elijah, who prayed that it might not rain1 Kings 17:1; James 5:17). There was a literal period of three and half years when the temple was desecrated during the Maccabean war from 167 to 164 b.c. (1 Macc. 1 3; 2 Macc. 5); the prophecies of Daniel 7:25and 12:7 refer to [Greek] -2 _ftnref38 [Greek] In Revelation, this period refers not literally but symbolically to the interval between Jesus first and second comings as the interim of the forty-two months or the 1,260 days. It is the period in which the serpent of deception rules the world; this time definitively comes to an end when God [Greek] -2 _ftnref39 [Greek] 15. And the serpent cast out of its mouth water like a river after the woman, so that she might be swept away by the river. 16. And the earth helped the woman, and the earth opened its mouth and swallowed up the river that the dragon cast out of its mouth. This is now the third time in this chapter that John writes the word serpent(vv. 9, 14, 15). His choice is not merely stylistic; it attests to the craftiness of Satan, who has been losing the battle against God and the church. He is trying once more with trickery to overwhelm the woman and bring her to ruin. He does this by unleashing a stream of water in the desert where God placed her. Note that this water like a river comes forth from the mouth of the serpent, which can be interpreted to mean a flood of deceptive words. Already in the earlier part of the Apocalypse, we read that Satan had his own synagogues in the cities of Smyrna and Philadelphia (2:9; 3:9). The leaders of these synagogues subjected the followers of Christ to slander, seduction, and persecution. And voices of deception via the media today engulf the members of the church, so that they are in danger of being swept away. But the believers are always aware of Satan's parody that Revelation displays: the river of deception and death is contrasted to the river of the water of life flowing from God's throne (22:1). God constantly encourages his people not to fear even when the floodwaters threaten to overwhelm them. He comforts them by saying, When you pass through the rivers, they will not sweep over you (Isa. 43:2). The floodwaters of falsehood, malice, crime, and suffering will not be able to overtake them, for God is in charge. His people are not swept away by the torrents swirling around them but are kept safe. God causes the earth to swallow up the waters that come forth out of the serpent's mouth. His people sang the song of Moses in praise to God, You stretched out your right hand and the earth swallowed them (Exod. 15:12). Even though they may suffer physically in many ways, God protects his own from permanent harm, spiritually speaking. Satan loses out once again. At the beginning of this chapter, the dragon stood in front of the woman ready to devour her child (v. 4). After he has been hurled to the earth, he pursues the woman, who flies away with the wings of a great eagle (vv. 13 14). Now he stands far away from the woman, whom he wants to destroy with a flood, but his efforts end in failure (vv. 15 16). His own territory, the earth, turns against him when it helps the woman. The deluge wanted to swallow the woman, but instead the earth now swallows the deluge. The word (earthneed not be taken literally as in the case of Korah, Dathan, and Abiram, who were swallowed by the earthNum. 16:30, 32; see also Deut. 11:6). Symbolically the earth stands for the structure of society that by God's intervening grace reaffirms morality, abolishes evil, and establishes [Greek] -2 _ftnref40 [Greek] 17. And the dragon became furious at the woman, and he went out to fight against the rest of her offspring, those who were keeping the commandments of God and held to the testimony of Jesus. Satan, called the dragon, never concedes defeat; every time he is vanquished, he returns with vengeance and fury. He is unable to reach the victorious Christ and thus turns his wrath on the church. He is unable to swallow the church as a whole and thus fights Christians faithful to their Lord. Satan faces a losing battle, which by itself is a source of comfort for those who feel the brunt of his anger in days of persecution and physical abuse. What is the meaning of the phrase he went out to fight against the rest of her offspring? If we take the development of this chapter sequentially, we could infer that Satan has been successful in destroying the church and now wants to conquer the individual believers who form the [Greek] -2 _ftnref41 ([Greek] The context, however, ever, reveals that Satan has not been able to remove the church because the earth absorbed the flood he sent to swallow her (v. 16). The rest of her offspring points to the church as a whole, which remains intact until the return of Christ. God will never, no never, leave or forsake herHeb. 13:5). John has come to the end of the chapter and now summarizes the contents of verses 13 16. The author, steeped in the Old Testament, goes back to the beginning of human history where the words (serpentand offspringalready appear. God said to the serpent, And I will put enmity between you and the woman, and between your offspring and hersGen. 3:15). Yet this passage is not the only Old Testament reference John has in mind. If it were so, the italicized words in the rest ofher offspring would not be explained. John alludes to the prophecy in Isaiah 66:7and 8. There the prophet writes of Zion: Before she goes into labor, she gives birth; before the pains come upon her, she delivers a son.& Yet no sooner is Zion in labor than she gives birth to her children. Two words stand out in this prophecy: (sonand children. The virgin gave birth to a sonIsa. 7:14) and Zion brought forth children; the son is the Messiah and the children are his followers. All along, but especially at the end of time, the dragon attacks not the woman but the rest of her offspring. The equation of singular male with plural children and collective seed, all alluding to the same offspring from Zion, is virtually identical to the phenomenon in Revelation 12. [Greek] -2 _ftnref42 [Greek] The contrast, therefore, is that of Christ the Son and of all the offspring identified with him. John describes the followers of Christ with the clause, those who were keeping the commandments of God and held to the testimony of Jesus. The characteristics of these people are faithfulness and obedience with respect to God's law and the gospel of the Lord. The law denotes the Old Testament and the gospel the New Testament. Faithfully and obediently they continue to keep the teachings of God's Word; as long as they do so, Satan is unable to touch them. These followers advance the cause of Christ's kingdom in this world wherever they are. Verse 17 reveals the dragon's aim to destroy those who are Christ's followers. At the same time, it forms a bridge to chapter 13 that introduces the dragon giving power to the beast from the sea and the beast from the earth. Every time the dragon plots against God and his people, he faces inevitable defeat. This fact indeed comforts and assures all believers of their safety and spiritual welfare. A last remark. Some translations number the verse that follows 12:17 as verse 18. But this verse should be combined with the first verse of the next chapter. Chapter 13 begins a new segment on the dragon and the beast coming up out of the sea. Greek Words, Phrases, and Constructions in 12:14–17 Verse 14 [Greek] note that the expression timeis not chronological time but a fixed or favorable time, so that time, times, and a half a time does not add up to precisely three and a half years, but rather to an indeterminate season. Verses 15 16 [Greek] in verses 15 and 16 the word mouthappears three times, referring twice to the serpent and once to the earth. Verse 17 [Greek] to make war with. However, this literal translation fails to communicate the correct meaning; hence I prefer the reading to make war against. -2 _ftn1 1 William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 23. Jon PaulienDecoding Revelation's Trumpets: Literary Allusions and the Interpretation of Revelation 8:7 12, AUSDDS 11 [Berrien Springs, Mich.: Andrews University Press, 1987], p. 344 divides Revelation into a historical division (seals and trumpets) and the end-time crisis (chapters 12 14 and the bowls). David E. AuneRevelation 6 16, WBC 52B [Nashville: Nelson, 1998], p. 661 regards 11:19 as an introduction to 12:1–17. -2 _ftn2 2 Compare George Eldon Ladd, Commentary on the Revelation of John(Grand Rapids: Eerdmans, 1972), p. 167; Isbon T. Beckwith, The Apocalypse of John(1919; reprint, Grand Rapids: Baker, 1979), pp. 617, 621 22; Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 231. -2 _ftn3 3 See the commentaries of G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), pp. 192–93; Alan F. Johnson, Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:512–13. See also the doctoral dissertation of Adela Yarbro Collins, The Combat Myth in the Book of Revelation, HDR 9 (Missoula: Scholars Press, 1976), pp. 63–67, 70 71; Aune, Revelation 6 16, pp. 667–74. -2 _ftn4 KJV King James Version (Authorized Version) -2 _ftn5 NCV The Everyday Bible, New Century Version -2 _ftn6 NIV New International Version -2 _ftn7 4 Raymond E. Brown, ed., Mary in the New Testament(Philadelphia: Fortress, 1978) p. 235 n. 512. -2 _ftn8 5 John F. Walvoord, The Revelation of Jesus Christ(Chicago: Moody, 1966), p. 188; and Robert L. Thomas, Revelation 8 22: An Exegetical Commentary(Chicago: Moody, 1995), p. 120. -2 _ftn9 6 See Johnson, Revelation, p. 514; S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 250; Mounce, Revelation, p. 232; Michael Wilcock, The Message of Revelation: I Saw Heaven Opened(Downers Grove: InterVarsity, 1975), p. 119; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 630. -2 _ftn10 7 Beckwith (p. 622) comments, No special symbolism, such as Israel's long history of suffering before the advent of Christ, is contained in the words; all such reference is remote from the purely idealistic passage. But this view is hard to maintain in view of Satan's aim to thwart God's purposes. -2 _ftn11 NASB New American Standard Bible -2 _ftn12 NRSV New Revised Standard Version -2 _ftn13 REB Revised English Bible -2 _ftn14 8 R. C. H. Lenski, The Interpretation of St. John's Revelation(Columbus: Wartburg, 1943), p. 365. See also Hendriksen, More Than Conquerors, p. 136. -2 _ftn15 9 See the commentaries of Ladd (p. 169); Johnson (p. 515); and Mounce (p. 233). -2 _ftn16 10 This is the view of numerous commentators, including Beasley-Murray, Greijdanus, Hendriksen, Hughes, Lenski, Poellot, and Thomas. -2 _ftn17 11 Compare Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation(Grand Rapids: Reformed Free Publishing Association, 1969), p. 419. Four women appear in Revelation: Jezebel (2:20), the mother of the son (12:1–6), the great prostitute (17:1), and the bride (21:2, 9). Jezebel and the prostitute are Satan's representatives. By contrast, the mother and the bride are God's people. Two women are profane and two are holy. -2 _ftn18 12 John F. WalvoordRevelation, p. 191 writes, There is obviously a tremendous time lapse between verses 5 and 6, but this is not an uncommon occurrence in prophecy; the first and second comings of Christ are frequently spoken of in the same sentence. Would the first readers and hearers of this passage have understood the verse in this manner? Verses 5 and 6 refer not to the two comings of Christ but to his ascension and God's care for the church. -2 _ftn19 13 Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 152. -2 _ftn20 14 Robert Hanna, A Grammatical Aid to the Greek New Testament(Grand Rapids: Baker, 1983), p. 450. See also C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 74. -2 _ftn21 15 Bauer, p. 825; Josephus Against Apion1.19 [Greek]. See also EDNT, 3:369. -2 _ftn22 16 Consult Geoffrey B. Wilson, Revelation(Welwyn: Evangelical Press, 1985), p. 106; Werner Foerster, TDNT, 7:157. -2 _ftn23 17 Jürgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 148. -2 _ftn24 18 Hans Bietenhard, NIDNTT, 1:507; see also Nikolaus Walter, EDNT, 1:353; Werner Foerster, TDNT, 2:283. -2 _ftn25 19 In chapter 12, the word dragonoccurs eight times (vv. 3, 4, 7 [twice], 9, 13, 16, 17). -2 _ftn26 20 Hans Bietenhard, NIDNTT, 3:468; Otto Bücher, EDNT, 1:297–98. -2 _ftn27 21 Friedrich Düsterdieck, Critical and Exegetical Handbook to the Revelation of John(New York and London: Funk and Wagnalls, 1886), p. 344. -2 _ftn28 22 Beale, Revelation, p. 654. Other solutions are presented by A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 1066; Moule, Idiom-Book, p. 129; and R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 1:321–22. -2 _ftn29 23 Greijdanus, Openbaring, p. 260. -2 _ftn30 24 G. B. Caird comments: John's vision &is equally concerned with the interpretation of past and present and the anticipation of the futureA Commentary on the Revelation of St. John the Divine[London: Black, 1966], p. 26 . See also James L. Resseguie, Revelation Unsealed: A Narrative Critical Approach to John's Apocalypse, BIS 32 (Leiden: Brill, 1998), p. 46. -2 _ftn31 25 Compare Louis A. Vos, The Synoptic Traditions in the Apocalypse(Kampen: Kok, 1965), p. 207. -2 _ftn32 26 (Deut. 32:43LXX; Ps. 96:11; Isa. 44:23; 49:13; Dan. 3:59 Old Greek and Theod.; Rev. 18:20. ) -2 _ftn33 27 Martin Kiddle writes that the devil cannot hurt believers but only unregenerate mankind. See his Revelation of St. John(reprint, London: Hodder and Stoughton, 1943), p. 235. But in this chapter Satan and his minions war against the saints on earth. -2 _ftn34 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 13. The Beasts from the Sea and the Land (13:1–18) Outline (continued) B. The Beast from the Sea (13:1–10) 1. The Description (13:1–4) 2. Power and Authority (13:5–10) C. The Beast from the Land (13:11–18) 1. Parody of Christ (13:11–14) 2. The Mark of the Beast (13:15–18) B. The Beast from the Sea 13:1–10 13 1 And the dragon stood on the shore of the sea. And I saw a beast coming up out of the sea. And he had ten horns and seven heads, and on his horns he had ten crowns and on his heads blasphemous names. 2 And the beast that I saw was like a leopard, and his feet like a bear, and his mouth like the mouth of a lion. And the dragon gave the beast his power and his throne and great authority. 3 And one of the beast's heads was as if it had been mortally wounded, and the mortal wound was healed. And the whole earth marveled, following the beast. 4 And they worshiped the dragon, for he gave authority to the beast, and they worshiped the beast, asking, Who is like the beast, and who is able to make war against him? 5 And the beast was given a mouth to speak great things and words of blasphemy, and he was given authority to do so for forty-two months. 6 And he opened his mouth for blasphemies against God to blaspheme his name and his tabernacle and those who dwell in heaven. 7 And he was given power to make war against the saints and to overcome them, and he was given authority over every tribe, people, language, and nation. 8 And all those living on the earth will worship the beast, everyone whose name was not written in the book of life of the Lamb that was slain, from the foundation of the world. 9 If anyone has an ear, let him hear. 10 If anyone goes into captivity, into captivity he goes. If anyone is to be killed with the sword, with the sword he will be killed. Here is the endurance and faith of the saints. 11 And I saw as another beast coming up out of the earth, and he had two horns like a lamb and spoke like a dragon. 12 And he wields all the authority of the first beast in its presence, and he makes the earth and those dwelling in it to worship the first beast, whose mortal wound was healed. 13 And he performs great signs so that he even makes fire to come down out of heaven onto the earth before people. 14 And he deceives the inhabitants on the earth because of these signs that were given him to perform in the presence of the beast. He told the inhabitants on the earth to make an image in honor of the beast that had the wound of the sword and yet lived. 15 And he was given power to give breath to the image of the beast, so that the image of the beast might both speak and cause as many as do not worship the image of the beast to be killed. 16 And he causes all, both small and great, both rich and poor, both free persons and slaves, to receive a mark on their right hand or on their forehead. 17 And no one was able to buy or sell except the one having the mark, that is, the name of the beast or the number of his name. 18 Here is wisdom. Let anyone who has a mind calculate the number of the beast. It is the number of a man, and his number Isaiah 666. The connection between chapter 12 and this one is evident in the word dragon. Satan appearing as the dragon dominates the scene in both chapters. In the one (chapter 12) he persecutes the church, and in the other (chapter 13) his helpers are portrayed. The beast arising out of the sea as the Antichrist reveals brute force, and the beast coming out of the earth appears as the false prophet who discloses the power of deception. In short, chapter 13 is an explication of the preceding chapter. This chapter portrays the designs of Satan to wage war against God's people. Through the beast as the Antichrist he literally desires to take the place of Christ. This becomes evident in his repeated attempts to take on the appearance of the Christ. Here are seven examples indicative of satanic parody. " And the dragon gave the beast his power and his throne and great authority (v. 2). " And one of the beast's heads was as if he had been mortally wounded, and the mortal wound was healed (v. 3). " And the whole earth marveled, following the beast. And they worshiped the dragon (vv. 3b 4a). " He was given authority over every tribe, people, language, and nation (v. 7). " And I saw another beast coming up out of the earth, and he had two horns like a lamb and he spoke as a dragon (v. 11). " He makes the earth and those dwelling in it to worship the first beast, whose mortal wound was healed (v. 12). " He told the inhabitants of the earth to make an image in honor of the beast that had the wound of the sword and yet lived (v. 14).^[1] This is also a chapter on the followers of Satan. Notice the repetition: they worship the beast (vv. 4, 8, 12, 15), are representative of the whole world (vv. 3, 7, 8, 14, 16), and have a distinguishing mark and number (vv. 16 18). The saints, however, have their names written in the book of life and belong to the Lamb (vv. 8, 10). 1. The Description 13:1–4 1. And the dragon stood on the shore of the sea. And I saw a beast coming up out of the sea. And he had ten horns and seven heads, and on his horns he had ten crowns and on his heads blasphemous names. a. Textual Variant. And the dragon stood on the shore of the sea. The reading in the first line is either he [the dragon] stood or I [John] stood. In Greek the difference is only one letter, estath or estathn respectively. The extra letter n may have slipped in because of a scribe's faulty hearing or may have been an accommodation to the verb I saw. Of course, the reverse could also be true, namely, that the subject in the immediately preceding verse is the dragon. In addition, the better Greek manuscripts have the reading he stood. If we adopt the reading I stood, this is the only place in Revelation where John changes his physical position without having received instructions to do so. For this reason, I prefer the reading he stood. ^[2] Nonetheless, the problem still remains whether the first line of this verse should be part of the last text in the preceding chapter or be combined with the first verse of this chapter. I have chosen the second option, believing that the dragon is and remains the subject in both chapters. I suggest, therefore, that the line in question can stand by itself as a heading to the first part of chapter 13. b. Interpretation. If the dragon stands on the sandy beach of the sea, how do we interpret the word sea? Before we answer this intriguing question, we must view the dragon standing on the shore as a dividing line between sea and land. He employs two helpers in the form of two beasts; he first calls forth a beast out of the sea and then summons the beast out of the earth. These two beasts work together in their effort to destroy God's people. The context clearly shows that the whole world and all its inhabitants worship the first beast (vv. 4, 8). John himself interprets the term sea symbolically in 17:15, where the angel told him, The waters that you saw on which the prostitute sat, they are the peoples and the crowds and nations and languages. Similarly, Old Testament prophecies support a symbolical interpretation; (Isaiah 17:12mentions raging nations like the raging sea; and Daniel 7:3describes four beasts coming up out of the sea, as an allusion to humanityJer. 51:13, 42, 55, 56; Ezek. 26:3). We also note that John already had written that the beast came forth out of the Abyss (11:7); that place is the beast's environment and incorporates sacrilegious humanity. The interpretation that the beast represents Rome is too restrictive in view of the totality of the human race worshiping him. c. Symbolism. And I saw a beast coming up out of the sea. And he had ten horns and seven heads, and on his horns he had ten crowns and on his heads blasphemous names. If we interpret the term sea figuratively, it follows that the rest of this verse should be explained likewise. Alluding to the Daniel 7:3passage, John observes not four beasts but one beast as a combination of four coming up out of the sea.^[3] This beast has ten horns and seven heads, but these numbers should not be taken literally to refer to seven kings (17:9–10). For instance, the enumeration of seven kings is so diverse that an indisputable explanation is out of the question: some begin their count of the Roman emperors with Julius Caesar, others with Augustus, and still others with Caligula.^[4] Even if a satisfactory exposition could be given, the interpreter would have difficulty explaining the literal meaning of ten horns and ten crowns. It is wise to understand the numbers seven and ten symbolically as figures of completeness and fullness,^[5] and to apply them to the combined forces of world governments set against the saints on earth. The seven heads form a united front against God, his Word, and his people, and they attack with the complete power of ten horns. The seven heads and the ten horns are those of Satan himself, who already has been described as the gigantic red dragon (12:3). Though staying in the background, Satan is using the beast an image of world governments to do the work for him. Notice that the dragon had seven heads with seven crowns on his heads, but the beast has ten horns with ten crowns on his horns. These are all figurative portrayals of earthly powers; the numbers, the heads, the horns, and the crowns all of these together exemplify a tremendous force that no one should take for granted. Satan uses world powers to advance his cause on earth, for he knows that his time is short (12:12). The term blasphemous names displayed on the seven heads of the beast points to a motto, slogan, or creed a government has adopted. In John's day, Caesar was revered as dominus et deus (Lord and God), which no Christian could confess. For the Christian, only Jesus was Lord and God (1 Cor. 12:3). Other governments have made their anti-Christian teachings known by various slogans; for instance, during the French Revolution the slogan ni Dieu ni ma�tre (neither God nor master) was blasphemously touted. Blasphemy is the ridiculing of all that is holy. John says that blasphemy is the slandering of God's name, his abode, and those who are in heaven (v. 6). He mentions blasphemous names again when he describes the woman sitting on the scarlet beast (17:3). John may have had in mind the prophecy of Daniel 11:36that speaks about the king who exalts himself above every god and speaks blasphemous things against God. 2. And the beast that I saw was like a leopard, and his feet like a bear, and his mouth like the mouth of a lion. And the dragon gave the beast his power and his throne and great authority. For his imagery in this chapter, the author of Revelation relies on Daniel 7. This verse also has its origin in that chapter. In it Daniel portrays four beasts, of which three are named a lion, a bear, a leopard (vv. 4 6) and the fourth is described as terrifying (v. 7) These beasts depict four successive world empires: Neo-Babylonia, Medo-Persia, Greece, and Rome. But John combines them into one beast to denote all the world powers hostile to Jesus Christ. The first portrayal is that of the leopard, noted for stalking its prey, its amazing speed in capturing prey, and its swiftness in dealing the deathblow. The second picture is that of a bear, who with its powerful paws is able to tear its victims apart. And third, the lion's mouth symbolizes cruelty as it kills and devours wild animals. The three pictures of these beasts are a depiction of force, speed, and savagery. The object of this portrayal is to show that the dragon, namely, Satan himself, stands behind the beast coming up out of the sea. John writes, The dragon gave the beast his power and his throne and great authority. The use of the expression dragon in this chapter (vv. 2, 4, 11) corroborates its close relationship to the preceding chapter (chap. 12). That is, Satan is empowering the Antichrist to take the place that belongs to God and his Christ. He is the lawless one who sets himself up in God's temple and proclaims himself to be God. He receives power from Satan to be able to do all kinds of counterfeit miracles, signs, and wonders (2 Thess. 2:6, 9). In addition, Satan gave the beast his throne, which is not limited to any one permanent location on earth. For example, Jesus told the church in Pergamum that Satan's throne was in their locale (2:13). Also, we read that an angel poured the fourth bowl of God's wrath on the throne of the beast and thereby cast Satan's kingdom into utter darkness (16:10). Last, Satan gave great authority to the beast, which means that he has granted him authority over all the kingdoms of this world (Luke 4:6). Through the beast, Satan rules this world as its titular head; Jesus acknowledges that the devil is the prince of this world.^[6] 3a. And one of his heads was as if it had been mortally wounded, and the mortal wound was healed. The agent who inflicted the mortal wound is not mentioned, but the Scriptures relate how God pronounced a curse on the serpent in the Garden of Eden, whereby the seed of the woman would crush his head (Genesis 3:15). John relates that the wound was caused by the sword (v. 14), which is indicative of a battle that had taken place. This spiritual battle took place when Jesus died on the cross and rose from the dead; thus he defeated Satan. Although Satan's wound had been fatal, it had healed (v. 12). With this description of Satan, John delineates a parody of the death and resurrection of Jesus, whose place the beast wants to usurp. Many scholars understand the fatally wounded head to be the first of seven Roman emperors, possibly Nero (compare 17:9–10). The healing of the mortal wound would then refer to the legend of Nero redivivus, coming back to life.^[7] But this interpretation meets objections; for one, why would John allude to a legend in a chapter filled with symbolism? If in this chapter we interpret the number seven as literally referring to seven kings (17:9–10), what interpretation is there for the number ten? Next, the text intimates that an outside agent administered the fatal wound to one of the heads, but history records that Nero himself inflicted the wound that resulted in his death. Last, as I mentioned above, the parallels between Christ and the beast are numerous in this chapter. This signifies that the author is not interested in identifying one of the heads of the beast with one particular Roman emperor or even one empire. John identifies the beast with God's opponent, Satan himself.^[8] His purpose throughout Revelation is to show contrast; here it is the contrast of the Lamb that was slain (5:6, 9) and the beast who has one head that was mortally wounded. The emphasis is not on the one head that was wounded and healed; instead John states that the beast was wounded and lived (vv. 12 and 14). The world of unbelief worshiped not the head that was slain and healed but the beast that was alive and well. 3b. And the whole earth marveled, following the beast. 4. And they worshiped the dragon, for he gave authority to the beast, and they worshiped the beast, asking, Who is like the beast, and who is able to make war against him? Not just single individuals believers are excluded but the whole world of unbelievers marveled and worshiped the beast. This interpretation is supported in 17:8b, where John comments: And the inhabitants of the earth will be astonished, those whose names are not written in the book of life from the foundation of the earth. They see the beast that was and is not and will come. Each passage must be seen in its own context, however, for the two do not relate the same event.^[9] The world worships the dragon. This is evident in that people believe the lie instead of the truth; they uphold the death of innocents instead of the sanctity of life; and they practice immorality instead of striving to live a moral and upright life. Even though there is repetition in verse 4 of the phrase they worshiped the, there is no reason to delete the first part of the verse they worshiped the dragon, for he gave authority to the beast. ^[10] John intends to make it clear that the worship of the dragon is the same as the worship of the beast, that is, the beast is the instrument in the hand of the dragon. Throughout this chapter the dragon is present but always in the background; the beast is doing the work for him. The dragon empowers the beast with authority, which again is an imitation of Jesus, who shortly before his ascension said, All authority in heaven and on earth has been given to me (Matthew 28:18). Notice that in this chapter the verb to worship occurs five times, of which one refers to the dragon and four to the beast (vv. 4 [twice], 8, 12, 15). The question asked by the people is, Who is like the beast, and who is able to make war against him? The readers and hearers of the Apocalypse were familiar with the hymnody derived from the Old Testament and would recognize that the question raised by unbelievers is a parody of the songs of Zion. Who among the gods is like you, O Lord? Who is like you majestic in holiness, awesome in glory, working wonders? (Exod. 15:11; Ps. 35:10).^[11] Satan, who wants to occupy God's place, appears in the form of the beast. Brazenly he queries whether there is anyone like the beast. This question expects a negative answer, for with the authority the beast has received there is no one on earth who is able to oppose him. With the second part of the question, the beast challenges God's people to engage him in battle. His aim is to overpower them, lead them into captivity, and kill them (vv. 7, 10). Does the lie triumph over truth, evil over good, injustice over justice, dishonesty over honesty, vice over virtue? The answer is no, because God is in control. Through his Son, God establishes justice, truth, righteousness, and peace. The beast and ultimately Satan will face the wrath of God and the Lamb (17:14; 19:19–21; 20:10). Greek Words, Phrases, and Constructions in 13:1–3 Verse 1 [Greek] this is the reading supported by P47 [Greek] C 1006. The last two letters of the plural [Greek] (A 2053) may have been omitted accidentally, but these two could also have been added to the singular.^[12] Although the plural construction occurs in 17:3, the original reading is difficult to determine. Verse 3 [Greek] this feminine number in the accusative case modifying [Greek] is probably the direct object of the verb I saw (v. 1). [Greek]! [Greek] this nominative subject is preceded by the verb to marvel in the singular but followed by the verb to worship in the plural. Collectively the people marvel, but they worship individually. 2. Power and Authority 13:5–10 5. And the beast was given a mouth to speak great things and words of blasphemy, and he was given authority to do so for forty-two months. Four times in two verses the phrase was given appears (vv. 5, 7). Satan is the one who gave the beast power and authority (vv. 2, 4), yet the ultimate Sovereign is God Almighty. In his inscrutable wisdom, God allows the beast to blaspheme, exercise authority, and wage war against the saints. The background for the phrase a mouth to speak great things and words of blasphemy is (Daniel 7:8, 11, 20. Daniel mentions a little horn, namely, the Antichrist, who had a mouth and spoke boastful words. He describes the work of the Antichrist in great detail by revealing that a king will speak words of blasphemy against God, exalt himself above all gods, make war against mighty fortresses, and appoint rulers over many peopleDan. 11:36–39). Arrogant with power and authority, the beast uses modern means of communication to spread the lie, subvert justice, teach false doctrines, and revile the name of God and his Christ. He thinks himself to be in full control yet knows that he is unable to subvert God's people, that he is accountable to God, and that his time is short. God allots him a total of forty-two months to rule on the face of this earth. Forty-two months or three and a half years is the same as 1,260 days. These references appeared earlier in two preceding chapters where John noted that the Gentiles would trample the holy city for forty-two months and the two witnesses would prophesy for 1,260 days (11:2–3). And he related that the woman (the church) would be cared for in the desert by God for 1,260 days or time, times, and a half time, namely, three and a half years (12:6, 14). These references signify the entire period during which the gospel is proclaimed, from the time of Jesus first coming to his promised return. In that period, Satan through the beast blasphemes God's name, bans the preaching of his Word, and attempts to destroy the church. 6. And he opened his mouth for blasphemies against God to blaspheme his name and his tabernacle and those who dwell in heaven. The words he opened his mouth reflect an Aramaic idiom. We are reminded of the Gospel writer's idiom he opened his mouth and saidMatt. 5:2KJV , which simply means he said. So here the meaning is that the beast spoke words of blasphemy toward God. His sole purpose of existence is to be in opposition to God and his Christ. He wants to occupy the place of God and thus speak constantly against his name, his dwelling place, and his people. We examine these three items successively. a. His Name. The names of God are the same as the revelation of God, for the Almighty makes himself known to us through his names. The beast denies that God and his Son have anything at all to say in the world in which Satan functions as prince. Thus, in Satan's kingdom the written Word of God may not be read, heard, or distributed. God's commandments may not be observed as rules of life in society; and the name of Jesus must be confined at best to private worship and under no circumstances can enter the numerous spheres of life. The beast teaches that everything in the world has come into existence by human power and serves to glorify human achievements.^[13] b. His dwelling. The choice of words is interesting, for the literal translation is tent, that is, tabernacle. The word appears only three times in the Apocalypse and refers to God's dwelling in the midst of his people (13:6; 15:5; 21:3). The image of the Old Testament tabernacle in the desert comes to mind when a cloud covered this tent and God's glory filled it (Exod. 40:34–35). It is the tabernacle with its two compartments: the Holy Place and the Holy of Holies (Lev. 16:2–3; Heb. 9:12; 10:19). Into the Holy of Holies the high priest entered once a year as representative of God's people to atone for sins by the sprinkling of animal blood. The beast desires to occupy God's place and dwell in the midst of humanity on this earth, ruling over mankind. c. His people. John uses the noun tent for God's dwelling place and the verb to tent for God's people. The Greek literally reads, and his tent and those who tent in heaven. Once again we must call to mind the Sinai desert scene of God dwelling in the tabernacle surrounded by his people who dwelled in tents. It is a picture of harmony and peace, which John in similar wording expresses about the consummation (see 21:3). But there is more. We can extend the illustration by saying that God spreads his tent over his people, so that they live together in God's abode. The italicized words in the phrase those who dwell in heaven remind us that blasphemers on earth are not afraid to slander celestial beings (2 Pet. 2:10b; Jude 8). The beast blasphemes God's people, whose citizenship is in heaven (Phil. 3:20). At the same time, the saints on earth are one with those in heaven, yet only those on earth experience the wrath of the devil (Dan. 7:25). And they are the people whom the beast persecutes, as the next verse reveals. 7. And he was given power to make war against the saints and to overcome them, and he was given authority over every tribe, people, language, and nation. The first part of the text is a repetition of 11:7, the beast that comes up out of the Abyss will make war against them and will overcome and kill them. It is also language borrowed from Daniel 7:21, As I watched, this horn was waging war against the saints and defeating them. The incongruity of this warfare is that the one who conquers is defeated and those who are defeated by him are in the end designated as conquerors. The saints indeed are more than conquerors in Christ Jesus. They may lose their lives while on earth in their opposition to the powers of the Antichrist, but they will spend eternity with Christ living and reigning with him. Of the saints it is said that they have overcome the Antichrist by the blood of the Lamb and by the word of their testimony, and they did not love their lives even in the face of death (12:11). The passive voice he was given intimates that in his providence God permits the beast to exercise authority over the saints and to rule the people on the earth. It is true that it is Satan who gives the beast authority and power (v. 2), but it is God who is in control and allows this transaction to take place. As in verse 5 so here we twice read the words he was given. God's people realize that although the forces of the evil one are strong and able to overcome them, deliverance comes from God. Satan increasingly governs every tribe, people, language, and nation; nonetheless, even if the devil seems to have power over the saints on earth, he is unable to separate them from the love of God in Christ Jesus (Rom. 8:38–39). Jesus told his followers that no one is able to snatch them out of the Father's hand (John 10:28). Once again we see the beast as the Antichrist seeking to usurp the place of Christ. The Son of Man was given authority, and all peoples, nations and men of every language worshiped him (Dan. 7:14). The Antichrist was given authority over every tribe, people, language, and nation, and they worship the beast. God is the one who assigns authority to both the Christ and the Antichrist, with the distinction that the Christ is victorious over the beast.^[14] 8. And all those living on the earth will worship the beast, everyone whose name has not been written in the book of life of the Lamb that was slain, from the foundation of the world. a. And all those living on the earth will worship the beast. John looks to the future and predicts that the population of this earth will follow the directions of the beast and worship him. On all the continents, the people as a whole will obey and venerate the Antichrist. The Greek text indicates the masculine pronoun him for the Antichrist to indicate that he will appear in human form. This person will receive the adulation of all the people on the earth, except the saints. John clearly divides humanity into those who worship the beast and those whose names are recorded in the book of life. It is the division of the unregenerate over against the regenerate, the unbelievers opposite the believers, the ungodly versus the godly. The Antichrist seeks to imitate Christ, who purchased his people from every tribe, language, people, and nation (5:9). The beast desires world domination by having everyone not written in the book of life follow him. b. Everyone whose name has not been written in the book of life. This book belongs to the Lamb who died for all those whose names have been recorded in it. These people belong to him since the time of creation, and therefore he protects and delivers them from the evil one. He has given the solemn assurance that he will never erase their names from this book (3:5). John writes the noun name and the verb written in the singular to indicate that he is not referring to the group as a whole but to the individual believer who receives the assurance that he or she is a child of God. Unbelievers, those who reject God's Word and the testimony of Jesus, never had their names recorded in the book of life. They are the followers of the beast and they worship him instead of the Lord of lords and King of kings. Thus they are followers of the devil whose final destiny they share (20:10, 15). The names of the believers, however, have been recorded in the Lamb's book of life from eternity. c. The Lamb that was slain, from the foundation of the world. How do we interpret these words? Should the phrase from the foundation of the world be taken with slain or written? The answer to this question lies in reading other passages that shed light on this matter. John says, And the inhabitants of the earth will be astonished, they whose names are not written in the book of life from the foundation of the earth (17:8). Here he omits the reference to the slain Lamb and thus indicates that God's elect were chosen in eternity. Paul also testifies that God chose his people in Christ before the creation of the world (Eph. 1:4). Having said that, we should note that God chose Christ for the task of redeeming his people before the world was created (1 Pet. 1:20). And this task implies that he eventually would be slain at the time God had appointed for him. On balance, the evidence John supplies in 17:8 is telling, for there he connects the phrase from the foundation of the world with written. The objection can be raised that the phrase is too far removed from the verb in question.^[15] This objection may be valid, yet the fact remains that in John's writing this phenomenon occurs often when he wishes to qualify a noun in greater detail. He explains the phrase the book of life with the modifiers of the Lamb that was slain. In short, the book of life with all the names of God's people belongs to the slain Lamb of God.^[16] Here is a word of comfort for the saints on earth who experience the onslaughts of the evil one. Their names are recorded in the book of life and the Lamb who was slain on their behalf has purchased them to live with him eternally (5:9). 9. If anyone has an ear, let him hear. The message of the preceding verse is loud and clear: the Lord is on the side of his people on earth. Let all those who hear these comforting words take note, for through his servant John the Lord addresses them. The saying If anyone has an ear, let him hear is common and reminds us of the letters Jesus sent to the seven churches (chapters 2 and 3) and the teachings of Jesus (Matt. 11:15; 13:9, 43). These words pertain first to what has been said in the preceding verses and, next, they serve as a bridge to what follows. The message is addressed to the individual believer, who must take a stand for Jesus. Amid deceit and falsehood, persecution and death, the Christian occupies a lonely position of being the target of the Antichrist and his subordinates. Experiencing the severest hardships, the elect know that God is on their side and will avenge his adversaries. 10. If anyone goes into captivity, into captivity he goes. If anyone is to be killed with the sword, with the sword he will be killed. Here is the endurance and faith of the saints. The first two lines are loosely taken from the prophecy of Jeremiah. God said through the prophet, Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivityJer. 15:2; see also 43:11 . Jeremiah wrote this passage to the wicked people in Jerusalem and Judah who no longer could count on divine help and deliverance. God would no longer listen to intercessions for his sinful people but was about to punish them with death, the sword, famine, and exile. By contrast, John addresses suffering Christians who are experiencing the scourge of imprisonment and loss of life. He writes to encourage the saints in their suffering for the Lord. The sayings are difficult to interpret because of the variants. The first line has the variant reading, If you lead [a Christian] into captivity, [you yourself will] go into captivity, which would fulfill the law of retribution. But a fundamental rule is that the shorter reading of a verse is generally to be preferred, for scribes were apt to augment a text. The shorter reading is Those for captivity, to captivity go. This text is the stronger of the two and therefore the more acceptable as the original. The second line also shows variants: If you kill with the sword, with the sword you must be killed (KJV, NRSV, NASB), and If anyone is to be killed with the sword, with the sword he will be killed (NIV, NCV, REB). The first one is active in meaning, the second passive. The first one expresses the law of retribution, the tit-for-tat law. What you sow, you will also reap. Jesus told Peter in the Garden of Gethsemane, All who draw the sword will die by the sword (Matt. 26:52). In other words, do not engage in active resistance by trying to defend yourself against the onslaughts of the enemy. Numerous commentators support this reading.^[17] The second variant calls for patient endurance and harmonizes with the first line of the Old Testament allusion. The subjects in both lines are the Christians who suffer loss of freedom and loss of life. These two lines express that Christians experience hardships when the devil unleashes his fury against them. The lines are not addressed to Satan's henchmen who face God's retribution. Instead, the Lord addresses the saints and exhorts them to endure hardships and exercise their trust in him.^[18] But do Christians have to suffer passively without defending themselves? If this is the case, it seems that the evil one would have the freedom to wipe out all the followers of Christ. This is exactly the point, however, for Satan does not have this prerogative. He can only do what God permits him to do. Christians must not take up the sword but permit God to be their defender. It is not Satan but God who rules on this earth: Vengeance is mine, says the Lord (Deut. 32:35; Rom. 12:19; Heb. 10:30). We should also consider that the insignificant group of Christ's followers during the first century would not have had a chance had they taken up arms against all-powerful Rome. The Lord called them not to active resistance but to patient endurance. The third line, Here is the endurance and faith of the saints, depends on the first two lines and is a summary. It properly fits the shorter readings of the text. Not the persecutors and executioners but the suffering saints are called to submit to and rely on the Lord. They have been called to exercise endurance in the earlier chapters and verses of the Apocalypse (1:9; 2:2, 3, 19; 3:10; see also 14:12). Similarly, the faith of the readers has been expressed earlier (2:13, 19; and see 14:12). Greek Words, Phrases, and Constructions in 13:6–10 Verse 6 [Greek] &[Greek] although some manuscripts delete these two words, there is good textual support for them, and they appear to be the harder reading.^[19] If the words should be omitted, the phrase [Greek] would then be taken with the words and his tent. Verse 7 [Greek] &[Greek] the omission of this clause in some leading manuscripts is due to an error of the eye. Because of the similar reading [Greek] in the first line, a scribe overlooked the first line and skipped over to the second occurrence.^[20] The omission of the words [Greek] probably stems from doctrinal considerations, that is, not God's covenant people but the nations are under the beast's authority. However, the fourfold formula of tribe, language, people, and nation with internal variations appears seven times in the Apocalypse (5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15). Bauckham observes, The order of the list is not varied haphazardly, &but is varied according to certain principles of order. ^[21] In other words, the context determines the meaning of each verse. Verse 8 [Greek] this personal pronoun is redundant because of the personal pronoun at the beginning of the clause (see also v. 12; 3:8; 7:2, 9; 20:8). Verse 10 The repetition of [Greek] has led to its omission in the second clause, the result of accidental oversight in transcription. ^[22] [Greek] this difficult reading finds its origin in a Hebrew idiom that in translation reads, If anyone is to be slain with the sword, he is to be slain with the sword. ^[23] Some manuscripts read the future tense [Greek], [Greek] (he will kill, it is necessary) or the present tense [Greek], [Greek] (he kills, it is necessary). Nevertheless these two readings appear to have entered the text on the basis of Jesus word to Peter not to take up his sword (Matt. 26:52).^[24] A scribe has added the word [Greek] to ease the awkwardness of the clause. Its presence is more likely due to insertion than its absence to omission. On the whole, the shorter text is probably the original one that in its brevity harmonizes with the Greek text of Jeremiah 15:2. C. The Beast from the Land 13:11–18 Satan uses the beast coming up out of the sea as the Antichrist and the beast coming out of the earth as the false prophet. The one represents physical force and raw power, for he comes up out of the sea of humanity; the other stands for deceit, because he presents himself as possessing intellectual acumen and rational philosophy. The one attacks the external part of a human being, that is, the physical body, with destruction and death; the other influences the inner part of a person, namely, the mind. The second one is even more fearful than the first; he is able to make the inhabitants of the earth worship the beast that came out of the sea. He is a symbol of false religion and fallacious philosophy. These verses clearly exhibit Satan's design to imitate Christ. The parody is evident throughout the next verses: the mention of a lamb, the granting of all authority, the worship of the beast, the fatal wound that was healed, the mark on the forehead, and the name of the beast. 1. Parody of Christ 13:11–14 11. And I saw another beast coming up out of the earth, and he had two horns like a lamb and he spoke like a dragon. a. And I saw another beast coming up out of the earth. The second beast comes not from the sea of people as a symbol of brute force but arises from the earth in contrast to heaven. This beast stands in direct opposition to everything that comes from heaven and is devoid of anything that is heavenly. He is therefore the aggregate of sin that reaches from earth to heaven, and, as the false prophet, he stands completely in the service of the Antichrist.^[25] The false prophet is mentioned three times in the Apocalypse (16:13; 19:20; 20:10). He personifies secular philosophies, that is, the worldly theories of knowledge that influence the thinking and actions of the masses. His purpose is to set the whole world against God and his Christ, revelation, and people. Briefly, his aim is to be victorious in this endeavor, but in reality, as Revelation shows, Christ is the victor and he the vanquished. b. And he had two horns like a lamb. Once again John relies on the prophecy of Daniel. He alludes in the Apocalypse to some twenty-seven verses from this prophecy,^[26] among which is the one from 8:3, I looked up, and there before me was a ram with two horns. The lamb of the male gender appears with two horns as symbols of power and might. He had not ten horns like the dragon (12:3) but only two. The number two signifies sufficiency in respect to spreading the lie and wielding authority throughout the world. The appearance of the lamb is not merely a parody of the Lamb of God; it also appears as the embodiment of deception harmless, lovable, and attractive.^[27] It is the proverbial iron fist in a velvet glove or the wolf in sheep's clothing (Matt. 7:15). This beast is instigated by the father of lies (John 8:44). c. And he spoke like a dragon. In the Greek text the verb had in the preceding clause and the verb spoke are in the imperfect tense to indicate the continuation of an act. That is, the lamb all along was seen with the two horns and it kept on speaking like a dragon. The dragon relates to the previous chapter, where he is identified as that ancient serpent called the devil and Satan (12:9). The word then intimates that he can speak deceptively, like the serpent who addressed Eve in Paradise (Gen. 3:1).^[28] 12. And he wields all the authority of the first beast in its presence, and he makes the earth and those dwelling in it to worship the first beast, whose mortal wound was healed. a. And he wields all the authority of the first beast in its presence. The beast of the sea has received delegated authority that he shares with the beast out of the earth. The first one demonstrates power; the second one displays propaganda. But the second should never be underestimated, for he enjoys the same supremacy as the first beast, in whose interest he works. These two anti-Christian forces are united in their effort to overthrow the rule of Christ. This powerful combination of thought and authority rules on the face of the earth and controls the minds and bodies of untold millions of people. Authority implies that the earthly beast shares the power and the throne Satan has made available (vv. 2, 4, 7). Thus, standing in the very presence of the first beast, he has awesome forces at his disposal to attack and overthrow the followers of Christ. b. And he makes the earth and those dwelling in it to worship the first beast. Everything on the face of the earth is to serve the interest of the Antichrist, the first beast. All the institutions of communication, all the resources of governments and administrations, all the educational resources, and all the commerce and industry must stand at the beck and call of the Antichrist. For that reason, the false prophet as the mouthpiece of the Antichrist must control and govern the human mind. This feat can be accomplished only when human beings turn away from their former allegiances and worship the Antichrist. The act of worship in the province of Asia meant to acknowledge the Roman emperor as Lord and God (chapters 2 and 3). When Christians entered a pagan temple and participated in meals offered to an idol, they were in fact participating in the worship of demons (1 Cor. 10:20–21). The number of people who through the centuries have turned away from Christ to follow idols is definitive proof of the nefarious work of the second beast. The Antichrist wants all people to worship him and thus supplant the worship of Christ. c. Whose mortal wound was healed. Together with the clause, [He] had the wound of the sword and yet lived (v. 14), these words are a parody of Jesus suffering, death, and resurrection. The Antichrist seeks to imitate Christ with a semblance of fatal wounds and a subsequent revival. But he will be thrown into the lake of fire, where he will experience the second death (19:20; 20:14). 13. And he performs great signs so that he even makes fire to come down out of heaven onto the earth before people. The great imitator accomplishes miracles comparable to those done by God's servants. For example, the signs Elijah performed were marvelous indeed. He called to God and fire came down from heaven, burning the sacrifice and the wood on the altar and its stones, and even licking up the water in the trench that surrounded the altar (1 Kings 18:38). And he called down fire from heaven to consume two captains with fifty men each (2 Kings 1:10, 12; see also Luke 9:54 55). Paul warns his readers that the coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders (2 Thess. 2:9; see Matt. 24:24). The two prophets whom God sends forth to present his testimony to the world had the power to spew fire from their mouths to devour their enemies (11:5). God's people, however, should be able to discern the true prophet from the false one. God instructs Moses to tell the Israelites that they must reject the false prophet who announces miraculous signs and wonders for the purpose of worshiping other gods. This prophet must be put to death (Deut. 13:1–5). The acts of performing false miracles and barring people from the worship of God go hand in hand. With their tricks, magicians incited Pharaoh to harden his heart and not let God's people go (Exod. 7:11); on the island of Cyprus, Elymas the sorcerer tried to hinder the proconsul from worshiping God and his Christ (Acts 13:6 8). Magicians who performed the hoax of having fire come down from heaven tried to influence the Christians in the first century to worship the emperor. By contrast, accompanying the spread of the gospel, God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will (Heb. 2:4).^[29] Hence, Christians must clearly and carefully distinguish between genuine and false miracles, and determine whether they come from God or the devil. 14. And he deceives the inhabitants on the earth because of these signs that were given him to perform in the presence of the beast. He told the inhabitants on the earth to make an image in honor of the beast that had the wound of the sword and yet lived. For the devil and his henchmen, deception is a way of life. For them this word spells a complete abandonment of truth, honesty, integrity, righteousness, and honor as they seek to use the people living on this earth. The phrase the inhabitants on the earth occurs at least ten times in Revelation, and in each instance it refers to people of the world.^[30] They are unbelievers who are persecutors and enemies of God's people (3:10; 6:10), antagonists who face impending judgment (8:13; 11:10), and people whose names are not written in the book of life (13:8; 17:8). The one who gives the beast from the earth (the false prophet) power to perform miracles is the beast from the sea (the Antichrist), who received God's permission to do so (see 19:20). John notes that these signs are to be performed in the presence of the first beast, who desires to be worshiped by the masses of humanity. This is to be done by having the people erect his image by which he acknowledges their homage. Throughout the centuries images of one kind or another have been raised, and people have worshiped and bowed down to them. They include Nebuchadnezzar's golden image, Antiochus Epiphanes altar of Zeus in the temple of Jerusalem, the attempt of Caligula to have his statue placed in that same temple, the statue of Domitian in the temple of Ephesus, the swastika of Hitler in Nazi Germany, and the hammer and sickle in the former Soviet Union. John reflects the historical context and culture of his age in which Christians were forced to participate in emperor worship. The pervading presence of temples and statues dedicated to Roman emperors was overpowering for the followers of Christ in the province of Asia. Only true faith in Christ could keep them from succumbing to this pressure. The influence of the beast should not be limited to the end of the first century, because its authority is worldwide, appears in numerous forms, and lasts until the consummation. John writes that the beast had been wounded with the sword but sprung back to life. Even though many scholars see in this verse an allusion to the legend of Nero who came back to life,^[31] the context of this chapter teaches that the reign of the Antichrist includes all eras. The spirit of the Antichrist suffers a mortal blow but comes back to life. Once again, this description of the beast that returns with renewed vigor is a caricature of Christ's resurrection. However, there is no comparison; the Antichrist lives to destroy life everywhere, while Christ lives to impart eternal life to all his followers. Greek Words, Phrases, and Constructions in 13:12–14 Verse 12 [Greek] followed by the future tense of the verb to worship, this particle introduces a purpose clause. The future indicative and the aorist subjunctive often are interchanged in this construction. Verse 14 [Greek] this preposition followed by the accusative case should here be translated through (see 12:11).^[32] 2. The Mark of the Beast 13:15–18 15. And he was given power to give breath to the image of the beast, so that the image of the beast might both speak and cause as many as do not worship the image of the beast to be killed. Both the Greek text and translations feature the power of the beast coming up out of the sea (vv. 11 18). The beast out of the earth works behind the scenes without any mention of his identity. It is the beast out of the sea that receives all the attention: everything is done on his behalf and for his benefit, for he is the spirit of the Antichrist. Giving breath to the image of the beast implies animation achieved by magic. Again, giving breath to an image is a parody of God giving the breath of life to Adam (Gen. 2:7; and see Rev. 11:11). Magicians in the ancient world boasted that they could make statues speak and move; thus, Simon Magus allegedly said, I made statues move; I gave breath to inanimate objects. ^[33] God allows all this mimicry and gives the beast permission to kill those who refuse to worship the image of the beast. The Old Testament background presents the account of the three young men in the fiery furnace because they declined to obey Nebuchadnezzar's command to fall down and worship the image he had erected (Dan. 3:1–11). God rescued these three men to bring glory to his name. But the beast continues to send forth his accomplices to force everyone to worship and bow down before him, and infidels who refuse to obey are summarily killed. Christians must obey the authorities as long as there is no conflict with the teachings of Christ. John indirectly implies that there may be a time when the act of refusing to commit high treason against Christ will be interpreted as high treason against the Antichrist. ^[34] The mere fact of being a Christian is sufficient evidence for enforcing the death penalty. And the persecution of God's people in today's world testifies to this grim reality. The text does not say that all the followers of Christ will be killed, but that as many as failed to worship might be executed (see v. 10; 20:4). In John's day, the temple of the Sebastoi (the family of Vespasian, Titus, and Domitian) was dedicated in Ephesus, and the local population was forced to pay homage to the emperor by worshiping him.^[35] 16. And he causes all, both small and great, both rich and poor, both free persons and slaves to receive a mark on their right hand or on their forehead. 17. And no one was able to buy or sell except the one having the mark, that is, the name of the beast or the number of his name. a. Categories. The second beast not only executes those who decline to worship the image of the first beast, but he also forces all categories of people to receive a distinguishing mark that sets them apart from Christians. The expression all does not signify that every single human being is included but rather that people from all walks of life are intended. This is clear from the various classes that are listed. Small and great is really an idiom that includes people of all ages or all stations in life. ^[36] This expression often occurs in the Apocalypse (11:18; 19:5, 18; 20:12). Note that the categories are presented as opposites: small and great, rich and poor, free persons and slaves. These are people from all the levels of society. b. Mark. The explanations for this word range from slaves being branded to people placing a tattoo on their right hand or forehead. History is replete with accounts of slaves, soldiers, or zealots being branded or tattooed. The verse, however, specifies that the purpose for bearing the mark of the beast is to be able to buy or sell merchandise, and that includes a much broader category than a small segment of the population. Some scholars put the sentence in the historical context of Caesar worship, so that only those people who had received an ink mark on either their wrist or forehead might enter the marketplace.^[37] The difficulty with this interpretation is that Roman historians report nothing concerning such a practice in the empire. If we understand John to write not for a particular moment in time as he reflects on a local incident, but for the universal church of all ages and places, then we need to interpret this verse more broadly. First, let us notice that the word mark appears a number of times in Revelation. John mentions it in 14:9, If anyone worships the beast and his image and receives the mark on his forehead and his hand (see also 19:20; 20:4). And in 14:11 he writes of anyone who receives the mark of his name. Therefore, having the mark of the beast leads to acts of worship and the bearing of his name. It designates a person as a devotee and true follower of the beast. It indicates a person who is hostile to God, his Word, and his people; he or she bears the mark of the Antichrist on the right hand or forehead. Next, the symbol of the right hand means friendship and fellowship (Gal. 2:9); it is a sign of working together in a common cause, namely, to oppose God. The mark on the forehead implies that these people are influenced by the same philosophy and thought patterns.^[38] In their anti-Christian thinking, they glorify the beast and his achievements and attempt to destroy the work of Christ on earth. As the devotees of the Antichrist have the mark of the beast on their forehead or right hand, so the servants of God have received the seal of the Lord and the name of both the Father and the Lamb on their foreheads (7:3; 14:1). If the mark on Gods people is invisible, I interpret also the marks on the unbelievers as invisible. And last, receiving the mark of allegiance to the beast is in itself a travesty of the pledge made at Christian baptism. c. Trade. The inability to buy or sell amounts to a boycott by which the food supply is cut off and starvation lurks at the door. The first recipients of the Apocalypse could relate to these circumstances, for many of them in Smyrna lived in abject poverty (see the commentary on 2:9). But boycotts have not been confined to a certain place in history; they are common and in many cases God's people are their victims. The mark of the beast means bearing his name and number. 18. Here is wisdom. Let anyone who has a mind calculate the number of the beast. It is the number of a man, and his number Isaiah 666. a. Wisdom. God's revelation, as it is presented here, can be understood only when the reader possesses wisdom given from above through the Holy Spirit. Wisdom belongs to the Lamb and to God (5:12; 7:12), but in the Apocalypse the believer must apply wisdom to this revelation. Wisdom is not scientific study and research, but insight from God which the believer receives by being in Christ Jesus (1 Cor. 1:30). Twice in Revelation John calls for wisdom, here and 17:9, Here is the mind that has wisdom. The context of the latter features the beast of the Abyss and the series of seven heads, seven hills, and seven kings. With respect to these two passages, minds enlightened by the Holy Spirit are able to understand their meaning with the wisdom God gives. b. Number. Let anyone who has a mind calculate the number of the beast. Persons who have intelligence enlightened by the Spirit will be able to understand. This does not mean that only intellectual people have the mental capacity to interpret this passage; everyone with the Spirit's aid will readily see its meaning in terms of Christ versus the Antichrist. This involves calculating the number of the Antichrist. The verb to calculate occurs here and in Luke 14:28(let the builder of a tower first calculate the cost). But how does one identify the person whose name and number is to be calculated? Solutions to this question have multiplied from the time of the early church fathers until today. Rulers, popes, causes, and items have all been suggested. In the second century, Irenaeus called attention to Titus, probably because the Roman leader destroyed Jerusalem, but this church father refrained from identifying him as the Antichrist. He alerted his readers to the danger of falsely presuming to know the name of the Antichrist. A common interpretation applies the number 666 to the name of Emperor Nero an interpretation that is favored by many scholars.^[39] It would stand to reason that the name and number of a man in the first century calls for a person with a character of ill repute, and the name of Nero would qualify. But when did the writers begin to identify Nero with the number in this particular passage? There is no reference anywhere in history until the 1830s when four German scholars proposed his name.^[40] The difficulties arising from this identification are many. First, there is the method of converting the name into its numerical equivalent whereby, for example, a = 1, b = 2 c = 3 &j = 10, ja = 11 &k = 20, 1 = 30, m = 40, n = 50, etc. The name Nero by itself does not add up to 666, so it has to be expanded to Nero Caesar. Next, if the spelling of the name is in Latin, Greek, or Hebrew or Aramaic, the sum totals differ. Indeed, if we adopt the Hebrew spelling, do we include or exclude the vowels? If we take only the consonants of Nero Caesar in Hebrew, we come to the number 616. But by adding the letter n to the Latin name Nero and dropping the y (Hebrew yodh, the equivalent of i) from the Hebrew spelling qysr (kaisar, the Greek form of the Latin Caesar) the sum Isaiah 666.^[41] The problem lies not so much in the addition of the letter n as in the absence of the letter y (yodh) in qysr (kaisar). The method becomes questionable when letters are added and omitted to arrive at the desired number. And this calculation becomes particularly complicated when we consider that the name Nero Caesar must be transliterated from Latin into Greek and from Greek into Hebrew. The Apocalypse, however, is written to Greek-speaking Christians in the province of Asia. Would these hearers (1:3) readily understand that they had to transliterate a name from Latin via Greek to Hebrew (or Aramaic) to understand the number 666? Third, if the identification of Nero Caesar with 666 is not based on solid evidence coming from the early church fathers but from nineteenth-century scholars, then names of additional Roman emperors can be considered. And other emperors have been suggested, each with appropriate titles, including Caligula, Vespasian, and Domitian.^[42] c. Method. In view of these difficulties I opt for a different approach. John puts the entire chapter in the framework of symbolism, so the reader may expect that the number in verse 18 must also be taken figuratively. The number seven signifies completeness; six, incompleteness. Satan, the great imitator, strives to achieve the sum total of seven but always falls short and ends up with six. God fulfilled his work of creation in seven days (Gen. 2:2); he told the Israelites to march around Jericho seven times with seven priests blowing seven trumpets on the seventh day (Josh. 6:4). And he decreed that a Hebrew servant be set free in the seventh year (Exod. 21:2; Deut. 15:12; Jer. 34:14). Satan by contrast faces defeat and divine judgment. In Revelation the number six points to judgment: at the end of the sixth seal, the sixth trumpet, and the sixth bowl. Satan's work always results in failure. The number of the beast Isaiah 666, that is, failure upon failure upon failure! ^[43] Although the devil has tried to eliminate all of God's people from the death of Abel to the present, he has never succeeded. In this age-old conflict not Satan but God is in charge. In conclusion, the number 666 belongs to Satan and not to one particular individual who did the devil's work in history. Greek Words, Phrases, and Constructions in 13:15–18 Verse 15 [Greek] (second occurrence) some manuscripts omit this particle, but it is needed for the verb [Greek] at the end of the sentence. The particle [Greek] governs the subjunctive [Greek]; the sentence is weighed down with subjunctives to express probability and a measure of uncertainty with respect to its message. Verse 16 [Greek] the second aorist third person plural subjunctive followed by the pronoun could be interpreted reflexively, that they give themselves a mark. ^[44] The absence of the preposition [Greek] calls for the indirect object to them, and the plural is indefinite because the subject is lacking. Thus the phrase can be interpreted as a passive, to be given. Verse 17 [Greek] some leading manuscripts omit the conjunction to facilitate a smooth reading. This is true if the following [Greek] clause is dependent the verb [Greek], but not when it depends on the preceding [Greek] (v. 16).^[45] Verse 18 [Greek] some Greek New Testaments write the Greek letters [Greek] ([Greek] = 600, [Greek] = 60, = 6) in place of the written words that spell 666 (note that the last letter in this string is not the final sigma but the obsolete letter stigma, which once stood sixth in the Greek alphabet).^[46] A variant reading is [Greek], which equals 616, but Irenaeus already rejected it. Metzger comments, Perhaps the change was intentional, seeing that the Greek form Neron Caesar written in Hebrew characters is equivalent to 666, whereas the Latin form Nero Caesar is equivalent to 616. ^[47] 1 Compare Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 431. He notes that the emphasis in chapter 13 is on the similarity between the beast's death and resurrection and Christ's (p. 437). 2 John P. M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 205; David E. Aune, Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), p. 716. 3 William Hendriksen, More Than Conquerors (reprint, Grand Rapids: Baker, 1982), p. 146. 4 J. H. Ulrichsen, Die sieben H�upter und die sieben H�rner: Zur Datierung der Offenbarung des Johannes, StudTheol 39 (1985): 1–20. 5 Homer Hailey, Revelation: An Introduction and Commentary (Grand Rapids: Baker, 1979), p. 283; Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary (Leicester: Inter-Varsity; Grand Rapids: Eerdsmans, 1990), pp. 145, 185 87. 6 John 12:31; 14:30; 16:11. See also 1 Corinthians 2:6; 2Cor. 4:4; Eph. 2:2. 7 Consult Aune, Revelation 6 16, pp. 736–40; Adela Yarbro Collins, The Apocalypse (Wilmington: Glazier, 1979), p. 91; Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), p. 249. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 14. The Lamb and Four Messages (14:1–20) Outline (continued) D. The Lamb (14:1–5) E. Four Messages (14:6–13) 1. The First Angel (14:6–7) 2. The Second Angel (14:8) 3. The Third Angel (14:9–12) 4. A Heavenly Voice (14:13) F. God's Wrath (14:14–20) D. The Lamb 14:1–5 14 1 And I saw, and look, the Lamb standing on Mount Zion and with him 144,000 having his name and the name of his Father written on their foreheads. 2 And I heard a sound out of heaven like a sound of many waters and like the sound of loud thunder, and the sound that I heard was like that of harpists playing their harps. 3 And they sang a new song before the throne and before the four living creatures and the elders, and no one was able to learn the song except the 144,000, those who were redeemed from the earth. 4 These are they who have not been defiled with women, for they are pure. They are the ones who are following the Lamb wherever he goes. They are the ones redeemed from mankind the firstfruits to God and to the Lamb. 5 And in their mouth is found no lie, for they are blameless. 6 And I saw another angel flying in mid-heaven, having the eternal gospel to proclaim to those who reside on the earth and to every nation, tribe, language, and people. 7 And he said in a loud voice, Fear God and give him glory, because the hour of his judgment has come. And worship the one who made heaven and earth and the sea and springs of water. 8 And another angel, a second, followed and said, Fallen, fallen is Babylon the Great, which made all the nations drink the wrathful wine of her fornication. 9 And another angel, a third, followed them, saying in a loud voice, If anyone worships the beast and his image and receives the mark on his forehead or his hand, 10 he also will drink the wine of God's wrath that has been poured full strength into the cup of his wrath. And he will be tormented by fire and sulfur in the presence of the holy angels and of the Lamb. 11 And the smoke of their torment rises forever and ever, and they do not have rest day and night, they who worship the beast and his image, and anyone who receives the mark of his name. 12 Here is the endurance of the saints, those who are keeping the commands of God and the faith of Jesus. 13 And I heard a voice from heaven saying, Write. Blessed are the dead who die in the Lord from now on. Yes, says the Spirit, that they may rest from their toils, for their works will follow them. 14 And I saw, and look, a white cloud. And on the cloud was someone sitting like a son of man. On his head he had a golden crown and in his hand a sharp sickle. 15 And another angel came out of the temple crying in a loud voice to the one seated on the cloud, Send forth your sickle and reap, for the hour of harvesting has come, for the harvest of the earth is ripe. 16 And the one seated on the cloud cast forth his sickle on the earth and the earth was harvested. 17 And another angel came forth out of the heavenly temple, and he had a sharp sickle. 18 And another angel came forth from the altar. He had power over fire, and he called in a loud voice to the one who had the sharp sickle, saying, Send forth your sharp sickle and gather the clusters of the grapevine of the earth, because its grapes are ripe. 19 And the angel thrust his sickle on the earth and gathered the grapes of the earth, and he cast them into the great winepress of God's wrath. 20 And the winepress was trodden outside the city, and the blood came out of the winepress up to the bridles of the horses for a distance of sixteen hundred stadia. The contrast between God and Satan is the Apocalypse's recurring theme and strikingly so in the first few verses of this chapter compared to the preceding chapter. John describes the appearance and influence of the beast out of the earth (13:11–18), which he contrasts with the Lamb and the multitude of 144,000 on Mount Zion (14:1–5). Here in parallel columns are the differences: Chapter 13 Chapter 14 lamb (v. 11) Lamb (vv. 1, 4) out of the earth (v. 11) Mount Zion (v. 1) worship of the beast (v. 12) song of the 144,000 (v. 3) beast's number 666 (v. 18) saints number 144,000 (v. 1) everyone is enslaved (v. 16) saints are redeemed (v. 3) mark of the beast (vv. 16, 17) name of Father and Lamb (v. 1) deception of the beast (v. 14) no lie in their mouth (v. 5) After revealing the beast's attempt to force the surrender of the saints, John assures them of their security and victory. He paints a picture of the joy and happiness the saints express in following the Lamb and being in his presence. They are the 144,000 redeemed from the earth who were privileged to learn a new song of glory and joy that was heard from heaven. Not the beast out of the earth, the parody of the Lamb, not Satan the imitator, but the Lamb is King of kings and Lord of lords. He stands majestically on Mount Zion as the Victor over all the anti-Christian forces in the world. Thus the saints must take heart and not despair, for they share in the victory of the Lamb. 1. And I saw, and look, the Lamb standing on Mount Zion and with him 144,000 having his name and the name of his Father written on their foreheads. a. And I saw, and look, the Lamb standing on Mount Zion. The interpretation of this clause varies: some scholars take the place name literally as another name for Jerusalem, where the Lord at his coming will be with the 144,000 on Mount Zion. The projection then is futuristic but placed in the framework of having already occurred.^[1]The difficulty with this view is that the Scriptures teach the return of Christ on the clouds of heaven, the resurrection of the dead, the transformation of those who are alive at that time, and the saints forever with the Lord (Matt. 24:30–31; 1Thess. 4:16–17). Jesus and Paul portray Jesus Second Coming with a loud command, shouting, and the trumpet call of God. But in Revelation John observes without any prior indication that the Lamb stands on Mount Zion as the battle between the forces of Satan and the followers of the Lamb continues to rage. In brief, the Lamb has been standing there all the time. Other scholars see the location of Mount Zion in heaven where the 144,000 reside as the redeemed from the earth (v. 3). This is the Jerusalem that is above, for there the church of the firstborn gathers in joyful assembly (Heb. 12:22–24). There God dwells with his people in the heavenly Jerusalem (Gal. 4:26)^[2] A third explanation is that in this book of contrasts and symbolism, John places the Lamb on Mount Zion in contrasts with the lamb coming out of the earth (13:11). While the Antichrist appears to rule as the supreme commander in the world and causes the countless multitudes to worship him, the Lamb stands on Mount Zion. He is not suddenly coming to the aid of his people, but he has been there all along as the King of kings, the commander in chief, the supreme ruler in heaven and on earth (Matt. 28:18). So Moses told the Israelites: Acknowledge and take to heart this day that the Lord is God in heaven above and on the earth below (Deut. 4:39). When the saints on earth are persecuted by anti-Christian forces and are told that the beast is the supreme ruler on earth, they should not despair. When they open their spiritual eyes, they see the Lamb standing on Mount Zion who gives them the assurance that they are safe and secure. The days of the Antichrist are numbered because he is going down in defeat. What then is the meaning of Mount Zion? Together with the term Lamb it should be understood symbolically. This becomes plain when we look at (Psalms 2, in which the nations, peoples, kings, and rulers plot against God's Anointed One, the Christ. They want to free themselves of all the laws and rules that God has given them, but God scoffs at them and declares that he has installed his royal Son on Zion's holy hill. The Son rules the nations with an iron scepter and dashes them to pieces like potteryPs. 2:1–9). The rule of the Antichrist will end because of God's Son standing on Mount Zion. Not the lamb out of the earth but the Lamb of God is the King of this world. As in this psalm, so in the Apocalypse the intent of the expression Mount Zion is symbolic.^[3] It is the place of God's dwelling as a symbol of safety and stability for his people. b. And with him 144,000 having his name and the name of his Father written on their foreheads. This is the second time the number 144,000 appears in Revelation (see 7:4). In both places the definite article is omitted (but not in 14:3). The two groups are identical: they are the saints who received the seal and the name of the Lamb and the Father. The seal certifying genuineness and possession signifies that all the saints belong to God.^[4] The unbelievers with the name and number of the beast belong to the Antichrist (13:16). But God's people with the divine names of the Lamb and the Father on their foreheads are dwelling among the followers of the beast on this earth. Together with the Lamb they are God's representatives. Their total number indicates that not one is lost of all those people the Father has given the Son (John 10:29). That is, the Antichrist is unable to lead the 144,000 astray, for their names are inscribed in the palm of God's hand (Isa. 49:16). Their number as such represents the incalculable multitude of the saints who stand in the presence of the Lamb (see commentary on 7:4, 9). The followers of the Antichrist are marked with the number 666, but the total number of believers Isaiah 144,000. Are these 144,000 redeemed in heaven or on earth? Are they a select band? The answer to the first question is that the Lamb is always with the saints, whether they are on earth or in heaven. The second answer is that neither verse 1 nor verse 3 refers to a special group of saints. They are all included in the total number of God's redeemed people.^[5] 2. And I heard a sound out of heaven like a sound of many waters and like the sound of loud thunder, and the sound that I heard was like that of harpists playing their harps. John first saw the Lamb and the 144,000 on Mount Zion, and then he heard a sound coming to him out of heaven. His eye is fixed on a representative place on earth, while his ear is attuned to a sound in heaven. He fails to identify the speaker, which is common in the Apocalypse (see v. 13; 10:4, 8; 18:4). He describes the characteristics of the sound by giving comparisons taken from nature. He compares the sound with that of many waters, which is similar to the voice of Jesus addressing John on the island of Patmos: his voice was like the sound of many waters (Ezek. 43:2). It is also like the sound of loud thunder, which indicates that the speaker calls everyone to pay attention (see 6:1). In addition to the thundering loud noises heard in nature, the sound is like soft music coming from celestial harpists playing their harps (5:8; and see 15:2). John hears heavenly music entering his ears, first thunderous then soft and pleasing. It is comparable to an orchestra and choir that increase or decrease their volume at the command of the director. The sound is grand and gentle, lofty and lovely. John is privileged to hear this celestial music while he is on earth. 3. And they sang a new song before the throne and before the four living creatures and the elders, and no one was able to learn the song except the 144,000, those who were redeemed from the earth. a. And they sang a new song before the throne and before the four living creatures and the elders. Notice the special place the musicians and singers are allowed to occupy: they are in front of the throne, in the presence of God himself, and they stand in front of the four living creatures and the twenty-four elders who surround the throne (4:4, 6). The identity of the singers is not revealed (compare 11:15; 12:10). Their voices sing a new song that arises from hearts filled with gratitude and love to God.^[6] We are not given the words of the song they sang, but we assume that they glorify the one sitting on the throne and extend thanks to the Lamb for the redemption he has accomplished on earth. b. And no one was able to learn the song except the 144,000. If we put it in positive terms, the intent of this clause is to include all the saints, for they are able to sing this new song; no one of the saints in heaven and on earth is excluded from joining the chorus. But no unbeliever is able to learn a song of praise to God. The saints in heaven constantly sing their praises to God. Likewise, all God's people on earth sing his praises at worship, especially on the Lord's Day. Of course, the dividing line between heaven and earth continues to exist until the last day, yet the intent of the praises of thanksgiving is similar. The perfect song of the saints in heaven reverberates to the saints on earth and strengthens them in the battle against anti-Christian forces. What is the meaning of the number 144,000? This number is the sum of twelve times twelve times a thousand. In the Apocalypse, the number twelve refers only to God, his people, and his works (e.g., twelve tribes, twelve stars, twelve apostles, twelve gates, and twelve foundations). Twelve, symbolizing perfection, is raised to the second power in 144 and then multiplied by one thousand. One thousand is ten times ten times ten, which stands for a multitude. Thus, the number 144,000 symbolically means perfection times perfection times a multitude. This number constitutes the totality of God's people, the true Israel of God.^[7] c. Those who were redeemed from the earth. The literal meaning of the verb in this clause is were bought. The verb to buy occurs six times in the Apocalypse, but half of these have a religious connotation of Christ redeeming the saints (vv. 3, 4; 5:9). The preposition from means separation, and in this verse may indicate a departure of the saints from this earth to join the others in heaven. We can strengthen this interpretation by referring to 5:9, you bought [men and women] for God out of every tribe and language and people and nation. But this explanation needs further evidence to make it complete. First, verses 1 5 in this chapter are contrasted to the preceding context (13:11–18) in which the earth is the domain of the lamb that opposes the Father and the Lamb. Next, the phrase redeemed from the earth has its parallel in redeemed from mankind (v. 4) so that the terms earth and mankind are synonymous. The Apocalypse uses the expression mankind often for those people opposed to the person and work of the Lord.^[8] Third, the redeemed on this earth are obligated to follow Jesus, who bought them, and they are willing to forsake everything for a life of wholeheartedly serving the Lord (Mark 10:28 31). 4. These are they who have not been defiled with women, for they are pure. They are the ones who are following the Lamb wherever he goes. They are the ones redeemed from mankind the firstfruits to God and to the Lamb. 5. And in their mouth is found no lie, for they are blameless. John gives a fourfold identification of the redeemed from the earth: " they are pure " they are followers of the Lamb " they are firstfruits " they are blameless^[9] a. These are they who have not been defiled with women, for they are pure. First, then, let us consider the meaning of the clause who have not been defiled with women. At first sight it appears to allude to celibates, and thus some commentators write that the clause refers to the practice of sexual continence. ^[10] This view, however, is contrary to the biblical teaching of marriage which God instituted in Paradise: human beings should live together in marriage as husband and wife (Gen. 2:18–24). In fact, the New Testament indicates that the apostle Peter took his wife along on his missionary journeys (1 Cor. 9:5). Other scholars interpret the clause to mean that the 144,000 are warriors engaged in battles for the Lord. They say that all these warriors are adult men who abstain from sexual intercourse for ceremonial purity while they are at war with their spiritual enemy. Even though Bauckham modifies this interpretation by calling ritual purity a metaphor for a characteristic of Christian life, ^[11]we see the restriction of a male-only army of warriors committed to lifelong celibacy as unnatural. First, it excludes from God's army all the faithful women who valiantly fight their battles against the evil one. Also, the teaching that marital relations are sinful and defiling is contrary to Scripture (Heb. 13:4). Third, the verb to defile (Greek molynein) occurs three times in the New Testament and in each instance it is used figuratively (1 Cor. 8:7; Rev. 3:4; 14:4). The context of these passages indicates that the verb to defile means not falling into unfaithfulness to the Lord.^[12] And last, four women are listed in the Book of Revelation (Jezebel [2:20]; the woman who gave birth to a male child [12:1–2, 4 6]; the great prostitute [17:1–6, 15 18]; and the bride of the Lamb [19:7]), of whom only the first and the third lead people into spiritual defilement. A figurative interpretation of this clause fits the symbolical pattern of Revelation, namely, God's people are the bride of the Lord (19:7; 21:2, 9; 22:17). Paul tells the Corinthians: I promised you to one husband, to Christ, so that I might present you as a pure virgin to him (2 Cor. 11:2). This means that both men and women are included in the category of being a pure virgin; both must keep themselves from being deluded and induced by the beast to worship the image of the Antichrist. The purity of spiritual dedication to the Lord, therefore, is the first in the list of the four characteristics mentioned above that describe the 144,000. b. They are the ones who are following the Lamb wherever he goes. This is the second characteristic of being part of the great multitude of saints. Jesus told the disciples that anyone who does not take his cross and follow me is not worthy of me (Matt. 10:38). And he said that as the Shepherd he goes ahead of his people: his sheep follow him because they know his voice (John 10:4). Notice, first, that he expects his people to walk in his footsteps and not go astray (1 Pet. 2:21). Next, the saints look to him for leadership and direction as they travel earth's pathway and ward off the attacks of the devil. With the present tense of the verbs to follow and to go John stresses the ongoing activity of the Lamb and his followers on earth. Again, this verse shows that the 144,000 are presently following the Lord in obedience to him. c. They are the ones redeemed from mankind the firstfruits to God and to the Lamb. This is the third characteristic. By shedding his blood on Calvary's cross, Jesus paid the debt to set his people free from the curse of sin and guilt. If then Christ died to redeem his people, what is the meaning of the expression firstfruits? There are two explanations. First, when the Israelites harvested the first ears of the grain harvest and consecrated them to the Lord, they expected the rest of the harvest to follow. So Paul writes that the members of Stephanas's household were the firstfruits in Achaia (1 Cor. 16:15), with the implication that he expected the rest of the harvest to come in the near future. A second interpretation applies the term firstfruits to the entire entity, the totality of the 144,000 wholly offered in thankfulness to God and the Lamb. The expression can refer to the totality of God's people as an offering set apart to God with no thought of more to come. ^[13] Thus, the sum total belongs to God. d. And in their mouth is found no lie, for they are blameless. This is the last of the four characteristics. In an anti-Christian world saturated with lies and deceit, Christians stand out as emblems of truth, honesty, and integrity. Should we turn the first clause into a positive statement with some adaptation, we would read and truth comes from their mouth. David describes persons who are permitted to live in God's sanctuary and on his holy hill as those who lead blameless lives and do what is right, speaking the truth from sincere heartsPs. 15:2NLT . The first clause is taken from the writings of Isaiah and Zephaniah. The first writer portrays the Suffering Servant without deceit in his mouth (Isa. 53:9), and the second says, The remnant of Israel will do no wrong; they will speak no lies, nor will deceit be found in their mouths (Zeph. 3:13). The followers of Jesus, whom the prophet calls the remnant of Israel, are expected to speak the truth like their master (1 Pet. 2:22). And the second clause, they are blameless, is an echo of the Levitical rule to offer to God animals that were without any defect (Lev. 1:3; 3:1, 6). Jesus presents to himself a radiant church, without stain or wrinkle or any other blemish, but holy and blameless (Eph. 5:27; see also Col. 1:22). These are the saints that belong to the 144,000. In conclusion, four characteristics describe the great multitude of saints who are with the Lamb on symbolical Mount Zion (Ps. 2:6). As the forces of the Antichrist attack the church on earth, it demonstrates purity, obedience, unity, and veracity. With these traits the saints are able to overcome the evil one. Greek Words, Phrases, and Constructions in 14:1–4 Verse 1 [Greek] these two verbs not only feature the activity of seeing, but they also stress the immensity of the vision itself. [Greek] the definite article referring to the Lamb is supported by leading manuscripts and its overwhelming use with the noun (27 times) in Revelation the exception Isaiah 5:6. The Majority Text includes the definite article, but it is excluded from two translations (KJV, NKJV). Verse 2 [Greek] (second occurrence) the presence or absence of this particle is questionable, because there is equal support for insertion and omission. The style of the Apocalypse favors the inclusion, especially when the first element in comparison is absent (compare 4:6; 6:6; 9:7; 19:1, 6 [three times]).^[14] Verses 3 4 The Greek text uses the perfect passive participle in v. 3 ( [Greek], have been bought) and the aorist passive indicative in v. 4 ( [Greek], they were bought) to describe the Lamb's followers. The two forms are similar in meaning, but the perfect views the action as accomplished in the past but with continuing results. E. Four Messages 14:6–13 The contrast of chapters 13 and 14 between the followers of the beast and the followers of Christ continues in this segment. An angel proclaims the eternal gospel to all classes of people, telling them to fear God and worship him as the Creator. This message introduces not grace but judgment. Two additional angels pronounce judgment on Babylon and on all those who worship the beast by displaying the mark of his name. The converse is that the saints who obey God's commandments and faithfully follow Jesus are exhorted to be patient. They receive a blessing from the Lord, for as they rest in death their deeds continue to testify for them. 1. The First Angel 14:6–7 6. And I saw another angel flying in mid-heaven, having the eternal gospel to proclaim to those who reside on the earth and to every nation, tribe, language, and people. John writes that he saw another angel flying in the sky between heaven and earth. First, the word another begs the question whether an angel has been mentioned earlier. The last reference to an individual angel was the seventh in the series of trumpet-blowing angels (11:15). Now he introduces another group of three angels in which in Greek each in turn is referred to as another angel. ^[15] The first of these angels is flying in mid-heaven, much the same as the eagle in 8:13, as a portent of impending judgment. The angel's position mid-heaven allows his message to be heard far and wide. This angel has to proclaim the eternal gospel to residents on this earth, that is, to all the divisions of the human race from every nation, tribe, language, and people (Matt. 24:14). The noun gospel appears only here in Revelation; it is preceded by the adjective eternal and in Greek is without the definite article. The adjective points to the timelessness and permanence of the Word of God, which people ignore to their own detriment. They are content to live on this earth without any thought of God's imminent judgment. Jesus used the illustration of the people in Noah's day, who ate, drank, and married up to the day Noah entered the ark and the flood carried them away (Matt. 24:38–39). Eating, drinking, and marrying are normal human activities, but those people performed them without any concern for God's Word or will. The angel proclaims the gospel not necessarily as good news but as a reminder of God's abiding truth; the angel calls men and women to respond to God's message before the judgment comes. The expression every nation, tribe, language, and people occurs repeatedly in Revelation and alludes to unrepentant residents on this earth who are inimical to God (compare 11:9; 13:7; 17:15), to the saints who worship the Lord (see 5:9; 7:9), and to people everywhere who are being called to repent (10:11). Here the angel addresses a message of repentance to all sinners who have been indifferent to God and his Word, as is evident from the angel's message. 7. And he said in a loud voice, Fear God and give him glory, because the hour of his judgment has come. And worship the one who made heaven and earth and the sea and springs of water. The angel speaks loudly (see 18:2) so that all the inhabitants of the earth can hear and respond to the message. Everyone who hears reacts either positively or negatively, either ardently or apathetically, either obediently or defiantly. There is no middle ground (Matt. 12:30). Here is a command to fear God and give him glory and worship him, which on the basis of the Greek text may be interpreted as begin to fear, give glory to, and worship God. ^[16] If this interpretation is correct, then the angel is addressing people who have not yet heeded God's call for reverence, glory, and worship (15:4). They have paid him no respect, were insensitive to his word and testimony, and failed to honor him. The injunction fear God asks from mankind reverence and praise (Eccles. 12:13). The order to give him glory is a Hebraic saying appearing in both Old and New Testaments: Joshua told Achan to give glory to the Lord (Josh. 7:19; see Jer. 13:16), and the Pharisees commanded the man born blind to give glory to God (John 9:24). The phrase signifies telling the truth by sinners who appear before God's judgment seat. Indeed the two commands to fear God and to give him glory are part of John's phraseology in Revelation (15:4; 19:5 and 16:9; 19:7 respectively).^[17] The reason for these commands is that the hour of God's judgment has come. Chronological time is running out for the human race, for the end is near with the Judgment Day at hand. In fact, the angel announces that the hour of judgment has come. John already alluded to this, writing that when God's adversaries saw his intervening action on behalf of the two witnesses, they were terrified and gave glory to the God of heaven (see commentary on 11:13). Now we hear the announcement uttered by the angel, but we are not told of its effect. The reference to the time of judgment is a repetitive theme in the Apocalypse: imminent judgment for sinners (6:16); judging the dead (11:18); the judgment has come (14:15–16); the great day of God's wrath (16:17–21); the rider coming to judge (19:11–21); and the final judgment (20:11–15). The people are told to worship God, the maker of heaven and earth and the sea and springs of water. References to God the Creator are scarce in the Apocalypse (4:11; 10:6; 14:7) but abundant in the Old Testament, and the message of the angel echoes wording borrowed from the Old Testament (Gen. 1:1; 14:19, 22; 2Chron. 2:12).^[18] The point of the angel's command is to show the immense difference between worshiping God as Creator of the universe and worshiping the beast as servant of Satan (13:4, 8, 12, 15). The comparison is ludicrous, because while God is the Creator, Satan is the destroyer. 2. The Second Angel 14:8 8. And another angel, a second, followed and said, Fallen, fallen is Babylon the Great, which made all the nations drink the wrathful wine of her fornication. The second angel follows the first one in mid-heaven and utters a word against Babylon, the destroyer of Jerusalem and the temple in 586 b.c. The question is how this announcement relates to the words of the first angel. The answer lies in the people's refusal to repent and give God the glory that is due him. The fall of unbelievers is unavoidable when they fail to repent, for then judgment is their just retribution. The cry Fallen, fallen is Babylon the Great is taken from (Isaiah 21:9and Daniel 4:30, which mention successively the fall and the greatness of BabylonRev. 18:2). In modern writing we express emphasis with italics or the use of an exclamation mark. These features were unknown in the ancient world, where writers achieved the same purpose by repeating the word that needed stress, hence the repetitious use of fallen. The city of Babylon fell to the Assyrians in 689 b.c. and a hundred and fifty years later to the Persians in 539. What is the meaning of Babylon? John writes the name six times, here and in 16:19; 17:5; 18:2, 10, 21. There are at least three interpretations for this name: " literal Babylon, because the name of the Euphrates River also appears (9:14; 16:12); " a code name for Rome, which Peter apparently used1 Pet. 5:13; see also 2 Baruch 11.1; Sibylline Oracles 5.143, 159, 434 ; " a reference to the converging of evil in particular places throughout history. Although a case can be made for all three explanations, the last interpretation merits attention, first, in light of the contrast of good and evil in the Apocalypse, especially in chapters 13 and 14. And second, limiting the reference to Babylon and Rome as the most typical representatives of depravity in John's day puts restrictions on the message of Revelation. This book addresses the universal church from the first century to the consummation, with hope and encouragement for all believers living in a world that is hostile to God and his people. Mounce calls Babylon a symbol of the spirit of godlessness that in every age lures people away from the worship of the Creator. ^[19] Babylon is God's enemy that as a world power oppresses the saints. Hence the name symbolizes the rule of the Antichrist that endures until the end of cosmic time. John is so sure of its downfall that, looking into the future, he writes the past tense: Fallen, fallen is Babylon the Great. The second part of this verse, which made all the nations drink the wrathful wine of her fornication, alludes to Jeremiah 51:7, Babylon was a gold cup in the Lord's hand; she made the whole earth drunk. The nations drank her wine; therefore they have now gone mad. The wording of this second part, which is the same as in 18:3, causes perplexity because John appears to mix the concepts of drinking wine and wrath. I suggest that John speaks symbolically and puts together two pictures in one clause; they are the pictures of wine and the wrath of God combined in the phrase the wrathful wine. Look at these two pictures! Wine when imbibed in quantity distorts one's capability to think soberly and rationally, and fornication in God's sight is wickedness and an offense against him. To put the pictures in an everyday context, the nations of the world are intoxicated with their rejection of God and his revelation and have turned to the worship of power dominating all areas of life. What does all this mean? It points first to the potent influence evil has on the nations of the world so that people are numbed by it. And next, it points to the wrath of God people incur when they rebel against God. The second picture is the consequence of the first and therefore is the more awesome. God's wrath inevitably leads to the Judgment Day at which time his enemies will be cut off and cast into a place of torment. 3. The Third Angel 14:9–12 9. And another angel, a third, followed them, saying in a loud voice, If anyone worships the beast and his image and receives the mark on his forehead or his hand, 10. he also will drink the wine of God's wrath that has been poured full strength into the cup of his wrath. And he will be tormented by fire and sulfur in the presence of the holy angels and of the Lamb. a. If anyone worships the beast and his image and receives the mark on his forehead or his hand. A third angel flying in mid-heaven cried out in a loud voice like the first angel, so that everyone in every place on earth was able to hear him. He is the last one in a group of three to utter a warning of advancing doom and destruction. God's wrath is awaiting all those who instead of worshiping him worship the beast. The angel addresses all those who already pay homage to the beast that is coming up out of the sea of humanity and who venerate the image that has been erected in his honor.^[20] Those people who have the mark of the beast on their forehead and hand are able to buy and sell. But all those who refuse to worship the beast face poverty and death. Without his distinguishing mark they are banned from the marketplace (13:15, 17). b. He also will drink the wine of God's wrath that has been poured full strength into the cup of his wrath. The worship of the beast and his image is a direct violation of God's command not to bow down to and worship other gods and images (Exod. 20:3–6). Those people who disobey face the undiluted wrath of God. John again uses the image of drinking wine, which is a follow-up of drinking the wrathful wine of Babylon's fornication. The act of drinking wine, in the future tense, indicates that God hands the cup to the individual himself much the same as God gave Jesus the cup of suffering in the Garden of Gethsemane (Matt. 26:42; John 18:11). The individual will be made to drink the cup of wrath; the future tense signifies the inevitability of the act.^[21] I have translated the Greek text as God's wrath that has been poured full strength into the cup of his wrath. The words full strength go back to the setting of Greeks diluting their wine with water. They mixed wine and water of equal parts into a vessel that was called kratr, from which we have the derivative crater. ^[22] God's wrath has not been diluted but is poured full strength into the cup handed over to sinful people. God told Jeremiah, Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it (Isa. 51:17, 22; Ps. 75:8). c. And he will be tormented by fire and sulfur in the presence of the holy angels and of the Lamb. The wrath of God takes on frightening proportions because his adversaries are not merely objects as such; they will be tormented internally and externally. By drinking the cup of God's wrath, they burn inwardly as it affects their souls day and night, and outwardly as they experience burning fire and smell the stench of sulfur forever. Scripture describes this torment in dreadful terms. It is frightening to fall into the hands of the living God (Heb. 10:31). The words fire and sulfur first appear in the account of the destruction of Sodom and Gomorrah (Gen. 19:24). Figuratively speaking, others meet a similar lot: the wicked (Ps. 11:6), Assyria (Isa. 30:33), Edom (Isa. 34:9), and Gog (Ezek. 38:22). In addition to this text, John describes the lake of fire and sulfur as the place where the devil, the beast, the false prophet, and all the wicked will be (19:20; 20:10; 21:8). While the saints are in glory, the holy angels and the Lamb acquiesce in the frightful judgment God pronounces on his enemies (see 6:16–17). They observe the administration of God's perfect justice. Henry Barclay Swete writes, If Christians at the stake or in the amphitheater suffered in the sight of a multitude of their fellowmen, those who deny their faith must suffer before a more august assembly, composed of the holy angels and the Lamb. ^[23] The expression holy angels occurs only here in Revelation. 11. And the smoke of their torment rises forever and ever, and they do not have rest day and night, they who worship the beast and his image, and anyone who receives the mark of his name. The picture of torment is meant as a warning to the unbelievers, who in their daily lives reject the revelation of God and his Christ. John has taken the wording for this picture from the curse God pronounced on Edom, where pitch and sulfur will burn unquenched night and day while its smoke rises without ceasing (Isa. 34:9–10).^[24] God's archenemies are forever in the smoke of this fire that is tormenting them. There is no end to their torment; they are unable to terminate it by death or annihilation (4 Macc. 13:15). It is impossible to escape God's righteous judgment except by repenting and believing in Christ during one's lifetime. The Apocalypse is a book of contrasts from beginning to end. The smoke of the torment afflicting God's antagonists is the opposite of the smoke at the altar of incense mingled with the prayers of the saints that ascend to God (8:4). The clause and they do not have rest day and night refers to the wicked who suffer ceaselessly day and night in agonizing torment. This clause occurs also in the throne room scene, but there it refers to the four living creatures; they never stop singing, Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come (4:8). While the wicked suffer, the cherubim sing praises to God. The worship of the beast leads to endless torment, but the worship of God to everlasting joy.^[25] The last part of this verse is taken from verses in the preceding chapter (13:15, 16, 17).It points to those who worship the beast and his image, and who bear the mark of his name. These people belong to the beast and worship him only. They have refused to glorify God and consequently meet him as the Judge of all the earth (19:2–3). The saints, on the other hand, suffer persecution while on earth but meet their Lord and Savior as they enter the new Jerusalem in glory. 12. Here is the endurance of the saints, those who are keeping the commands of God and the faith of Jesus. The text is a summary of the preceding verses and at the same time it is an elaboration of the wording in 13:10, Here is the endurance and faith of the saints. Similarly 13:18 states, Here is wisdom. While John writes about the wicked and God's perfect judgment, he does not forget the saints. He has a word for them, too. In the midst of hardship for not worshiping the beast and receiving his mark, the saints must employ heavenly wisdom by looking to the end and patiently endure. How do Christians continue to live in a hostile pagan world? John answers that they must continue to keep God's commands and the faith of Jesus. The divine commands are summarized in the Decalogue and fully revealed in the Scriptures of the Old and New Testaments. As the world increasingly turns away from the divine commands and considers them obsolete, Christians are told to keep them. They know that in observing them is great reward (Ps. 19:11). God's law endures throughout the ages, need not be amended, is relevant in all cultures, and will never be repealed. The last phrase in this verse, the faith of Jesus, is translated: " faith in Jesus (NASB, NJB). This is interpreted subjectively as a person's faith in Jesus Christ. " faith of Jesus (KJV, NRSV). Objective faith is reciting a Christian creed at worship or giving a defense of the gospel. " faithful to Jesus (NIV). Faith that demonstrates dedicated loyalty is objective faith in action. Even though there is a place for both subjective and objective faith, I favor the second choice. Those believers who put to work their faith in Jesus prove their constant faithfulness to him.^[26] 4. A Heavenly Voice 14:13 This passage is read and applied at funerals to comfort those who mourn the loss of a near relative or friend. The words presented in the form of a beatitude and supported by the Spirit's testimony are precious to God's people. They convey a message of encouragement and support whenever Christians face death. Indeed, they are designed to remove the fear of death, because Christ having triumphed over death and the grave blesses his followers who die in him. The world that is hostile toward God and his people is destined to perish; by contrast the saints who die in the Lord are entering eternal bliss. God's enemies are facing downfall and ultimate destruction (vv. 8 12), while the saints enter eternal rest in the presence of their Lord. 13. And I heard a voice from heaven saying, Write. Blessed are the dead who die in the Lord from now on. Yes, says the Spirit, that they may rest from their toils, for their works will follow them. John fails to identify the speaker, as is often the case in Revelation.^[27] Here is a voice that utters the second beatitude in the Apocalypse out of a list of seven (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). The Lord, an angel, or an anonymous speaker uttered these beatitudes. The voice tells John to write. It was a command he had heard on earlier occasions when Christ ordered him to write and the Spirit uttered a promise to the churches (2:1, 8, 12, 18; 3:1, 7, 14; see also 1:11, 19; 19:9; 21:5). This beatitude is aimed at the dead, namely, those who die in the Lord. In other words, the phrase the dead can be used to describe unbelievers (20:5), but the qualifier die in the Lord clarifies its meaning. Believers whose eyes are fixed on Jesus, who is the author and perfecter of their faith (Heb. 12:2), do not fear death, while unbelievers are filled with fear of judgment and damnation (Rev. 6:15–17). What is the significance of the phrase from now on? Should it be interpreted with the first clause Blessed are the dead or with the entire sentence?^[28] Are only the saints who die a martyr's death called blessed or are all believers blessed? And when does the now begin?^[29] All the saints who look forward to residing in the heavenly Jerusalem, whose architect, and builder is God, are commended (Heb. 11:10). Here John adds the clarifying clause who die in the Lord to specify a relationship to Jesus. This relationship was a comfort to the persecuted Christians in Asia Minor in John's day. Next, it is comfort to all believers who know that Christ welcomes them at the portals of heaven. And these words encourage those Christians who even now or in the future endure the full impact of persecution, injustice, insult, and slander because of Christ's name (Matt. 5:11–12). In short, the heavenly voice speaks reassuring words not merely to those who die a martyr's death but to all God's people. Everyone who in faith looks to Jesus is in the now period. The Holy Spirit affirms the words spoken by the heavenly voice, for he assures the saints that they will rest from their earthly toils that they performed on behalf of the Lord. God does not forget their works, for in heaven he crowns them with his blessing of grace and glory (Rev. 6:11; Heb. 6:10). The saints will not lose their rewards (1 Cor. 9:25; 2Tim. 4:8). Thus through the Spirit Jesus tells the persecuted saints in Philadelphia that he will give them a new name, that is, the name of God and the name of the new Jerusalem coming down out of heaven (Rev. 3:12). And last, Jesus says that at his return he will reward everyone according to what he or she has done (22:12). Greek Words, Phrases, and Constructions in 14:6–13 Verse 6 [Greek] the presence of the adjective is harder to explain than its absence and therefore is likely to be the original reading. Its omission was caused by its lack of obvious relevance because the preceding reference to an individual angel appears way back at 11:15.^[30] [Greek] &[Greek] the lack of the definite article, which translators supply, shows that not the good news as such but a message of repentance is proclaimed. The aorist infinitive strengthens the concept of proclaiming a message but by itself the verb is intransitive. Verse 7 [Greek] like the participle [Greek], this present participle is the object of the verb to see and therefore should have been in the accusative. Verse 8 [Greek] the repetition is for emphasis, while the aorist tense denotes the recent occurrence of its action. Note the succession of genitives in which the governing genitive [Greek] precedes the dependent one.^[31] Verse 13 A [Greek] those who are dying. The present active participle refers to a single act that characterizes all people. [Greek] Blass and Debrunner suggest the translation exactly or certainly.^[32] [Greek] the [Greek] clause with the aorist subjunctive may introduce the idea of conceived result, but the context shows that it has an imperatival meaning. ^[33] F. God's Wrath 14:14–20 John takes a cyclical approach to his subject by repeatedly returning to the judgment. The next seven verses are no exception, for the reference to the harvest is a symbol of the coming judgment. This is evident from the sickles and the gathering of the clusters of grapes that are thrown into the great winepress of God's wrath. The first part of this chapter revealed the lot of the saints, whose spiritual future is secure (vv. 1 4). The second part contains the messages of the three angels that mention the hour of judgment in which God's enemies receive the full strength of his wrath (vv. 9 13), while the saints enter into his rest. The last part of the chapter (vv. 14 20) concerns the harvest of the earth and the reaping of the grapes of God's wrath; that is, positively the ingathering of the saints and negatively the condemnation of the unbelievers.^[34] These harvest pictures symbolize the judgment that is evident in both the Old and New Testaments. Swing the sickle, for the harvest is ripe. Come, trample the grapes, for the winepress is full and the vats overflow so great is their wickedness (Joel 3:13; compare Isa. 63:1–6; Lam. 1:15). Similarly in the parable of the weeds Jesus depicts the Judgment Day (Matt. 13:29–30, 37 43). First the elect are harvested and afterward the wicked: first the wheat and then the weeds. The parallelism of verses 14 16 and 17 20 is astonishing: there are two sickles, two individuals wielding sickles, two angels coming out of the temple, two angels calling in a loud voice, two commands to use the sickle, two references to ripe grain and ripe grapes, and two harvests. Also notice that the word sickle occurs exactly seven times in verses 14 20 to illustrate the completeness of God's judgment. 14. And I saw, and look, a white cloud. And on the cloud was someone sitting like a son of man. On his head he had a golden crown and in his hand a sharp sickle. a. And I saw, and look, a white cloud. And on the cloud was someone sitting like a son of man. This is now the third time in chapter 14 that John writes the words and I saw (vv. 1, 6), and each time he introduces a new but related topic. They are the place of the saints, the messages of the angels, and the swinging of the sickle by the Lord and an angel respectively. The writer initiates this last segment with a reference to the prophecy of (Daniel 7:13, In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heavenMatt. 24:30). John had already alluded to this Old Testament passage when he predicted the return of Jesus coming with the clouds and called him a son of man (1:7 and 13 respectively). Here he begins by referring to the white cloud, which is the only place in Scripture where the phrase a white cloud appears. The color white in this instance is a symbol of holiness and judgment,^[35] and these clouds are the exact opposite of dark foreboding clouds that intend to hide God's glory (Exod. 19:9; 1Kings 8:12). Here in full view on a single cloud sits a person like a son of man. The Evangelists report Jesus words to Caiaphas, In the Future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven (Matt. 26:64, emphasis added; see also Mark 14:62). The term son of man in John's vocabulary unmistakably refers to the Lord Jesus Christ at his Second ComingRev. 1:7, where the identical expression appears . b. On his head he had a golden crown and in his hand a sharp sickle. In addition to the Danielic title son of man John describes the coming Messiah as royalty. Jesus wears a golden crown on his head to show that he is a victorious conqueror (2 Sam. 12:30; 1Chron. 20:2), He wears the royal crown as a symbol of victory; also the twenty-four elders surrounding God's throne wear golden crowns (4:4). And Jesus holds a sharp sickle in his hand as a symbol of the harvest. The sickle has been sharpened to be a ready tool in the reaper's hand to accomplish without opposition and delay the task of gathering the harvest. 15. And another angel came out of the temple crying in a loud voice to the one seated on the cloud, Send forth your sickle and reap, for the hour of harvesting has come, for the harvest of the earth is ripe. 16. And the one seated on the cloud cast forth his sickle on the earth and the earth was harvested. When John writes the term another, he is not implying that the son of man is angelic. In the Apocalypse John nowhere states that Jesus is an angel. In fact, the writer of Hebrews clearly shows that the Son has inherited a name that is far superior to that of angels (1:4). The expression, therefore, should be seen in the sequence of the angels mentioned earlier in verses 6, 8, and 9; this angel is the fourth one, with two more to come. Some commentators have difficulty with the idea that an angel with a command from God tells the exalted Christ to begin the harvest. Would not Christ in whom all the fullness of the Deity lives (Col. 2:9) be cognizant of everything? Why would an angel have to function as an intermediary between the Father and the Son? Hence, Leon Morris queries why the angel is closer to God than the glorious Christ. ^[36] In the discourse on the last things, Jesus told his disciples that apart from the Father no one, neither the Son nor the angels, knows the day or the hour of the end (Matt. 24:36; Mark 13:32; Acts 1:7). Indeed, what Jesus taught while he was on earth, John now teaches in a symbolic apocalyptic manner.^[37] From the Father to the Son the angel communicates a message that the time for the harvest has come. The angel comes forth out of the temple, from the very presence of God. From the throne room (7:15), the angel is sent forth to shout in a loud voice so that everyone far and near can hear him tell the son of man to harvest the ripe grain. This is the symbolic wheat harvest that is harvested at the right time when the stalks and the kernels are dry. Without delay the grain is threshed. Here the time for harvesting refers figuratively to the Judgment Day (Jer. 51:33; Joel 3:13; Matt. 13:30, 40 42).^[38] It is the time of gathering the believers into the kingdom, for the sickle goes forth to reap God's people (Mark 4:29; John 4:35 38). The son of man has been given the authority to put the sickle to work, though he uses his angels to assist him (Matt. 13:39; 24:31). 17. And another angel came forth out of the heavenly temple, and he had a sharp sickle. At first sight, this verse seems repetitious and superfluous. But on further reflection we notice an intricate design of the Apocalypse with respect to the last two angels of the six mentioned in this chapter. " The fifth angel, who comes from the temple (v. 17), parallels the fourth angel, who comes from the same place (v. 15). " The fourth angel communicates to the son of man that the time of the harvest has come to put in the sickle (v. 15). The sixth angel (v. 18) instructs the fifth angel (v. 17) to take the sharp sickle and harvest the ripe grapes. " The son of man harvests God's elect, while the fifth angel harvests all those who throughout their lives opposed God, his Word, and his kingdom. " The expression firstfruits (v. 4) refers to the harvest of God's elect; separate from them is the harvest of reaping the grapes (the depraved) destined for the great winepress of God's wrath (v. 19). The second sickle is used not for the harvesting of grain (God's people) but for the grapes of wrath (God's enemies). It is interesting that the Septuagint text of Joel 4:13 features the plural sickles, implying the sequence of two harvests.^[39] This Old Testament passage is the background of John's design. This is obvious in Greek, for the writer of Revelation uses two different verbs for gathering grain (therizein, v. 15) and garnering grapes (trygan, v. 18). More, here threshing is a single act and is not followed by winnowing. Gathering the grapes, however, is followed by treading them out in the winepress (v. 20). Here is the difference between gathering God's people for his glory and reaping his enemies for wrath. 18. And another angel came forth from the altar. He had power over fire, and he called in a loud voice to the one who had the sharp sickle, saying, Send forth your sharp sickle and gather the clusters of the grapevine of the earth, because its grapes are ripe. This is the sixth angel mentioned in succession. But note that this angel comes forth from the altar, which is the altar of incense and prayer already discussed in preceding passages (8:2–3, 5; 9:13; 11:1; see also 16:7). Here at the altar the prayers of the saints rise up to God (6:9–10), who answers their petitions by sending forth an angel to announce the judgment. Another angel with a sickle is told to reap the grapes of God's wrath. Here is the fulfillment of Jesus word on judgment, I have come to bring fire on the earth, and how I wish it were already kindled (Luke 12:49). Here fire figuratively depicts the coming judgment (2 Thess. 1:7). The rabbis taught that each angel received a specific task; that is, no angel could have a double assignment. For instance, one angel brought the message that Sarah would bear a son; another angel came to save Lot from impending doom; and a third angel was given the task of destroying Sodom and Gomorrah.^[40] Does the sixth angel then have two tasks? No, he has been given power over fire, portraying judgment; and he exercises this authority by commanding the fifth angel: Send forth your sharp sickle and gather the clusters of the grapevine of the earth, because its grapes are ripe. The command is uttered in a loud voice so that everyone in heaven and on earth is able to hear the message of judgment that begins as soon as the fifth angel puts in the sickle. The judgment is the outcome of unbelievers continued and persistent rejection of God and his revelation and is God's answer to the numerous prayers directed to him by a multitude of suffering saints on earth and by the souls under the altar.^[41] The sharpness of the sickle indicates that the work of gathering the grapes will be accomplished in record time. These grapes, however, are not reaped for human consumption and enjoyment. The harvested clusters of grapes are destined for the great winepress of God's wrath. 19. And the angel thrust his sickle on the earth and gathered the grapes of the earth, and he cast them into the great winepress of God's wrath. The parallel with verse 16, where Jesus flings forth his sickle on the earth and harvests the earth, is evident. Here the fifth angel casts his sickle to the earth and reaps the earth. The one gathers the sheaves and the other the clusters of grapes. The Greek text literally reads, And the angel &gathered the vine of the earth. The word vine represents the totality of the grapes produced. John appears to have in mind (Isaiah 63:2, where the word winepress is placed within the context of God trampling the grapes of wrathLam. 1:15). The grapes are the nations, that is, God's adversaries (Joel 3:13). He stands alone trampling them under foot at a time which Isaiah calls the day of vengeance (63:4). It is the day of judgment when God metes out just punishment on the nations and grants redemption to his people. He tramples the nations in his wrath and poured their blood on the ground (63:6). The enemies of God and the Lamb are unable to hide themselves from their wrath. For the great day of their wrath has come, and who is able to stand? (6:17; see also 19:15). 20. And the winepress was trodden outside the city, and the blood came out of the winepress up to the bridles of the horses for a distance of sixteen hundred stadia. a. And the winepress was trodden outside the city. In August and September the harvested grapes were laid out in the sun for some time to increase the sugar content. Then they were thrown into the winepress, which was either square or round in shape with a depth of one or two feet. The press sloped to one side so that the juice flowed through an opening into a smaller vat. The grapes were crushed by trampling them underfoot, which was done by several people. In a picture of judgment, Isaiah wrote that the Messiah, trampling the grapes in the winepress alone, trod them in his wrath as their blood stained his garments (63:3).^[42] And even though John writes the verb was trodden in the passive voice, on the basis of the Old Testament we know that the agent is Jesus Christ. Similarly, Jacob on his death-bed blesses his sons and singles out Judah as the recipient of a messianic prophecy. He speaks of the Messiah washing his garments in wine, his robes in the blood of grapes (Gen. 49:11; and see Deut. 32:14). The red-colored grape juice resembles blood. The shedding of blood might not take place within the walls of the city (Matt. 27:31; Mark 15:20; Luke 23:32; John 19:17; Acts 7:58; Heb. 13:12). Some scholars identify the place with Jerusalem, for the holiness of this city might not be violated. But in the Apocalypse the concept holy city refers to the saints abode, which is separated from the dwelling place of unbelievers (11:2, 8; 20:9; 21:27; 22:14–15). The city is the presence of the Lord where the saints dwell in safety and security untouched by the wrath of God and the Lamb. Outside the city means outside the new Jerusalem. ^[43] b. And the blood came out of the winepress up to the bridles of the horses for a distance of sixteen hundred stadia. This is the first time the word blood appears in the present context. It enlivens the intensity of the conflict between Christ and the anti-Christian forces that face judgment and dreadful punishment. John obviously paints a picture by using the symbolic images of grape juice from a winepress representing blood, and horses with bridles portraying warfare. He writes a similar account of this warfare in 19:11–21. There he mentions the horseman who treads the winepress of the fury of the wrath of God Almighty, whose robe is dipped in blood and whose name is the Word of God, King of kings, and Lord of lords. This rider on a white horse is a judge who judges righteously and a general who engages his enemies in warfare. The enemy faces complete annihilation to the degree where the level of blood and gore rises as high as the horses bridles. The length of this river of blood Isaiah 1600 stadia, that is, about 180 miles or 300 kilometers. Some commentators refer this measure to the land of Israel from north to south. Others understand the figure to mean the square of forty. Forty is the traditional number that symbolizes punishment (forty years in the desert [Num. 14:33]; forty lashes for an evildoer [Deut. 25:3]).^[44] Still others take the number 1600 symbolically and interpret it as the square of four multiplied by the square of ten; the number four represents the earth and the number ten stands for fullness in the decimal systems. A few observations. First, in this part of the chapter filled with symbolism it is difficult to maintain that the number 1600 should be taken literally.^[45] Are the adversaries of the Messiah all in one locale, namely, in the land of Israel? Next, the number forty signifies a round number that in Scripture specifies the span of a generation, the marriageable age of Isaac and Esau, the length of David's and Solomon's reigns, an interval of fasting, and the period between Jesus resurrection and ascension. To limit this number, therefore, to a time of punishment seems too restrictive. Last, the kingdom of the Antichrist is worldwide in scope and not limited to any particular part of the globe. The picture John draws is one of a global conflict that envelops all the nations of the world and leads to their ultimate destruction. God's judgment is universal.^[46] Greek Words, Phrases, and Constructions in 14:14–20 Verse 14 John breaks the rules of Greek grammar in verse 14, for the first occurrence of the noun [Greek] should have been in the accusative as object of the verb to see, and the noun [Greek] should have been in the dative because of the adjective [Greek] (Luke 6:48). John is consistent, for the phrase [Greek] occurs also in 1:13. [Greek] this nominative present participle should have been in the accusative to modify the preceding noun [Greek]. It is considered to be a nominative of apposition, which construction appears also elsewhere in Revelation (see 10:2; 19:12). Verse 15 [Greek] the conjunction preceding the aorist active imperative reap! denotes purpose. It adds a sense of urgency and finality. Verse 18 [Greek] the genitive is appositional to the words [Greek] (the vine): the vine, namely, the earth.^[47] Verse 19 [Greek] the definite article with adjective in the masculine accusative singular modifies the feminine accusative singular [Greek] (winepress). This noun in classical and Septuagintal Greek is feminine but in some instances functions as a masculine. Although the grammatical construction is a solecism, the distance between the noun and the adjective leaves the distinct impression that John wanted to emphasize the enormity of the object. Also, for emphasis the adjective stands last in the sentence.^[48] Verse 20 [Greek] the preposition in this context denotes distance away from a certain place (John 11:18). It may be translated for a distance of. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 15. Seven Angels with Seven Plagues (15:1–8) Outline (continued) VI. Vision 5: Seven Bowls of Judgment (15:1 16:21) A. The Setting (15:1–8) 1. The Saints and the Song (15:1–4) a. Angels and Plagues (15:1) b. Overcomers and Their Ode (15:2–4) 2. Temple, Angels, and Plagues (15:5–8) VI. Vision 5: Seven Bowls of Judgment 15:1 16:21 15 1 And I saw another great and marvelous sign in heaven, seven angels having seven last plagues, for by them the wrath of God is fulfilled. 2 And I saw as it were a sea of glass mixed with fire, and those who overcame the beast and his image and the number of his name were standing beside the sea of glass holding harps of God. 3 And they sang the song of Moses, God's servant, and the song of the Lamb, saying, Great and marvelous are your works, Lord God Almighty. Just and true are your ways, King of the nations. 4 Who does not fear you, O Lord, and glorify your name? For you alone are holy; for all the nations will come and worship before you; for your righteous deeds have been revealed. 5 And after these things I looked, and in heaven the temple of the tent of testimony was opened. 6 And seven angels, having the seven plagues, came forth out of the temple. They were dressed in clean, bright linen and had golden sashes around their chests. 7 And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. 8 And the temple was filled with smoke from the glory of God and from his power. And no one was able to enter the temple until the seven plagues of the seven angels were fulfilled. A. The Setting 15:1–8 Chapters 15 and 16 form a unit in which the one introduces the [Greek] -2 _ftnref1 [Greek] Indeed, 15:1 mentions seven angels with the seven last plagues and 16:1–21 describes the angels each pouring one of the seven bowls of God's wrath on the earth. This component of seven plagues forms the last cycle in the interconnected series of sevens: seals, trumpets, and plagues. Once again we see that this unit concludes with a distinct reference to God's judgment on the unbelievers. The cycle of the seals records the phrase the fourth part of the earth(6:8); the cycle of the trumpets uses the term one-thirdto point to partial destruction (8:7). This last cycle, however, ends in complete and total judgment. When the seventh angel has poured out his bowl, a loud voice from God's throne says: It is done (16:17). In short, the three cycles of seals, trumpets, and bowls follow each other with increasingly severe judgments, and the last one features finality. There is a similarity between the opening statement of 12:1, And a great sign appeared in heaven, and that of 15:1, And I saw another great and marvelous sign in heaven. Also, there is a parallel between those who overcame the beast, his image, and the number of his name in 13:14–18 and the wording in 15:2. And last, 13:1, 2, and 4 mention the dragon and 13:11 the beast coming up out of the earth, that is, the false prophet. These terms correspond to 16:13, which specifies the dragon and the false [Greek] -2 _ftnref2 [Greek] In the first four verses of chapter 15, John looks to the future and foretells what will happen when the strife is over. He speaks of the victory achieved by those who have overcome the power and influence of the beast. Thus he records the song of Moses and the Lamb. And in the next four verses (15:5–8) he describes the temple and the seven angels. From this place and by these angels the plagues originate and are fulfilled. Every time John speaks about God's judgment on the unbelieving world, he has a segment on the victorious [Greek] -2 _ftnref3 [Greek] For instance, after the six seals in chapter 6, he pictures the saints in chapter 7. Following the seven trumpets (chapters 10 11), he portrays God's protective care of the persecuted church (chapter 12). And the portrayal of the multitude of saints with the Lamb on Mount Zion (14:1–5) is juxtaposed with God's awesome judgments on his enemies (14:6–11). The harvest of the believers precedes that of the unbelievers (14:15–20). 1. The Saints and the Song 15:1–4 a. Angels and Plagues 15:1 1. And I saw another great and marvelous sign in heaven, seven angels having seven last plagues, for by them the wrath of God is fulfilled. a. And I saw another great and marvelous sign in heaven. Verse 1 is set off from the following three verses in that it provides the backdrop of verses 5 [Greek] -2 _ftnref4 [Greek] Verses 2 4 form an interlude that describes the saints who have triumphed over evil and are now singing a song to worship and bring glory to God. The apparent incongruity is typical of John's style in Revelation. For instance, in 8:2 he mentions seven angels with seven trumpets, but before he enumerates each angel blowing his trumpet (8:6 9:21), he introduces another angel, who offers incense mingled with the prayers of the saints and who hurls fire from the altar to the earth (8:3–5). Although John readily uses the adjective anotherwith an angel, here the adjective puts the sign in heaven in sequence with the radiant woman (12:1–2) and her opponent the great red dragon (12:3). This is then the third time that John sees a sign in heaven. The verb I sawoccurs forty-two times in the Apocalypse; three of them in 15:1, 2, and 5 introduce new segments. The first one is a preliminary statement on the seven angels with the seven plagues; the second discloses the song of Moses and the Lamb that the victorious saints sing; and the third reveals the temple in heaven and the glory of God. We are not told why the sign in heaven is called great and marvelous. But because this phrase occurs again in verse 3a, where it describes the works of God, we are confident that John saw something astounding. He saw the finality of God pouring out his wrath on the earth by employing seven angels and seven bowls. b. Seven angels having seven last plagues. For John this is the sign of totality. The number seven depicts completeness, so that these bowls of wrath represent the final and complete outpouring of God's anger on the world. They are the lastplagues, in the sense of their inevitability and finality (see also 21:9). c. For by them the wrath of God is fulfilled. God's wrath is poured out by means of immense suffering, death, rivers of blood, fire, darkness, drought, and utter destruction (see 16:2–21). Notice the verb fulfilled, which indicates that the end has come and so has the judgment, even though John has much to say in the chapters preceding the scene of the great white throne (20:11–15). This means that the cycle of the seven plagues is complete and points forward to the final day. No more plagues will come after the vial-plagues; but then the Lord himself will come to administer his final judgment. [Greek] -2 _ftnref5 [Greek] b. Overcomers and Their Ode 15:2–4 2. And I saw as it were a sea of glass mixed with fire, and those who overcame the beast and his image and the number of his name were standing beside the sea of glass holding harps of God. a. And I saw as it were a sea of glass mixed with fire. John once more observes the sea of glass that he saw when he recorded the scene of the throne room (4:6). He again mentions the saints who have overcome the evil one (12:11), who are now in heaven standing next to this sea of glass. The glass sea symbolizes perspicuity and transparency, so that everyone is able to observe God's righteousness and integrity. Thus, the saints in heaven see God's wisdom in action. They are the overcomers who have resisted following the beast, refused to worship his image, and rejected the number of his name. Notice that in this passage the sea is mixed with fire, which symbolically directs attention to the pillar of fire that led the Israelites across the Red Sea (Exod. 13:20 14:31). The fire portrayed is a symbol of light and joy to all the saints who are standing next to the sea of glass. But the sea mixed with fire is also a symbol of God's wrath directed against his enemies. As the Egyptians drowned in the sea through which the Israelites had come safely to the shore on the other side, so the sea mixed with fire destroys the Antichrist and his hordes. b. And those who overcame the beast and his image and the number of his name were standing beside the sea of glass. The saints in glory are those whose task on earth is finished. They are the victors in their battle against the beast. Now this statement is remarkable indeed, because the beast was given power to make war against the saints and to overcome them (13:7). But they had refused to worship him and bear the number of his name (13:16–18). Numerous saints lost their lives in this warfare, yet spiritually they gained the victory. They were faithful to the end and received the crown of glory. c. [And they were] holding harps of God. Both the Old and New Testaments refer to the harp and lyre (2 Chron. 29:25; Ps. 33:2; 71:22; 92:3; 98:5; 147:7; 149:3; 150:3; Rev. 5:8; 14:2; 15:2). All the twenty-four elders who surround God's throne have harps to sing praises to God. Therefore, the phrase harps of Godconveys the meaning harps for playing to God. [Greek] -2 _ftnref6 [Greek] The saints receive heavenly harps by which they are able to sing songs of victory, for God himself has enabled the saints to triumph over the evil one. Thus they burst into song. By the sea of crystal, saints in glory stand, Myriads in number, drawn from every land. Robed in white apparel, washed in Jesus blood, They now reign in heaven with the Lamb of God. William [Greek] -2 _ftnref7 [Greek] 3a. And they sang the song of Moses, God's servant, and the song of the Lamb, saying. There are at least two questions that arise in this text: first, is the song of Moses the same as the one he taught the Israelites on the banks of the Red Sea? Incidentally, the other song of Moses is called the Great Song of Solomon (Deut. 32). Next, are there two different songs, one of Moses and the other of the Lamb? First, the words in this song have little in common with either of the two songs of Moses (Exod. 15and Deut. 32). There are allusions to " the Pentateuch (Exod. 34:10; Deut. 32:4), " the Psalter (Ps. 86:9; 98:2; 111:2; 139:14; 145:17), " the Prophets (Isa. 2:2; Jer. 10:7; 11:20) -2 _ftnref8 (LXX; Amos 3:13; 4:13LXX; Mal. 1:11). There are no references to the Song of Moses (Exod. 15). There is only one indirect reference to the Great Song of Moses (Deut. 32:4), which in the Septuagint sets the tone for this hymn: True are his works, and all his ways are just; God is faithful and there are no wrongs; just and holy is the Lord. Although we assume that John had in mind the Great Song of Moses, we suggest that he relied on memory and thus alluded to a number of passages taken from the three parts of the Old Testament mentioned [Greek] -2 _ftnref9 ([Greek] The Jews sang the Song of MosesExod. 15) in the synagogue on the Sabbath, and the possibility is not remote that the early Christians sang the hymn recorded by John in their own worship services. The hymn reflects God's mighty deeds frequently noted by Old Testament writers and is a paean of praise devoted to the Lord God. Next, we look in vain for a song of the Lamb in the New Testament. In Revelation, however, there are hymns dedicated to the Lamb (5:9–10, 12, 13; 7:10) so that we could in fact interpret the phrase (song of the Lambas a song glorifying him. But because the first phrase is simply the song ofMoses and not the song toMoses, I favor maintaining the parallel of these two phrases. A better solution to the problem is to look at John's manner of emphasizing a certain point. When he accentuates a concept, he makes use of repetition even when the wording may differ slightly. For instance, the letter to Pergamum mentions the teachings of both Balaam and the Nicolaitans, which come from two sources, yet they are the same (2:14–15). Likewise, the song of Moses and the song of the Lamb are not two different hymns but one and the same song (15:3–4). It is the Lamb who is working through Moses the servant of GodExod. 14:31; Heb. 3:5). Moses was a servant in the household of God, but Christ is a son over that household and is therefore the greater of the two. 3b. Great and marvelous are your works, Lord God Almighty. Just and true are your ways, King of the nations. 4. Who does not fear you, O Lord, and glorify your name? For you alone are holy; for all the nations will come and worship before you; for your righteous deeds have been revealed. Here we read words and phrases that are taken primarily from Old Testament hymnody, as the references to the Psalter indicate. For example, the first line, Great and marvelous are your works, Lord God Almighty, echoes Psalms 111:2, Great are the works of the Lord, and Psalms 139:14, Your works are wonderful. And the phrase Lord God Almighty appears in Amos 3:13; 4:13. It also surfaces in numerous other places in the Apocalypse (4:8; 11:17; 16:7; 19:6; 21:22). The second line, Just and true are your ways, King of the nations, derives from Psalms 145:17(144:17 LXX), The Lord is righteous in all his ways; also Deuteronomy 32:4alludes to it: And all his ways are just. The appellation King of the nations comes from Jeremiah 10:7. The next line is a rhetorical question that exalts the Lord God: Who does not fear you, O Lord, and glorify your name? It echoes the wording of Jeremiah 10:7, Who should not revere you? and of Psalms 86:9, All the nations &will bring glory to your name. And the last line ( For you alone are holy; for all the nations will come and worship before you; for your righteous deeds have been revealed ) reflects the words from (Psalms 86:10, You alone are God. The term holyin the context of you alone are holy appears here and nowhere else; for the use of O Holy One see Revelation 16:5. And the rest of the line mirrors the message from Psalms 86:9, All the nations you have made will come and worship before you, O Lord; they will bring glory to your name. Jeremiah 16:19expresses a similar thought: O Lord &to you the nations will come from the ends of the earthIsa. 2:2) and Psalms 98:2extols God with these words, The Lord &revealed his righteousness to the nations. John frequently refers to all the nations in Revelation (12:5; 14:8; 15:4; 18:3, 23). I conclude with two observations. First, the hymn that John records is a sequence of allusions to the Psalter and the prophecy of Jeremiah. Second, the hymn provides a threefold answer to the rhetorical question posed at the beginning of verse 4. This is done by three separate clauses, all beginning with forto express cause. Greek Words, Phrases, and Constructions in 15:1–4 Verse 1 [Greek] the verb means to complete, that is, to end. God's wrath is finished at the end of she seven plagues. Verse 2 [Greek] the dative is more associative than instrumental; that is, fire is associated with the sea of [Greek] -2 _ftnref10 [Greek] [Greek] the verb to overcomeusually is transitive followed by an accusative; here it has the preposition [Greek] with the genitive [Greek] (the beast). Aune construes this as a [Greek] -2 _ftnref11 [Greek] The present participle should be interpreted in the perfect tense, for the saints task of overcoming the devil has been completed. Verse 3 [Greek] the nations. A variant reading is [Greek] -2 _ftnref12 (NIV, ) -2 _ftnref13 (NEB, ) -2 _ftnref14 (RSV). The strength of the witnesses for these two readings is about the same, but the internal evidence speaks in favor of the first reading, the nations. The variant reading may have been introduced via 1 Timothy [Greek] -2 _ftnref15 [Greek] To be complete, I mention the variant reading the saints -2 _ftnref16 (KJV, ) -2 _ftnref17 (NKJV), but it has scant manuscript support. Verse 4 [Greek] the emphatic negative with the aorist passive subjunctive functions as a future. This harmonizes with the future tense [Greek] in the second line. 2. Temple, Angels, and Plagues 15:5–8 5. And after these things I looked, and in heaven the temple of the tent of testimony was opened. The opening clause, which also occurs in 4:1; 7:1, 9; 18:1, communicates that John's attention shifts from the vision of the saints at the sea of glass to a vision of what is about to take place in heaven. After the interlude of verses 2 4, John now continues the message of verse 1 regarding the seven angels with the seven plagues. The scene is in heaven where John sees the open temple that gives him a view of the Holy of Holies. When Jesus died on Calvary's cross, the curtain separating the Holy Place from the inner sanctuary was split from top to bottom. God caused the tear to take place to indicate that Jesus sacrifice had paid for the sins of his people; no substitution of animal blood was needed anymore to sprinkle the ark of the covenant. Hence the inner sanctuary was open to the view of all those who entered the temple. The term (templein the phrase the temple of the tent of testimony signifies the inner sanctuary of the tabernacle itself. In Moses writings the tabernacle and the tent of testimony are one and the same structureExod. 40:34–35; <a href="/bible/parallel/ACT/7/44" class="green-link">Acts 7:44). John calls this structure the tent of testimony and not the tent of meeting. The expression (testimonyrefers to the ark of the covenant that was placed in the Holy of Holies; the ark contained the two tablets of stone on which the Ten Commandments were inscribedRev. 11:19). In short, this expression alludes to the Ten Commandments, which were the basic condition of the covenant God made with his people at Mount Sinai (Exod. 25:16; 40:20). These two slabs of stone were called the two tablets of the Testimony (Exod. 31:18). The Ten Commandments are a witness to the people's transgressions that would call forth God's judgment and [Greek] -2 _ftnref18 [Greek] Hence from the very presence of God and from the testimony of these laws divine judgment flows forth. Passing judgment, God executes justice and righteousness on the basis of his [Greek] -2 _ftnref19 [Greek] And as a consequence seven angels are empowered to pour out the seven plagues on the followers of the Antichrist. 6. And seven angels, having the seven plagues, came forth out of the temple. They were dressed in clean, bright linen and had golden sashes around their chests. Once again (see v. 5) the wording of this passage is closely linked to verse 1, which speaks of angels, plagues, and the wrath of God. The seven plagues are a throwback to Leviticus 26:21, where God says, If you remain hostile toward me and refuse to listen to me, I will multiply your afflictions seven times over, as your sins deserve. However, the stress is more on the seven angels than on the seven plagues. In this chapter John describes the angels, and in the following chapter (chap. 16) he specifies in detail the force and the extent of the plagues. First, the angels come forth from the presence of God, that is, they leave the inner sanctuary. Next, they have been given authority over the discharging of seven plagues on the people who had rejected God. One of them also takes on the responsibility of instructing John about the punishment of the great prostitute with her followers on the one hand and the identification of the new Jerusalem with the wife of the Lamb on the other (17:1–18; 21:9–27). Third, the apparel of the angels is made out of clean and glistening linen that epitomizes holiness, and the golden sashes around their chests symbolize dignity, authority, and prominence, for God had entrusted these seven angels with a special task. They are like the son of man, who also appeared with a golden sash around his chest (Dan. 10:5). And last, the golden sashes point symbolically to kings and the linen garments to priests in ancient Israel. But George Eldon Ladd rightly notes, There is no reason to think that the golden girdles suggest priestly functions. [Greek] -2 _ftnref20 [Greek] 7. And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. The four living creatures are given special roles in the progressive unfolding of the Apocalypse. They were instrumental in the opening of the first four seals (6:1–8) and in holding golden bowls of incense, which are the prayers of the saints (5:8; and see 8:3 [Greek] -2 _ftnref21 [Greek] But note the sequence. The golden bowls of the saints are the prayers that express praise and thanksgiving to God. Yet with these prayers the saints under the altar asked God to avenge their blood (6:9–10), and God heard them. He now sends forth his angels to cause death and destruction on his adversaries. The four living creatures represent God's creation, and the seven golden bowls are full of the fury of his wrath. Golden bowls were used in the service of the tabernacle and the temple of Solomon (Exod. 25:29; 37:16; 2Chron. 4:22). They were flat objects shaped in the form of a pan or saucer for holding incense. Now these bowls are filled with the wrath of God from whose anger no one is able to escape (Rev. 6:17; 14:10). John concludes this verse with a phrase that describes God as the one (who lives forever and ever. This phrase occurs often in the ApocalypseDan. 4:34) and implies that idols are dead and fail to inspire awe, while God, who lives forever, ought to be [Greek] -2 _ftnref22 [Greek] 8. And the temple was filled with smoke from the glory of God and from his power. And no one was able to enter the temple until the seven plagues of the seven angels were fulfilled. With the phrase filled with smoke from the glory of God, John draws a parallel with the preceding verse, filled with the wrath of God (v. 7b). The smoke that emanates from God's glory and from his power permeates the inner sanctuary. The scene is reminiscent of God filling the tabernacle with the cloud of his glory (Exod. 40:34), as also took place at the dedication of Solomon's temple (1 Kings 8:10 11; 2Chron. 5:13b 14). At the time of King Uzziah's death, Isaiah saw the Lord sitting on his throne in heaven, and the temple was filled with smoke (Isa. 6:4; compare Ezek. 43:5; 44:4; Num. 12:5). The fierceness of God's wrath is so intense that no creature can enter his presence. The time of offering prayers and petitions for mercy is past, for the hour of judgment has [Greek] -2 _ftnref23 [Greek] No one may enter the inner sanctuary until the bowls of wrath have been poured out and the destruction of the wicked has been completed, for God's mercy is forgotten, his compassion withheld, and his patience suspended. Greek Words, Phrases, and Constructions in 15:5–8 Verse 5 A [Greek] a number of translators interpret the genitive case in apposition to the nominative in the sense of an explanation, the temple, that is, the tent -2 _ftnref24 (REB, ) -2 _ftnref25 (NJB). Verse 6 [Greek] the position of this phrase gives the appearance that the seven plagues were proceeding out of the temple. [Greek] linen. Some leading Greek manuscripts read [Greek] (stone), which probably goes back to a transcriptional error. The adjective cleandescribes the first reading better than the [Greek] -2 _ftnref26 [Greek] Verse 8 [Greek] the aorist is inceptive, it began to be filled. The verb controls the genitive case [Greek] (smoke). -2 _ftn1 1 Michael WilcockThe Message of Revelation: I Saw Heaven Opened[Downers Grove: InterVarsity, 1975], pp. 136–37 places 15:1 as a sixth vision and 15:2–4 as a seventh vision in a section that includes chapters 12, 13, and 14. The next division Isaiah 15:5 16:21. See also Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), pp. 784–85; Adela Yarbro Collins, The Combat Myth in the Book of Revelation, HDR 9 (Missoula: Scholars Press, 1976), pp. 16–19. The fact remains that chapters 15 and 16 are a unit. Placing 15:1–4 with chapter 14 creates the problem of relating the seven angels with the seven last plagues to the context of 14:14–20. -2 _ftn2 2 William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 127; G. B. Caird, A Commentary on the Revelation of St. John the Divine(London: Black, 1966), p. 158. -2 _ftn3 3 Homer Hailey, Revelation: An Introduction and Commentary(Grand Rapids: Baker, 1979), p. 318. -2 _ftn4 4 J. Ramsey MichaelsInterpreting the Book of Revelation[Grand Rapids: Baker, 1992], p. 64 ascribes a transitional function to vv. 1 4. Leon MorrisRevelation, rev. ed., TNTC [Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987], p. 182 simply regards these verses as preliminary remarks. And David E. Aune more precisely calls verse 1 a title or superscription. See his Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), p. 869. -2 _ftn5 5 Friedrich Düsterdieck, Critical and Exegetical Handbook to the Revelation of John(New York and London: Funk and Wagnalls, 1886), p. 408. -2 _ftn6 6 Beale, Revelation, p. 791. -2 _ftn7 7 By the Sea of Crystal, in Psalter Hymnal(Grand Rapids: CRC Publications, 1987), no. 620. -2 _ftn8 LXX Septuagint -2 _ftn9 8 By contrast see Richard BauckhamThe Climax of Prophecy[Edinburgh: Clark, 1993], pp. 296–306 , who asserts that the song of Moses in Exodus 15lies behind verses 3 4, and these verses are a careful interpretation of the song (p. 306). But the verbal similarities in these verses to many passages from especially the Psalter and the Prophets indicate otherwise. Writes Robert H. Mounce, Practically every phrase of the hymn [vv. 3 4] is taken from the rich vocabulary of the O[ld] T[estament]. See his Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 286. -2 _ftn10 9 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Rersearch(Nashville: Broadman, 1934), p. 529; Robert Hanna, A Grammatical Aid to the Greek New Testament(Grand Rapids: Baker, 1983), p. 452. -2 _ftn11 10 Aune, Revelation 6 16, p. 872. See also his Latinism in Revelation 15:2, JBL110 (1991): 691–92. -2 _ftn12 NIV New International Version -2 _ftn13 NEB New English Bible -2 _ftn14 RSV Revised Standard Version -2 _ftn15 11 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), pp. 679–80. -2 _ftn16 KJV King James Version (Authorized Version) -2 _ftn17 NKJV New King James Version -2 _ftn18 12 Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary(Leicester: Inter-Varsity; Grand Rapids: Eerdrmans, 1990), p. 171; S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 317. -2 _ftn19 13 Homer Hailey, Revelation: An Introduction and Commentary(Grand Rapids: Baker, 1979), p. 322; Isbon T. Beckwith, The Apocalypse of John(1919; reprint, Grand Rapids: Baker, 1979), p. 678. -2 _ftn20 14 George Eldon Ladd, Commentary on the Revelation of John(Grand Rapids: Eerdmans, 1972), p. 207. But BealeRevelation, p. 807 speaks about the priestly nature of the angels. -2 _ftn21 15 Refer to Robert L. Thomas, Revelation 8 22: An Exegetical Commentary(Chicago: Moody, 1995), p. 243; Martin Kiddle, The Revelation of St. John(reprint, London: Hodder and Stoughton, 1943), pp. 312–13. -2 _ftn22 16 Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 199 . -2 _ftn23 17 Wilfrid J. Harrington, Revelation, SP 16 (Collegeville, Minn.: Liturgical Press, 1993), p. 161; Hendriksen, More Than Conquerors, p. 160. -2 _ftn24 REB Revised English Bible -2 _ftn25 NJB New Jerusalem Bible -2 _ftn26 18 Metzger, Textual Commentary, p. 680. BealeRevelation, pp. 804–5 expresses qualified support for the variant reading. And MichaelsInterpreting Revelation, p. 83 thinks that despite the lack of support for this reading the question is still very much open. 16. Seven Bowls of Judgment (16:1–21) Outline (continued) B. The Seven Bowls (16:1–21) 1. The First Bowl (16:1–2) 2. The Second Bowl (16:3) 3. The Third Bowl (16:4–7) 4. The Fourth Bowl (16:8–9) 5. The Fifth Bowl (16:10–11) 6. The Sixth Bowl (16:12–16) 7. The Seventh Bowl (16:17–21) B. The Seven Bowls 16:1–21 16 1 And I heard a loud voice from the temple saying to the seven angels, Go, and pour out the seven bowls of the wrath of God on the earth. 2 And the first angel went out and poured out his bowl upon the earth, and there appeared a bad and malignant boil on the people who had the mark of the beast and worshiped his image. 3 And the second angel poured out his bowl on the sea, and there appeared blood as of a dead man. And every living being in the sea died. 4 And the third angel poured out his bowl on the rivers and the springs of water, and they became blood. 5 And I heard the angel commanding the waters say, You are just in having judged these things, the one who is and who was, O Holy One. 6 Because they have shed the blood of the saints and the prophets, and blood you gave them to drink; they deserve it. 7 And I heard a voice from the altar saying, Yes, Lord God Almighty, true and just are your judgments. 8 And the fourth angel poured out his bowl on the sun, and he was given the power to burn the people with fire. 9 And the people were burned with a great burning, and they blasphemed the name of God, who has the authority over these plagues. And they did not repent to give him glory. 10 And the fifth angel poured out his bowl on the throne of the beast. And his kingdom was darkened, and the people bit their tongues because of pain. 11 And they blasphemed the God of heaven because of their pains and their boils. And they did not repent of their works. 12 And the sixth angel poured out his bowl on the great river Euphrates, and its water dried up, so that a road of the kings of the east was prepared. 13 And I saw out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet three unclean spirits like frogs. 14 For they are demonic spirits, working miracles, and they go out to the kings of the whole world to assemble them for the war on the great day of God Almighty. 15 ( Look, I come like a thief! Blessed is the one who stays awake and keeps his clothes on, so that he may not walk about naked and be exposed to shame. ) 16 And they brought them into the place that is called in Hebrew Armageddon. 17 And the seventh angel poured out his bowl on the air. And a loud voice went forth out of the temple, from the throne, saying, It is done. 18 And there were flashes of lightning and rumblings and peals of thunder, and there was a great earthquake, such as had not happened since humans came on the earth, so great an earthquake. 19 And the great city became three parts, and the cities of the nations fell. And Babylon the Great was remembered before God, and he gave her the cup of raging wine of his wrath. 20 And every island fled and the mountains could not be found. 21 And immense hailstones weighing about a hundred pounds each came down from the sky onto the people, and they blasphemed God because of the plague of hail, for its plague was very great. Throughout the Apocalypse, John bases his writing on allusions from and references to the Old Testament. In this chapter he clearly has in mind the plagues on Egypt. He is not following their sequence methodically, yet the similarity with respect to some of the plagues is obvious. Not the sequence but the correspondence to the plagues in Egypt is significant. The first bowl causing sores on people (v. 2) parallels the plague that caused boils (Exod. 9:10). The third bowl that turned the water of rivers and springs into blood (v. 4) is identical to the plague that changed all the water of Egypt into blood (Exod. 7:19). The fifth bowl that occasioned darkness (v. 10) has its parallel in the plague that plunged all of Egypt into darkness (Exod. 10:22). The sixth bowl that dried up the Euphrates and brought forth three evil spirits appearing as frogs (v. 13) is symbolic of the plague that caused frogs to cover the land (Exod. 8:6). And the seventh bowl that hurled hailstones to the earth (v. 21) is analogous to the plague that brought hail to Egypt (Exod. 9:23–24).^[1] There is more. A comparison of the seven trumpets and the seven bowls reveals parallels that in abbreviated form appear as follows: Seven Trumpets Seven Bowls 1 earth (8:7) 2 sea (8:8–9) 3 rivers, springs (8:10–11) 4 sun, moon, stars (8:12) 5 pit of the Abyss (9:1) 6 river Euphrates (9:13–14) 7 lightning, hail (11:15, 19) 1 earth (16:2) 2 sea (16:3) 3 rivers, springs (16:4–5) 4 sun (16:8) 5 throne of the beast (16:10) 6 river Euphrates (16:12) 7 lightning, hail (16:17, 21) The basic difference between the trumpets series and the bowls series is generally one of an increase in intensity. This becomes plain in comparing the trumpet and bowl scenes individually. " In the first trumpet scene, the earth is affected but not the people, but in the scene of the first bowl, the people suffer from festering boils. " The second trumpet involves only a third of the sea and its creatures, whereas the outpouring of the second bowl causes death for every living thing in the sea. " The third trumpet is a warning, while the third bowl is God's judgment. " The fourth trumpet ushers in partial darkness, but the result of pouring out the fourth bowl is that the people are scorched by the sun. " The fifth trumpet releases the hordes of evil angels that torture those people who do not have God's seal on their foreheads, and the fifth bowl occasions darkness in Satan's kingdom and suffering on the people who curse God. " The sixth trumpet brings about the death of one-third of the human race in warfare, while in the scene of the sixth bowl this warfare engages the kings of the whole world. " The seventh trumpet and the seventh bowl are almost identical except that in the bowl scene the words It is done sound forth from the throne to indicate finality. A few additional comments should be made. First, as sinners harden their hearts, reject God's warnings, refuse to repent, and even curse the God of heaven (9:21; 16:9, 11), they face doom and destruction. Truly God's judgments are just (v. 7). Second, the seven bowls form the last cycle, which needs no interlude as was the case in the preceding cycles of seals and trumpets respectively (7:1–17; 10:1 11:14). Third, after the outpouring of the sixth and seventh bowls, John shows in detail how the followers of the Antichrist face the severity of their punishment (chapters 17 and 18). Fourth, a degree of overlapping seems to allude to a measure of simultaneity in the pouring out of the bowls. For example, the boils of the first plague are still active at the time of the fifth plague (v. 11). ^[2] This suggests that at the end of time, haste is God's mode for accomplishing his judgments. And last, although the parallel of trumpets and bowls is striking, we would not expect John to present mere repetition without progress. The Apocalypse from beginning to end reveals progressive parallelism. 1. The First Bowl 16:1–2 1. And I heard a loud voice from the temple saying to the seven angels, Go, and pour out the seven bowls of the wrath of God on the earth. 2. And the first angel went out and poured out his bowl upon the earth, and there appeared a bad and malignant boil on the people who had the mark of the beast and worshiped his image. a. And I heard a loud voice from the temple saying to the seven angels. The Greek stresses the loudness of the voice John hears. He perceived the intensity of the sound coming from the temple (Isa. 66:6), which in his ears sounded majestic because it was the voice of God himself. In a typical Jewish manner John avoids using the name of God, so here and in verse 17 he mentions a loud voice coming from the temple and he intimates that God speaks. This harmonizes with the last verse in the preceding chapter where he refers to the temple and the glory of God (15:8). The voice came forth from the Holy of Holies and is none other than the voice of God, who fills the inner sanctuary with his glory and now sends forth his seven angels. b. Go, and pour out the seven bowls of the wrath of God on the earth. The command is direct and to the point; the angels must go forth with the bowls filled with God's wrath. They must pour out the contents of these bowls onto the earth to punish the adversaries of God and his people. c. And the first angel went out and poured out his bowl upon the earth, and there appeared a bad and malignant boil on the people. The angel acts in obedience to God's command and pours out his bowl. As a result, the people on the earth become ill because foul and festering boils play havoc with their bodies and afflict them with excruciating pain. The earth, which brings forth food for mankind and on which people depend for health and well-being, is affected by the bowl poured out upon it.^[3] The Greek literally reads that the angel poured out his bowl into the earth. The import of this becomes evident when people consume the produce of the earth: they suffer from ulcers inside and outside their bodies. Their health is affected by the food they ingest, and they are stricken with disease (Exod. 9:10–11; Deut. 28:35). d. Who had the mark of the beast and worshiped his image. Only the anti-Christian forces that follow the beast (13:15–16) are stricken with boils, not the followers of Christ. For them the afflictions they endure are never because of God's wrath but always because of his love (Rom. 8:28).^[4] The followers of the Antichrist are not limited to any particular area or nation but in their opposition to the cause of Christ they reside worldwide. Instead of repenting and turning to God, they continue to worship the image of the beast and thus suffer the consequences. Greek Words, Phrases, and Constructions in 16:1–2 Verse 1 [Greek] although John normally writes the accusative following the verb to hear, now he uses the genitive case to call attention not to the content of the speech but to the volume of the voice that is speaking. The adjective precedes the noun to emphasize the loudness of the voice. This is the only place in Revelation where the adjective precedes; in all the other cases nineteen in total it follows the noun [Greek] (see, e.g., 1:10; 5:2). The adjective [Greek] occurs more than eighty times in the Apocalypse, of which eleven are in this chapter. For instance, the great river Euphrates (v. 12), the great day of God (v. 14), the great city (v. 19), and Babylon the Great (v. 19) are mentioned. Verse 2 [Greek] this phrase occurs seven times in this chapter (vv. 2b, 3b, 4b, 10b, 18a, 18b with a slight variation, 19a). Notice that in the first four occurrences it is in the second half of the verse as a result of the first part. 2. The Second Bowl 16:3 3. And the second angel poured out his bowl on the sea, and there appeared blood as of a dead man. And every living being in the sea died. Also the second angel obediently follows God's command and literally pours into the sea the content of the bowl, that is, the wrath of God. Some commentators hint at the possibility that from John's perspective the sea is the Mediterranean.^[5] But as the earth is not limited to the countries around the Mediterranean, neither is the sea. God judges the entire world, and by having the angel pour the bowl of wrath into the sea, the food supply from the sea is taken away from the human race. While the second trumpet killed a third of the sea creatures (8:8–9), the second bowl brings death to all living beings in the sea. With the second trumpet, God still extended his grace to his creation by not depriving it of its food supply. But the effect of the second bowl is God's judgment, for this plague turns the sea into blood, which John compares to the blood of a dead man. This is impossible for us to imagine. Kendell H. Easley writes, John is viewing a supernatural phenomenon rather than a scientific, explainable event. ^[6] This causes famine and death to all who depend on the bounties of the sea, for the oceans of the world become a picture of pollution. Greek Words, Phrases, and Constructions in 16:3 [Greek] the soul of life or living being. The phrase derives from the creation account where God creates a living being (Gen. 1:30; 2:7). The genitive is qualitative. [Greek] the Majority Text omits this definite pronoun, yet its presence specifies, namely, the things in the sea perished.^[7] 3. The Third Bowl 16:4–7 4. And the third angel poured out his bowl on the rivers and the springs of water, and they became blood. Here is the parallel to the third trumpet (8:10–11) and at the same time a reference to the curse that changed all the streams, canals, ponds, and reservoirs of Egypt into blood (Exod. 7:19). The people who experience the plague are like the Egyptians whose rivers God turned to blood so that they could not drink from their streams (Ps. 78:44). This plague differs from the preceding one, because human beings and the animal world daily depend on drinking water When this supply is polluted and unfit to drink, they will eventually die. At this point, John could have continued the sequence with the fourth plague, but he inserts a brief interlude that reveals a hymn comparable to the song of Moses and the Lamb (15:3–4). Here an angel voices a hymn; there the saints sing a song. 5. And I heard the angel commanding the waters say, You are just in having judged these things, the one who is and who was, O Holy One. The angel who caused the waters of rivers and springs to become blood is now called, literally, the angel of the waters; he praises God for his righteous judgments. Some commentators separate these two angels by pointing out that elsewhere in Revelation there are angels who control the winds (7:1) and another angel who has power over fire (14:18). But Scripture nowhere else refers to an angel with authority over the waters.^[8] Pouring out his bowl, the angel declares the justice of God by saying: You are just in having judged these things. Leon Morris aptly remarks, The angel of the waters sees in these proceedings an excellent example of making the punishment fit the crime. ^[9] The words seem to have their origin in the Great Song of Moses and the Psalter, A faithful God &upright and just is he (Deut. 32:4; see also Ps. 119:137; 145:17). The words who is and who was (Rev. 11:17) are familiar; elsewhere the phrase who is to come completes the formula (compare 1:4, 8; 4:8). Its omission in this verse attests to the fact that God has already come in Christ and that John looks back, as it were, on the fulfillment of the consummation. God's holiness tolerates no unrighteousness, and his judgments are always right and just. Saints who confess their sins receive his grace, but sinners who refuse to repent receive their just deserts. The song stresses holiness by placing Holy One at the end of the sentence following the description who is and who was. Some translators insert the vocative O Holy One right after You are just to juxtapose the concepts just and holy (see Ps. 144:17 LXX).^[10] The sequence however, is to put the vocative as a third part of the descriptive phrase who is and who was. That is, the time has now come for God to exert his attribute of holiness, vindicate the saints who suffered because of his Word (6:9–10), and inflict punishment on his adversaries. Pouring the contents of the third bowl into the rivers and springs of water is God's judgment on his enemies who persecuted his people.^[11] 6. Because they have shed the blood of the saints and the prophets, and blood you gave them to drink; they deserve it. Note that the word blood is mentioned twice: the spilled blood of those who were persecuted by the followers of the Antichrist, and the blood of the rivers and springs that God made the persecutors drink as their punishment. Drinking blood, which is an abhorrent act in itself, need not be taken literally; it may figuratively refer to interpersonal strife and slaughter among the oppressors themselves (Num. 23:24; Isa. 49:26). It means that the channels of communication have been clogged with conflict and carnage resulting in death. The saints are all of God's people, as is evident everywhere in the Apocalypse, and the prophets are a special group within the church (11:18; 18:20, 24; 22:9). All these people have suffered at the hands of God's enemies. The last clause is brief and can be translated as they are worthy (KJV). In that positive sense, the clause describes the saints, as in 3:4 where Jesus commends the saints in Sardis who are worthy, and 5:12 where the Lamb is called worthy. If this is the meaning, the saints are the ones who are vindicated and declared worthy.^[12] But the contrary suits the context better, because the immediate antecedent refers to the anti-Christian forces that shed the blood of the saints. As their punishment they must now, figuratively speaking, drink blood. In short, the persecutors receive the just sentence they deserve. 7. And I heard a voice from the altar saying, Yes, Lord God Almighty, true and just are your judgments. As an appropriate response to the hymn that was sung by the angel in charge of the waters, a voice coming from the altar now sings a tribute to God. The expression altar, personified by functioning as the speaker, emphasizes the place where the voice originates. This is the altar where the souls of the martyrs cried out, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood from those that dwell on the earth? (6:10). Now that the Lord God Almighty has responded to their plea, they utter a word of praise and affirmation. The altar is the altar of incense from which the prayers of the saints ascend to God. These prayers mingle with the aromatic smell of incense. And from this altar God casts fire on the earth by punishing the wicked (8:3–5; 14:18) and passing judgment on his adversaries. Now these voices address the Lord God Almighty (see also 4:8; 11:17; 15:3; 19:6) and praise him for his judgments that are true and just. These voices come as an antiphonal response to the hymn of the angel (vv. 5 6).^[13] The Greek word krisis (judgment) actually signifies the process of coming to a verdict that then becomes the judge's sentence. The words true and just are your judgments are repeated verbatim in 19:2, and the combination Lord God Almighty, true and just is a copy of 15:3. No one can accuse God of being hasty in his judgment, for the Almighty has demonstrated extraordinary patience, warning the people repeatedly while they scornfully refused to repent. No one can charge him with injustice, for he passes judgment that accords with truth and justiceDeut. 32:4; Ps. 19:9; 119:137; Dan. 3:27 28Old (Greek and Theod.). Greek Words, Phrases, and Constructions in 16:4–7 Verse 4 [Greek] the first three bowls are poured out [Greek] (into) the earth, the sea, and the rivers and springs of water. The last four bowls are poured out [Greek] (upon) the sun, the throne of the beast, the river Euphrates, and the air respectively. Verse 7 [Greek] the term [Greek] may denote the manner of coming to a verdict (14:7; 18:10; 19:2), whereas the word [Greek] refers to the result of an action, namely, the sentencing (17:1; 18:20; 20:4).^[14] 4. The Fourth Bowl 16:8–9 8. And the fourth angel poured out his bowl on the sun, and he was given the power to burn the people with fire. 9. And the people were burned with a great burning, and they blasphemed the name of God, who has the authority over these plagues. And they did not repent to give him glory. The fourth trumpet and the fourth plague have little in common except for the reference to the sun. The fourth trumpet sounded and a third of the sun was struck so that darkness ensued (8:12). But in the fourth plague the sun is not eclipsed at all but shines in all its strength to burn the people, who are unable to protect themselves. Indeed, this plague is entirely new in the cycle of the seven bowls. The sun as the source of light and the source of heat that causes creation to flourish is now given power to destroy with torrid temperatures. The light of the sun normally provides warmth and comfort to all living beings, especially the human race; now the sun has become a destructive power. Instead of being a blessing, the sun has become a curse. The passive tense of the verb to give implies that God is the agent who causes this abnormality to happen. God's people are shielded from this ordeal. In a few places of Scripture God tells his people that they will neither hunger nor thirst, nor will the desert heat or the sun beat upon them (Isa. 49:10; see also Ps. 121:6; Rev. 7:16). To his followers he is a sun and shield (Ps. 84:11). Observing the result of the affliction, John reports that unbelievers blasphemed the name of God, who has the authority over these plagues (Isa. 52:5). These people are the followers of the Antichrist, who himself blasphemes God and slanders his name and dwelling place and those who reside in heaven (Rev. 13:6). They fully know that God has the power to inflict these plagues on them, but instead of repenting of their evil ways they blaspheme him. This shows that they are completely in the power of the evil one and are unable to break away. By contrast, Jesus sets his people free from the bondage of sin. He calls his people to repentance, as is evident in the letters to the churches in Ephesus, Pergamum, Thyatira, Sardis, and Laodicea (2:5, 16, 21, 22; 3:3, 19). And even though they have to endure hardship for the sake of the gospel, their sins are forgiven because they repented. Earlier John depicted unbelievers as refusing to listen to the trumpet calls designed to bring them to repentance (9:20–21). But when they refuse to listen, they must take full responsibility for their actions and face the unmitigated wrath of God, like Pharaoh, who hardened his heart again and again and refused to listen to God.^[15] The writer of the Apocalypse concludes, They did not repent to give him glory. This chapter's recurring theme is the refusal to repent demonstrated by sinners whose hearts are hardened by the punishments God has sent (vv. 9, 11, 21). Furthermore, failing to glorify God results in God abandoning them. Hence, Paul in Romans 1:24 28notes three times in succession that God gives hardened sinners over to their own sins in an act of divine judgment. In summary, these people are lost forever. Greek Words, Phrases, and Constructions in 16:8–9 Verse 8 [Greek] the subject, which must be supplied, can be either the sun as the nearer antecedent or the fourth angel in the nominative case. Translators are equally divided on this issue. Verse 9 [Greek] the aorist infinitive of the verb to give has a consecutive sense in this verse, to give him glory. It functions as conceived result.^[16] 5. The Fifth Bowl 16:10–11 10. And the fifth angel poured out his bowl on the throne of the beast. And his kingdom was darkened, and the people bit their tongues because of pain. 11. And they blasphemed the God of heaven because of their pains and their boils. And they did not repent of their works. a. And the fifth angel poured out his bowl on the throne of the beast. The first four plagues were poured out on God's creation: the earth, the sea, the rivers, and the sun. But the fifth plague affects the throne of the beast, namely, the seat of Satan's spiritual empire. Also, the last three plagues in this series of seven are sent directly to the followers of Satan.^[17] These followers blaspheme the God of heaven (v. 11), are deceived by the false prophet (v. 13), and are shaken by the forces of nature and see their world collapse (vv. 18 21). The throne of Satan is mentioned with reference to Pergamum as representative of Rome (2:13; see also 13:2). There emperor worship had its center and there the first Roman administrative center in the province of Asia was located. Consequently some commentators place the throne of the beast in Rome, but this is too restrictive.^[18] Whereas the first four bowls affected nature, the fifth one acts upon a spiritual realm. The throne of the beast is a spiritual throne described as the pit of the Abyss (9:1). Also, the rule of the Antichrist is not limited to a given era or a particular place. Wherever God rules on the face of this earth, Satan establishes his throne and claims authority (Luke 4:6). Last, all the citizens in the kingdom of the beast are stricken with fear, despair, and pain. b. And his kingdom was darkened, and the people bit their tongues because of pain. The plague that caused all the Egyptians to live in darkness for three days was a physical change of nature (Exod. 10:22), but the outpouring of the fifth bowl brings about spiritual darkness for all the followers of Satan. And as the Israelites had light where they lived (Exod. 10:23), so the people of God continue to live in his light. This spiritual darkness began in the past, continues to the present, and is widespread. As a consequence, the citizens of this kingdom of darkness keep on biting their tongues because of the agonies they experience. They are restless, ill at ease, and driven to exhaustion. The Greek word ponos, which is translated as pain (vv. 10, 11; 21:4), means hard work of body and mind resulting in suffering, grief, and pain.^[19] The people bite (literally, gnaw) their tongues to keep control of their mental and physical functions. c. And they blasphemed the God of heaven because of their pains and their boils. Their bodies also suffer from the ulcers that were caused by the angel who poured out the first bowl (v. 2). Thus, their bodies are covered with festering boils from which they endure excruciating pain. In spite of the agony they have to endure, they fail to turn to God, who controls the plagues (v. 9). They refuse to seek his help; instead they curse the God of heaven (Dan. 2:18, 19). The term God of heaven refers to the highest majesty in heaven and on earth. By cursing this majesty, the suffering earthlings show determined defiance and radical rejection of God's exalted rule. d. And they did not repent from their works. These works are spelled out at the end of the sixth trumpet: worship of idols, murder, magic arts, sexual immorality, and thefts (9:20–21). The people continue their sinful lifestyle and refuse to repent. Without a doubt, for these sinners the time to repent is past.^[20] Greek Words, Phrases, and Constructions in 16:10–11 Verse 10 [Greek] in this sentence the preposition has a causal connotation: the people bit their tongues because of pain. The verb [Greek] (they bit) is in the imperfect tense to show continued action. It is impersonal and thus refers to people in general. Verse 11 [Greek] from their works. The preposition [Greek] denotes a sense of separation. 6. The Sixth Bowl 16:12–16 This segment mentions geographic areas and places including the river Euphrates and Armageddon; in the next section (vv. 17 21) Babylon the Great appears. Are these names to be interpreted literally or figuratively? One is inclined to say that from John's perspective these are specific places and names that should be taken literally. This becomes plain when we note that Old Testament prophets directly and indirectly predict a drying up of the Euphrates and the waters of BabylonIsa. 11:15; 44:27; Jer. 50:38; 51:36; see also Zech. 10:11; 4Ezra [=2 Esdras] 13:47 . This prophecy was fulfilled in the days of Cyrus king of Persia, who in 539 b.c. crossed the Euphrates with his army and defeated Babylon.^[21] The name Armageddon is the Hebrew equivalent of the Mount of Megiddo. But there is no mount near the place called Megiddo that overlooks the Plain of Esdraelon. Regardless of the problems surrounding the name in question, some scholars opt for a literal interpretation.^[22] They see the name Babylon as linked inextricably with that of Euphrates and discard views other than the literal one. However, figurative explanations are viable and even preferable. First, this chapter has a few passages that should be interpreted figuratively; for instance, the drinking of blood is best understood in terms of interpersonal bloodshed among anti-Christian forces (v. 6), and keeping one's clothes on is a figurative description of being clothed with the Word of God (v. 15). On this basis, the names in the present passage can be perceived metaphorically. Next, the Euphrates (see 9:14) was considered to be a boundary dividing east and west; this barrier has now been removed so that destructive forces can advance unhindered from place to place and cause the fall of Babylon the Great. Third, in Revelation the name of Babylon the Great is not a localized place but is a symbol of the anti-Christian world power that lasts until the end of cosmic time (refer to the comments on 14:8). Fourth, chapter 17 provides an explanation of Babylon by alluding to the great prostitute who sits on many waters (v. 1); this is another way of referring to the Euphrates and its water (16:12). ^[23] John interprets these waters to be the peoples, crowds, nations, and languages (17:15); indeed these words are a commentary on the expressions Euphrates and Babylon (16:12, 19). Fifth, in context the drying up of the Euphrates functions as a symbol to allow anti-Christian forces to go to war by deceiving, if possible, even Christians. Note that three evil spirits go out to gather the kings of the whole world to battle (v. 14), while the believers receive the warning to stay awake and not be caught unprepared (v. 15). Hence it is not so much a matter of the drying up of the Euphrates as it is of the sending forth of three evil spirits to deceive the whole world.^[24] All restraints and obstacles have been removed so that the ungodly forces can do their destructive work. The moral code of God's law has ceased to influence society at large, and the mystery of lawlessness is at work in full force (2 Thess. 2:7). 12. And the sixth angel poured out his bowl on the great river Euphrates, and its water dried up, so that a road of the kings of the east was prepared. This verse echoes the account of the Israelites crossing the Red Sea and the Jordan (Exod. 14:21; Josh. 3:17). The Egyptian army tried to traverse the Red Sea but drowned, while the Israelites safely crossed it (Ps. 106:9; Isa. 11:16; 51:10). Now John reveals that the kings of the east use the dry bed of the Euphrates as a road to continue their travels unimpeded by a natural barrier. But he does not indicate that the eastern kings actually invade the west. Are these kings the Parthians whom the Romans in John's time had not yet subdued? Although much has been written on the prowess of the Parthians and the legend of Nero's return,^[25] a Parthian conquest is probably not in view. John himself provides a clue with his reference to the kings of the whole world gathered by the evil spirits for battle (vv. 13 14). This means that both the kings of the east and the kings of the world are forces pitched against Christianity; in vain these two seek to achieve the same purpose, namely, the overthrow of the church. John often mentions two slightly differing subjects which fulfill the same objective (e.g., the song of Moses and the song of the Lamb, 15:3). Incidentally, the road of the kings of the east is one phrase that has been subjected to more speculation than any other phrase in this chapter. But if there is no additional light from either the text or context, we do well to be silent. 13. And I saw out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet three unclean spirits like frogs. 14. For they are demonic spirits, working miracles, and they go out to the kings of the whole world to assemble them for the war on the great day of God Almighty. Satan now produces a parody of God, Christ, and the Holy Spirit. God the Father is parodied by the dragon, Satan, who opposes God. The beast comes up out of the sea as the Antichrist over against Christ. And the false prophet as the beast comes up out of the earth in the place of the Holy Spirit (12:3; 13:1, 2, 11; 19:20; 20:10). The phrase out of the mouth of occurs three times and should be understood symbolically as speech coming forth in triple form. Out of the mouths of the trinity of dragon, beast, and false prophet pours forth a barrage of lies and deceit. John uses the symbol of three evil spirits, who are the speakers, and he compares this trio to three frogs. Since they lack scales and fins, the Old Testament classified frogs as unclean creatures that the Israelites were to detest (Lev. 11:10). The word frog appears only once in the entire New Testament and in the Old only with reference to the plague of frogs in Egypt (Exod. 8:2–6; Ps. 78:45; 105:30). Although frogs are useful creatures in that they consume flies and other insects, people regarded them as unclean. In this passage John identifies frogs with unclean spirits. The falsehoods that come forth from the three evil spirits are slick and slippery; it is something like touching the skin of a frog. These lies, however, are abhorrent to those who are alert, vigilant, and firmly established in the Word. These saints are fully aware of the spiritual warfare the Antichrist wages against the Christ and his followers. In addition to misrepresenting the truth, these spirits also possess the ability to perform signs and deceive the public. Earlier John wrote that the beast performed great signs so that he even makes fire to come down out of heaven onto the earth before people (13:13). This was done for the primary purpose of misleading the people (Matt. 24:24), especially the kings of the whole world. The evil spirits direct their deception of lies and signs primarily to the rulers of the world, so that they in turn can pass on the lies to the citizens of their countries.^[26] And with the deceived multitudes these kings go to war against Almighty God. John writes that the evil spirits gather the kings of the whole world for the war on the great day of God Almighty. This war is not physical or political but rather spiritual; it is the war Satan has been waging since he led Adam and Eve astray in Paradise and will continue to wage until he is defeated and cast into the lake of fire (20:10). The Greek text features the definite article in the expression the war at three places that feature the final battle (16:14; 19:19; 20:8). It refers to the ultimate conflict at the end of cosmic time. Let us have a closer look at the text (v. 14). First, the noun kings represents all the people in the anti-Christian gathering who engage in a spiritual warfare on a day called the great day. Next, even though John mentions a specific day that he qualifies with the adjective great, Satan is waging war ever more fiercely as he sees time, which he knows is short (12:12), elapsing. The closer he comes to the end, the fiercer he plunges into battle. Worldwide he launches this battle against the kingdom of heaven and its King by seeking to overthrow the Christian church in an all-out war at the end. But the devil and his followers fail to realize that God brings together all the rulers of the world and their people for the purpose of defeating them. Third, the final battle will be fought when Christ, riding on a white horse with the armies of heaven, utterly defeats his opponents (19:11–21). At that battle the kings of the earth and their armies are gathered together with the beast and the false prophet. This prophet had deluded kings and armies, but they are killed with the sword of the Lord. The expression the kings of the earth appears frequently in the Apocalypse and alludes to Psalms 2:2. These kings and rulers set themselves against God and his anointed Son, but the Lord treats them with scorn and derision.^[27] Finally, the adjective great depicts the last day when all the forces of evil are pitched against the Christ. That day indeed is the day of the Lord a common term in both the Old and the New Testaments. Especially in the epistles of Paul and Peter, the term the day of the Lord means the last eschatological day.^[28] 15. ( Look, I come like a thief! Blessed is the one who stays awake and keeps his clothes on, so that he may not walk about naked and be exposed to shame. ) a. Look, I come like a thief! This verse is an interlude in which Jesus addresses the believers on earth. Therefore, translators put it within parentheses as an aside. The question where are the followers of Christ in this world of deception? is now answered by the voice of Jesus calling them to be alert. He reminds them that his coming will be like a thief, which for the saints is suddenly and unexpectedly. Jesus had taught his disciples that they should be like the owner of a house who stays awake to prevent a thief from breaking in at night (Matt. 24:42–43; Luke 12:39 40). And in the letter to the church in Sardis, Jesus tells the readers that he will come like a thief (Rev. 3:3). The point Jesus makes both in teaching his disciples and in alerting the Christians in Sardis is his sudden and unexpected return. Both Paul and Peter describe the coming of the Lord as that of a thief at night (1 Thess. 5:2; 2Pet. 3:10). The image of the thief wanting to break into a house is juxtaposed with a beatitude that has a blessing for those who stay awake and prevent this from happening. Similarly, in Luke's Gospel, Jesus parable of the thief is closely associated with the beatitude that blesses the faithful servant who stays alert (Luke 12:37, 39).^[29] b. Blessed is the one who stays awake. Here is the third beatitude in a series of seven (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). Some scholars are of the opinion that the arrangement of a warning together with a beatitude is awkward and presents proof that this passage is an intrusion or interpolation.^[30] But this view cannot be sustained; manuscript evidence is lacking, and John always keeps in mind God's people in the midst of an unbelieving world. Here with Jesus as his source he directs a word of warning to Christians to stay spiritually awake. c. And keeps his clothes on, so that he may not walk about naked and be exposed to shame. The reference to keeping one's clothes on has nothing to do with nudism but must be seen figuratively. It alludes to being spiritually clothed with the Word of God, so that when the tempter comes with lies and deceit, the believer is able to give a good account of himself or herself and thus withstand temptations, expose deceit, and ward off diabolical attacks. Walking around spiritually naked, without the garments of God's Word, brings shame to the Christian and reproach to his Lord. This is what Jesus told the Laodiceans, I advise you to buy from me &white garments to clothe yourself that the shame of your nakedness may not be revealed (3:18). Indeed it is a figurative way of speaking of spiritual destitution. ^[31] 16. And they brought them into the place that is called in Hebrew Armageddon. The expression Armageddon occurs only here in the entire Bible, so that scholars struggle to present a convincing explanation. Numerous solutions have been offered,^[32] but we have no absolute certainty as to what the word actually refers to. All our approaches are at best mere guesses. Let us begin with the phrase in Hebrew, which by itself presents a problem because the Old Testament does not have the word Armageddon. By transliteration we get either Harmageddon, which is translated mount (har) of Megiddo, or Armageddon, which is rendered as city (ar) of Megiddo. The city was located on a plateau overlooking the Plain of Esdraelon to the northeast. In this valley many ancient and recent battles have been fought, to mention only the armies of Israel defeating Sisera and his host in the days of the prophetess Deborah (Judg. 5:19; see also 2 Kings 9:27; 23:29; 2Chron. 35:22; Zech. 12:11) and the Six-Day War of 1967. Further, the spelling of the word Megiddo varies. The Greek text has HarmagedMn, which apart from the prefix har has an a in place of an e, an e for an i, one d instead of two, and a final n. The expression is indeclinable because of its Hebrew origin. The Old Testament does not have the word in question, but John's use of Hebrew is typical of Jewish apocalyptic writings. But the writings of the church fathers never connected the name Megiddo with 16:16, and in contemporary literature it is never given any eschatological significance. ^[33] Another difficulty is that there is no mountain at Megiddo. Identifying this name with Mount Carmel to the west of Megiddo, which some scholars have done, finds no support in ancient writing and is therefore to be discarded. As an alternative, other scholars turned their attention to the translation city of Megiddo. The word can then be considered a code name for a particular war, because it is common in warfare to use various code names as rallying points.^[34] Still other interpreters see the word Armageddon as based on the Hebrew wordshar [Greek], translated in English as the mountain of assembly, which appears in Isaiah 14:13. This mountain is symbolic for Mount Zion, for this place is considered to be the place from which the Christ will come to defeat his enemies. This mountain of assembly is then considered to be Mount Zion and related to the city of Jerusalem. This place serves as the gathering point for court sessions, councils, command of the armed forces, and the assembly of angels and saints.^[35] The difficulty with this suggestion is the absence of textual support; it is a conjecture that seeks to emend the text from the Greek to the Hebrew. Even though the proposal itself has merit, lack of textual support undermines its soundness. I regard the term Armageddon as a symbol by which God delivers his people from harm and demonstrates that he has the power and might to overthrow his enemies. He repeatedly showed his faithfulness by rescuing them in both Old Testament and New Testament times. Thus, he sets them free during the final tribulation at the return of Christ. It is for this reason that Har-Magedon is the sixth bowl. The seventh is the judgment day. ^[36] Greek Words, Phrases, and Constructions in 16:14–15 Verse 14 [Greek] according to the grammatical rule, a neuter plural noun has a verb in the singular; here it has a plural verb. Yet in the next clause the neuter pronoun is plural and the verb is singular, [Greek] (which went out). Verse 15 [Greek] this combination is not repeated for the second verb in the subjunctive but is understood ([Greek]). 7. The Seventh Bowl 16:17–21 17. And the seventh angel poured out his bowl on the air. And a loud voice went forth out of the temple, from the throne, saying, It is done. A brief discussion on the translation of this text is in order. First, the Greek literally has on the air, while the English idiom adopted by many translators is into the air. But John looks not from an earthly perspective upward but from a heavenly perspective downward at the angel who is pouring out the bowl. Next, he is precise in the choice of prepositions: the voice comes out of the temple and from the throne. That is, the voice proceeds from the very presence of God and comes from the area of God's throne. Third, the translation It is done is not derived from the verb to do but from the verb to become. Some versions, therefore, try to express the concept that the command to pour out the bowls has been fulfilled; they read it is over (REB) or the end has come (NJB). The seventh plague affects the air that is the lifeline of all living beings on this earth. Without air everyone and everything dies. But is the concept air to be taken literally or symbolically? If the latter, then the word alludes to the demonic realm. According to Paul, Satan is the ruler of the kingdom of the air (Eph. 2:2).^[37] If this interpretation is correct, we see the striking antithesis of Satan's throne (v. 10) receiving the contents of the seventh bowl of wrath and the divine voice proceeding from God's throne saying, It is completed. Then Satan and his followers are the recipients of the last bowl of wrath. The loud voice sounding forth from God's presence was the voice of God himself announcing the end of the plagues. The voice declared that the wrath of God poured out on all his enemies had come to an end (compare 21:6). 18. And there were flashes of lightning and rumblings and peals of thunder, and there was a great earthquake, such as had not happened since humans came on the earth, so great an earthquake. What follows after the completion of the plagues are the signs that describe God's presence and accompany his judgment. They consist of characteristics pertaining to nature (lightning, rumblings, and thunder) and depict the throne room (4:5; see also 8:5). With the opening of the sixth seal God displays his judgment with an earthquake (6:12). But here the earthquake is of such intensity that it is not only called great but it is also said that no person has ever experienced violence of this magnitude. Truly these are the final moments predicted as a time of distress such as has not happened from the beginning of nations until then (Dan. 12:1). John speaks as if all this had already taken place, whereas the scene actually refers to the future. He does this often when he looks into the future; he reports in the past tense to tell the reader of his certainty that what he says will indeed happen. Without a doubt, the great earthquake with accompanying signs in nature will occur at the time of the consummation. Note also the allusion to the worst storm that struck Egypt at the time of the plagues (Exod. 9:24). As Egypt was devastated by a hailstorm, so John predicts a plague of hail with hailstones of enormous weight (v. 21). 19. And the great city became three parts, and the cities of the nations fell. And Babylon the Great was remembered before God, and he gave her the cup of raging wine of his wrath. a. And the great city became three parts, and the cities of the nations fell. This is apocalyptic language that reveals the destruction of the cities of the world. The expression the great city refers to Babylon the Great, as is evident from the second part of this verse and the next two chapters (17:18; 18:10, 18, 19, 21). The name Babylon the Great already occurred in 14:8 and is the symbol of the anti-Christian world power that persecutes God's people. It is a force that will exert its power until the end of time. Long before John's time, Babylon had ceased to be a world empire, and throughout the centuries it has never been able to rally again under the formal political name of the Babylonian Empire. ^[38] Some scholars identify Babylon with Rome, for this is how John would have understood the force of the oppressor; others consider the great city to be Jerusalem; and still others see Babylon as the city along the banks of the great river Euphrates (v. 12).^[39] The great city cannot be Jerusalem, for God's people dwell in the holy city, namely, the new Jerusalem. But God's enemies live in the great city (11:8), which is not a particular location but rather the quintessence of an anti-Christian force of unbelief directed by Satan against God and his people. This is Babylon the Great, the universal satanic power which God remembers and to which he hands the cup of his raging wrath. What is the significance of this great city becoming three parts? The words become three parts are an idiomatic expression symbolizing complete destruction.^[40] All the human arguments and philosophical allegations that have been raised against the knowledge of God are utterly demolished (2 Cor. 10:5). And all the cities of the world are destroyed; they as the centers of the anti-Christian empire fall apart and disintegrate. b. Babylon the Great was remembered before God, and he gave her the cup of raging wine of his wrath. God remembered the sins this empire committed against his kingdom and now pours out his anger in the form of the cup of raging wine. Who can stand in the day when God's anger is unleashed (Ps. 76:7b; Mal. 3:2; see Nah. 1:6)? John had already called attention to God's fury when he wrote that anyone who receives the mark of the beast will drink the wine of God's wrath that has been poured full strength into the cup of his wrath (Ps. 75:8; Isa. 51:17, 22; Jer. 25:15). 20. And every island fled and the mountains could not be found. 21. And immense hailstones weighing about a hundred pounds each came down from the sky onto the people, and they blasphemed God because of the plague of hail, for its plague was very great. The sight of islands fleeing and mountains disappearing is reminiscent of the sixth seal, which is a portrayal of judgment (6:14). It means that everything on this old earth is changing instantaneously; indeed the time for the last judgment has come when the face of the earth is transformed and God is seated on the great white throne (20:11). The plague of hail that destroyed the crops, animals, and human beings in Egypt (Exod. 9:13–26) forms the background of the hail that rains down on the people in this passage. Hail killed the Amorites during Israel's conquest of the land (Josh. 10:11), and hail mentioned by the prophets is described as an utterly destructive force (Isa. 32:19; Ezek. 13:11, 13; 38:22). The word hail also occurs in Revelation (8:7; 11:19). But the hail in this passage is exceptionally severe. Hailstones weighing about a hundred pounds each are hurled down from the sky. The Greek has the word talent, which in terms of weight cannot be determined exactly; it varied depending on country and time. These immense chunks of ice kill every living being in their path, but instead of repenting, sinners curse God because of the hailstorm. They harden their hearts and refuse to repent (see vv. 9 and 11). In their hearts is no fear of God, no acknowledgment of their sins, and no acceptance of divine justice. Pharaoh repented as a result of the hailstorm and told Moses and Aaron that he had sinned, that God was in the right, and that he would let the Israelites go free (Exod. 9:27–28). When the storm was over, Pharaoh hardened his heart and refused to free the people of Israel. But the sinners on whom God rains hailstones of a hundred pounds each curse God while they receive his punishment.^[41] The punishment with which God strikes his enemies is so severe that John uses the Greek word sphodra (very much so), which is not found elsewhere in the Apocalypse. This word receives emphasis by being placed at the end of the sentence: the plague was very great. The Day of Judgment is imminent (see 19:19–21; 20:8–9). Greek Words, Phrases, and Constructions in 16:17–19 Verse 17 [Greek] this is the preferred reading of the text; scribes had difficulty with the concept of temple and throne in the same clause, and hence a number of variants appeared; for example, Codex Sinaiticus reads the temple of God and manuscript 051 has from heaven. But the preponderant weight of witnesses supports the reading given in the text.^[42] Verse 18 19 The verb [Greek] appears four times in succession (vv. 18 and 19). The three in verse 18 convey the thought of it happened, but the one in verse 19 is a Semitism. It appears in conjunction with the phrase [Greek] (into three parts) and reads the great city became three parts. [Greek] this is a Semitism. See the parallel in Acts 10:31: Your prayer has been heard and your acts of mercy have been remembered before God. [Greek] &[Greek] here is a string of four genitives (compare 19:15) in which the governing genitive precedes the dependent one. ^[43] 1 Compare Josephine Massyngberde Ford, The Structure and Meaning of Revelation 16, ExpT 98 (1987): 327–30; and her Revelation: Introduction, Translation, and Commentary, AB 38 (Garden City, N.Y.: Doubleday, 1975), pp. 265–75. 2 Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 292 n. 1. 3 Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation (Grand Rapids: Reformed Free Publishing Association, 1969), p. 536. 4 William Hendriksen, More Than Conquerors (reprint, Grand Rapids: Baker, 1982), p. 161. 5 E.g., G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 241; John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1966), p. 233. R. C. H. Lenski (The Interpretation of St. John's Revelation [Columbus: Warthburg, 1943], p. 467) explains the sea as a symbol of the antichristian world of this day of judgment. 6 Kendell H. Easley, Revelation, HNTC (Nashville: Broadman &Holman, 1998), p. 285. 7 Henry Barclay Swete (Commentary on Revelation [1911; reprint, Grand Rapids: Kregel, 1977], p. 199) places a comma after [Greek] to make the next phrase appositional. 8 See David E. Aune (Revelation 6 16, WBC 52B [Nashville: Nelson, 1998], pp. 884–85), who designates the angel of the waters as a particular angelic being in charge of that part of creation. Also, John P. M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 244; Philip Edgecumbe Hughes, The Book of the Revelation: A Commentary (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 171. Although apocryphal literature reveals that angels were assigned to certain parts of creation (Jubilees 2.2; 1 Enoch 60.12–22; 66.2; 69.22; 75.3), in this passage we see a close connection between the third angel and the angel in charge of the waters. See SB, 3:818–20. 9 Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 188. LXX Septuagint 10 NRSV; see also Friedrich Düsterdieck, Critical and Exegetical Handbook to the Revelation of John (New York and London: Funk and Wagnalls, 1886), p. 417. 11 Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 818. Consult also Peter Staples, Rev. XVI 4 6 and Its Vindication Formula, NovT 14 (1972): 280–93. KJV King James Version (Authorized Version) 12 Hughes (Revelation, p. 174) allows the possibility of applying the clause to the saints. 13 Jürgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 186. 14 Consult Friedrich Büchsel, TDNT, 3:942; Mathias Rissi, EDNT, 2:317. The two words can take on identical meanings. 15 God hardened Pharaoh's heart nine times (Exod. 4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8). But Pharaoh also hardened his own heart nine times (Exod. 7:13, 14, 22; 8:15, 19, 32; 9:7, 34, 35). In the final analysis, Pharaoh was to blame because of his unbelief (Rom. 9:17–18). 16 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 1001; Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 452. 17 Wilfrid J. Harrington, Revelation, SP 16 (Collegeville, Minn.: Liturgical Press, 1993), p. 165. 18 Among many others see Swete (Revelation, p. 204), who asserts that it is doubtless Rome; R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 2:45; Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), p. 285; Mounce, Revelation, p. 297. 19 Liddell, p. 1448; Manfred Seitz and Hans-Georg Link, NIDNTT, 1:262. 20 Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 14. 21 Herodotus 1.190–91; Xenophon Cyropedia 7.5.1–36. 22 Robert L. Thomas (Revelation 8 22: An Exegetical Commentary [Chicago: Moody, 1995], p. 269) asserts: If Euphrates is a real place, so is HarmagedMn. See also John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1966), pp. 238–39; Henry Alford, James Revelation, vol. 4, part 2, of Alford's Greek Testament (1875; reprint, Grand Rapids: Guardian, 1976), p. 702. 23 Beale, Revelation, p. 828. 24 Sweet, Revelation, p. 246; Hoeksema, Behold, He Cometh! pp. 546–47. 25 E.g., see respectively Aune, Revelation 6 16, pp. 891–94; and Bauckham, Climax of Prophecy, pp. 407–50. 26 God sent a lying spirit to entice King Ahab to go to his death in battle against Syria (1 Kings 22:21 23). 27 Rev. 1:5; 6:15; 17:2, 18; 18:3, 9; 19:19; 21:24. The sixth seal has the expression kings of the earth (6:15) and the sixth trumpet has kings of the whole world (16:14). 28 George Eldon Ladd, Commentary on the Revelation of John (Grand Rapids: Eerdmans, 1972), p. 214. See 1 Cor. 3:13; 2Thess. 1:10; 2Pet. 3:12; and compare John 6:39; 11:24; 12:48. 29 Louis A. Vos, The Synoptic Traditions in the Apocalypse (Kampen: Kok, 1965), pp. 83–84. But Bauckham (Climax of Prophecy, p. 105 n. 32) calls this paraphrase unconvincing. 30 Ford, Revelation, p. 263; Charles, Revelation, 2:49, 427 n. 3; James Moffatt, The Revelation of St. John the Divine, in The Expositor's Greek Testament, ed. W. Robertson Nicholl (reprint, Grand Rapids: Eerdmans, 1956), 5:448. 31 Thomas, Revelation 8 22, pp. 267–68. 32 See, e.g., Hans K. LaRondelle, The Biblical Concept of Armageddon, JETS 28 (1985): 21–31, and The Etymology of Har-Magedon (Revelation 16:16), AUSS 27 (1989): 69–73; R. E. Loasby, Har-Magedon according to the Hebrew in the Setting of the Seven Last Plagues of Revelation 16, AUSS 27 (1989): 129–32; W. H. Shea, The Location and Significance of Armageddon in Revelation 16:16, AUSS 18 (1980): 157–62. 33 Joachim Jeremias, TDNT, 1:468. However, in an article titled The Origin of Armageddon: Revelation 16:16as an Interpretation of Zechariah 12:11, John Day points out that Zech. 12:11is the only place prior to Revelation where Megiddo is mentioned in an apocalyptic context. And that passage is the only one in the Old Testament where Megiddo is spelled with the final n as mgiddMn (Crossing the Boundaries: Essays in Biblical Interpretation in Honour of Michael D. Goulder, ed. Stanley E. Porter, Paul Joyce, and David E. Orton [Leiden: Brill, 1994], pp. 319–20). 34 See L. van Hartingsveld, Revelation (Grand Rapids: Eerdmans, 1985), p. 69. 35 Meredith G. Kline, Har Magedon: The End of the Millennium, JETS 39 (1996): 212–13. See Mathias Rissi, Time and History (Richmond: John Knox, 1966), pp. 84–85. Alan F. Johnson has a similar proposal with his conjecture that magedMn is a hypothetical noun formed from the Hebrew verb gdad and means his place of gathering in troops. See his Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:552. 36 Hendriksen, More Than Conquerors, p. 163; consult Harry R. Boer, The Book of Revelation (Grand Rapids: Eerdmans, 1979), p. 108. REB Revised English Bible NJB New Jerusalem Bible 37 See the commentaries of Beale (p. 841), Hailey (p. 337), Morris (p. 194), and Sweet (p. 250). Mounce (p. 303 n. 63) rules this out by saying, There is probably no intended reference here to the air as the abode of demons (Ephesians 2:2). 38 Beale, Revelation, p. 830. 39 For these three differing views see successively Krodel, Revelation, p. 288; Ford, Revelation, p. 264; Thomas, Revelation 8 22, p. 207. 40 Lenski, Revelation, p. 483. 41 Swete, Revelation, p. 212. 42 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 681. 43 Nigel Turner, Syntax, vol. 3 of A Grammar of New Testament Greek, by J. H. Moulton et al. (Edinburgh: Clark, 1963), p. 218. 17. The Woman and the Beast (17:1–18) Outline (continued) VII. Vision 6: Victory for Christ (17:1 19:21) A. Introduction (17:1–2) B. Conflict and Judgment (17:3 19:10) 1. The Woman and the Beast (17:3–18) a. The Seductive Temptress (17:3–6) b. The Angel's Explanation (17:7–11) c. The Sovereignty of the Lamb (17:12–14) d. God's Purpose (17:15–18) VII. Vision 6: Victory for Christ 17:1 19:21 17 1 And one of the seven angels who had the seven bowls came, talked to me, and said, Come, I will show you the judgment of the great prostitute who is seated on many waters. 2 The kings of the earth have committed fornication with her, and the inhabitants of the earth have become drunk with the wine of her fornication. 3 And he brought me in the Spirit to a desert place. And I saw a woman on a scarlet beast that was full of names of blasphemy. The beast had seven heads and ten horns. 4 And the woman was clothed in purple and scarlet cloth and was gilded with gold and precious stones and pearls. She had a cup of gold in her hand full of abominations and uncleanness of her fornication. 5 And on her forehead was a name written, a mystery, babylon the great the mother of prostitutes and of the abominations of the earth. 6 And I saw the woman drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I was greatly astounded. 7 And the angel said to me, Why are you astounded? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns. 8 The beast which you saw was and is not and is about to go up from the Abyss and go to his destruction. And the inhabitants of the earth will be astonished, they whose names are not written in the book of life from the foundation of the earth. They see the beast that was and is not and will come. 9 Here is the mind that has understanding. The seven heads are seven hills on which the woman sits. 10 And they are seven kings: five have fallen, one is, another has not yet come. And when he comes, it is necessary that he remain for a little while. 11 And the beast that was, and is not, even he is an eighth and is of the seven, and he goes to his destruction. 12 And the ten horns which you saw are ten kings, who have not yet received a kingdom. But they received authority with the beast as kings for one hour. 13 These have one purpose and they give their power and authority to the beast. 14 These will make war against the Lamb and the Lamb will overcome them, for he is Lord of lords and King of kings; and they who are with him are the called, and the elect, and the faithful ones. 15 And the angel said to me, The waters that you saw on which the prostitute sat, they are the peoples, crowds, nations, and languages. 16 And the ten horns that you saw and the beast, these will hate the prostitute; and they will make her desolate and naked; and they will eat her flesh and will burn her with fire. 17 For God has placed in their hearts to do his purpose, to be of one accord, and to give their kingdom to the beast until the words of God will be fulfilled. 18 And the woman whom you saw is the great city which has a kingdom over the kings of the earth. In the sixth vision John shows the defeat of the woman called the great prostitute and Babylon the Great (chap. 17). The next chapter is an account of the fall of Babylon and its empire (chap. 18). These two chapters are followed, first, by the celebration of the wedding of the bride and the Lamb; next, by the battle the victorious Christ wages against the forces of the evil one; and last, by the beast and the false prophet who are cast into the lake of fire while the rest of Christ's opponents are killed with his sword (chap. 19). How does this sixth vision relate to the preceding chapter? To get an overview we have to go back to the three cycles of seals, trumpets, and plagues. These cycles show similarities with respect to the seventh one in each series, because each seventh one has its location in heaven. The seventh seal introduces a period of silence in heaven (8:1); when the seventh trumpet was blown, loud voices were heard in heaven (11:15); and after the seventh bowl was poured out, a loud voice from the throne in heaven said, It is done (16:17). At the end of these seven-part cycles there is further information on the end of time. But even though the seventh plague is the last one for all three series, there are still more details. Hence, chapters 17 and 18 provide a detailed discussion on the sixth and seventh plagues (16:12–21). Chapter 17 presents a description of the great prostitute and the spiritual war that the kings of the earth fight against the Lamb, while chapter 18 describes the economic downfall of the [Greek] -2 _ftnref1 [Greek] The name Babylon the Great appears in both chapters 17 and 18. With the help of an ancient Roman coin depicting the goddess Roma sitting on seven hills and quotations from Roman historiographers (17:9), scholars interpret Babylon as a reference to [Greek] -2 _ftnref2 [Greek] But identifying Babylon with Rome as the great prostitute is by itself restrictive and time-bound. To illustrate, the woman in chapter 12 is a symbol of the church and in chapter 19 she is the bride of the Lamb. By contrast, the woman in chapter 17 is called Babylon the Great, the mother of prostitutes, and the mother of the earth's abominations (v. 5). This woman is the great temptress, seducer, and liar in the service of Satan and the beast. She has been in this service not only during the days of John but from the time of the Fall and will be until the consummation. Also, at the same time this woman appears as a great metropolis that in consequence of God's judgment loses all her commercial and financial riches (18:11–24). This scene, therefore, speaks not merely of the overthrow of the Roman empire but rather of the complete and lasting defeat of the entire anti-Christian [Greek] -2 _ftnref3 [Greek] In view of Satan's short time on earth (12:12), I interpret chapter 17 as a picture of the beast's forces pitted against God but losing the battle in the end. The prostitute rides on this beast that has seven heads and ten horns: [We] see the beast that was and is not and will come (v. 8). In short, the beast has a long history, is present today, and eventually will go to his destruction. This beast transcends the successive empires of the world, including the Roman empire, while all along the prostitute is sitting on his back. When, in Revelation 18:4, the admonition is given: Come forth my people, out of her, and have no fellowship with her sins, that command was intended not only for people living close to the end of the world's history, but also for believers in John's day and age; indeed, for believers in every age. [Greek] -2 _ftnref4 [Greek] John first depicts the great prostitute who with the kings of the earth revels in her adulteries (vv. 1 2). Then he outlines her association with the beast of seven heads and ten horns (vv. 3 8). Third, he presents a time frame during which the kings of the earth war against the Lamb, who will conquer them (vv. 9 14). And last, John gives an explanation of the symbols of the waters on which the woman sits, and of the woman herself as the great city which has a kingdom over the kings of the earth (vv. 15 18). A. Introduction 17:1–2 1. And one of the seven angels who had the seven bowls came, talked to me, and said, Come, I will show you the judgment of the great prostitute who is seated on many waters. 2. The kings of the earth have committed fornication with her and the inhabitants of the earth have become drunk with the wine of her fornication. a. And one of the seven angels who had the seven bowls came, talked to me, and said. Here is an indication that this chapter gives a further elaboration of the sixth and seventh plagues presented in the preceding chapter (16:12–21). One of the seven angels who poured out the bowls of God's wrath addresses John. We have no indication whether this angel was the sixth or the seventh one, but this is insignificant. It is, however, meaningful that not an elder but an angel addresses John. The twenty-four elders in heaven represent the redeemed saints, and one of the elders asked John about the significance of the saints wearing white robes (7:13). But here an angel, as a messenger from God, is instructing the seer about the punishment meted out to the great prostitute. Incidentally, one of these seven angels also instructs John about the bride, the wife of the Lamb (21:9). Indeed the angel relates a tale of two women, one holy and one profane. The holy one will have Christ as her husband; the profane one has no husband she is the great prostitute. b. Come, I will show you the judgment of the great prostitute who is seated on many waters. The angel invited John to come with him to view the judgment scene in which the verdict had been handed down to the notorious harlot representing Babylon. The verdict indeed was an accomplished fact, for her doom was sealed. The Old Testament prophets brought God's judgments against Babylon in terms of utter destruction and being forever uninhabited (Isa. 13:19–22; Jer. 50:39; 51:37). The prophets attached the name (prostituteto the cities of TyreIsa. 23:15–17), Nineveh (Nah. 3:4), and Jerusalem (Isa. 1:21; Jer. 2:20; Ezek. 16:15), but not to Babylon. Yet here the angel portrayed Babylon the Great, called the mother of prostitutes (v. 5), not as a rebuilt city but as a symbol of all evil directed against God. Ancient Babylon was situated along the banks of the Euphrates, where numerous canals provided water for transportation and irrigation purposes (Jer. 51:13). But because this ancient city was completely destroyed and depopulated, the text should not be interpreted literally. The text reveals symbolism, evident in the two expressions prostituteand many waters. These two should be interpreted not literally but [Greek] -2 _ftnref5 [Greek] First, the great harlot's goal is to lead people wherever possible away from Christ; hence, she is the exact opposite of the church that seeks to lead all people everywhere to Christ. Next, John explains the term many watersas the peoples and the crowds and nations and languages of the world (v. 15). They are the restless waves of humanity controlled by this vile harlot. c. The kings of the earth have committed fornication with her, and the inhabitants of the earth have become drunk with the wine of her fornication. Note there is repetition of the concept (fornicate, which occurs three times in these two verses: the noun prostitutespecifies the woman; the verb to fornicatedescribes the actions of the kings of the earth; and last, the noun fornicationrelates the medium that inebriates the inhabitants of the earth. Again, this concept must be understood spiritually; Israel and Judah were accused of being spiritual prostitutesEzek. 23); and Jesus labeled the religious leaders of his day an adulterous generation (Matt. 12:39; 16:4). Yet the difference between fornication by unmarried persons and adultery by spouses should be noted. This unmarried woman actively engages in illicit relations with the kings of the earth who in turn lead their followers astray. These kings are the heads of the various parts of the antichristian empire. [Greek] -2 _ftnref6 [Greek] They belong to this earth and have no spiritual ties with God. Further, the inhabitants of the earth are drunk with the wine of the woman's spiritual fornication; and they are people who serve not God but [Greek] -2 _ftnref7 [Greek] The difficulty in this chapter is to understand the multiple configurations of the woman. She is called the great prostitute, is aligned with the beast, represents Babylon the Great, and personifies the great city (v. 18). As a spiritual prostitute she stands diametrically opposed to Christ; she serves the beast who is the Antichrist (13:1); and she represents Babylon the Great, which is the anti-Christian empire with numerous kings of the world gathered for battle against God Almighty (16:14, 16). In other words, John is looking at this woman from various aspects in which the adjective greatused for her and Babylon takes a significant position. John mentioned Babylon already in 14:8, where he wrote that an angel cried, Fallen, fallen is Babylon the Great, which made all the nations drink the wrathful wine of her fornication. Worldly Babylon should be seen as a universal force of evil that influences the multitudes of humanity to such an extent that the people are desensitized. Babylon is the archetypal source of every idolatrous manifestation in time and space. [Greek] -2 _ftnref8 [Greek] B. Conflict and Judgment 17:3 19:10 1. The Woman and the Beast 17:3–18 The picture that John presents to his viewers is dreadful because of the blasphemy against God, the blood of the saints, the power and authority of the beast, and the prostitute who rules over the kings of the earth. But within this picture are also references to those whose names are written in the book of life, the Lamb who overcomes his enemies, the Lord of lords and King of kings with his faithful followers, and God, who accomplishes his purpose and is fully in control. a. The Seductive Temptress 17:3–6 3. And he brought me in the Spirit to a desert place. And I saw a woman on a scarlet beast that was full of names of blasphemy. The beast had seven heads and ten horns. a. And he brought me in the Spirit to a desert place. The contrast between John, who is in the Spirit, and the woman, who rides the beast of blasphemy, is strikingly [Greek] -2 _ftnref9 ([Greek] The Holy Spirit transports John to a desert much the same as he does when he takes him to heaven and to a great and high mountain (4:2; 21:10). There are Old Testament parallels, for the Spirit of God lifted Ezekiel to Jerusalem, Babylon, the valley of dry bones, and the temple of the LordEzek. 3:12, 14; 8:3; 11:1, 24; 37:1; 43:5). What is the significance of a desert place? Various interpretations are presented, among them the following: the Arabian desert (Gal. 1:17); a place inhabited by demons (Matt. 12:43); a place of temptation (Matt. 4:1); an area shielded from the devil's lies; and a suitable region to receive visions. Although some of these interpretations have merit, I think it is better to see an Old Testament background for the term desertin Isaiah 21:1 10. This passage mentions a desert out of which an invader comes who brings about the fall of Babylon. Thus, Isaiah speaks about a desert where he was shown a harsh vision. In both Isaiah and Revelation the desert is central to the vision, though in Isaiah the vision comes from the desert, while in Revelation the prophet is taken to the desert to see the vision. [Greek] -2 _ftnref10 [Greek] b. And I saw a woman on a scarlet beast that was full of names of blasphemy. The beast had seven heads and ten horns. The focus is on the woman, who has already been identified as the great prostitute (v. 1). Now we see the supremacy of this woman, for she rides on the back of a multiple-headed beast whose horns exhibit tremendous power. First, this scarlet beast with seven heads and ten horns is described in the same terms as the red dragon, who is Satan, and as the beast coming up out of the sea (12:3, 9; 13:1). In 12:3 the Greek uses a different word for the color red, namely, (pyrros(fiery red). The number seven denotes completeness, and ten, the number of fullness in the decimal system. Next, this language is based on the prophecy of Daniel 7:7, 20, 24that alludes to the power of a beast with ten horns. Third, the color scarletportrays sinIsa. [Greek] -2 _ftnref11 ([Greek] It also signifies pomp and power, which the soldiers mockingly sought to ascribe to Jesus by dressing him in a soldier's garb as the prince of peaceMatt. [Greek] -2 _ftnref12 [Greek] In Revelation it stands for evil exhibited by demonic power. And last, the beast is pictured as a man covered with blasphemous names directed against the Almighty. The beast in 13:1 had a blasphemous name on each of the seven heads, but here heads and horns are full of names that ridicule God, his Word, people, church, and kingdom. With his mouth the beast utters blasphemous words and slanders God, heaven, and the saints (13:5, 6). 4. And the woman was clothed in purple and scarlet cloth and was gilded with gold and precious stones and pearls. She had a cup of gold in her hand full of abominations and uncleanness of her fornication. The appearance of the woman is a portrait of royalty, for she is dressed in cloth of purple and scarlet dye. Royalty wore garments of those colors, as did members of the Roman senate, dignitaries, and wealthy people. Purple dye was extracted from a shellfish or the root of a Eurasian plant called madder and was considered a costly [Greek] -2 _ftnref13 [Greek] Likewise the scarlet dye was expensive to produce (see commentary on v. 3). In addition to her dress, the prostitute adorned herself with gold jewelry to enhance the glittering of her appearance; gold thread was even woven into articles of her clothing. She also wore precious stones, diamonds and other gems, and expensive pearls. Note that the same description is given of the great city (18:16). Her outward show resembles that of a prostitute who bedecks herself with fine clothing and valuable jewelry to lure her lovers (Jer. 4:30; see also 2:20; 3:7, 8; Ezek. 23:2–3). The parody of the wife of the Lamb is clear, for the bride of the Lord is beautifully dressed for her husband (Rev. 21:2). A parody always reveals its ugly side, for the prostitute holds in her hand a cup of gold which provides the outward aspect of riches, but the inside of the cup exhibits corruption. We would have expected that this expensive cup would contain a delicious beverage, but instead it is filled with the abominations and uncleanness of the prostitute's fornication. The word (abominationdenotes the objects and practices that are acutely offensive to God. Among others, they include the worship of idolsDeut. 27:15); the wages of prostitution (Deut. 23:18); homosexual acts and sexual perversions (Lev. 18:22; 20:13); witchcraft, casting spells, and divination (Deut. 18:10, [Greek] -2 _ftnref14 [Greek] The golden cup is filled with idolatry to spite and provoke God. But the cup itself is held out to the people at large, who are being seduced to drink its contents. When they do so, they suffer disastrous results, becoming victims of pornography, gambling, extravagance, power, and the craving for celebrity status. The great prostitute occupies a central position in an anti-Christian culture. The expression cup of goldis an allusion to Jeremiah 51:7, Babylon was a gold cup in the Lord's hand; she made the whole earth drunk. The next verse (51:8) predicts, Babylon will suddenly fall and be broken. Babylon is another name for the great prostitute, who allures the world to follow her and accordingly deserves the wrath of God. 5. And on her forehead was a name written, a mystery, babylon the great the mother of prostitutes and of the abominations of the earth. In Revelation, John frequently refers to the forehead on which a name is inscribed: for the unbelievers the mark of the beast; for the saints the seal or name of God and the [Greek] -2 _ftnref15 [Greek] But here the inscription on the forehead of the woman is a blatant description of her activities, shrouded in mystery but nevertheless brazenly displayed. Some translations have the term mysteryas the first word in the inscription Mystery, Babylon the Great, Mother of Prostitutes, and of the Abominations of the Earth -2 _ftnref16 (KJV, ) -2 _ftnref17 NIV, God's Word . But other versions take this term as introductory to the appellation. There are at least two reasons for leaving it out of the name and considering it a prefix. First, in verse 7 the angel explains what the mystery signifies, I will tell you the secret of the woman and of the beast. Next, the word (mysteryrefers to the hidden meaning of the prostitute's appearance. But when the inscription of the woman and the beast is disclosed, their power is destroyed and their end has comeJer. [Greek] -2 _ftnref18 ([Greek] Literal Babylon was situated along the Euphrates with many watersPs. 137:1), but her name is a symbol of the world's power. Nebuchadnezzar, boasting about the city he built, used the expression (Babylon the GreatDan. 4:30). He exhibited inordinate pride that resulted in his immediate downfall, because not he but God is sovereign over the nations (Dan. 4:32). Similarly, this same expression adopted by the great prostitute seals her own doom. The woman called Babylon, sitting on many waters, which the angel interprets as the peoples, crowds, nations, and languages (v. 15), symbolizes the population of the entire world. The name Babylon the Greatis a figurative description of all the godless inhabitants in the world. In the second half of the first century, the city of Rome was a cesspool of iniquity and thus became a symbol of worldly pleasure, enticement, and lust. But as I have pointed out above, to focus attention only on Rome of apostolic times is too restrictive. The name Babylonapplies to the lasting conflict between Satan's henchmen and the people of God. The woman calls herself the mother of prostitutes and of the abominations of the earth. She is the mother superior over all those who commit spiritual prostitution by worshiping the beast. Her underlings proclaim the gospel of the Antichrist while she herself receives their adulation and praise. She is the source of all that is evil directed against God: slander, murder, immorality, corruption, vulgarity, profanity, and greed. And she originates these sins by putting her underlings to work. She is also the mother of all abominations in the world, for every sin originates with her. The disparity between this woman who personifies evil and the woman who is the church cannot be greater (12:1). The apostle Paul teaches that the church is the mother of believers (Gal. [Greek] -2 _ftnref19 [Greek] Blessed are those who have her as mother and God as Father. Conversely, God's enemies belong to the mother of abominations and suffer the consequences. 6. And I saw the woman drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I was greatly astounded. The woman as the great temptress seeks to control the masses of humanity and persecutes those who have been redeemed by Jesus Christ. In other words, not satisfied with what she already controls and unable to deceive the elect (Matt. 24:24), she relentlessly torments and kills the saints so that their blood is spilled on the face of the earth (18:24). John now has a full view of the woman's devastating work among God's people and he sees the blood of saints and martyrs drenching the earth. John mentions the blood of the saintsand the blood of the martyrs of Jesus. He is not intimating that saints differ from martyrs. Rather the clause the blood of martyrs of Jesus clarifies the preceding clause the blood of the saints. That is, the saints are the ones who bear testimony to Jesus. Six times in Revelation John writes the words the testimony of Jesus (1:2, 9; 12:17; 19:10 [twice]; 20:4). The phrase can refer either to Jesus message or to the witness the saints bear to [Greek] -2 _ftnref20 [Greek] What is the meaning of the sentence, And when I saw her, I was greatly astounded? John is astounded when he sees the woman's unquenchable thirst for the blood of the saints. And certainly, in the twentieth century more blood of Christians has been shed than in any previous century. John had expected to see the fall of Babylon, in accord with the prophecy, Babylon must fall because of Israel's slain, just as the slain in all the earth have fallen because of Babylon (Jer. 51:49). Incidentally, in this chapter and the next John repeatedly alludes to Jeremiah 51. Instead of Babylon's demise he witnesses a gorgeously arrayed woman drunk with the blood of the saints. This vision takes him by complete surprise; instead of victory for the saints he sees their physical death and [Greek] -2 _ftnref21 [Greek] Instead of Babylon's demise, he looks at a beautifully adorned woman who is riding high on a beast. He is mystified. Greek Words, Phrases, and Constructions in 17:3–5 Verse 3 [Greek] the participle is construed as a masculine singular accusative, because the beast is given a masculine personality. The neuter singular accusative [Greek] is a correction modifying the neuter noun [Greek] -2 _ftnref22 TRand the Majority Text . The verb [Greek] (I fill) is normally followed by the genitive of material or content, but here [Greek] is in the accusative (see also verse 4, in which both the genitive and the accusative appear following the verb to fill). [Greek] this masculine nominative participle is grammatically incorrect: it should be neuter and accusative to agree with [Greek]. The TR and the Majority Text solve the problem with [Greek], but the harder reading is still preferred. Verse 5 [Greek] the circumflex accent mark indicates that the word is in the feminine plural, from! [Greek]. The masculine is [Greek], from A [Greek]. Ancient manuscripts were written without accent marks, so that the word could be read as either masculine or feminine. A variant reading [Greek] (fornications) tries to resolve the ambiguity. b. The Angel's Explanation 17:7–11 7. And the angel said to me, Why are you astounded? I will tell you the secret of the woman and of the beast that carries her, which has the seven heads and the ten horns. As Daniel is perplexed at the implications of Nebuchadnezzar's dream (Dan. 4:19), so John is astounded by the great prostitute called [Greek] -2 _ftnref23 [Greek] He needs someone to explain what he has observed, so that he can grasp the meaning of the woman and the beast. The angel had invited John to see the woman on the beast and now because of John's bewilderment becomes his interpreter. He asks the rhetorical question of why he is astounded. This question is not so much a word of rebuke as a desire to help clarify the mystery of the spectacle John has observed. Looking momentarily at the bloodshed that the woman caused, John fails to see the total picture. Therefore, angelic aid is called for to clarify the mystery of the woman and the beast, and to interpret the significance of the seven heads and the ten horns (v. 3). John should not be alarmed by the seductive appearance of the woman but rather he should understand the blasphemous power of the beast that wants to be like God. And he must see the punishment the woman and the beast will [Greek] -2 _ftnref24 [Greek] 8. The beast which you saw was and is not and is about to go up from the Abyss and go to his destruction. And the inhabitants of the earth will be astonished, they whose names are not written in the book of life from the foundation of the earth. They see the beast that was and is not and will come. a. The beast which you saw was and is not and is about to go up from the Abyss and go to his destruction. We would have expected the angel to say something about the woman first and then discuss the beast. But the beast is more important than the woman, even if she sits on his back. Satan, alias the dragon, gave him his power, throne, and authority (12:9; 13:2). This is the beast that was mortally wounded, but whose wound was healed and he lived (13:3, 12, 14). The beast strives to be like God, who is, and who was, and who is to come (1:4, 8; 4:8; and see 11:17; 16:5). This expression can be applied to both God and Christ. The beast is similarly described as the one that once was, and is not, and is about to go up from the Abyss and go to his destruction. He is the one who was and is not and will come (compare v. 11). Once again we see a satanic parody: the Antichrist trying to take the place of [Greek] -2 _ftnref25 [Greek] The beast controlled the nations and kingdoms of the world. God had chosen Israel as his own people out of all the nations, while Satan ruled all the others. The devil tempted Jesus by offering him all the kingdoms of the world if he would worship him (Luke 4:5 7), but Jesus refused. When the Lord was about to ascend to heaven, he uttered his enthronement speech by saving, All authority in heaven and earth has been given to me (Matt. 28:18). With these words he indicated that Satan had lost the battle and that Jesus rules supreme. In this battle, one of the beast's heads was fatally wounded, but it had healed (13:3, 12, [Greek] -2 _ftnref26 ([Greek] After Pentecost, the unstoppable gospel of Christ went forth from Jerusalem to the ends of the earth. This gospel is proclaimed in every nation, and Satan is unable to restrain it. Until Pentecost, the beast as Satan's representative had power over the nations, Israel excepted, but now his authority belongs to the past. This does not mean that Satan is powerless. On the contrary, he is the roaring lion who seeks to devour anyone in his path1 Pet. 5:8). The beast today (is not. What is the meaning of this enigmatic expression? God revealed himself as the I AmosExod. 3:14) who is without beginning and without end. But Satan is a creature with a beginning whose end is perdition. He can never be the I Amos (John 8:58), even though his stated goal is to occupy God's place (2 Thess. 2:4). This beast is about to come up from the Abyss and go to his destruction (Rev. 11:7). The home of Satan is the Abyss as the exact opposite of heaven, which is the place where God dwells. The one who comes up out of the Abyss is the Antichrist, who receives authority from Satan and brings his evil acts to a climax just before the consummation. Satan is always in the background, while the beast is working for him. The Antichrist comes up from Satan's residence with the express purpose of destroying everyone and everything that promotes the cause of Christ. Ironically in the process of destroying others he himself walks the path of self-destruction (see commentary on 19:20 and [Greek] -2 _ftnref27 [Greek] While Christ grants his followers life eternal, Satan confers death and destruction on his captives. b. And the inhabitants of the earth will be astonished, they whose names are not written in the book of life from the foundation of the earth. First, the phrase the inhabitants of the earthpoints to unbelievers (see v. 2). Next, there is a close correlation with 13:3b, where the world is worshiping the beast. After receiving a fatal blow to one of his heads, the beast recovers and receives the adulation of the entire world. He appears to be the invincible force that exerts an anti-Christian influence in every segment and sector of human life. The invincibility would be terrifying were it not for the words of comfort given to those whose names are written in the book of life before [Greek] -2 _ftnref28 [Greek] c. They see the beast that was and is not and will come. The saints whose names are recorded in God's book are secure. Despite the havoc the beast wreaks, and notwithstanding the adoration the world showers on the beast, God's people are safe and free from fear. Their eternal destiny is established. 9. Here is the mind that has understanding. The seven heads are seven hills on which the woman sits. 10. And they are seven kings: five have fallen, one is, another has not yet come. And when he comes, it is necessary that he remain for a little while. a. Here is the mind that has understanding. This first clause parallels an earlier statement, Here is wisdom. Let anyone who has a mind calculate the number of the beast (13:18). Applied wisdom is not a study of history, politics, and geography to clarify which king was in power, under what circumstances, and where he ruled. Instead John's Apocalypse must be understood theologically, for the writer depicts a reality that comprises all rulers and their [Greek] -2 _ftnref29 [Greek] The symbolism that characterizes the entire book is also pertinent here. In this chapter notice where the woman sits: on many waters (vv. 1, 15), the beast (v. 3), and seven hills (v. 9). All three places are to be understood symbolically. b. The seven heads are seven hills on which the woman sits. Some commentators see in this clause a reference to Rome, which is situated on seven hills. Marcus Terentius Varro, writing in the second century before Christ, seems to have been the first to use the expression Septimontium(the Seven Hills) to refer to Rome; in later years many authors followed him. Aune observes: The traditional Seven Hills are listed on an inscription from Corinth on the base of a statue erected during the first half of the second century a.d., probably depicting Dea Roma [the goddess personifying Rome] seated or standing on the Seven Hills of Rome. [Greek] -2 _ftnref30 [Greek] There is no doubt that John could identify the seven hills with Rome, but the question should be asked why he would want to switch from a figurative to a literal meaning. All along, the idiom seven headsin Revelation has been interpreted symbolically (commentary on v. 3; 12:3; 13:1). In other words there is good reason to believe that the angel is speaking metaphorically and biblically. The parallelism is significant: seven heads are seven hills. If the one is understood symbolically, so is the other. The Old Testament indicates that mountains may symbolize political power, as is evident in these passages: " In the last days the mountain of the Lord's temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it (Isa. 2:2). " I am against you, O destroying mountain, you who destroy the whole earth, declares the Lord (Jer. 51:25). " But the rock that struck the statue became a huge mountain and filled the whole earthDan. 2:35b . Therefore, the symbolism of the seven hills points to world powers that have their place in [Greek] -2 _ftnref31 [Greek] The woman sits not on literal hills but positions herself above world empires to direct them against God's kingdom. Throughout the ages, she has been trying to overthrow the city of God but has failed to conquer it. c. And they are seven kings: five have fallen, one is, another has not yet come. John is more specific because he counts five kings that belong to the past, one to the present, and the last one to the future. Many interpreters apply this sentence to Roman emperors but have difficulty agreeing on the sequence of rulers. These are the Roman emperors, ranging from Julius Caesar to Domitian: 1. Julius Caesar (49 44 b.c.) 2. Augustus (27 b.c. a.d. 14) 3. Tiberius (14 37) 4. Gaius Caligula (37 41) 5. Claudius (41 54) 6. Nero (54 68) 7. Galba (June 68 January 69) 8. Otho (January April 69) 9. Vitellius (April December 69) 10. Vespasian (69 79) 11. Titus (79 81) 12. Domitian (81 96) A number of questions arise. Where do we begin counting and where do we end? Do we begin with Julius Caesar, Augustus, Nero, or Galba? Are Galba, Otho, and Vitellius excluded because of their brief reigns? Do we omit the name of Julius Caesar since he is not part of New Testament history? If we adopt a late date for Revelation, is Domitian the sixth, the seventh, or the eighth emperor? Should we begin with Domitian and start counting backward? Scholars have tried to answer all these questions, but the numerous calculations they collectively present make it impossible to arrive at even a semblance of [Greek] -2 _ftnref32 [Greek] John writes Five have fallen, but apparently he is not thinking of kings who died but rather of empires that came to an end and [Greek] -2 _ftnref33 [Greek] In the Apocalypse, whenever saints fall, they fall in worship on their faces; but when the verb to fallalludes to unbelievers, it means to perish. For instance, there is the call, Fallen, fallen is Babylon the Great (14:8; 18:2). From Daniel 7:17and 23 we know that kings represent their kingdoms, and that of the two, kingdoms are greater than kings. The Aramaic text of verse 17 in translation reads, As for these four great beasts, four kings will arise out of the earth -2 _ftnref34 (NRSV), but it is translated in the Septuagint as kingdoms in harmony with verse 23 -2 _ftnref35 NCV, NIV, -2 _ftnref36 (NLT, ) -2 _ftnref37 (REB). While empires that raise their head against God are overthrown, God's kingdom remains forever. The five empires that have perished are, in succession, ancient Babylonia (Gen. 10:8–12), Assyria, Neo-Babylonia, Medo-Persia, Greco-Macedonia; Rome is number six, as the one that isduring John's [Greek] -2 _ftnref38 [Greek] And then there is another, the seventh one, that has not yet come. d. And when he comes, it is necessary that he remain for a little while. How are we to interpret the seventh one? If this kingdom points to the rule of the Antichrist before the end, then we face a void of almost two millennia during which many empires have come and vanished. Even though this is true, the focus is on the apocalyptic expression a little while, which in Revelation takes on a meaning of its own. For instance, cast out of heaven, Satan knows that his time is short (12:12). This short time ought not to be taken literally but symbolically, much the same as the references to 1,260 days, forty-two months, and three and half years are understood figuratively (11:2–3; 12:6, 14; 13:5). Hence, the term a little whileis not a chronological period but functions within a comprehensive span of time. That is, the seventh kingdom may be seen as the collective title for all antichristian governments between the fall of Rome and the final empire of antichrist that is going to oppress the Church in the days just preceding Christ's second coming. [Greek] -2 _ftnref39 [Greek] The words it is necessarydenote that God is fully in control during this little season of the seventh kingdom. God rules supreme so that the Antichrist can only do his work in the time that is allotted to him. Here indeed is comfort for the saints on earth as they go through tribulation and distress. 11. And the beast that was, and is not, even he is an eighth and is of the seven, and he goes to his destruction. The text appears to present a cryptic and enigmatic message, but the similarity of wording in the preceding context greatly facilitates the interpretation of this verse. Note the words beast, is not, of the seven, the eighth, and destruction. John speaks of the beast that was and is not and is about to go up from the Abyss and go to his destruction (v. 8; see the commentary). This beast is not one of the seven kings/kingdoms (v. 10) but personifies the totality of evil in them; therefore, he is far greater than any one individual. In short, he is absolutely depraved and works in and through each of the seven empires as an eighth. The phrase (was, and is not, and goeswith variations occurs three times in this chapter (vv. 8a, 8b, 11) and is a clear imitation of God, who was, and is, and is to come (1:4, 8; 4:8). The beast, however, has a beginning and an end; and thus as a creature is limited by time and space. He is the personification of the Antichrist2 Thess. 2:3–4), who rises from the Abyss and is on his way to destruction. Nevertheless, the beast is described as the one who is not now, so that the two terms wasand is notare identical in meaning. And if he is no longer relevant, why then even mention him as an eighth king? What is the significance of this verse? Satan, represented by the beast (13:2), lost the battle against Christ at the cross and the empty tomb. When Christ ascended to heaven, he proclaimed victory over the evil angels (1 Pet. 3:19, 22). The wound on one of the beast's heads was fatal (13:3, 12, 14), but this is not to say that his existence has ended. Far from it, for although he has lost the battle against Christ, the war itself is not over yet. Many scholars interpret the phrase he is an eighth and is of the seven to refer to Domitian, who as a second Nero reintroduced persecuting the [Greek] -2 _ftnref40 [Greek] Some translations -2 _ftnref41 (Cassirer, ) -2 _ftnref42 (GNB, ) -2 _ftnref43 (NASB, ) -2 _ftnref44 NJB, REB even read, he is one of the seven in support of the view that Nero returned as a persecutor of the church. But the Greek text literally says, and he is of the seven, in the sense of similarity. George E. Ladd offers a unique insight by writing that the eighth is like the seven in that it succeeds them in world domination; but it stands apart in that it ascends from the abyss as the full satanic embodiment of the beast. [Greek] -2 _ftnref45 [Greek] I conclude that this verse must be interpreted in the light of the preceding context where John mentions the beast that will come up out of the Abyss and go to his destruction (v. 8). The beast, then, is not one of the seven rulers but is the concentration of all that is evil. And he with the false prophet will be cast into the lake of fire that burns with sulfur, where they meet their own destruction (19:20). He is the Antichrist who is destroyed by the victorious Christ. Greek Words, Phrases, and Constructions in 17:8–11 Verse 8 [Greek] the genitive plural is explained either as taking its case from the preceding relative pronoun [Greek] or as being a genitive absolute with the pronoun [Greek] mentally supplied. Verse 11 [Greek] a variant reading is [Greek], but both are grammatically incorrect because as masculine singulars they depend on the neuter singular [Greek] (the beast). c. The Sovereignty of the Lamb 17:12–14 12. And the ten horns which you saw are ten kings, who have not yet received a kingdom. But they will receive authority with the beast as kings for one hour.13. These have one purpose and they give their power and authority to the beast. John calls the attention of his readers to the picture of the beast with seven heads and ten horns (vv. 3, 7; see 12:3; 13:1). The number ten is a figurative number that in the Apocalypse always relates to Satan, his servants, and his activities. Thus, the number ten refers to " ten days of persecution instigated by the devil (2:10); " the dragon with ten horns (12:3); " the beast coming out of the sea with ten horns and ten crowns (13:1); " and the scarlet beast with ten horns (17:3, 7, 12, 16). These ten horns are ten kings in the service of the evil one; they are united in purpose to do the bidding of the beast, that is, the Antichrist. The text precludes identifying ten kings with subordinate rulers in the Roman empire or with Parthian governors, because these kings had not yet received a kingdom. The source for the description of the ten horns and the ten kings comes from the visions of Daniel, who depicts a beast with ten horns symbolic of his comprehensive power. Daniel explains that the ten horns are ten kings that will come from the beast's kingdom. The setting of this prophetic passage is one in which the power of an evil beast is directed against God. But God takes away his power and destroys the beast forever (Dan. 7:7, 20, 24, 26). Therefore, in a similar vein John writes that these ten kings will receive authority with the beast for one hour. They receive their authority not from the beast but from God, even though these kings are allied with the beast, who is the Antichrist. As Paul says, There is no authority except that which God has established (Rom. 13:1). All along in Revelation, God gives power to Satan and his assistants and allows them to work out their evil designs within the limits that God has set. The power these kings use against Christ lasts but for a brief period of time. The expression one hourshould not be understood literally as sixty minutes, for here as in other places in the Apocalypse chronological time is not the issue. Rather, time is a principle that in this text merely means brevity. We are not told when these kings will receive their power, but the repeated use of the term one hourin the next chapter (18:10, 17, 19) suggests that the destructive forces will create havoc in the last days. We do well not to predict who these kings will be and where they will rule, for the text itself is silent on this point. John presents a picture of the combined anti-Christian forces that in the future will be directed against the Lamb. When and where the battle eventually takes place is of no concern to him. He paints the general picture and omits the details. John adds that the kings will be of one mind and purpose. They readily make themselves and their influence available to the Antichrist. That is, on their own accord they give their power to the beast to oppose Christ and his kingdom. They exert their opposition in all the segments and sectors of life: government, politics, law enforcement, communication, industry, business, education, legal and medical service, labor, art, sports, and entertainment. The Antichrist will control all of life through the leaders of the world who willingly and purposefully place themselves and their people at his command. The world itself becomes one global force at the command of the Antichrist. He uses both knowledge and power in his final battle against Christ and his people in his attempt to overthrow them. Incidentally, his effort to make war against the Lord and the saints has been mentioned earlier (11:7; 13:4, 7). But here the reference is to the deciding battle in the last days (see 19:19). 14. These will make war against the Lamb and the Lamb will overcome them, for he is Lord of lords and King of kings; and they who are with him are the called, and the elect, and the faithful ones. a. These will make war against the Lamb and the Lamb will overcome them. First, this sentence is an echo of Daniel 7:21, This horn was waging war against the saints and defeating them. But there is a difference. The horn in Daniel's prophecy is a symbol of the kings who combat the Lord to defeat the saints, while in Revelation the Lord defeats the kings. Next, the sentence consists of two clauses placed in a chiastic configuration for emphasis: thesewill make war against the Lamb the Lambwill overcome them This is the language of assurance, for Christ having triumphed over Satan by his death and resurrection is the victor. When the forces led by the Antichrist go to war against the Lamb, they are doomed to a crushing defeat. The future tense of this verse is not merely a prophecy but also a guarantee of what is going to happen. Some commentators are of the opinion that verse 14 is out of place because it has been taken from the battle scene recorded in 19:11 [Greek] -2 _ftnref46 [Greek] But the structure of chapter 17 with its description of the spiritual war in which the kings of the earth war against the Lamb allows for this verse. It serves as a preliminary remark to the detailed account of the rider on the white horse going to battle against his enemies. If such a preliminary remark is out of place, then not only this chapter of the Apocalypse but the entire New Testament must be [Greek] -2 _ftnref47 [Greek] b. For he is Lord of lords and King of kings. John uses Old Testament language that exalts the Lord God Almighty as the one and only God and King (Deut. 10:17; Ps. 136:3; Dan. [Greek] -2 _ftnref48 ([Greek] The qualifiers of lordsand of kingsserve to express the superlative idea. Paul describes God in similar language: God, the blessed and only Ruler, the King of kings and Lord or lords1 Tim. 6:15). But here the title is applied to the Lamb. The name King of kingsdenotes sovereignty and authority; the name Lord of lordssignifies majesty and power. Every ruler, all nations, and all people are subject to him; and anyone belonging to either the angelic world or humanity who determines to fight him faces a losing battle and utter ruin. c. And they who are with him are the called, and the elect, and the faithful ones. Now John mentions the saints who are the Lord's followers. They have been called with an effective internal call that resulted in their salvation (Rom. 8:30). God has chosen them from before the creation of the world (Eph. 1:4), and thus as the elect they belong to him. The act of choosing his people precedes that of calling them, but here the point is that God bases calling on election. God also expects that they show him gratitude for his electing grace. Thus, they trust him by accepting his Word in faith, and they show they love him by faithfully obeying his precepts. One last remark on this verse. The phrase they who are with himindicates that the saints are in the presence of the Lord. We know that because the Lord is victorious, they share in his victory. They are the overcomers who receive his blessings and will inherit all things (see, e.g., 15:2; 21:7). d. God's Purpose 17:15–18 15. And the angel said to me, The waters that you saw on which the prostitute sat, they are the peoples, crowds, nations, and languages. After instructing John for many verses (vv. 1, 7 14), the angel now addresses him with additional clarification. Note that John is not asking the angel to clarify the vision of the prostitute sitting on many waters (v. 1). On his own accord the angel interprets the vision and its meaning for John. He is not explaining the woman seated on the scarlet beast or on the seven hills, for there are additional pictures of the same prostitute. The watersare representative of the human race that is under her sway. Some scholars define the multitudes to be those subjugated by Rome, but this view is too narrow. We do well to explain the waters as those masses of the world that are swayed by anti-Christian forces. This picture of the waters presented and interpreted by the angel can only be understood as a symbol. Similarly, the number four in the four categories of peoples, crowds, nations, and languages points to the world. Throughout the Apocalypse, categories of four referring to God's creation are numerous (e.g., peals of thunder and rumblings and flashes of lightning and an earthquake [8:5; see also 16:18]). Thus, the use of the fourfold phrase peoples, crowds, nations, and languagesis not restricted to one particular era but refers to all the nations of the world. In the symbolic world of Revelation, there could hardly be a more emphatic indication of universalism. [Greek] -2 _ftnref49 [Greek] Last, the Old Testament provides numerous places where the waters symbolize the peoples of this world. The prophets use this metaphor repeatedly (Isa. 8:7; 23:11; Jer. 47:2; 51:13). 16. And the ten horns that you saw and the beast, these will hate the prostitute; and they will make her desolate and naked; and they will eat her flesh and will burn her with fire. What a contrast between the woman resplendent in glory who is the bride of the Lamb (19:7–8) and the woman who is the prostitute, unmarried, vile, destitute, attacked, and forsaken. When we read this verse, the words of Jesus immediately come to mind. How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand (Mark 3:23 24). The ten kings, that is, the rulers of this world, and the beast oppose God's kingdom but turn on themselves to hasten their own destruction. These kings and the beast are governed by the evil one and lack the virtues of love and respect. They are filled with hatred, and instead of being subject to the woman, they flout her authority and turn against her. John echoes phrases and words from the prophets of the Old Testament who prophesy about Samaria and Jerusalem, that is, Israel and Judah. The Assyrians came and expressed their hatred, stripped them naked, brought them to shame, and left them desolate (Ezek. 16:39; 23:29; 26:19; Hos. 2:5–7). God took everything away from the people of Israel and Judah by sending them into exile. In fact, Ezekiel prophesied that the Assyrians and Babylonians would cut off the noses and ears of their captives and would consume by fire those who were left (23:25; 28:18). Even though God used foreign forces to accomplish the exile, the evil within Israel and Judah was the ultimate cause of their destruction. Does John have in mind the destruction of Rome whereby subordinate vassals rise up against her? Hardly, for the imperial city never entirely fulfilled the words in this verse. The splendor of Rome diminished in the course of time, and the empire came to an end in 476, but the city itself remained intact. On a broader scale, the text applies to nations pursuing economic and political goals to the detriment of others. When wealth and riches accumulate, a sudden downturn causes these nations to collapse. Likewise individuals who are enamored by fortune follow the ways of the world. When they realize that earthly possessions lose their glamour, they are unable to extricate themselves and inevitably face ultimate destruction (1 Tim. 6:9). 17. For God has placed in their hearts to do his purpose, to be of one accord, and to give their kingdom to the beast until the words of God will be fulfilled. All the evil and deceit we observe around us should not dissuade us from the premise that God is in full control of everything. God is sovereign and nothing happens without his will. Indeed, without their knowledge he works in the hearts and minds of earthly rulers and makes them do his bidding. He uses them as instruments in his hands, so that their hatred toward the prostitute is his design (Isa. 10:5–11; Jer. 34:22). The expression placed in their heartsis a Semitic idiom found in the Old Testament and signifies divine [Greek] -2 _ftnref50 [Greek] God has three intentions, which are that the ten horns should " do his purpose " be of one accord " give their kingdom to the beast Some commentators place the second one in brackets to indicate redundancy. But this is not necessary; there is a distinction between the first and the second objective. The first one is an objective assignment to perform God's will, while the second is a subjective intention to do his will in unity and harmony. These kings together with the beast are determined to destroy the woman who has dominated them. So all along God's purposes are fulfilled. To underscore the combined intent of the kings to be of one accord, they hand over their kingdom to the beast. The reason for this united front is to accomplish God's purpose according to his words. The words of God are his revealed will that must be done at his command. How can a sovereign God work out his plan through the evil designs of worldly powers? This is no conflict of interest, so to speak. Rather we acknowledge that God allows evil to happen, but he uses it to further his own kingdom and to demonstrate his glory. Does disaster befall a city, unless the Lord has done it? (Amos 3:6NRSV; see Isa. 14:24–27; Ezek. 24:7–8). Everything is in God's hand and he accomplishes his plan and purpose. 18. And the woman whom you saw is the great city which has a kingdom over the kings of the earth. Here is the last explanation of symbols in this chapter. The woman, who all along has occupied a central position by sitting on many waters, a scarlet beast, and seven hills, is now the same as the great city. There are two cities in the Apocalypse. One is the new Jerusalem that comes down out of heaven from God (3:12; 21:2, 10; 22:2–3) and the other is the city of the world controlled by Satan and known as Babylon the Great (11:8; 14:8; 16:19; 17:5; 18:2, 10). These two cities have their own citizens, their own rules and laws, and their own destinies. The one is a city of light, the other a city of darkness; the one is known because of its purity, the other because of its deceit. In the one, God and the Lamb dwell with their people; and in the other, Satan, the fallen angels, and their followers [Greek] -2 _ftnref51 [Greek] The kingdom of Satan extends to the far reaches of the globe, and the rulers on earth pay him homage and submit to him. But those people with the name of the Father and of the Lamb written on their foreheads (14:1) are citizens of the kingdom of heaven. They will forever live with Christ in the new Jerusalem. Greek Words, Phrases, and Constructions in 17:17 [Greek] a number of manuscripts omit this phrase because of its similarity to the preceding phrase. But the inclusion of [Greek] for emphasis suggests that the phrase is an idiom and has a legitimate place in the sentence. -2 _ftn1 1 Consult C. H. Dyer, The Identity of Babylon in Revelation 17 18, BibSac144 (1987): 305–16, 433 49. -2 _ftn2 2 R. Beauvery, L Apocalypse au risque de la numismatique: Babylone, la grande Prostitu�e et le sixi�me roi Vespasien et la d�esse Rome, RB90 (1983): 243–60; David E. Aune, Revelation 17 22, WBC 52C (Nashville: Nelson, 1998), pp. 920–28. See also Isbon T. Beckwith, The Apocalypse of John(1919; reprint, Grand Rapids: Baker, 1979), pp. 690–92, 711 12; Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), pp. 306–9; R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 2:54–61; Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), pp. 291–94. -2 _ftn3 3 Harry R. BoerThe Book of Revelation[Grand Rapids: Eerdmans, 1979], p. 118 remarks: The beast constantly changes the (formin which it manifests itself, but it never changes itself. ) -2 _ftn4 4 William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 168. -2 _ftn5 5 Robert L. ThomasRevelation 8 22: An Exegetical Commentary[Chicago: Moody, 1995], p. 282 correctly observes that it is beyond dispute that this woman of Rev. 17:1is the epitome of spiritual fornication or idolatry. -2 _ftn6 6 R. C. H. Lenski, The Interpretation of St. John's Revelation(Columbus: Wartburg, 1943), p. 492. -2 _ftn7 7 The expression inhabitants of the earthappears frequently in the Apocalypse. See Rev. 3:10; 6:10; 8:13; 11:10(twice); 13:8, 12, 14 (twice); 17:2, 8. -2 _ftn8 8 Alan F. Johnson, Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:555. -2 _ftn9 9 A number of translations read in the spirit (KJV, NEB, NJB, NLT, NRSV), but the context affirms the meaning in the Spirit because of the intended antithesis. Refer to Richard Bauckham, The Climax of Prophecy(Edinburgh: Clark, 1993), p. 158; see Jean-Pierre Ruiz, Ezekiel in the Apocalypse: The Transformation of Prophetic Language in Revelation 16.17–19.10(Frankfurt am Main: Peter Lang, 1989), pp. 300–303. -2 _ftn10 10 Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 850. -2 _ftn11 11 (The dye for coloring wool or thread was made from an insect that attacks a species of an oak. The extracted hue, more crimson than scarlet, was expensive. The first mention of scarlet is in connection with the birth of ZerahGen. 38:28, 30). Consult W. E. Shewell-Cooper, Scarlet, ZPEB, 5:292. -2 _ftn12 12 Consult Otto Michel, TDNT, 3:813–14. -2 _ftn13 13 Refer to Dorothy Irvin, Purple, ISBE, 3:1057; Robert North, Thyatira, ISBE, 4:846. -2 _ftn14 14 Bruce K. Waltke, Abomination, ISBE, 1:13–14; Josef Zmijewski, EDNT, 1:209–10; Werner Foerster, TDNT, 1:598–600. Abominations are idolatrous practices. See Bauer, pp. 137–38. -2 _ftn15 15 (Rev. 7:3; 9:4; 13:16; 14:1, 9; 20:4; 22:4. ) -2 _ftn16 KJV King James Version (Authorized Version) -2 _ftn17 NIV New International Version -2 _ftn18 16 Günther BornkammTDNT, 4:824 observes, Since the power of the Antichrist possesses a mystrion, it enjoys present power. But this mystrionalso indicates that its doom is sealed. -2 _ftn19 17 John Calvin judiciously observes, And certainly he who refuses to be a son of the Church in vain desires to have God as his Father. See his Commentaries on the Epistles of Paul to the Galatians and Ephesians, trans. William Pringle (Grand Rapids: Eerdmans, 1948), p. 141. -2 _ftn20 18 P. VassiliadisMartyria Isou, BibTrans36 [1985]: 129 34 is of the opinion that the objective genitive holds sway, witness (unto death) to Jesus. -2 _ftn21 19 Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 218; Martin Kiddle, The Revelation of St. John(reprint, London: Hodder and Stoughton, 1943), p. 344. -2 _ftn22 TR (The Textus Receptus: The Greek New Testament according to the Majority Text) -2 _ftn23 20 BealeRevelation, pp. 862–63 calls attention to similar wording in Daniel's prophecy and John's wording in Revelation 17. They are: God of gods and King of kings, mystery, astounded, beast, and Babylon the GreatDan. 2:47; 4:9, 19, 24, 30, respectively . Similarities are evident, but they are not limited to chapter 4. -2 _ftn24 21 Beckwith, Apocalypse, p. 697; and John P. M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 255. -2 _ftn25 22 Bauckham, Climax of Prophecy, pp. 431–32. -2 _ftn26 23 A customary interpretation is to refer to the Nero redivivus(Nero coming back to life) legend. Among others, see Adela Yarbro Collins, The Combat Myth in the Book of Revelation, HDR 9 (Missoula: Scholars Press, 1976), pp. 175–90. See also her Apocalypse(Wilmington: Glazier, 1979), p. 121. But if John had a legend in mind that was never fulfilled, the Apocalypse's trustworthiness would be questionable. See also my comments at 13:3a. -2 _ftn27 24 Robert W. Wall, Revelation, NIBCNT (Peabody, Mass.: Hendrickson, 1991), p. 207. -2 _ftn28 25 See the commentaries of Lenski, pp. 499–500; and Beale, p. 866. -2 _ftn29 26 JohnsonRevelation, p. 557 observes, When this is seen to be the case, it is unnecessary to revert to source theories. Consult Gregory K. Beale, The Danielic Background for Revelation 13:18and 17:9, TynB31 (1980): 163–70. -2 _ftn30 27 Aune, Revelation 17 22, p. 945; see H. S. Robinson, A Monument of Roma at Corinth, Hesperia43 (1974): 470–84, plates 101 6; Mounce, Revelation, p. 315; Beckwith, Apocalypse, p. 698. -2 _ftn31 28 Consult Colin Brown, NIDNTT, 3:1013; Abraham Kuyper, The Revelation of St. John, trans. John Hendrik de Vries (Grand Rapids: Eerdmans, 1935), pp. 217–18. -2 _ftn32 29 AuneRevelation 17 22, pp. 947–48 lists nine different ways of counting the Roman emperors. BeckwithApocalypse, pp. 704–8 discusses this subject in detail. Josephine Massyngberde FordRevelation: Introduction, Translation, and Commentary, AB 38 [Garden City, N.Y.: Doubleday, 1975], p. 289 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 18. Songs of Doom and Destruction (18:1–24) Outline (continued) 2. Songs of Doom and Destruction (18:1–24) a. The First Lament (18:1–3) b. The Command to Flee (18:4–8) c. The Fall of Babylon (18:9–20) (1) The Dirge of Royalty (18:9–10) (2) The Lament of Merchants (18:11 17a) (3) The Lament of Sea Captains (18:17b 19) (4) Contrast (18:20) d. A Symbol and a Song of Doom (18:21–24) 2. Songs of Doom and Destruction 18:1–24 18 1 After these things I saw another angel coming down out of heaven having great authority. And the earth was illuminated with his glory. 2 And he cried with a mighty voice, saving, Fallen, fallen, is Babylon the Great, And she has become the dwelling place of demons, and the prison of every unclean spirit, and the prison of every unclean bird, and the prison of every unclean and hated beast, 3 because all the nations have drunk of the wrathful wine of her fornication, and the kings of the earth have committed adultery with her, and the merchants of the earth have become rich from the power of her sensuality. 4 And I heard another voice from heaven saying, My people, come out of her, so that you may not participate in her sins, and that you may not receive her plagues, 5 because her sins have piled up to heaven and God has remembered her crimes. 6 Repay her as she has repaid and give her back double according to her works, mix for her double in the cup in which she has mixed. 7 As much as she glorified and luxuriated herself, so give her torment and grief. For in her heart she says, I sit as a queen, and I am not a widow, and I will never see grief. 8 Therefore, in one day her plagues will come, death and grief and famine, and she will be burned with fire, because the mighty Lord God is judging her. 9 And the kings of the earth who committed adultery with her and lived in luxury will weep and lament over her, when they see the smoke of her fiery ordeal. 10 Because of fear of her torment they stand far off and say, Woe, woe, the great city, Babylon the mighty city, because in one hour your judgment has come! 11 And the merchants of the earth weep and lament over her, because no one buys their cargo anymore. 12 They are cargoes of gold, silver, precious stones and pearls, and fine linen and purple and silk and scarlet cloth, and all citrus-scented wood and every vessel made of ivory and every vessel of very precious wood and bronze and iron and marble, 13 and cinnamon and spice and incense and myrrh and frankincense, and wine and olive oil and fine wheat flour and wheat, cattle and sheep, and horses and carriages, and bodies and souls of people. 14 And the ripe fruit that you longed for has gone from you, and all the exquisite and elegant things have passed away from you, never to be found again. 15 These merchants who had become rich from her will stand far off because of the fear of her torment, weeping and lamenting, 16 saying, Woe, woe, the great city, she that is clothed in fine linen and purple and scarlet, and gilded with gold, precious stones and pearls, 17 for in one hour such riches have been laid waste. And every sea captain and every voyager, and sailors and as many as acquire their living from the seas will stand far off, 18 and they cried out as they looked at the smoke of her burning, and said, Who is like this great city? 19 And they cast dust on their heads and cried out and wailed, saying, Woe, woe, the great city. In it all those who have ships on the sea have become rich because of her wealth. In one hour she has been laid waste. 20 Rejoice over her, O heaven, and the saints and the apostles and the prophets, because God has given judgment for you against her. 21 And a mighty angel picked up a stone like a large millstone and cast it into the sea, saying, Likewise Babylon the great city will be violently cast down and never be found again. 22 And the sound of the harps and musicians and flutists and trumpeters will never be heard in you again. And every craftsman of every trade will never be found in you again, and the sound of the mill will never be heard in you again. 23 And the light of the lamp will never shine on you again, and the sound of the bridegroom and the bride will never be heard in yon again, because your merchants were the great ones of the earth, because with your sorcery you deceived all the nations. 24 And in her the blood of the prophets and the saints is found and of all who were slain on the earth. While the preceding chapter (chap. 17) described Babylon as the great prostitute, this chapter depicts her in terms of her economic downfall. Babylon is not confined to the city on the banks of the Euphrates or to Rome as the capital of the Roman empire. Babylon is the capital of the entire world, the center of the universal kingdom of darkness. It is a symbol of the whole world hostile toward God and his Christ. And this world which has taken on God as its enemy now faces the penalty of total economic collapse. This chapter laments the fall of Babylon and is a continuation of 14:8, Fallen, fallen is Babylon the Great. First, we notice the many hymns of judgments and lamentations over Babylon. By one count there are eight hymns (vv. 2b 3, 4b 8, 10b, 14, 16 17a, 19b, 20, 21b 24), all with appropriate introductions.^[1] Next, we detect three angels who speak successively: the first one, having great authority, spoke in a loud voice (vv. 1 3); the second is introduced as another voice from heaven (vv. 4 20); and the third is a mighty angel who casts a millstone into the sea (vv. 21 24). Last, note the contrast of condemnation and approbation. After hymns of judgment and lament are sung in chapter 18, songs of praise are raised by a heavenly multitude (19:1–3), the twenty-four elders (19:4), a voice from the throne (19:5), and a great multitude (19:6–8). The center section of chapter 18 is the longest and can be divided into two segments: Babylon before her fall (vv. 4 8) and after her fall (vv. 9 20). The chapter itself has four parts: the first lament (vv. 1 3), the command to flee (vv. 4 8), the second lament (vv. 9 20), and a symbol with interpretation (vv. 21 24).^[2] a. The First Lament 18:1–3 1. After these things I saw another angel coming down out of heaven having great authority. And the earth was illuminated with his glory. The phrase after these things occurs at least nine times in Revelation.^[3] These occurrences point not to chronological time but rather to a change from one vision to another. Here John looks first at Babylon as the great prostitute in chapter 17 and then in this chapter at the fall of Babylon. Some interpreters identify the angel who comes down out of heaven as Jesus.^[4] But this is hardly possible because of the preceding adjective another that points to a succession of previous angels (17:1, 3, 7, 15). It is more likely, therefore, that this angel is one of the seven mentioned earlier in 17:1, although he differs from the first angel mentioned there. Perhaps he may be identified with the mighty angel coming down out of heaven in 10:1. This angel has been endowed with great authority, which signifies that God has given him the task of announcing the verdict of Babylon's demise. And the earth was illuminated with his glory. John alludes to similar wording taken from Ezekiel, and the earth shone with his glory (43:2, NRSV), with the distinction that there it is the glory of Israel's God. But here the angel comes from the presence of God to brighten the earth so that everyone is able to see the extraordinary appearance. 2. And he cried with a mighty voice, saying, Fallen, fallen, is Babylon the Great. And she has become the dwelling place of demons, and the prison of every unclean spirit, and the prison of every unclean bird, and the prison of every unclean and hated beast. a. And he cried with a mighty voice, saying, Fallen, fallen, is Babylon the Great. The Apocalypse is replete with angels who cry out in a loud voice so that everyone on earth is able to hear (7:2; 10:3; 14:7, 9, 15; 19:17). The word mighty reflects the great authority that has been given to this angel. No one can ignore the voice of an angel who announces an event which is stupefying in its magnitude. ^[5] Although his announcement is similar to that of the angel who cried Fallen, fallen is Babylon the Great, which made all the nations drink the wrathful wine of her fornication (14:8), there are differences. In this verse he first describes the dwelling place of Babylon by referring to it three times as a prison, and then he elaborates in successive verses. John has taken the reference to Babylon from (Isaiah 21:9, Babylon has fallen, has fallen!Jer. 50:2; 51:8).^[6] The duplication of the verb to fall for emphasis is a typical feature in Semitic writing. Note that the past tense of the verb is given as if the actual destruction of Babylon had already taken place. The past tense states not merely the expectation but the certainty of this event. b. And she has become the dwelling place of demons. In desert places the goat demons dance and call to each otherIsa. 13:21; 34:14NRSV . Evil spirits live in deserted places (Luke 8:29) and in a ruined city like Babylon.^[7] This ruined place is the home of demons, whose ruler is Satan. It will become a place void of any inhabitant (Jer. 50:39; 51:37). This is a picture of a world without God that is now in the power of evil spirits who can freely vex its people.^[8] Babylon is the prison of every unclean spirit, every unclean bird, and every unclean and hated beast. In this context, the term prison suggests a dwelling place to which these creatures are consigned not so much a prison, for that is the Abyss, but a place where they dwell. This desolate place is the home of unclean spirits and animals a picture of a world completely devoid of God and his Word. How different is the city of God, where the Holy Spirit dwells in the hearts and lives of the saints! There the light of the gospel shines brightly and the people live in joy and happiness. 3. Because all the nations have drunk of the wrathful wine of her fornication, and the kings of the earth have committed adultery with her, and the merchants of the earth have become rich from the power of her sensuality. This verse is a further explanation of Babylon's ruin by mentioning three classes of people. John mentions first the broad category of nations. He repeats almost verbatim part of 14:8, which made all the nations drink the wrathful wine of her fornication. He moves from the causative made all the nations drink to the perfect active, all the nations have drunk. ^[9] Babylon has been successful in leading astray the masses of people (Jer. 25:15; 51:7). These masses followed her in symbolically drinking the wine of her fornication that has provoked God to implacable wrath (14:10; 16:19). The wine they drink, spiritually speaking, is deliberately sinning against God and acting as if he did not exist. This sin can never be forgiven, meets divine wrath, and leads to spiritual death. The second category of people John mentions is the kings of the earth. They commit spiritual adultery with Babylon (17:2), that is, they give leadership by pursuing religious, political, and economic goals. They worship idols, rule harshly, and enrich themselves at the expense of others who are less fortunate than they. Since money is their idol, they force all their subordinates to pay homage to this god. It is no wonder that the Christians in the province of Asia lived in abject poverty: they refused to submit to the dictates of local gods and guilds (see chapters 2 and 3). The third group are the merchants of the world. In ancient times, the merchants of Tyre were renowned throughout the world (Isa. 23:8). Similarly, traders from numerous places sailed along the shores of the Mediterranean Sea to do business in the ports of Spain, Greece, Asia Minor, Syria, Israel, and in places of Arabia (Ezek. 27:12–23). In its heyday, Rome was the storehouse of all the products and produce in the ancient world. Today multinational corporations dominate world trade and often fail to protect the environment or their own workers. As a consequence, the rich increase their assets and display their opulence while the indigent cope with poverty. Trading goods and wares is desirable, for it meets human needs and with diligence improves the quality of life. But when greed, which Paul calls idolatry, raises its ugly head, the wrath of God comes down on those who serve this idol (Col. 3:5–6). When the rich oppress the poor, they are the violators of the down-trodden and so have become the violent (Isa. 3:14–15; Amos 2:7). But God is a jealous God who unalterably opposes such sin and inevitably reproves the unrepentant sinner. Greek Words, Phrases, and Constructions in 18:3 [Greek] the perfect active indicative is from the verb [Greek] (to drink). One variant reading is [Greek] from the verb [Greek] (to fall). The two verbs in the perfect differ in only one letter. The variant is rejected in recent editions of the Greek New Testament and by nearly all commentators. On the basis of the Old Testament sourceJer. 25:15 17[32:15–17 LXX]; 51:7, 39 [28:7, 39 LXX] and the context, the verb to drink is demanded.^[10] b. The Command to Flee 18:4–8 4. And I heard another voice from heaven saying, My people, come out of her, so that you may not participate in her sins, and that you may not receive her plagues. John does not specifically write that the speaker is another angel. Although a case can be made that God or Christ is the speaker because of the address My people, ^[11] the context of the announcement suggests that an angel spoke these words. The next verse, God has remembered her crimes, seems to indicate that an angel is God's messenger (v. 5). The divine message addressed to God's people is clear and to the point: Come out of her, so that you may not participate in her sins. This is familiar language that echoes the warnings uttered by both Isaiah and Jeremiah: " Leave Babylon, flee from the Babylonians! (Isa. 48:20) " Depart, depart, go out from there! Touch no unclean thing! (Isa. 52:11) " Come out of her, my people! Run for your lives! (Jer. 51:45; see 2 Cor. 6:17) The voice is not saying that God's people must live in isolation from the rest of mankind. If this were the case, they would not be able to influence the world with the gospel of salvation. Jesus prayed that his people be in the world but not of the world (John 17:14 18). At the time of the exile when Cyrus permitted the Jews to leave Babylon, God told his people not to take along anything that was unclean or that was pertinent to idol worship. He wanted the Jews leaving Babylon to be pure and holy. Similarly, Paul exhorted the Corinthian Christians who had come out of paganism to separate themselves from idol worship and dedicate their lives to Jesus Christ (2 Cor. 6:17). For the recipients of the Apocalypse, the exhortation meant not to leave the Roman world or Rome itself. Instead they were to break with the empire's idolatrous culture and life-style and to avoid compromise, as is evident from the seven letters John addressed to the churches in the province of Asia (chaps. 2 and 3).^[12] For Christians today the message is to separate themselves spiritually and morally from the secular world and not participate in its sins. While in this world, they must live in complete harmony with God's Word and the testimony of Christ as citizens of the kingdom of heaven. But if they fail to do so and adopt the ways of the world, they will also receive its plagues. These plagues are those in which God manifests his anger in the day of his wrath (16:19).^[13] 5. Because her sins have piled up to heaven and God has remembered her crimes. The ungodly keep on sinning defiantly against God. They are like the people who built the tower of Babel to reach heaven and challenge God (Gen. 11:3–4). Now their sins have been piled up one by one until they reach heaven. John writes that their sins press against heaven, that is, there is no room left for additional sins between heaven and earth. Sinners are challenging God to do something about these sins that have come in close contact with heaven (Jer. 51:9). These sins are in the face of God, so to speak, and they have become a stench in his nostrils.^[14] God is a gracious God, and because of the sacrificial death of his Son he not only forgives the repentant sinner but also remembers his or her sins no more (Heb. 8:12; 10:17). But sins committed by unrepentant sinners he recalls one by one. They have brought him to the end of his patience and compel him to Acts (Gen. 18:20). 6. Repay her as she has repaid and give her back double according to her works, mix for her double in the cup in which she has mixed. a. Repay her as she has repaid and give her back double according to her works. We ask a twofold question: who is speaking and who is addressed? The first part of the question is easy, for the angel has been the speaker thus far. To answer the second part, it appears that God is the addressee, because he alone is able to dispense justice and punish evildoers. This response fits the wording of the Old Testament context on which John relies. Announcing the day of disaster that comes upon the people of Judah, God says, I will repay them double for their wickedness and their sin (Jer. 16:18; see Isa. 40:2). Hence, the words seem to be addressed to God in the form of an entreaty, much the same as the souls under the altar ask God to judge the inhabitants of the earth and to avenge their blood (Rev. 6:10). But we still have to ask why in Greek the verbs repay and give back are written as plural imperatives. The broader context reveals that the plural is also used in verse 4, Come out of her! and in verse 7, Give such torment and grief to her! The plural in verse 4 is addressed to God's people, but interpreting the entreaty of verses 6 and 7 as addressed to God's people flies in the face of the divine admonition not to seek revenge: It is mine to avenge; I will repay (Deut. 32:35; see also Rom. 12:19; Heb. 10:30). Additional suggestions are that the plural imperatives address the angels who are sent out by God to execute his judgments or that they urge the people to turn against the prostitute Babylon and ruin her (17:16–17). Both of these suggestions, however, have to account for the sudden shift from one group of addressees to another without any indication of the change. Whatever solution is adopted, weaknesses remain. Yet consistency compels us to say that God instructs his people. At times God uses his people to execute punishment on evildoers. There are examples from both the Old and New Testaments. God revealed to Abraham that his descendants would in due time come back to the Promised Land, for the sin of the Amorites has not yet reached its full measure (Gen. 15:16). This sin reached its climax when the Israelites conquered the land of Canaan and then with God's help annihilated its inhabitants. Peter rebuked both Ananias and Sapphira, whereupon they collapsed and died (Acts 5:1 11). Paul reprimanded the Jewish sorcerer Bar-Jesus, alias Elymas, and struck him with blindness (Acts 13:6 12). And in Revelation the two witnesses strike their enemies with fire (11:3–6).^[15] John writes that Babylon will receive double according to her works, but the words give her back double go back to a Hebrew idiom that signifies to produce a duplicate. An idiom ought not to be translated literally; therefore the translation in English should be Give her the very equivalent according to her works, ^[16] that is, pay her back in kind. b. Mix for her double in the cup in which she has mixed. That is, the exact measure should be given to her as she gave to others. What she dispensed to others will be dispensed to her. The cup is filled with the wine of God's fury, which has been stated already (14:10; 16:19). God will never forget her sins; in his wrath he will apportion to her the punishment she deserves. 7. As much as she glorified and luxuriated herself, so give her torment and grief. For in her heart she says, I sit as a queen, and I am not a widow, and I will never see grief. Because of her glory and opulence, Babylon was called the pride of the whole earthJer. 51:41NRSV and the glory of the Babylonians pride (Isa. 13:19). For instance, the famous hanging gardens were known as one of the seven wonders of the ancient world. The city was the apex of luxury. The temple of Bel-Nebo contained a statue of the idol seated on a golden throne next to a golden altar, and on this altar, once a year, a thousand pounds of incense were burned. Yet this city, because it was filled with depravity and debauchery, was eventually brought low and destroyed. It experienced firsthand the torment and grief it had caused the nations, for the law of retribution was applied to it in full measure. The noun torment signifies the agony one senses after being stung by a scorpion (9:5) or being blistered by burning sulfur (14:10). The second experience culminates in eternal punishment that deprives people of rest both day and night (14:11). John takes his information from prophetic passages in the Old Testament, quoting almost verbatim from a passage on the fall of Babylon, You said, I will continue forever the eternal queen! &I am, and there is none besides me. I will never be a widow or suffer the loss of children (Isa. 47:7, 8; compare Ezek. 28:2; Zeph. 2:15). As Babylon speaks these words, the core of her being is filled with pride. Her words are exaggerated boasts in her self-sufficiency. She wants to occupy the throne of God and determine her own course of life. But she can never be like God and rule as queen of heaven, even though she aims to take God's place (2 Thess. 2:4). The soliloquy may intentionally be an allusion to the theme of the eternal permanence of Rome. ^[17] However, John resorts to using a picture of a woman who represents not only Babylon or Rome but any world city. This city signifies a world estranged from God and thus includes everyone who is inimical to God, his Word, and his church. 8. Therefore, in one day her plagues will come, death and grief and famine, and she will be burned with fire, because the mighty Lord God is judging her. The consequence of Babylon's pride is her downfall, here described in terms of death, grief, and famine for her citizens and burning fires for her buildings and structures. God will send this calamity upon her in one hour, which is not to be measured chronologically but rather interpreted metaphorically. One hour describes brevity, so that the plagues that strike her are devastatingly swift (vv. 10, 17, 19; see 17:12). John uses the Old Testament as his source. There he reads that God said to Babylon: Both [the loss of children and widowhood will overtake you in a moment, on a single day (Isa. 47:9; see Jer. 50:31). Her buildings and earthly possessions will be burned by fire, and the people will not even save themselves from the power of the flame (Isa. 47:14). Suddenly, the depopulated city lies in ruins, and Babylon is left as a lonely, forsaken figure. All this has taken place because of God's judgment against her. John describes the Lord God as mighty, which in this case is unique. A few times in the Apocalypse (5:2; 10:1; 18:21) angels have been called mighty, and so have political and military leaders (6:15; 19:18). John P. M. Sweet notes that this mighty city of Babylon (vv. 10, 18) is no match for the might of God. ^[18] When the hour of judgment has come, there is no escape from the wrath of God. As the writer of the Epistle to the Hebrews observes, It is a dreadful thing to fall into the hands of the living God (Heb. 10:31). c. The Fall of Babylon 18:9–20 This lengthy section contrasts the wailing of those who are doomed and the rejoicing of those who are redeemed. It can be divided into four parts: " the kings of the earth lament the doom of Babylon (vv. 9 10); " the merchants weep and mourn over the loss of sales and wealth (vv. 11 17a); " the sea captains and sailors bemoan the ruin of the great city (vv. 17b 19); " the saints and apostles in heaven respond by rejoicing over God's judgment (v. 20). John displays a cyclical approach in this chapter. In verse 3, he mentioned the kings of the earth who had committed adultery with the great prostitute and the merchants who became rich from her luxuries. And in verses 9 and 11 he mentions these kings and merchants again. Also, the second angel who addressed the saints (vv. 4 8) apparently continues his message in the next section (vv. 9 20). (1) The Dirge of Royalty 18:9–10 9. And the kings of the earth who committed adultery with her and lived in luxury will weep and lament over her, when they see the smoke of her fiery ordeal. The fall of Babylon is inevitable, and John expresses this by writing the verbs to weep and to lament in the future tense. But describing the actual ruin of the city, John writes the Greek past tense of the verb to come, your judgment has come (v. 10). The lament of the kings is an echo of the actions and lament the princes of Tyre perform and utter over their coastal city (Ezek. 26:16–17). These princes laid down their robes and ornaments and sat down on the ground trembling with fear at the sight of Tyre. John portrays the kings of the earth he mentioned earlier (v. 3). He is not alluding to the ten kings noted in the preceding chapter (17:16) but to those who, with the Babylon of earlier days and Rome in his time, pursued material riches and lived luxuriously.^[19] These kings weep and lament over her because they realize the tremendous financial losses that have occurred. The shedding of tears is accompanied in typical Eastern style by beating one's chest as a sign of mourning and an expression of grief.^[20] The kings observe the smoke as Babylon goes up in flames. The emphasis is not so much on Babylon being consumed by flames but on the fire itself, the suffering, and the painful consequences. In other words, this ordeal is an all-encompassing process in which the sufferer endures pain caused by burning flames. This perverted city, whether Babylon, Rome, Jerusalem, or any place inimical to Christ, suffers immensely when God takes from her everything she idolized. Also, these kings understand that they are directly affected by the suffering of this city. 10. Because of fear of her torment they stand far off and say, Woe, woe, the great city, Babylon the mighty city, because in one hour your judgment has come! The rulers of this world must stand far away from the heat of the burning city for fear that they too will be tormented. But when monetary systems collapse and riches vanish, poverty knocks even at the doors of those who give leadership. This is the picture: world economies in ruins, riots and robberies a plague, disease and death rampant, and leaders filled with fear. The end is at hand. The kings too face an angry God, whose judgment will come swiftly upon them. A twofold woe is uttered by these kings, and by the merchants and sailors in successive verses (vv. 16, 19; see the triple use in 8:13). The repetition of the word indicates emphasis. The mournful sound of the word woe denotes both grief and denunciation. And even though these rulers utter it, they know that the hour of judgment is coming for them, too. The kings, the merchants, and the seafarers all describe Babylon as the great city (vv. 10, 16, 19), but here the text is amplified by Babylon the mighty city. The two descriptive adjectives great and mighty pertain to her recent glory that now has faded and disappeared. And this change happened so swiftly, in one hour, that the merchants and sailors as well as the kings mention it (vv. 17, 19). Babylon's greatness and might suddenly end (compare v. 8).^[21] (2) The Lament of Merchants 18:11 17a 11. And the merchants of the earth weep and lament over her, because no one buys their cargo anymore. John has taken the information of merchants and their cargo from Ezekiel's lament over Tyre (Ezek. 27:1–36).^[22] The prophet expresses the same grief and lament over Tyre as the kings of the earth do over Babylon. The traders see that business has come to a complete halt. They notice a total disinterest in the merchandise that comes by ship from various places around the globe from the western shores of the Mediterranean Sea as far as Spain, from the eastern shores of that sea as far as Egypt, and from Asia and Africa. Their economic loss is indescribable, and this is their just reward. All along they have been depriving the followers of the Lamb of the right to buy and sell (Rev. 13:17). Now they themselves are denied that right, and they realize that without buyers their business is doomed. Customers are no longer buying because of the economic collapse that has made buying and selling impossible. 12. They are cargoes of gold, silver, precious stones and pearls, and fine linen and purple and silk and scarlet cloth, and all citrus-scented wood and every vessel made of ivory and every vessel of very precious wood and bronze and iron and marble, 13. and cinnamon and spice and incense and myrrh and frankincense, and wine and olive oil and fine wheat flour and wheat, cattle and sheep, and horses and carriages, and bodies and souls of people. Commerce in ancient times was far-flung, international, and varied. To illustrate, ships coming to Italy with cargo to be sold in Rome came from all the ports along the Mediterranean coastline. Although some ships suffered shipwreck (Acts 27:41), the volume of traffic on the sea was phenomenal. Therefore, owning a fleet of ships proved to be a profitable enterprise as long as the weather remained favorable. The list of products presented in verses 12 and 13 is considerable: some twenty-eight articles of merchandise are mentioned, ranging from luxury items to household staples, from dry goods to livestock. Even slaves (bodies and souls of human beings) are included. Many of the items listed here also occur in a similar account of some forty different products recorded in Ezekiel 27:12 22. But John differs from the prophet in two respects: he omits the origin of these items and he fails to follow the sequence of his list. Further, the prophet's roster dates from the sixth century b.c., but John would be familiar with commercial lists circulating in his own time and reflecting the riches of Rome and other cities. At the beginning of the register are luxury items characterizing the wealth of nations and individuals. The great prostitute, for example, was clothed in purple and scarlet cloth and was gilded with gold and precious stones and pearls (17:4). a. Gold, silver, precious stones and pearls. Gold was imported from Spain during the first century; when those mines were depleted, it came from western Romania.^[23] This metal adorned the homes of wealthy families in Rome and was used to make regal and religious objects. Silver also originated in Spain and was used to embellish couches, cups, and plates. Precious stones generally came from India and were cut and polished in Alexandria. They were placed in rings and expensive drinking vessels.^[24] Pearls were gathered from the bottom of the Red Sea, the Persian Gulf, and the Indian Ocean. b. Fine linen and purple and silk and scarlet cloth. This category includes expensive articles of clothing. Instead of clothing made of wool, rich people would wear linen that came from Alexandria, Scythopolis (Beth-Shean), and Laodicea. Purple was produced from a shellfish or from the root of a Eurasian plant called madder. It was expensive to produce and therefore considered extremely valuable. Lydia was a seller of purple from the city of Thyatira (Acts 16:14). Silk produced in China, although costly, was available in abundance. Josephus remarks that the victorious armed forces parading in front of Vespasian and Titus were dressed in garments made of silk.^[25] Scarlet cloth was likewise an expensive item. Scarlet produced from the berry of the kermes oak was used to dye the cloth. c. All citrus-scented wood and every vessel made of ivory, every vessel of very precious wood and bronze and iron and marble. Citrus-scented wood was so costly that it was only found in the form of tables in the homes of the most affluent citizens. Cicero bought such a table and reportedly paid 500,000 sesterces, an amount that was sufficient to purchase a large estate. The citron tree grew in North Africa and was much prized for its veining, which in the best specimens simulated the eyes of a peacock's tail, or the stripes of the tiger and spots of the panther. ^[26] Ivory derived from the tusks of elephants was used lavishly on countless articles ranging from household items to furniture. Precious wood included ebony, cedar, and cypress, because these varieties resisted decay and repelled insects. The wood was used to make furniture and panels for doors and walls. In ancient times, bronze as an alloy made of copper and tin was produced in many countries. It was highly prized, and according to one ancient writer it was regarded as even more valuable than silver or gold.^[27] Iron deposits in Greece, Spain, and (modern) Hungary supplied the Roman world with this metal to fashion tools and weapons. Marble came from Phrygia, Greece, and parts of Africa. It decorated the homes of wealthy citizens. d. Cinnamon and spice and incense and myrrh and frankincense. Here are four classes of spices that aided the rich in dispelling unpleasant odors. These spices were obtained from many countries; for instance, cinnamon was shipped in from east Africa, Arabia, and as far away as India. It was procured from the inner bark of young cinnamon tree branches. Spice as an aromatic substance also came from India. Incense was an element used for burning in cultic worship. Myrrh and frankincense were acquired from Somalia and south Arabia. All these spices were costly and considered worthy of being presented as gifts to royalty (Matt. 2:11). e. Wine and olive oil and fine wheat flour and wheat. These items were daily staples common in most households. Grapes were grown throughout the Middle East from Israel to Spain. In a.d. 92 a surplus of wine caused Emperor Domitian to issue an edict that no new vineyards be planted in Italy and that half of the vineyards in the Roman provinces be destroyed. Because of considerable opposition, this decree never took effect.^[28] Similarly, olive trees grew in abundance and supplied the people with oil for cooking and lamps. Fine wheat flour and wheat came from Egypt, which served as the breadbasket for Rome (Acts 27:6, 38).^[29] f. Cattle and sheep, and horses and carriages, and bodies and souls of people. This is the last category, made up of livestock, vehicles, and slaves. The word used here for cattle is a general word referring to various domesticated animals, especially donkeys used for riding and carrying burdens (Luke 10:34; Acts 23:24). Wealthy Romans possessed four-wheeled carriages. Last in the list of commodities is the item bodies and souls of people (slaves). It follows carriages to indicate the low value that was placed on slaves. The reference to humans as bodies comes from the Greek language in which slaves were regarded merely as bodies; while the use of souls comes from the Hebrew and stands for the lives [souls] of men (Ezek. 27:13NASB; see also the NASB marginal reading of 1 Chron. 5:21). The combination of bodies and souls results in one category, namely, human beings, who in this case are slaves.^[30] Some slaves were people captured in war or kidnapped at sea by pirates; some had sold themselves into slavery for economic reasons; and others were born into slavery or abandoned by their parents. When in a.d. 70 the Jews lost the war against Rome, seventy thousand of them became slaves.^[31] Because in the first century slavery very was an established legal institution, the early church could only begin to emancipate slaves within the Christian community itself (Philem. 15 16). 14. And the ripe fruit that you longed for has gone from you, and all the exquisite and elegant things have passed away from you, never to be found again. The speakers are not identified in this verse, but we assume that they are the merchants (vv. 11, 15) who are addressing Babylon the Great. However, there is a change from the third person plural their (v. 11) to the second person singular you (v. 14), but this abrupt break can be ascribed to John's authorial freedom.^[32] The sentence is descriptive of the harvest in the autumn when tree-ripened fruit is ready to be picked. The Greek literally reads, the ripe fruit, the desire of your soul. And yet this desired fruit has departed from the one who was ready to harvest it. The second part of the sentence states a parallel: A ripe fruit B has gone from you [Greek] exquisite and elegant things [Greek] have passed away from you And these riches can never, no never, be found again by anyone who longs for them. 15. These merchants who had become rich from her will stand far off because of the fear of her torment, weeping and lamenting, 16. saying, Woe, woe, the great city, she that is clothed in fine linen and purple and scarlet, and gilded with gold, precious stones and pearls, 17a. for in one hour such riches have been laid waste. The words stand far off occur three times in this chapter (vv. 10, 15, 17). These merchants are filled with fear, because they are fully aware that their doom is near and they will suffer the same torment. Presently they weep and lament, but nothing can alter their situation (see vv. 10, 11). They have lost their wealth that was their idol. Once again the merchants wail their twofold woe over the great city (v. 10) and describe her with the same terms John uses to portray the great prostitute (17:4). Except for the addition fine linen, the following two sentences are nearly identical: Revelation 17:4Revelation 18:16 clothed in purple and scarlet cloth clothed in fine linen and purple and scarlet, and was gilded with gold and and gilded with gold, precious stones and pearls precious stones and pearls This is another indication that the woman and the great city are the same (17:18), which means that the economic riches adorning the great city vanish. By contrast, the glory that adorns the bride of Christ and the city of God abides forever. Worldly riches disappear in one hour; that is, the plagues strike the woman and the great city abruptly and with devastating consequence (see vv. 10, 19; see 17:12). Greek Words, Phrases, and Constructions in 18:12–14 Verse 12 [Greek] very precious wood. This superlative adjective signifies most rare or very rare. Some copyists regarded the noun [Greek] to be incongruent in the list of bronze, iron, and marble; therefore, they replaced it with [Greek] (stone).^[33] Verse 14 [Greek] in Greek the alliteration is striking, which in English can be conveyed as exquisite and elegant or glitter and glamour (REB). (3) The Lament of Sea Captains 18:17b 19 17b. And every sea captain and every voyager, and sailors and as many as acquire their living from the seas will stand far off, 18. and they cried out as they looked at the smoke of her burning, and said, Who is like this great city? John continues to enumerate four classes of people in language that he borrows from (Ezekiel 27:27 29. First, a sea captain can be the shipowner or the helmsmanActs 27:11). Next, a literal translation of the Greek is and every one who sails to a place; it means every voyager. This phrase itself has given rise to additional translations. But if we take the term voyager to relate to a seafaring merchant or passenger, the text is clear. Third, the sailors are those who make up the crew of a ship, and last, there are the people who gain their living from the sea by fishing, diving for pearls, ferrying passengers, or building ships (Ps. 107:23).^[34] All these people look aghast at the collapse of Babylon's economic power and physical existence. They stand far off (vv. 10, 15). Notice that the verb stand is in the future tense, which is also true for the verbs to weep and to lament in verse 9. The tense refers to the predictability of what is going to happen: everyone generating trade via the sea or gaining products from it will stand and watch the end of Babylon. The seafarers continue to cry out as they are looking at the billowing smoke rising from the burning city, Who is like this great city? This cry is an echo of the question asked by travelers who observed the destruction of Jerusalem, Why has the Lord done such a thing to this great city? (Jer. 22:8; compare Ezek. 27:32). The question the seafarers pose is, Who would ever have thought that this could happen to Babylon? 19. And they cast dust on their heads and cried out and wailed saying, Woe, woe, the great city. In it all those who have ships on the sea have become rich because of her wealth. In one hour she has been laid waste. John has taken the cry uttered by the seafarers from the prophecy of Ezekiel. Here are the words, They will raise their voice and cry bitterly over you; they will sprinkle dust on their heads and roll in ashes.& As they wail and mourn over you, they will take up a lament concerning you: Who was ever silenced like Tyre, surrounded by the sea? &With your great wealth and your wares you enriched the kings of the earth.Ezek. 27:30, 32, 33b The Book of Revelation is saturated with allusions to the Old Testament, and those from Ezekiel appear even more frequently than the references from Daniel and Jeremiah.^[35] We cannot picture John exiled to the island of Patmos with a complete library of Old Testament scrolls in his possession. But he had a broad and thorough knowledge of the Scriptures, which he could quote from memory and allude to at will. We read that the merchants whose ships ply the sea have become rich because of Babylon's wealth. They have shared in her wanton luxuries, but now as the city has been laid waste in a moment of time their source of income has vanished. It is little wonder that they are distraught, weep, lament, and cry woe, woe. John applies to Babylon what Ezekiel directed against Tyre, but Babylon was not a seaport; neither was Rome, which had to rely on the port of Ostia. Alan F. Johnson aptly remarks, But in any case, it is not John's intent to describe any one city but the great harlot city, the archetype of the earth's evil cities. ^[36] Greek Words, Phrases, and Constructions in 18:17b A [Greek] every one who sails to a place. The noun place can signify port and thus refer to any harbor along the Mediterranean coast. The conjecture [Greek] for [Greek] is unnecessary, because resorting to a conjecture is valid only when the translator faces an impossible task, which is not true in this case. [Greek] the unusual construction of the passive with a direct object can be translated as those who work on the sea for their livelihood. ^[37] (4) Contrast 18:20 20. Rejoice over her, O heaven, and the saints and the apostles and the prophets, because God has given judgment for you against her. This verse is not part of the seafarers lament. Looking at the collapse of Babylon and their own lack of income, they certainly would not urge the saints in heaven to rejoice over this calamity.^[38] In verse 20 we hear the voice of the second angel, who began speaking to John in verse 4. This angel exhorted the people of God (vv. 4 5); then addressed God and his people (vv. 6 8); afterward he prophesied that kings, merchants, and seafarers would lament the doom of Babylon (vv. 9 19); and last he called on the saints, apostles, and prophets to rejoice. The call to those dwelling in heaven to rejoice was also issued earlier by a heavenly voice: Therefore, rejoice, O heavens, and they that dwell in them! (Jer. 51:48). Once again the redeemed are told to be glad in the victory over God's enemies. But who are these heavenly dwellers? They are the saints, the apostles, and the prophets. The saints are the holy ones, whom John mentions thirteen times in the Apocalypse.^[39] They are in heaven and now rejoice over God's righteous judgment pronounced on the wicked. The word apostles is a technical term that refers to the Twelve (21:14); for the sake of Christ the apostles had suffered persecution. The prophets are all those who revealed and proclaimed God's Word (Eph. 2:20; 3:5; 4:11). The last clause in this verse literally reads, because God has judged judgment of you from her. Note these grammatical points: First, we have the literary figure of using a verb and a cognate noun from the root judge, a common Hebraism. Next, the pronoun you (plural) can be either subjective (belonging to you) or objective (for you). And third, the phrase from her can also be translated as against her. If we incorporate these points and understand the term judgment to mean a verdict handed down by a judge (see 17:1), then a smooth reading is as follows: because God has pronounced on her the judgment she wished to impose on you. ^[40] In effect, this is the law of retaliation (Exod. 21:24; Lev. 24:20; Matt. 5:38). The wicked passed verdicts of punishment on God's people, but now God has passed the same verdict on them (Jer. 51:49). Verse 20 has been properly placed at the end of the angel's instructions, prophecies, and exhortations. It forms a triumphant conclusion to the dreary scene of Babylon's fall, which could not be concluded without a joyful response of the martyrs. God heard the plea uttered by the saints under the altar to avenge their blood and now passed judgment on their adversaries (6:9). Greek Words, Phrases, and Constructions in 18:20 [Greek] some manuscripts delete the first two words, so that the sentence reads the holy apostles (KJV). But because the words [Greek] appear three times in this verse, a scribe may accidentally have omitted them. Deletion is easier to explain than addition. d. A Symbol and a Song of Doom 18:21–24 Once more John portrays the fall of Babylon but now with the aid of a symbol, the large millstone. He concludes the description of her demise in a song that verbalizes her doom. Its doleful refrain occurs six times: never to be found (to be heard, to shine) again. The physical existence of Babylon will come to a permanent end. 21. And a mighty angel picked up a stone like a large millstone and cast it into the sea, saying, Likewise Babylon the great city will be violently cast down and never be found again. Throughout the last part of this chapter, John has relied on the prophecy of Jeremiah. Now once more he takes verses from this prophecy for his imagery of a symbolic stone. God says to the prophet, When you finish reading this scroll, tie a stone to it and throw it into the Euphrates. Then say, So will Babylon sink to rise no more because of the disaster I will bring upon her. And her people will fall (Jer. 51:63–64). The resemblance of the total picture is obvious, except that John embellishes the scene. Instead of a prophet, a mighty angel casts not a stone but a large millstone into the sea, not into a river. John symbolically portrayed the angel as mighty with respect to the tremendous task he received. Incidentally, two other angels are called mighty: the one who with a loud voice called for the opening of the scroll (5:2), and next the one who possessed the enormous power needed to execute God's purposes (10:1). This mighty angel portrays how Babylon is cast away suddenly, violently, and eternally. The large stone was like a millstone that animals pulled for grinding grain; it was extremely heavy (Mark 9:42). Yet the angel instantly lifted it up and violently whirled it through the air to the sea, where it disappeared permanently below the surface (Neh. 9:11). This is a picture of what happens to Babylon the great city. Suddenly it will experience being picked up and cast into the sea to be seen no more. Its demise is unbelievable because of the rapidity with which it happened. Babylon typifies a world filled with evil set against Christ and all that is holy. It is submerged in the depth of the sea, and no one is ever able to find it again (Ezek. 26:21). 22. And the sound of the harps and musicians and flutists and trumpeters will never be heard in you again. And every craftsman of every trade will never be found in you again, and the sound of the mill will never be heard in you again. 23a. And the light of the lamp will never shine on you again, and the sound of the bridegroom and the bride will never be heard in you again. Here is a picture of everyday life taken from the artistic, economic, and social realms. In Jeremiah 25:10God says, I will banish from them the sounds of joy and gladness, the voices of bride and bridegroom, the sound of millstones and the light of lamp. This is similar, except that the angel addresses Babylon with the singular pronoun you. What is life without the gift of music? Day by day we are surrounded by music played by a variety of musicians. John singles out those who play the harp, flute, and trumpet, for these were the players of musical instruments in ancient times. The word musicians undoubtedly means lyric-poets, that is, songwriters.^[41] In the city of Babylon the sound of music will forever be silenced. Industry in John's world consisted of people working with wood, leather, metal, bricks, stone, and glass. Others were spinning wool, weaving cloth, dyeing clothes, and sewing garments. Still others were scribes and translators. All these trades and professions will suddenly come to an end. The familiar sound of the millstone grinding grain will cease, which means that the baking of bread will stop and the daily staple of life become unavailable. The oil supply dries up, lamps no longer burn, and life is cast into darkness. Without the benefit of light, all the riches, all the jewelry, and all the fine garments are useless. The rich live in darkness because the light of a candle or lamp will forever be removed from the citizens of Babylon. Last, the joyful voices of a bride and bridegroom about to be married will forever be silent. No more weddings, festivities, and family gatherings will take place. The prophet Jeremiah repeatedly speaks of a cessation of weddings in the towns of Judah and the streets of Jerusalem (7:34; 16:9; 25:10). But then in Jeremiah 33:11he predicts a renewal of the sounds of joy and gladness at the time of weddings. By contrast, Babylon will forever be void of nuptial cheer, delight, and fulfillment. 23b. Because your merchants were the great ones of the earth, because with your sorcery you deceived all the nations. Now a twofold reason is given for the utter desolation of Babylon: the first reason is explained by the next. First, the merchants have become the rulers of the earth as the most powerful men (compare 6:15), and in their capacity they no longer needed God. They worshiped money as their idol, purposely ignoring and provocatively rejecting God's laws. John had in mind the prophecies of both Isaiah and Ezekiel, who asked the merchants of Tyre, Who planned this against Tyre, the bestower of crowns, whose merchants are princes, whose traders are renowned in the earth? (Isa. 23:8), and, By your great skill in trading you have increased your wealth.& Will you then say, I am a god? (Ezek. 28:5, 9). These remarks also fit Babylon, which worshiped wealth instead of the God who gave wealth. Second, Babylon deceived the nations with sorcery. The expression sorcery relates to the practice of magic (9:21). While it allows a person to control the gods, it is at the same time a gift and revelation of the gods to men. ^[42] This sin is an utter abomination to God (Deut. 18:10–12). All those Israelites who practiced sorcery or witchcraft were to be put to death, according to the Law of Moses (Exod. 22:18; Lev. 20:6, 27). Paul calls idolatry and witchcraft works of the flesh and not of the Spirit (Gal. 5:20). And John states that those who practice magic arts will be consigned to the lake of fire and burning sulfur (21:8; 22:15). Sorcery and witchcraft are closely linked to prostitution and fornication (Nah. 3:4), and the sin of substituting oneself for God is joined to sorcery (Isa. 47:9–10).^[43] John paints a picture in which idolatry and immorality go together with violence and vice. With them Babylon fills all the nations of the world. 24. And in her the blood of the prophets and the saints is found and of all who were slain on the earth. Babylon, the world city, is no longer addressed with the singular pronoun you but is now referred to in the third person singular. Here then is the conclusion of the angel's message of doom with its repetitive note never to be found again (vv. 21 22). The verb to find in that message is directly related to the same verb in this verse. Because of the violence against God's people, the blood of his prophets was found in her and likewise the blood of all the saints who died for the sake of the Word of God and the testimony of the Lord (6:9–10; 16:6; 17:6; 19:2). At the time of the exile, Babylon killed innumerable Jewish people, whose blood God would avenge on her (Jer. 51:49; Ezek. 24:7). And John knew that when the Romans conquered Jerusalem in a.d. 70, in excess of one million Jews were killed.^[44] The countless Christians who have been killed throughout the centuries are also included, of whom Antipas of Pergamum is a single representative (2:13). Are only martyrs featured in this verse, and are Christians who have not been killed for the cause of Christ excluded? If this were true, then John, who presumably died a natural death in a.d. 98, is not included. We know that Stephen and the apostles James, Peter, and Paul were stoned, crucified, or beheaded, but other leaders have been spared a violent death. Every believer who faithfully follows Christ will experience suffering for his sake; and, says Jesus, Whoever loses his life for me will find itMatt. 16:25b . Greek Words, Phrases, and Constructions in 18:21–24 Verse 21 [Greek] the number has lost its significance in this context and is equivalent to the indefinite article, hence an angel (see 8:13; 9:13). Verse 24 [Greek] the Majority Text and the TR have the plural [Greek]. Not only textual witnesses but also the internal evidence of John's usage of the word blood in the singular throughout Revelation supports this reading. 1 Consult W. H. Shea, Chiasm in Theme and by Form in Revelation 18, AUSS 20 (1982): 249–56; see also the outline of Kenneth A. Strand, Two Aspects of Babylon's Judgment Portrayed in Revelation 18, AUSS 20 (1982): 53–60. 2 David E. Aune, Revelation 17 22, WBC 52C (Nashville: Nelson, 1998), p. 976. Aune combines the two hymns of lament and thus has three parts. 3 Rev. 1:19; 4:1(twice); 7:9; 9:12; 15:5; 18:1; 19:1; 20:3. 4 For example, M. Robert Mulholland Jr., Revelation: Holy Living in an Unholy World (Grand Rapids: Zondervan, Frances Asbury Press, 1990), p. 284; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 892. NRSV New Revised Standard Version 5 Martin Kiddle, The Revelation of St. John (reprint, London: Hodder and Stoughton, 1943), p. 361. 6 The meaning of the word Babylon in chapter 17 should not be differentiated from that in chapter 18. See C. H. Dyer, The Identity of Babylon in Revelation 17 18, BibSac 144 (1987): 305–16, 433 49. 7 Bauer, p. 169; Otto Bücher, EDNT, 1:274. 8 See S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 359. 9 Aune (Revelation 17 22, pp. 963, 987) translates the text as have collapsed instead of have drunk. For a discussion of the Greek text, see the section titled Greek Words, Phrases, and Constructions in 8:3. LXX Septuagint 10 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 683. See the argument of Aune (Revelation 17 22, pp. 965–66). 11 Isbon T. Beckwith, The Apocalypse of John (1919; reprint, Grand Rapids: Baker, 1979), p. 714. 12 Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), pp. 302–3. 13 Compare Adela Yarbro Collins, Revelation 18, in L Apocalypse johannnique et l Apocalyptique dans le Nouveau Testament, ed. Jan Lambrecht, BETL 53 (Leuven: Leuven University Press, 1980), pp. 189–92. 14 Homer Hailey, Revelation: An Introduction and Commentary (Grand Rapids: Baker, 1979), p. 361. 15 Aune (Revelation 17 22, p. 994) writes that the practice of nonretaliation was in all probability not uniformly espoused in early Christianity. This is questionable, however, for both Old and New Testaments clearly teach it, except where God intervenes and metes out punishment. 16 Beale, Revelation, p. 901 (his emphasis). William Hendriksen (More Than Conquerors: An Interpretation of the Book of Revelation [reprint, Grand Rapids: Baker, 1982], p. 174) says that Babylon will receive the exact amount of punishment which she has earned. See Greijdanus, Openbaring, p. 363; Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 191. 17 Aune, Revelation 17 22, p. 996. See Beckwith, Apocalypse, pp. 714–15; Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 329; L. van Hartingsveld, Revelation (Grand Rapids: Eerdmans, 1985), p. 75. 18 John P. M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 269. 19 For an overview of the riches and wantonness of Rome during the first century of our era, see William Barclay, The Revelation of John, 2d ed. (Philadelphia: Westminster, 1960), 2:200–204. 20 Gustav Stählin, TDNT, 3:851 n. 128. 21 For the term one hour, Beale refers in his commentary to Dan. 4:19(Old Greek and Theod.), where this expression occurs in relation to the judgment on Nebuchadnezzar (p. 908). 22 Consult Steve Moyise, The Old Testament in the Book of Revelation, JSNTSup 115 (Sheffield: Sheffield Academic Press, 1995), p. 73; Ferrell Jenkins, The Old Testament in the Book of Revelation (Grand Rapids: Baker, 1972), pp. 54–60. 23 Strabo 3.2.10; Tacitus Annals 3.53; 6.19. 24 Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 353; Aune, Revelation 17 22, p. 998; Reuben G. Bullard, Precious Stones, ISBE, 4:623–30. 25 Josephus War 7.5.4 [Greek]. 26 Martial 14.85; Dio Cassius 61.10.3; Pliny Natural History 13.96. See Henry Barclay Swete, Commentary on Revelation (1911; reprint, Grand Rapids: Kregel, 1977), p. 233; Aune, Revelation 17 22, p. 1000. 27 Pliny Natural History 34.1. 28 Suetonius Domitian 7. 29 Adela Yarbro Collins (Crisis and Catharsis: The Power of the Apocalypse [Philadelphia: Westminster, 1984], pp. 95–97) mentions that in the last years of Vespasian's reign a bread riot broke out in Rome because the price of grain had increased. Consult Bauckham, Climax of Prophecy, pp. 362–63. NASB New American Standard Bible 30 Robert H. Gundry, SMma in Biblical Theology, SNTSMS 29 (Cambridge: Cambridge University Press, 1976), pp. 26–28. 31 Josephus War 6.9.3 [Greek]. Bauckham, Climax of Prophecy, pp. 365–66. Mounce estimates that there were sixty million slaves in the Roman empire (Revelation, p. 334). See also Scott S. Bartchy, Slavery, ISBE, 4:543–46. 32 There is no need to place v. 14 after v. 21. Contra R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 2:105, 351, 433. 33 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 684. REB Revised English Bible 34 Robert L. Thomas, Revelation 8 22: An Exegetical Commentary (Chicago: Moody, 1995), p. 339. 35 Moyise, Old Testament, p. 16. 36 Alan F. Johnson, Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:568. 37 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 454. 38 Consult Bauckham, Climax of Prophecy, p. 341; G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 268. Some scholars think that John is the speaker, but to have a change in speakers is unnecessary. See Jürgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 207; Charles (Revelation, 2:111) restores v. 20 to its rightful place near the end of v. 23 and ascribes it to John. And Aune (Revelation 17 22, p. 1007) calls this verse, together with v. 24, a subsequent addition to the text. 39 Rev. 5:8; 8:3, 4; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:20, 24; 19:8; 20:9. 40 Bauer, p. 451; REB, NCV, NIV, NJB. KJV King James Version (Authorized Version) 41 Aune (Revelation 17 22, p. 1008) translates the word mousikMn as singers. NJB and REB have minstrels, NLT songs, and NCV other instruments. 42 Colin Brown, Magic, NIDNTT, 2:556. 43 Beale, Revelation, p. 922. 44 Josephus War 6.9.3 [Greek]. TR The Textus Receptus: The Greek New Testament according to the Majority Text 19. The Lamb's Wedding and the Final Battle against the Antichrist (19:1–21) Outline (continued) 3. Songs of Praise, Wedding, and Worship (19:1–10) a. Three Hymns and a Command (19:1–5) b. The Wedding (19:6–9) c. Worship (19:10) C. The Decisive Battle (19:11–21) 1. The Rider and His Armies (19:11–16) 2. The Final Battle against the Antichrist (19:17–21) 3. Songs of Praise, Wedding, and Worship 19:1–10 19 1 After these things I heard as it were a loud voice of a vast multitude in heaven saying, Hallelujah! Salvation and praise and power belong to our God, 2 because true and just are his judgments. Because he judged the great prostitute, who ruined the earth with her fornication, and he avenged the blood of his servants shed by her. 3 And again they said, Hallelujah! Her smoke goes up forever and ever. 4 And the twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they said, Amen. Hallelujah! 5 And a voice came from the throne saying, Praise our God all you his servants, even you who fear him, both small and great. 6 And I heard as it were the voice of a great multitude and as it were the sound of many waters and as it were the sound of mighty peals of thunder, saying, Hallelujah, because our Lord God Almighty rules. 7 Let us rejoice and be glad and give him glory, for the wedding of the Lamb has come and his wife has prepared herself. 8 And fine linen that is bright and clean was given to her to clothe herself for fine linen represents the righteous deeds of the saints. 9 And he said to me, Write. Blessed are those who have been invited to the wedding banquet of the Lamb. And he said to me, These are the true words of God. 10 Then I fell at his feet to worship him. And he said to me, Don t do it. I am a fellow servant with you and your brothers [and sisters] who hold the testimony of Jesus. Worship God. For the testimony of Jesus is the spirit of prophecy. 11 And I saw heaven opened, and look, a white horse and he that sat on it was called Faithful and True. And he judges with justice and makes war. 12 And his eyes are as a flame of fire, and on his head are many crowns. He has a name written that no one knows except he himself. 13 And he was clothed in a robe dipped in blood, and his name was called the Word of God. 14 And the armies of heaven followed him on white horses; they were arrayed in fine linen, white and clean. 15 And out of his mouth proceeds a sharp sword with which to strike the nations. And he will rule them with an iron rod, and he treads the winepress of the fury of the wrath of God Almighty. 16 And on his robe and on his thigh he has the name written, king of kings and lord of lords. 17 And I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds that fly in mid-heaven, Come, gather together for the great banquet of God, 18 so that you may eat the flesh of kings and the flesh of generals, and the flesh of mighty men and the flesh of horses and their riders and the flesh of free persons and slaves, of small and great. 19 And I saw the beast and the kings of the earth and their armies gathered to make war against the one seated on the horse and against his army. 20 And the beast was caught and with him the false prophet who on his authority had performed signs by which he deceived those who received the mark of the beast and worshiped his image. These two were thrown alive into the lake of fire that burns with sulfur. 21 And the rest were killed with the sword that proceeded from the mouth of the rider on the horse, and the birds gorged themselves on their flesh. Notice first that this segment belongs to the preceding two chapters (17 and 18) that describe the great prostitute and the fall of Babylon. But whereas these chapters record the demise of Babylon the Great with songs of doom and destruction, the first ten verses of chapter 19 stand in direct contrast to them. This segment contains the hallelujah choruses of the innumerable saints, the twenty-four elders, and the four living creatures. Incidentally, the Hebrew word hallelujah (praise the Lord) appears nowhere in the New Testament but only here in the Apocalypse (19:1, 3, 4, 6). Next, in the first part of chapter 19 John portrays a scene in heaven where the heavenly host sings hymns of jubilation. In these hymns they observe that God judges people on the basis of truth and justice; he avenges the blood of the saints; he consigns to hell the anti-Christian forces and their smoke rises forever. And the inner circle of elders and creatures surrounding God's throne utter their consent with their Amen, Hallelujah! One of them even commands everyone to praise God. The last hymn is most significant, for it relates the wedding of the Lamb and his bride, namely the saints, dressed in fine linen. Now notice the contrast. The great prostitute, who has no husband and is dressed in flashy glitter, faces irreparable loss; she is left naked and is burned (17:16). The bride of the Lamb celebrates her marriage to her husband wearing fine linen that is bright and clean (19:7–8). The church, personified as the bride, will never again have to listen to the duplicity and deceit coming from the prostitute. The scene shifts from heaven to earth, where an angel instructs John to record the beatitude of the wedding invitation, Blessed are those who have been invited to the wedding banquet of the Lamb. Preventing John from bowing before him, the angel tells John to worship God instead. Indeed, the duty of every saint is to worship God, summarized succinctly in the question and answer of a seventeenth-century catechism, What is the chief end of man? Man's chief end is to glorify God, and to enjoy Him for ever. ^[1] a. Three Hymns and a Command 19:1–5 1. After these things I heard as it were a loud voice of a vast multitude in heaven saying, Hallelujah! Salvation and praise and power belong to our God. The phrase after these things occurs nine times in the Apocalypse and usually denotes a shift in focus from one scene to another.^[2] That is, from looking at the destruction of Babylon the Great, John now concentrates on what is happening in heaven. The break between heaven and earth is never greater than when the measure of human lawlessness is full and reaches to heaven (18:5). When God's plagues strike, nothing is left on earth except distress and devastation, but in heaven a countless multitude raises the hallelujah chorus. After seeing Babylon's demise on earth, John now hears what appears to be a loud voice coming from a vast multitude of angels and saints in heaven. Incidentally, while recording Revelation John mentions both seeing and hearing; he readily switches from the one to the other (e.g., 1:10, 12; 5:6, 11; 14:1, 2). The vast multitude (see 19:6 and 7:9) in heaven represents the voice of the redeemed and the angels surrounding God's throne (Heb. 12:22–24). Both angels and saints form one immense chorus, perceived by John as a loud voice singing Hallelujah! This transliterated Hebrew word made up of hallelu (praise) and yah (an abbreviated form of Yahweh) has become a universally accepted term. In the same way, words like amen, abba, and maranatha appear in numerous languages around the globe. From Hellenistic Jews in their synagogues, early Christians adopted the expression hallelujah as a liturgical exclamation of joy. The word appears only in the Psalms (twenty-four times) and in the nineteenth chapter of Revelation (four times).^[3] This shout of spiritual jubilation occurs at the beginning and end of individual psalms (e.g., Ps. 104, 106, 113, 117). Psalms 113 118 are known as the Hallel.^[4] Also the last five Psalms in the Psalter begin and end with the word Hallelujah (Ps. 146 150). As the Heb[rew] Psalter closes with God's chosen people singing Hallelujah, the N[ew] T[estament] closes with God's redeemed in heaven singing Hallelujah. ^[5] This is even more striking when we consider that Revelation 19features the last series of hymns in this book. The heavenly host continues its praise with the words, Salvation and praise and power belong to our God. John lists three attributes of God, the first of which is salvation. God planned salvation and chose us in Christ before the creation of the world (Eph. 1:4–5, 11). When the human race plunged into sin, God stood ready to redeem his people. God saves body and soul of all those whom the Lamb redeems throughout the world anywhere and anytime. He receives all the praise and glory for the redemptive work the Lamb has accomplished (7:10). The salvation that God initiated and Jesus fulfilled results in God's displaying both his glory and power (compare 5:12; 7:12). In the decisive battle against Satan, the victory belongs to God, whose glory is matchless and whose power is infinite. These three attributes of salvation, glory, and power demand songs of praise from all God's creatures, especially saints and angels. 2. Because true and just are his judgments. Because he judged the great prostitute, who ruined the earth with her fornication, and he avenged the blood of his servants shed by her. Here is the first reason for ascribing salvation, glory, and power to God. John writes that his judgments are true and just. The words true and just are his judgments are a repetition of 16:7 and are found with variation in 15:3.^[6] The second reason is a further elaboration of the preceding clause that relates God's judgment on the great prostitute, who is also known as Babylon the Great. In the two previous chapters, John portrays her as the one who corrupted the people's morals to the point of destroying them (17:1–5; 18:3, 7 9). This destruction, then, is to be taken in a moral and religious sense with respect to seducing the human race (Jer. 51:25).^[7] The great prostitute who destroyed God's good creation would have to be brought to justice and stand trial before the Judge of all the earth. And his divine judgment avenges the blood of the martyrs under the altar (6:10); in fact, the prostitute has been responsible for the shedding of their blood. The last clause in this sentence literally reads, he has avenged the blood of his servants from her hand. Most versions translate the crucial part of the verse as he avenged on her the blood of his servants (Deut. 32:43). However, I have translated the clause as he avenged the blood of his servants shed by her (compare NKJV, NJB). The words from her hand idiomatically express agency, and they parallel Elisha's words to Jehu to avenge the blood of the prophets who were killed at the hand of Jezebel2 Kings 9:7KJV . In other words, Jezebel was the cause of bloodshed.^[8] Similarly, the great prostitute instigated the destruction of God's people and shed their blood. The psalmist suggests the same wording, the revenging of the blood of thy servants which is shedPs. 79:10KJV . 3. And again they said, Hallelujah! Her smoke goes up forever and ever. Once more the innumerable multitude of angels and saints shouts the word Hallelujah at the beginning of the next hymn, praising God that the smoke of Babylon rises without ceasing. John had already used this wording in an earlier context, where he borrowed the picture from the curse that God pronounced on Edom. There pitch and sulfur burn unquenched night and day and its smoke rises ceaselessly (Isa. 34:9–10). In Revelation John applies God's curse to Babylon, the representative of all the nations that have opposed God. The words forever and ever convey not only absolute destruction but also a picture of hell with its eternal flame. This is the imagery of Sodom and Gomorrah in which God forever destroys his enemies and by implication grants eternal peace and rest to all his people.^[9] 4. And the twenty-four elders and the four living creatures fell down and worshiped God who was seated on the throne. And they said, Amen. Hallelujah! This is the last time in the Apocalypse that the term twenty-four elders appears.^[10] They are the representatives of God's redeemed people translated to glory. They are elders seated on thrones who are given the privilege of ruling. They surround God's throne and are closer to it than angels. Of all God's creatures in heaven they are the ones who excel in glory and honor.^[11] The four living creatures that were first introduced in 4:6 surround the throne of God and encircle it at four equidistant points. They are the cherubim, that is, angels who have been given the task to protect, guard, and do God's bidding (Gen. 3:24; Exod. 25:20; Rev. 15:7). They support the elders in uttering praises and the Amen (5:9–10, 14). Thus with the elders they respond to the first hymn of the vast multitude by voicing their Amen. Hallelujah! These two words are taken from the conclusion of the Psalter's fourth book (Ps. 106:48; compare Ps. 41:13; 72:18–19; 89:52).^[12] The living beings and the elders, representing both creation and the redeemed, fall down before God seated on his throne. They worship him with words of affirmation and praise. They confirm that justice has been served with respect to Babylon the Great. Together with the redeemed they glorify God and sing praises of thanksgiving. They worship God by honoring him for the work of creation and redemption, for his glory and power. 5. And a voice came from the throne saying, Praise our God all you his servants, even you who fear him, both small and great. Instead of a hymn, John writes a command that comes directly from the throne of God. The voice is probably not that of Jesus, because of the words our God. Granted, in his letter to the church in Philadelphia, Jesus utters the words my God four times (3:12), and he informs his disciples that he is going to ascend to my God and your God (John 20:17). Nonetheless, to put the words our God on the lips of Jesus appears to lack authenticity. It is better to maintain that they come from the lips of a creature, possibly one of the elders, one of the cherubim, or another angelic being. In short, the unidentified voice remains anonymous. The command addressed to all God's servants is to praise him (Ps. 150:1). In a sense, every believer is a servant of God, so that the mandate is directed to all God's people on earth (e.g., see 7:3). The saints around the throne praise him continually day and night (7:15), but the saints on earth need exhortation. The admonition for every believer is to serve God and to fear him. This means, however, that there are not two categories of people: those who serve and those who fear him. For this reason, I have provided the translation even you who fear him. The italicized word conveys the sense that his servants indeed fear God. No one is excluded from serving him and no one is exempt from fearing him. Those who fear him pay respect to him and their fellow human beings; they are sensitive to God's Word and his testimony. Fearing God means showing him reverence and rendering him praise (Eccles. 12:13). As part of his phraseology in Revelation, John writes two commands: fear God and give him glory (see 14:7; 15:4; 16:9; 19:5, 7). Indeed he teaches that regardless of one's age, gender, and status, one is required to fear, praise, and worship God.^[13] Both the small and the great have equal status in his presence, and because they fear him God rewards them with his blessing (Ps. 115:13). Greek Words, Phrases, and Constructions in 19:1–5 Verse 1 [Greek] this is the present masculine genitive plural participle, but the two preceding nouns are both in the singular voice is feminine and multitude is masculine. The plural participle is used because of the sense conveyed by the vast multitude. Verse 2 [Greek] the phrase reflects Hebrew idiom and literally means by means of her hand. The word hand is superfluous, so that the phrase signifies agency, by her, with the verb shed added to complete the clause. Verse 5 [Greek] the verb normally takes the accusative, not the dative. But the dative reflects the influence of the Hebrew language, influence that is common in the LXX. [Greek] the presence of the conjunction is awkward if it is translated and, for then there are two different groups that praise God. The translation even averts this problem; some translations omit the conjunction.^[14] b. The Wedding 19:6–9 I make two preliminary observations. First, verses 6 8 feature the last hymn in both this chapter and the New Testament. The hymn is the so-called wedding song to celebrate the coming together of bride and bridegroom for the nuptial ceremony and the supper to which invited guests may come. Next, the sounds that introduce this wedding song John compares with three disparate groups: a vast multitude, many waters, and peals of thunder. He uses images of human life on earth that describe a scene in heaven. 6. And I heard as it were the voice of a great multitude and as it were the sound of many waters and as it were the sound of mighty peals of thunder, saying, Hallelujah, because our Lord God Almighty rules. John listened to a hymn that sounded as if it were sung by a vast multitude. He does not identify this throng, but because the wording is the same as in verse 1, it appears that the multitude has the same identity.^[15] They sing both the opening and the concluding hymns in this chapter; in both they sing the same notes of praise and adulation. Here are inconspicuous echoes of the hymns the multitudes sang in both chapters 5 and 7. The voice that John hears he compares with sounds taken from nature: the sounds of many waters and of mighty peals of thunder. John describes the voice of Jesus appearance on the isle of Patmos as a rushing sound coming from many waters (Ezek. 1:24; 43:2). And the phrase mighty peals of thunder conveys the idea of loudness that can be heard everywhere (Rev. 6:1; 14:2). These two phrases indeed point to God's power, majesty, and glory. And the mighty voice of the countless multitude attests to expressions of joy and thankfulness for the privilege of being the bride of Christ. This voice, conveying the sound of a multitude of people talking at the same time, rises from the pleasing tones of bubbling water and then swells to the crashing crescendo of thunderclaps. These sounds are like people who begin singing softly but then culminate their hymn in resounding overtones. The first word of the song is Hallelujah, which has now occurred four times in these hymns. It is followed by a clause that gives the reason for this note of jubilation, because our Lord God Almighty rules. The verb in this clause can be interpreted to read that the Lord has begun to rule. The Lord God, as the descriptive label Almighty indicates, has always been the ruler over his great creation. But now the kingdom of the Antichrist has come to its anticipated end, and the Lord God is the supreme ruler in the vast universe he has created. In Revelation, the term the Lord God Almighty appears seven times and characterizes God's sovereignty.^[16] While on earth Domitian was honored as dominus et deus (Lord and God), the heavenly chorus sings in triumph that God occupies the true seat of power in the world (Ps. 93:1; 97:1; 99:1; 1Chron. 16:31; Zech. 14:9). Last, the possessive personal pronoun our in our Lord God Almighty rules makes the chorus inclusive: the saints in heaven and on earth are one. 7. Let us rejoice and be glad and give him glory, for the wedding of the Lamb has come and his wife has prepared herself. 8. And fine linen that is bright and clean was given to her to clothe herself for fine linen represents the righteous deeds of the saints. a. Festivity. The exhortation to rejoice, be glad, and give glory to God is directed to all his people who receive the invitation to the wedding of the Lamb. The question now is whether God's people are portrayed as the bride and as the wedding guests at the same time. But in John's framework of symbolism pictures overlap, so that we have to conclude: the guests and the Bride are one and the same. ^[17] That is, John's images flow into each other and ought not to be interpreted separately. The symbolic portrayal of the Lamb's wedding is not to be understood literally, for that results in absurdity. John borrows his phraseology from the Psalter: This is the day the Lord has made; let us rejoice and be glad in it and Ascribe to the Lord glory due his namePs. 118:24and 96:8a respectively . God not only destroys the kingdom of the Antichrist, but he also grants salvation to his people and gives them the honor of being wedded to his Son. His people rejoice because God has removed their enemy, and they express their thanks by rendering him praise and glory. b. Betrothal and Wedding. Engagements and weddings differ from culture to culture and from age to age. The picture that John shows the reader is that of a Hebrew betrothal, which after a given period is followed by the wedding ceremony. The betrothal rite binds bride and bridegroom in a relationship of being promised to one another a relationship sealed in the presence of witnesses. Paul writes that he promised the Corinthian church as a pure virgin to her husband Christ (2 Cor. 11:2). The New Testament features Christ as the bridegroom and the church as his bride.^[18] Also the Old Testament mentions a similar relation between God and his people (Isa. 54:5, 6; 62:5; Jer. 3:20; Hos. 2:19). In a Hebrew setting, there was a waiting period between betrothal and wedding while the bride and bridegroom lived separately (Deut. 22:23–24; Matt. 1:18–19). During this period the two families involved arranged the terms of the dowry. When this sum was paid, the actual wedding followed. On that day, the bridegroom in procession accompanied by friends brought the bride from her parental home to his own home. There the wedding feast was held to celebrate the wedding. William Hendriksen presents a brief sketch of this nuptial sequence as he applies it to Christ and the church.^[19] In Christ the bride was chosen from eternity. Throughout the entire Old Testament dispensation the wedding was announced. Next, the Son of God assumed our flesh and blood: the betrothal took place. The price the dowry was paid on Calvary. And now, after an interval which in the eyes of God is but a little while, due Bridegroom returns and It has come, the wedding of the Lamb. The Church on earth yearns for this moment, so does the Church in heaven. I am fully cognizant of John's brevity and the risk of placing something in the text that is not there. Yet I can confidently suggest that the wedding picture John portrays must be seen against the Jewish cultural background of his day. c. Preparation. John next writes, And his wife has prepared herself. How does she ready herself for the wedding? John answers by saying that she is given fine linen to wear that is bright and clean. The bride can prepare herself only when God provides the wedding gown for her, because this garment is beautiful and pure. Her own clothes are but filthy rags, but Christ cleanses and presents her to himself without stain or wrinkle or any other blemish (Eph. 5:26, 27; see Isa. 61:10). Nevertheless, what are the obligations of the bride of the Lamb while she is still on earth? These obligations are to be faithful to the bridegroom, to show him her love and devotion, and to wait expectantly for his coming. But the clothing provided for her must be seen as an unconditional gift of God.^[20] This fine garment she receives is nothing but an act of grace granted her by God. There is more. The saints who washed their robes in the blood of the Lamb to make them white are now collectively called the bride.^[21] And the fine linen bright and clean is the same garment the armies of heaven wear as they follow Christ in the war against the anti-Christian forces (v. 14). The Apocalypse graphically delineates the contrast between the great prostitute, who is dressed in gaudy apparel (17:4), and the bride of the Lamb, who is given fine linen that is bright and clean. The prostitute is brought to ruin; by contrast the bride is brought to Christ to be his wife. The woman clothed with the sun and the moon under her feet who, as a symbol of the church, bore the Son (12:1–2, 5) is now the bride of the Lamb redeemed by the Son. Last, the guests who came to the wedding banquet in the parable were given wedding clothes, a symbol of purity and holiness. But one of these guests refused to wear them and consequently was thrown outside (Matt. 22:11–13). Hence, John explains the phrase fine linen bright and clean as fine linen represents the righteous deeds of the saints. What are these righteous deeds that the saints are able to perform? Paul sheds light on this question when he writes, We are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do (Eph. 2:10). These righteous deeds, therefore, are made possible through God's grace at work in the hearts of the saints. Set free from bondage to Satan, the redeemed dedicate their lives to serve God. They feed the hungry, give the thirsty something to drink, supply hospitality to strangers, clothe the needy, and visit the sick and those in prison (Matt. 25:37–39). Christ blesses those deeds by perfecting them through his perfect righteousness.^[22] 9. And he said to me, Write. Blessed are those who have been invited to the wedding banquet of the Lamb. And he said to me, These are the true words of God. The speaker again is not identified (v. 5), but the context reveals that he is an angel (v. 10). Whether he is the one who earlier had come to instruct John (17:1) or another angel who announced the demise of Babylon (18:1) is difficult to determine. Certainly, the speaker is not Jesus, even though the Lord had told John earlier to write (1:11, 19). The numerous commands to write in the Apocalypse are uttered by Jesus, an angel, or an unidentified voice. The speaker now directs John to write the fourth of the seven beatitudes, Blessed are those who have been invited to the wedding banquet of the Lamb. Who are those invited to the banquet? They are all those who have responded, have received the gift of salvation, and have been clothed in white garments to be seated at the table of the Lamb. These individuals are the saints in heaven. The writer of 4 Ezra (=2 Esdras) 2:38–41 depicts a heavenly setting of the entire company who may sit at the banquet, who are arrayed in shining robes of white, who fulfilled the law of the Lord, and whose number is complete. The words have been invited reveal that the initial invitation was issued in the past, that the guests responded favorably, and that they now have the privilege of being seated at the banquet. While others who received the invitation refused to accept it (Matt. 22:3), those who responded are called blessed. The speaker continues by emphatically noting, These are the true words of God. God has extended his invitation to the guests, and his words are true without fail. All that God has revealed in his Word is infallible, and all the words that the angel at God's command has communicated are true. Commentators differ on the application of the above-mentioned clause, linking it either it to the preceding beatitude^[23] or to the entire section in which the angel has communicated what must take place (17:1 19:9a). I opt for the latter and find a parallel in 22:6.^[24] Thus, at the conclusion of this section, the angel states that these words are true, which as a fitting response is the equivalent of a solemn Amen. Greek Words, Phrases, and Constructions in 19:6–9 Verse 6 [Greek] the genitive masculine/neuter plural form of the participle has no near antecedent with which it harmonizes. The noun multitude, although far from the participle, must serve here as a collective plural; that is, the gender and number of the participle are determined by the sense of the passage. Verse 9 [Greek] &[Greek] the lengthy prepositional clause to the wedding banquet of the Lamb has been placed between the definite article and the perfect passive participle. This occurs also in the introductions of the seven letters to the seven churches (2:1, 8, 12, 18; 3:1, 7, 14). c. Worship 19:10 10. Then I fell at his feet to worship him. And he said to me, Don t do it. I am a fellow servant with you and your brothers [and sisters] who hold the testimony of Jesus. Worship God. For the testimony of Jesus is the spirit of prophecy. a. Duplicate. This text is duplicated almost verbatim in 22:8b 9: I fell before the angel at his feet to worship him who showed me these things. And he said to me, Don t do this. I am a fellow servant of you and your brothers the prophets and of those who keep the words of this book. Worship God. Presumably, John wrote these words twice in order to emphasize his point. Also, he purposely designed them as conclusions to two visions (17:1 19:10 and 21:9 22:9).^[25] That is, John first writes a conclusion to the vision of Babylon's destruction and then a conclusion to the vision of the new Jerusalem. b. Angel worship. Although angel worship did exist in Jewish circles during apostolic times (Col. 2:18), John is emphasizing that God's people must worship no one except the triune God. He stresses that to worship an angel is absolutely forbidden, even if angels convey messages directly from God. But note that the author of Hebrews assigns a place to angels that is not higher but lower than that of the saints on earth: Are not all angels ministering spirits sent to serve those who will inherit salvation? (Heb. 1:14). If john is forbidden to worship an angel who ministered to him, it would be perverse for the early Christians to engage in the worship of angels, emperors, or beasts.^[26] Homage may never be paid to a creature only to God (Acts 10:25 26; 14:11–15). c. Fellow servant. After preventing John from worshiping him, the angel identifies himself as a fellow servant; this means that he and the apostle have a similar status. He stands in the presence of God Almighty but places himself on the level of God's people, whom he calls his brothers (and that includes his sisters). He characterizes all of them as those who hold the testimony of Jesus (see 1:2, 9; 6:9; 12:11, 17; 20:4). The phrase testimony of Jesus can be interpreted subjectively, as the testimony Jesus himself gives, or objectively, as the testimony God's faithful servants give about Jesus. In this instance, both the subjective and objective interpretations are valid. Subjectively Jesus is God's messenger (John 3:34), and objectively God's people are witnesses for the Lord. But the phrase testimony of Jesus occurs twice. John clarifies the first occurrence with the clause for the testimony of Jesus is the spirit of prophecy. This means that the Holy Spirit has inspired prophets in both Old Testament and New Testament, eras to bear witness to Jesus Christ through the spirit of prophecy. Thus this spirit refers to both the testimony from Jesus and the testimony about him. All believers receive the gospel of salvation through the working of the Holy Spirit and in turn make it known to others. Beale suggests the following paraphrase, those giving the testimony to [and from] Jesus are prophetic people. ^[27] One last remark. Between the two occurrences of the testimony of Jesus, John places the imperative Worship God. This imperative is given as a single command that comprises worship without temporal and local limits. The command is for everyone to worship God anytime and everywhere regardless of circumstances. The early recipients of the Apocalypse realized that by giving their testimony about Jesus they placed themselves in open conflict with pagan and Roman authorities that compelled them to worship idols and Caesar. Now they are told to worship God and by implication to be his witnesses (Matt. 4:10; Acts 1:8). Greek Words, Phrases, and Constructions in 19:10 [Greek] the word order is significant, for the negative particle follows the verb in the present imperative, giving the English idiomatic equivalent Don t do it! After the negative particle, we should supply an unexpressed subjunctive such as [Greek]. Hence the particle negates not the verb to see but the implied verb to do. C. The Decisive Battle 19:11–21 In the preceding section (17:1 19:10), John related the demise of worldly Babylon the Great. But Babylon is only the first of God's enemies to perish. The next two are the beast that came up out of the sea and the beast that came up out of the earth, also known as the false prophet (13:1, 11). John relates the defeat and destiny of Satan in the next chapter (20:1–10). The author introduced Satan first (chap. 12), then the beast out of the sea and the beast out of the earth (chap. 13), and last the great prostitute (chap. 17). In reverse order, the prostitute who suffers defeat and destruction in the form of Babylon is mentioned first (chap. 18), then the beast and the false prophet (chap. 19), and last Satan (chap. 20).^[28] The Lord Jesus now appears not as the Bridegroom and the Lamb (vv. 7, 9) but as the King of kings and Lord of lords. The armies of heaven accompany him to wage war against his enemies, who are led into battle by the beast and the false prophet. These two are utterly defeated and thrown alive into the lake of fire and brimstone; the rest of their followers are killed with the sword. Here is a picture of the ultimate defeat of both the beast and the false prophet, and their eternal reward. John vividly portrays the destruction of all wickedness and the Christ who triumphs over his enemies. Therewith he presents the last section of the sixth vision that began at 17:1. 1. The Rider and His Armies 19:11–16 11. And I saw heaven opened, and look, a white horse, and he that sat on it was called Faithful and True. And he judges with justice and makes war. This is the second time in Revelation that John writes that he saw heaven opened (Ezek. 1:1). Now there is no open door that allows him a view or an entry into heaven. This time heaven is opened not for John to enter but for the Lord and his armies to exit. They leave heaven to engage in a spiritual battle against enemy forces. These words introduce the conflict at the end of cosmic time. Considering this complex imagery, we should not consult chronology to determine how truth can best be expressed. ^[29] Rather we focus attention on the reality of this battle and its inevitable outcome. At Jesus baptism, heaven was opened and the Spirit of God came down (Matt. 3:16). Now heaven is opened and a rider on a white horse appears whose name is Faithful and True, namely, Jesus. The color white symbolizes victory, for this rider goes forth to be the victorious conqueror (compare 6:2).^[30] He rides on a white horse as a symbol of warfare and is identified by two names: Faithful and True. The names are familiar, for Jesus in his letter to the church in Laodicea introduced himself as the Amen, the faithful and true witness (3:14; refer also to 1:5; 3:7; 6:10). Christ is faithful because he fulfills everything the Scriptures reveal of and about him, and he is true because he personifies truth (John 14:6). The contrast with Satan the father of the lie is obvious (John 8:44). Christ also appears as the Judge, for he judges with justice and makes war. At the beginning of this conflict, he is identified as the Judge. By waging war against his enemies, he administers justice that results in the total defeat of his opponents. God has ordained that divine judgment precedes victory with the assurance that justice will inevitably triumph. Notice the present tense of the verbs to judge and to make war conveying a progressive sense.^[31] In contemporary terms, John sees within the entire vision a fragment like a newsreel clip of these two activities; they convey a symbolic representation of the great conflict between Christ and his enemies. Yet the concept of judging with justice also has a positive connotation, as is evident in the many Old Testament references applied to God's people and the nations (Ps. 9:8; 72:2; 96:13; 98:9; Isa. 11:3–4).^[32] 12. And his eyes are as a flame of fire, and on his head are many crowns. He has a name written that no one knows except he himself. This verse describes three aspects of Christ: his eyes, his head, and his name. The first two are visible and known, but the third, although written, only he himself knows. The description of Jesus eyes as flames of fire resembles a clause in Daniel 10:6, his eyes like flaming torches. And John's portrayal of Jesus on Patmos has similar wording, His eyes were like a flame of fire (1:14; 2:18). These flames of fire convey Christ's holy anger toward his enemies and his wrath against sin that is piled up to heaven (18:5). The second aspect is that Christ wears many crowns, which the Greek text conveys as diadems (see 12:3; 13:1, where this word is applied to Satan and the beast as they imitate Christ). Diadems in John's day were individual ribbons tied around someone's head. Here the many diadems represent Christ's supremacy in countless areas. The picture is purely symbolic of his complete sovereignty in the universe and does not lend itself to literalism. We assume that these diadems on Christ's head displayed names to indicate the areas of his sovereignty (Isa. 62:2–3). The third aspect is the name that no one knows except Christ. This sentence has caused at least one commentator who examined the parallel lines in verses 12 and 13 to assert that the sentence. He has a name written that no one knows except he himself is a gloss. By deleting this line, he says that the parallelism of verses 12 and 13 is restored.^[33] But is there really a contradiction in these two verses, where verse 12c states an inability to know the name of Christ and verse 13b divulges this name as the Word of God? To be sure, the names for Christ are numerous in the New Testament; the Apocalypse calls him the Lamb. Faithful and True, Lord of lords and King of kings, Root, offspring of David, Morning Star, and others. In verse 13 the written name of the rider on the white horse is the Word of God. A name refers to the very being of a person; for instance, an overcomer is given a white stone on which is written a new name which no one knows except the one who receives it (2:17). When on the island of Patmos John hears a divine voice and describes the speaker as a son of man (1:13), he declines to identify Jesus by name. In fact, he is unable to utter the name of this divine person. This corresponds with the mysterious wording in an early Christian hymn, God &gave him the name that is above every name (Phil. 2:9). We know that the appellation Jesus is his earthly name and Christ his official designation, but he still has another name that remains hidden from us. This mysterious name will be revealed to his people when his redemptive work has been brought to completion. Certainly at the wedding banquet of the Lamb (v. 9) when his bride enjoys perfect blessedness, the Lord will reveal the mystery of his name.^[34] There is still another explanation, namely, that God shares his name with Christ, whereby the divinity of Christ is expressed.^[35] At three other places in the Apocalypse, John identifies Christ with God by ascribing divinity to Jesus when he mentions him together with God with reference to God's kingdom and throne. There is one kingdom, not two; and one throne, not two (11:15; 20:6; 22:3). 13. And he was clothed in a robe dipped in blood, and his name was called the Word of God. a. And he was clothed in a robe dipped in blood. Once again (v. 12), John borrows imagery from the prophecy of Isaiah that mentions garments that are blood-spattered and stained like those of one treading out the winepress (63:2–3). He portrays Jesus as having been clothed in a robe, with the implication that he had wrapped this garment around him in times past. Treading out the grapes in the winepress is an Old Testament portrayal of God who in his anger against sin tramples on the grapes of wrath. It refers to God's day of vengeance when he alone worked for the salvation of his people and then expended his wrath on the wicked (Isa. 63:4–6). The picture, then, is a robe spattered with the blood of his enemies; that is, God pronounced and passed judgment with the result that the evidence is visibly displayed on his garments. The image is not of the Lamb whose blood was shed on Calvary's cross for the remission of sin. Here we see the judge of all the earth, the Captain of his armed forces, and the King of kings and Lord of lords. The red spots on his robe are not of his own blood but that of his enemies. Some scholars raise two objections to this interpretation. The first is that the final battle has not yet begun and already his garment is stained with blood; therefore it must depict the blood of the Lamb that was slain, as is evident from its many references in Revelation (1:5; 5:6, 9; 7:14; 12:11).^[36] However, the picture John borrows from Isaiah's prophecy is symbolic and presents God as the executioner of his enemies. In John's Apocalypse, Christ is executioner and commander-in-chief. He fought his opponents throughout the ages before engaging the last battle.^[37] Another objection is that the robe is not spattered with blood (Isa. 63:3) but rather is dipped in blood. But John is not necessarily borrowing only from Isaiah and excluding other Old Testament passages. For instance, Jacob in blessing Judah said, he will wash his garments in wine, his robes in the blood of grapes (Gen. 49:11). b. And his name was called the Word of God. The appellation the Word of God calls to mind John 1:1, 14and 1 John 1:1, where the apostle introduces Jesus accordingly, and it is reminiscent of the superscript of the letter to the Laodiceans, The Amen, the faithful and true witness, the origin of God's creation (3:14). In Revelation, John writes the term the word(s) of God exactly seven times to express completeness (1:2, 9; 6:9; 17:17; 19:9, 13; 20:4). It often occurs with the expression the testimony of Jesus and similarly can be interpreted as the word that comes from God to mankind or the word that reveals God. Here it is Jesus bringing God's revelation, whose words are faithful and true Jesus slays his enemies with that Word. Thus, John identifies Jesus with the Word of God. 14. And the armies of heaven followed him on white horses; they were arrayed in fine linen, white and clean. The warrior coming to avenge the blood of the saints slain for the Word of God (6:9–10) is accompanied by the armies of heaven advancing on white horses. Earlier John described the battle in heaven which Michael and his angels waged against Satan and his hosts (12:7–9). But are these forces composed of angels (Deut. 33:2; Ps. 68:17) or of glorified saints who accompany the victorious Christ (17:14)? The saints had washed their robes in the blood of the Lamb and made them white (7:14). They wear linen garments that are fine, white, and clean as symbols of their righteous deeds (v. 8). But the seven angels who come out of the temple are also dressed in linen that is shining and clean (15:6). It is best to include in the armies of heaven both angels and saints, for both accompany Jesus on his return and both will be present at the judgment (Matt. 24:31; Mark 13:27; Luke 9:26; 1Thess. 4:13–18; 2Thess. 1:7–10). Notice that the armies are not supplied with weaponry and no battle plans are drawn, yet they are attacked by the armies of the beast and the kings of the earth (v. 19).^[38] John writes that they appear in fine linen that is white and clean. We read that not the angels but the commander of the armies engages the enemy with the sword coming out of his mouth, namely, the Word of God. That Word is alive, active, and sharper than a two-edged sword (Heb. 4:12); with it the warrior of heaven will destroy his opponents.^[39] All his followers are seated on white horses, which are symbols of victory in the final battle (see 6:2). 15. And out of his mouth proceeds a sharp sword with which to strike the nations. And he will rule them with an iron rod, and he treads the winepress of the fury of the wrath of God Almighty. The image of a sharp sword coming out of Jesus mouth is familiar because of John's description of Jesus on the island of Patmos (1:16). Paul writes that at Christ's return Christ will destroy the lawless one with the breath of his mouth (2 Thess. 2:8), for the battle that the Lord fights is not with a sword but with his word. This is spiritual warfare in which he battles spiritual forces of darkness in heavenly places (Eph. 6:12). This word coming forth from the mouth of Jesus carries out divine judgment to strike down the wicked (Rev. 19:21; see also 2:12, 16; Isa. 11:4; 49:2). Thus single-handedly Jesus strikes down his enemies. The nations that rise up against the Lord will be struck down with his sword, which is a verbal sword, and with the rod of iron he will dash them to pieces as if they were an earthen pot. John quotes the Psalter, You will rule them [the nations] with an iron scepter [rod of iron] (Ps. 2:9). But here we encounter a difficulty, for in the Greek of Revelation the verb to rule is poimainein, which signifies to shepherd (Rev. 2:27; 12:5).^[40] Consequently, the rod of iron appears to be misplaced in the hand of the shepherd. But note that the Lord rules the nations as a shepherd-king who with this rod protects his own people and destroys his enemies. The rod of iron is as deadly a weapon as the word of God that comes from Jesus mouth. And at the same time that word strengthens the believer. But if anyone does not accept this word of Jesus, it will condemn him at the last day (John 12:48). The Greek is emphatic, for it literally reads: he himself treads the winepress. Note also that John writes the present tense of the verb to tread to indicate a process. The Lord tramples the grapes, that is, the nations, under foot. John once more relies on (Isaiah 63:2 3, where the word winepress refers to God's trampling the grapes of wrathLam. 1:15). And he returns to his discussion of the wine of God's fury (14:10) and the winepress of God's wrath (14:19–20). He combines these two metaphors of wine and winepress in one picture, which means that his enemies who have shed the blood of his saints (16:6; 17:6; 18:24) must now drink the wine of God's fury. There is one more image in this picture of the winepress: the Lord himself treads the grapes of God's wrath and while doing so soaks his garment in the blood of his enemies.^[41] 16. And on his robe and on his thigh he has the name written, king of kings and lord of lords. This verse present a difficulty. John reveals a royal title, while in verse 12 he states that no one but the Lord knows his name. But this title has been revealed earlier albeit in reverse order (17:14) and has been a well-known designation in Old and New Testament times.^[42] The title conveys the equivalent of superlative nouns, as if they were written as the greatest King and the greatest Lord. Jesus Christ is the highest exalted Sovereign, who reigns with majesty, power, and authority. Interpretations of the precise location of the words robe and thigh are many. These interpretations range from identifying robe and thigh because the one covers the other to having the name written on a sword in the place of a thigh. Whether we interpret the phrase to mean on his robe, that is, on his thigh or marshal evidence of ancient statues with names written on thighs, the fact remains that the picture is purely symbolic. The thigh is a figure of power and the robe a symbol of royal majesty. The majestic inscription applies to both places. Last, the contrast between the Antichrist and the Christ is evident in regard to their names. The beast as the personification of the Antichrist wears on his heads blasphemous names (13:1), indeed he is covered with these names (17:3). But Jesus Christ wears outwardly on his robe and inwardly on his thigh the highest possible name in heaven and on earth: king of kings and lord of lords. Greek Words, Phrases, and Constructions in 19:11–16 Verse 11 [Greek] this prepositional phrase with justice expresses manner and thus can be translated adverbially as justly. Verse 12 [Greek] the masculine singular participle refers not to a name written on a diadem but to the name ascribed to the rider on the white horse. Verse 13 [Greek] the perfect passive participle from the verb [Greek] (to dip) caused some copyists, in view of Isaiah 63:3, to change the reading to the perfect passive participle of either the verb [Greek] or [Greek] (I sprinkle). The most difficult reading [Greek] has given rise to the variants, and therefore, the rule that the harder reading is the original holds true.^[43] Verse 15 There are five successive genitives in the literal translation of the phrase the winepress of the wine of the fury of the wrath of God of the Almighty. This is the longest sequence of genitives in the Apocalypse. Verse 16 Aramaic scholar Charles C. Torrey proposes that the Apocalypse was translated from Aramaic into Greek and that the translator inadvertently read the Hebrew and Aramaic word digleh (his banner) as ragleh (his thigh).^[44] This is an interesting observation, but there is no proof of the existence of an Aramaic manuscript of the Apocalypse. Compare also Patrick W. Skehan, who contrasts the beast whose number Isaiah 666 (13:18) with the numerical value of the name King of kings and Lord of lords and calculates that the number Isaiah 777. He had to translate the title from Greek into Aramaic and delete the copulative and to arrive at this number.^[45] But John does not speak of mystery in this text, for he indicates not a hidden but a revealed name. 2. The Final Battle against the Antichrist 19:17–21 This is a battle in which evil is conquered and the beast and the false prophet are consigned to the lake of fire and sulfur. Christ fights without weapons of warfare against the agents of Satan and their followers. The saints are not engaged in this final battle against evil, which is banished forever. 17. And I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds that fly in mid-heaven, Come, gather together for the great banquet of God, 18. so that you may eat the flesh of kings and the flesh of generals, and the flesh of mighty men and the flesh of horses and their riders and the flesh of free persons and slaves, of small and great. John saw an angel illumined by the sun (compare 12:1) who with a powerful voice addressed all the scavenger birds flying in the sky. By standing in the sun, the angel could be seen by all these birds, and his booming voice could be heard everywhere. The writer borrowed a vision from the prophecy of Ezekiel, where the birds and beasts of prey are summoned by God to consume the flesh and blood of mighty men, princes, horses and riders, and soldiers (Ezek. 39:4, 17 20). The birds of prey who have been created to consume carcasses and thus remove unsightly scenes and dreadful smells have been called to be present at the aftermath of Christ's battle against the Antichrist and his followers. This, then, is the exact fulfillment of Ezekiel's prophecy against Gog in the land of Magog (Ezek. 38 39). John paints a picture of contrasts with respect to the banquets mentioned in this chapter. The first banquet is that of the Lamb's wedding supper to which all the saints have been invited (vv. 7 9). The second is that of the vanquished to which all the birds of prey are summoned to do their task of removing the repulsive remains of the slain kings, generals, mighty men, horses and horsemen, and people of every level of society. This is an imitation, which now is not initiated by Satan but by God himself. The magnitude of this second banquet is revealed in its description as the great banquet of God. It really pictures all God's opponents slain on the battlefield of life; they are lying lifeless everywhere on the surface of this earth. No mention is made of the battle itself; only its outcome is important. God's final battle is against all the people who have followed the Antichrist and against all unrighteousness and deceit perpetrated by the evil one on all levels of society. In brief, the number of the slain includes everyone who is evil. All earthly power has come to an end, for Christ the King is Victor. 19. And I saw the beast and the kings of the earth and their armies gathered to make war against the one seated on the horse and against his army. In the two previous verses (vv. 17 18), John painted a broad picture of the battle and its anticipated outcome. But in this verse, he has a close-up frame that clearly draws the battle lines between the Antichrist with his kings and armies (plural) and the Christ with his army (singular). The kings of the earth are those ten kings who are in the service of the Antichrist (see the commentary on 17:12). In an earlier passage (17:13–14), John predicted that the forces of the beast, namely, the Antichrist, would fight the Lamb and his followers. And he said that the Lamb as Lord of lords and King of kings would conquer them as foretold in Psalms 2:2, The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One. This is the great day of God Almighty on which the final battle against all the forces of evil is fought (Rev. 16:14). All the armies of the Antichrist are pitched against the Christ and his heavenly army, while the outcome of the battle is never in doubt. We are not given any indication the army itself participates in this battle. Even though the term war appears in this verse, nothing is reported about the conflict itself. In the Greek text, the definite article precedes that term to indicate that this war conclusively determines the future of the beast and his ally the false prophet. 20. And the beast was caught and with him the false prophet who on his authority had performed signs by which he deceived those who received the mark of the beast and worshiped his image. These two were thrown alive into the lake of fire that burns with sulfur. After the destruction and demise of the great prostitute (17:16), the beast and the false prophet are next. The beast is the Antichrist, and the beast coming up out of the earth is the false prophet (see commentary on 13:11; 16:13; 20:10). They are the two leaders and instigators in the service of Satan (13:1, 11). Throughout history, the false prophet led astray all the people who were deceived by the signs he performed. He forced all his followers to worship the beast all those who had the mark of the beast on their right hand and forehead (13:13–16). Now the beast and the false prophet are captured. Although John provides no details of this arrest, the verb to capture can be interpreted as someone forcefully laying hands on them. They are arrested because of their craftiness to deceive the multitudes on the face of the earth. The false prophet displayed miracles so that men, women, and children worshiped the Antichrist and as his loyal servants paid him obeisance. The beast coming up out of the sea holds political power over the masses of humanity; and the beast coming up out of the earth retains philosophical power over the human mind. John writes that these two were thrown alive into the lake of fire that burns with sulfur. First, John presents an image taken from the prophecy of Daniel 7:11b, I kept looking until the beast was slain and its body destroyed and thrown into the blazing fire. Daniel refers to a river of fire in the preceding verse (7:10); John turns the river into a lake of fire. The great prostitute was burned with fire, presumably in the same place (17:16). Likewise Satan will be thrown into the lake burning with sulfur (20:10), as will all those who worshiped the beast and his image and who had received the mark of the beast on their forehead and hand (14:9–10; 21:8). Next, nothing is said about the identity of the Antichrist and the false prophet, so that we are unable to look for two distinct persons. We read that these two are thrown alive into the lake of fire, with the implication that they are spiritual beings whose immortality makes them suffer forever and ever. In their opposition to Christ these two were united throughout time, and now in their punishment they will endlessly be together.^[46] Third, the two leaders are not locked up in the Abyss, from which they can be released for a time (see 9:1; 11:7; 17:8; 20:3, 7). They are cast into a lake of fire in which all Christ's opponents and even the devil will remain eternally (20:10, 14 15; and 21:8). The term lake reveals a far broader area than the Abyss, which is a bottomless shaft. This lake is a vast area of fire that burns ceaselessly with the nauseating smell of sulfur. The impossibility of ever leaving this burning pool is self-evident, and everlasting pain and horror are the lot of those consigned to hell.^[47] There is no indication anywhere in the Apocalypse that the wicked are annihilated upon completing a time of punishment. The scene is reminiscent of the destruction of Sodom and Gomorrah (Gen. 19:24; Ps. 11:6; Isa. 30:33; Ezek. 38:22). 21. And the rest were killed with the sword that proceeded from the mouth of the rider on the horse, and the birds gorged themselves on their flesh. There are differences between the twosome (the beast and the false prophet) and their followers. First, these two leaders are thrown alive into the lake of fire and burning sulfur, that is, they are not going there through the gates of death. But their followers are killed with the sword, even though the language is symbolical. The sword of the Lord is the breath of his mouth (2 Thess. 2:8; see Rev. 19:15; 1:16). Next, the remnant is slain with the word of God that testifies against them and puts them in a position of enduring shame and everlasting abhorrence. They are killed, which signifies that their power is forever taken from them. Their eternal destiny is the lake of fire. And last, their slain bodies are not given a decent burial; instead, the birds of prey devour their flesh. The number of those who are slain is so large that all the birds that feed on carrion could stuff their craws with flesh to the point of overfill. Here is a picture of utter loathsomeness (Isa. 66:24). Greek Words, Phrases, and Constructions in 19:17–21 Verse 17 [Greek] the number one preceding a nouns in the Apocalypse is equivalent to the indefinite article, hence an angel (compare 8:13; 9:13; 18:21). Verse 18 [Greek] this accusative plural noun occurs five times in verse 18 (the genitive plural in verse 21). The plural form conveys the totality of the slaughter. Verse 20 [Greek] usually translated in the presence of, but it can mean on his behalf or on his authority. ^[48] Verse 21 [Greek] the birds gorged themselves. In New Testament Greek, the neuter plural noun is usually followed by a verb in the singular when the noun is non-personal and abstract. Nouns referring to persons or living beings are often followed by the plural verb.^[49] 1 Westminster Shorter Catechism, question and answer 1. 2 Rev. 1:19; 4:1(twice); 7:9; 9:12; 15:5; 18:1; 19:1; 20:3. The verb I saw is included in 4:1; 7:9; 15:5; 18:1. 3 In addition see Tobit 13:17 [13:18 LXX]; 3 Macc. 7:18. 4 Alan F. Johnson (Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein [Grand Rapids: Zondervan, 1981], 12:570) notes a close connection between the Hallel and Jesus celebrating the Passover and the Lord's Supper. 5 Guy B. Funderburk, ZPEB, 3:20. See also Arthur Louis Breslich, ISBE, 2:600. 6 Both the Old Greek and Theod. read, All your judgments are true in Dan. 3:27. See also the NAB and NJB. And compare Ps. 19:9; 119:137. 7 Bauer, p. 190; Günther Harder, TDNT, 9:103; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 927; Robert L. Thomas, Revelation 8 22: An Exegetical Commentary (Chicago: Moody, 1995), p. 359. NKJV New King James Version NJB New Jerusalem Bible KJV King James Version (Authorized Version) 8 David E. Aune, Revelation 17 22, WBC 52C (Nashville: Nelson, 1998), pp. 1015, 1025 26. 9 Consult G. B. Caird, A Commentary on the Revelation of St. John the Divine (London: Black, 1966), p. 232; Jürgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 211; G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 272. 10 Rev. 4:4(twice), 10; 5:8; 11:16; 19:4; see also 5:5, 6, 11, 14; 7:11, 13; 14:3. 11 Refer to William Hendriksen, More Than Conquerors (reprint, Grand Rapids: Baker, 1982), pp. 85–86. 12 Thomas, Revelation 8 22, p. 361; S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 383; Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids; Eerdmans, 1998), p. 343. R. H. Charles (A Critical and Exegetical Commentary on the Revelation of St. John, ICC [Edinburgh: Clark, 1920], 2:120) points out that at the conclusion of Ps. 105:48 the LXX reads, genoito, genoito 13 Horst Balz, EDNT, 3:432. LXX Septuagint 14 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), pp. 684–85. 15 One commentator suggests that if the multitude in verse 1 is angelic, then the one in verse 6 refers to the great redeemed throngs (Johnson, Revelation, p. 571). But another notes that in verse 6 time redeemed can hardly be the singers, because the subject of their song is partly the bride who symbolizes &the redeemed in heaven (Thomas, Revelation 8 22, p. 363). 16 Rev. 1:8; 4:8; 11:17; 15:3; 16:7; 19:6; 21:22. See Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 304. 17 Charles, Revelation, 2:129. See also Louis A. Vos, The Synoptic Traditions in the Apocalypse (Kampen: Kok, 1965), pp. 164–65. Caird (Revelation, p. 234) asserts, The bride is the church, but the members of the church are guests at her wedding. See also Beale, Revelation, p. 945. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 20. Satan's Defeat and the Judgment Day (20:1–15) Outline (continued) VIII. Vision 7: New Heaven and New Earth (20:1 22:5) A. Defeat of Satan and Death (20:1–15) 1. The Binding of Satan (20:1–3) 2. The Saints in Heaven (20:4–6) 3. Satan's Defeat and Demise (20:7–10) 4. The Judgment Day (20:11–15) VIII. Vision 7: New Heaven and New Earth 20:1 22:5 20 1 And I saw an angel coming down out of heaven who had the key of the Abyss and a great chain in his hand. 2 And he took hold of the dragon, the ancient serpent, who is called the Devil and Satan, and he bound him for a thousand years. 3 And he cast him into the Abyss and closed and sealed it above him, so that he might no longer deceive the nations until the thousand years were completed. After these things it is necessary to release him for a short time 4 And I saw thrones and they that sat on them. And judgment was given to them. And I saw the souls of those who were beheaded because of their testimony of Jesus and the Word of God, and those who had not worshiped the beast or his image and had not received his mark on their forehead and on their hand. And they lived and reigned with Christ a thousand years. 5 (And the rest of the dead lived not until the thousand years were completed.) This is the first resurrection. 6 Blessed and holy is the one who has part in the first resurrection. Over these the second death has no authority, but they will be priests of God and Christ and will reign with him a thousand years. 7 And when the thousand years are completed, Satan will be released from his prison. 8 And he will go forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them, for war, whose number is as the sand of the sea. 9 And they went up over the breadth of the earth and encircled the camp of the saints and the beloved city. And fire came down from heaven and devoured them. 10 And the devil who deceived them was cast into the lake of fire and sulfur, where both the beast and the false prophet are. And they will be tormented day and night forever and ever. 11 And I saw a great white throne and him who sat on it, from whose face earth and heaven fled, and their place was not found anymore. 12 And I saw the dead, both great and small, standing before the throne. And the books were opened, and another book was opened, which is the book of life, and the dead were judged according to their works by the things written in these books. 13 And the sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged according to his works. 14 And Death and Hades were cast into the lake of fire. This is the second death, the lake of fire. 15 And if anyone is not found written in the book of life, he is cast into the lake of fire. The last half of the preceding chapter (19:11–21) revealed the removal of the Antichrist and the prophet of falsehood from this earth and the demise of their followers, John's message in that chapter is that Christ Jesus is victorious and so are the saints. Also, the defeat of the anti-Christian forces signifies the cessation of evil. All that remains for John to relate in chapter 20 is the removal of Satan and the end of Death and Hades. In the first part of this chapter (vv. 1 10), John presents an additional aspect of the end of time. In it John directs full attention to Satan's imprisonment, release, defeat, and damnation. Afterward John focuses his attention on the last judgment, which eventuates in the elimination of Death and Hades and the dispatch of unbelievers to a place prepared for them (vv. 11 15). We note that chapter 20 presents a picture that is concurrent with preceding chapters that relate repetitive scenes on the judgment. Thus, the twenty-four elders announce the time of judgment (11:18) and the Son of Man inaugurates the Judgment Day (14:14–20). God pours out his wrath in anticipation of the final judgment (16:17–21), the rider on a white horse judges with justice to defeat his enemies (19:11–21), and God opens the books to judge each person at the last judgment (20:11–15). In short, Revelation is a volume of parallels that progress with each successive cycle. The cyclical method of interpreting (Revelation 20can be illustrated exegetically. First, the Greek text, but not the translation, features the definite article in the expression the warat three places that feature the final battle (16:14; 19:19; 20:8). Next, the word warpolemos) occurs nine times in the Apocalypse, but only the last three have the definite article and thus stress the ultimate conflict at the end of cosmic time. Last, the literal wording of the Greek text is nearly identical in all three places: to gather them for the war (16:14); gathered to make the war (19:19); and to gather them for the war ([Greek] -2 _ftnref1 [Greek] These three chapters cyclically refer to the end of time when the last battle is fought. There is a close connection between chapters 12 and 20 in regard to the binding of Satan. Satan lost the battle against the archangel Michael and his warriors when he and his angels were cast out of heaven (12:7–9). Consequently Satan was restricted in his activities, for God himself protected the woman representing the saints who obey his commands and believe Jesus testimony (12:13–17). God binds Satan in such a way that he cannot deceive the nations anymore (20:3). The devil is unable to stop the advance of Christ's gospel across the globe. Therefore, the decision to bind Satan was first made in chapter 12 and not in chapter [Greek] -2 _ftnref2 [Greek] A linear interpretation of chapters 19 and 20 encounters a difficulty with respect to the anti-Christian forces that were completely destroyed in 19:18, 21 and reappear in 20:8. Chapter 19 offers no indication that, at the conclusion of the final battle, survivors were able to regroup for another confrontation. Instead it conveys the concept of finality, for Christ as King of kings and Lord of lords is victorious. A last preliminary remark. As is evident, Revelation on the whole and chapter 20 in particular demonstrate symbolism. For instance, the chain with which the angel binds Satan is not a customary string of metal links; neither is the key to the Abyss a metallic object nor are the thousand years chronologically ten centuries. The term keyappears in 1:18, where Jesus notes that he holds the keys of Death and Hades; in 3:7 Jesus says that he holds the key of David; and in 9:1 an angel described as a star holds the key to the Abyss. In all these passages the word signifies authority. It is clear that a spirit cannot be shackled with a chain but can be restricted by a divine command. And the expression one thousandin a book that is filled with symbolic numbers intimates a multitude, that is, a large number. A. Defeat of Satan and Death 20:1–15 This chapter can be divided into four parts: the binding of Satan (vv. 1 3); the saints with Christ (vv. 4 6); Satan's defeat and demise (vv. 7 10); and the last judgment (vv. 11 15). The chapter actually presents four pictures that differ from each other but are intimately related. The first one shows the binding of Satan. Then after Satan is bound, we see a picture of what happens to the saints. The third one portrays Satan's release and ruin, and the last one depicts the Judgment Day. The first and the second occur contemporaneously; the third and fourth follow each other sequentially. John opens his photo album, as it were, and shows us various images of the end time. They are synchronic, describing events that happen simultaneously in a designated [Greek] -2 _ftnref3 [Greek] The first three verses of the chapter present an earthly aspect of the millennium. The second segment (vv. 4 6) depicts a heavenly aspect of that period. The next few verses (vv. 7 10) once again portray an earthly aspect, and the last five verses (vv. 11 15) picture a heavenly aspect of the Judgment Day. 1. The Binding of Satan 20:1–3 1. And I saw an angel coming down out of heaven who had the key of the Abyss and a great chain in his hand. John's term I sawneed not be seen as a chronological succession. The expression refers to one of the numerous pictures he received and recorded (e.g., 19:11, 17, 19; 20:4, 11, 12). The one here describes an angel coming down out of heaven (compare 10:1; 18:1). God sends him to the Abyss (9:1) with a key to open it and with a great chain in his hand to lay hold of the archenemy Satan. Notice that in this and subsequent verses nothing is said about the victorious Christ. The verse is reminiscent of the warfare in heaven when Michael and his angels defeated Satan and his horde and dispatched them to the earth (12:7–9). Now in this scene an angel descends to limit Satan's influence by consigning him to the bottomless pit, also known as hell. The Abyss is the place where demons are kept, but at times they are released from it (Luke 8:31). At the end of time they will have to exchange it permanently for the lake of fire and burning sulfur. 2. And he took hold of the dragon, the ancient serpent, who is called the Devil and Satan, and he bound him for a thousand years. 3. And he cast him into the Abyss and closed and sealed it above him, so that he might no longer deceive the nations until the thousand years were completed. After these things it is necessary to release him for a short time. a. And he took hold of the dragon. The object of the angel's mission is to make an arrest. This is no ordinary arrest but the apprehension of the dragon himself, who is also known as the ancient serpent (Gen. 3:1–7), the Devil, and Satan (see commentary on 12:9). Satan's trajectory is from heaven, to earth, to the Abyss. b. And he bound him for a thousand years. The angel overpowered Satan and bound him. But this binding refers to restrictions God placed on the evil one in the form of depriving him of power and authority. Satan and his fallen angels are bound as to a rope, which can be more or less lengthened. [Greek] -2 _ftnref4 ([Greek] They can try to free themselves, but it is impossible for them to be released. John intended not a literal binding but a figurative restraint whereby Satan is unable to perform his wickedness as he did prior to his restriction. From Jesus, John learned that to enter the house of the strong man, who is Satan, binding him had to be done firstMatt. 12:26–29; Mark 3:26 27). Jesus told him that he had seen Satan falling as lightning from heaven (Luke 10:18). Simon Peter writes that God did not spare fallen angels, among whom was Satan, but cast them into hell, binding them with chains of darkness to await their judgment (2 Pet. 2:4). Peter is fully aware of Satan's wrath (Rev. 12:17). The devil is still active, prowling like a roaring lion seeking erring sinners whom he may devour (1 Pet. [Greek] -2 _ftnref5 ([Greek] But Satan can go only as far as God permitsJob 1:12; 2:6). Paul writes about the man of lawlessness, who, as the leader of evil forces, is being restrained (2 Thess. 2:6). Even though these words are cryptic, they reveal that the evil one is kept in check. If the binding of Satan is a symbolic act, then it is reasonable to assume that this term a thousand yearsmay also be interpreted symbolically. The literature on this term is open to either a literal or a symbolical interpretation with roots in various [Greek] -2 _ftnref6 ([Greek] In the early church, the number one thousand was explained in the light of Psalms 90:4, For a thousand years in your sight are like a day that has just gone by, or like a watch in the night2 Pet. 3:8). Numerous theologians espouse a literal explanation of exactly one thousand years as the interval between Jesus return to earth and the end of time. But there are objections to this view. First, the word (millennium, derived from the Latin words mille(thousand) and annus(year), occurs six times in this chapter and nowhere else in any other New Testament eschatological teachings (vv. 2, 3, 4, 5, 6, 7). In his eschatological discourseMatt. 24), Jesus says nothing about a thousand-year reign with the saints on this earth. In their respective epistles, Paul and Peter mention no millennial interim reign of Christ on earth. Next, the New Testament teaches but one return of Christ and not two. Third, the first mention of a thousand-year period (v. 2) is the devil's millennium extending from Satan's stay in the Abyss until he is consigned to the lake of fire [Greek] -2 _ftnref7 [Greek] Fourth, a literal interpretation of this number in a book of symbolism and especially in this chapter filled with symbols is indeed a considerable obstacle. And last, one thousand is ten to the third power and denotes fullness. It is therefore more in line with the tone and tenor of Revelation to interpret the term metaphorically. c. And he cast him into the Abyss and closed and sealed it above him. How is it possible for Satan to be active on this earth when the angel hurls him into the bottomless pit and closes it with a seal? For Satan to be set free is unattainable. But that is not the point, for the three verbs to cast, to close, and to sealexpress finality in depriving Satan of his erstwhile power. In fact, these three actions may be idiomatic and equivalent to our expression signed, sealed, and delivered. [Greek] -2 _ftnref8 [Greek] When Satan was cast out of heaven and hurled to the earth, he lost the authority he once possessed (12:9). d. So that he might no longer deceive the nations until the thousand years were completed. Throughout the Old Testament era, only the nation of Israel received God's Revelation (Rom. 3:2). Although the names of individual non-Jews were recorded in God's register and adopted into his family (Ps. 87:4–6), Gentile nations were devoid of his Word. But all that changed after Jesus resurrection when he instructed his followers to make disciples of all nations (Matt. 28:19–20). Since Jesus ascension, Satan has been unable to stop the advance of the gospel of salvation. He has been bound and is without authority, while the nations of the world around the globe have received the glad gospel tidings. The Son of God has taken possession of these nations (Ps. 2:7–8) and has deprived Satan of leading them astray during this gospel age. Christ is drawing to himself people from all these nations, and out of them God's elect will be saved and drawn into his kingdom. These nations receive the light of the world (John 8:12) and are no longer living in darkness and deceit. Satan is unable to check the mission outreach of the church, for he cannot prevent the nations from knowing the Lord. By means of the preaching of the Word as applied by the Holy Spirit, the elect, from all parts of the world, are brought from darkness to the light. [Greek] -2 _ftnref9 [Greek] The Apocalypse records the word nationtwenty-three times. Of these, sixteen feature the plural with the definite article: the [Greek] -2 _ftnref10 [Greek] Of these sixteen, the last three (21:24, 26; 22:2) refer to the redeemed nations in glory, whereas the other thirteen occurrences suggest that they belong to the class of Gentile nations. The meaning of the word in this verse is that Satan has lost his deceptive power over the nations of the world during the millennium. It seems best to take the term one thousandsymbolically to refer to an indefinite period between the ascension of Jesus and his return. In brief, the passage teaches an eschatology that presently is in the process of being [Greek] -2 _ftnref11 [Greek] e. After these things it is necessary to release him for a short time. This is now the third time in Revelation that John speaks of (a short time(6:11; 12:12). How long is this period? We note first the reading it is necessary, which speaks of divine necessity. That is, God the Father knows the exact time of Jesus returnMatt. 24:36), and from his heavenly perspective the period of chronological time is brief. Next, the expression (short timeshould be understood in relation to the thousand years. The one is short, the other long. John's message to the saints on earth is that there will come a brief interval during which Satan will be released. Jesus promises that for the sake of the elect those days will be shortenedMatt. 24:22). He ensures their safety, for Satan is unable to destroy them spiritually. Greek Words, Phrases, and Constructions in 20:2 A [Greek] A [Greek]: [Greek] the nominative case has its antecedent in [Greek], which is in the accusative. Some Greek manuscripts -2 _ftnref12 TRand the Majority Text read the accusative case in conformity with the antecedent. But the rule of the harder reading prevails, for a change to conform is easier to explain than the opposite. Also, the use of the nominative in apposition with another case occurs often in the Apocalypse (e.g., 1:5; 2:13). Note the occurrence of participles as nominatives in apposition (2:20; 3:12; 8:9; 9:14; 14:12, 14). 2. The Saints in Heaven 20:4–6 Of the four pictures in this chapter, here is the second. Although John fails to report the place where the portrayal occurred, the context shows that the location is not earth but heaven. The vocabulary of thrones, judgment, and souls depicts a heavenly scene. Further, the term throneoccurs forty-seven times in the Apocalypse. Apart from the references to Satan's throne and that of the beast (2:13; 13:2; 16:10), this term alludes to heaven. And the souls of decapitated bodies are in heaven with God. Leon Morris notes that John is taking the reader behind the scenes and reveals what has happened to the martyrs who have died a physical death. They are alive because of their first resurrection, and in the presence of Christ they reign with him while Satan is [Greek] -2 _ftnref13 [Greek] John describes his vision in a Semitic literary style that coordinates relatively short clauses each beginning with the conjunction and. 4. And I saw thrones and they that sat on them. And judgment was given to them. And I saw the souls of those who were beheaded because of their testimony of Jesus and the Word of God, and those who had not worshiped the beast or his image and had not received his mark on their forehead and on their hand. And they lived and reigned with Christ a thousand years. a. And I saw thrones and they that sat on them. And judgment was given to them. This lengthy verse reveals at least three points: thrones of judgment; souls of martyrs; and a millennium of living and ruling with Christ. Let us begin with the thrones on which God's people sit for the purpose of judging. There are references to thrones and judging in the Old Testament (Dan. 7:9, 22) and the New Testament (Matt. 19:28; Luke 22:30; 1Cor. 6:2). The saints in heaven have the honor and duty to judge the twelve tribes of Israel, the world, and angels; and they will rule with Christ. Indeed, God highly exalts the redeemed saints by giving them the privilege of judging human beings and angels. This judging alludes not to the final judgment but rather to the authority that the saints receive to rule as the Old Testament judges did. John refers to thrones in connection with the twenty-four elders who function as representatives of God's people in heaven. They appear in the presence of God around the throne of God, reigning with the Lamb and worshiping the one seated on the throne. They continue doing this, and there is no indication that they are told to cease [Greek] -2 _ftnref14 ([Greek] In other words, they are ruling on their thrones with Christ in heaven while Satan is bound on earth. Jesus promises the overcomers to sit with him on his throne (3:21), and this promise of reigning with him appears frequently in the Apocalypse2 Tim. 2:12). b. And I saw the souls of those who were beheaded because of their testimony of Jesus and the Word of God. Next, let us consider the topic of the souls of martyrs. John is descriptive and precise in his wording, for he is not writing the expression (soulsas a synonym for persons; he refers to souls without bodies. He describes martyrs beheaded by Roman executioners. Their bodies returned to the dust of the earth and their souls to God in heaven; and these saints are forever with Christ. They are martyrs killed for their courage in witnessing for Jesus and proclaiming the Word of God. The parallel of 6:9 significant: I saw under the altar the souls of the ones slain because of the Word of God and because of the testimony they were holding. Throughout the Apocalypse John writes the phrases Word of Godand testimony of Jesus(1:2, 9; 12:11, 17; 19:10; 20:4). Are only beheaded martyrs in view in this text? Certainly, John the Baptist was beheaded for teaching and preaching God's revelation, and James the son of ZebedeeMatt. 14:3–12; Acts 12:2). According to tradition, Paul was beheaded outside the city wall of Rome, but Peter was crucified upside down, and James the half-brother of Jesus was thrown from the temple. Surely they are included here. The apostle John lived to the end of the first century (a.d. 98) and died a natural death. Yet because he faithfully proclaimed Christ's gospel and taught the Scriptures, he was exiled to Patmos. c. And those who had not worshiped the beast or his image and had not received his mark on their forehead and on their hand. Does this verse mention two groups of saints (martyrs and other saints) or only one group? That is, does it suggest two groups of saints: those who were beheaded and those who died a natural death while being faithful to Jesus by their refusal to pay homage to the beast? No, not really. Wherever John mentions the concept of martyrdom for the sake of Jesus, the context seems to indicate the inclusion of all believers who have been obedient to their Lord. John does not imply that faithful saints differ from suffering martyrs (see commentary on 6:9; 17:6). Rather with the one clause he seeks to clarify the preceding clause. Satan and his henchmen do not exempt any true follower of Christ from oppression, hardship, and temptation. And, last, all true believers are overcomers who are invited to sit with Christ on his throne ([Greek] -2 _ftnref15 [Greek] By repeating the reference to the worship of the beast and the bearing of his mark on right hand and forehead (14:9, 11; 15:2; 16:2; 19:20), John states that none of the saints has engaged in his worship and borne his mark. With this explanation he includes all the saints who have suffered for Christ in one way or another: abuse, banishment, deprivation, imprisonment, confiscation of goods and possessions. They have been barred from the marketplace and forbidden to buy or sell. d. And they lived and reigned with Christ a thousand years. The third aspect in this text is a millennium of living and ruling with Christ. The Greek verb (ezsan(they lived) occurs also in verse 5 with reference to the rest of the dead (see the commentary). Besides these two occurrences, the verb (in the singular) appears twice more in the Apocalypse: the one describes the resurrected Christ (2:8) and the other describes the beast who was wounded by the sword but lived in a parody of Jesus resurrection (13:14). This same verb also appears in the parable of the lost son, where the father rejoices that his son who was dead is alive againLuke 15:24, 32). The father states that his lost son has experienced a spiritual rebirth; similarly the saints have come to life [Greek] -2 _ftnref16 [Greek] When the saints depart from this earthly scene, they enter eternal life. They remain without their resurrected bodies until the return of Christ. The saints live and rule with Christ a thousand years, but where is Christ? He is in heaven, where he sits on the throne and rules; all authority to rule in heaven and on earth has been given to him (Matt. 28:18). And the saints redeemed from sin and death are seated on heavenly thrones and are privileged to rule as royalty with Christ in heaven. 5. (And the rest of the dead lived not until the thousand years were completed.) This is the first resurrection. Some translations -2 _ftnref17 (GNB, ) -2 _ftnref18 (NCV, ) -2 _ftnref19 (NIV) consider verse 5a a parenthetical interlude between verses 4 and 5b to express contrast. The Book of Revelation is filled with contrasts between good and evil, holy and profane, life and death. In this chapter the souls that enjoy eternal life are contrasted with the rest of the human race, who remain dead. Notice that John devotes much attention to the saints who receive eternal life but only one line to the unbelievers. God never grants the rest of the dead eternal life; they are cut off forever from the source of life and are condemned to remain forever separated from God. The emphasis in verse 5a is on the negated verb to live, which indicates that all those who have worshiped the beast and have his mark are devoid of spiritual life. Verse 5a is not speaking about a resurrection that unbelievers will experience; they are dead and remain in that state. Nonetheless, both the Old and the New Testament speak about the resurrection of unbelievers. " Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt (Dan. 12:2). " Do not be amazed at this, for a time is coming when all who are in their graves will hear his [Jesus ] voice and come out those who have done good will rise to live, and those who have done evil will rise to be condemned (John 5:28 29). John writes until the thousand years were completed and intimates that during the thousand-year period until the final judgment the wicked remain separated from God. When that period has come to an end, they appear before God at the final judgment and are consigned to the second death. This means that they remain forever cut off from God in respect to body and soul. The short sentence This is the first resurrection should be seen as the conclusion to verse 4, where the enthroned saints in heaven reign with Christ. The first resurrection, then, is a spiritual resurrection much the same as the second death is a spiritual death. The first one means eternal life in the presence of God, the second, complete separation from God. There is no doubt that the second resurrection, which John omits from this discussion, is a bodily phenomenon. And by comparison, if the second death is a spiritual death for the unbeliever, then the first death, which is not mentioned, refers to the physical death of the believer. Here is a table showing the [Greek] -2 _ftnref20 [Greek] 1 first (physical) death first (physical) death second (physical) resurrection We need not infer a first spiritual resurrection of the wicked, for without regeneration they remain dead in their transgressions and sins (Eph. 2:1; Col. 2:13). Their second spiritual death is in effect their eternal death, since they are forever cut off from God's grace extended to them during their life on earth. The contrast is striking, because what is gain for the saints is loss for the wicked: the saints receive eternal life, but the wicked eternal death. Notice these points: " the first (physical) death of the saints underlines their spiritual resurrection, which is eternal life; " the first (physical) death of the wicked is separation from God, who is the source of life; " the first (physical) death of the saints results in their entering heaven and exempts them from suffering a second spiritual death; " the second (physical) resurrection of the wicked underlines their spiritual death; " the second (spiritual) death of the wicked is eternal separation from God. Those who belong to Christ die once but rise twice (spiritually and physically), whereas those who have rejected him rise once but die twice (physically and [Greek] -2 _ftnref21 [Greek] 6. Blessed and holy is the one who has part in the first resurrection. Over these the second death has no authority, but they will be priests of God and of Christ and will reign with him a thousand years. John writes the fifth beatitude in a series of [Greek] -2 _ftnref22 [Greek] This is the only beatitude that has a double predicate: blessed and holy. Also, it is a beatitude that is in the singular but applies to all God's holy people. Holiness separates believers from the rest of humanity, for all believers will be priests of God and of Christ. Note that with the words of God and of ChristJohn places Christ once again on the same level as God and stresses his divinity (see 11:15; 21:22; and 22:3). Because the saints are declared holy, they can never be subject to the second death. They will serve God and Christ as priests, and as kings they will reign with him. In two earlier passages (1:6; 5:10), John writes that the saints have been made priests, that is, they are priests in the kingdom now and in the future. He borrows the concepts (priestsand kingdomfrom the Old Testament, Although the whole earth is mine, you will be for me a kingdom of priests and a holy nationExod. 19:5b 6a; Isa. 61:6). The saints are a royal priesthood as they serve God as priests and with Christ rule in the kingdom (1 Pet. 2:9). Upon leaving this earthly scene and entering heaven, they will continue to function as priests and kings, because their intimate communion with Christ will last indefinitely (see v. 4). Greek Words, Phrases, and Constructions in 20:4–5 [Greek] this is the ingressive aorist (stressing the beginning of an action), they came to life (Luke 15:32). By contrast the aorist tense in [Greek] (they reigned) is constative (viewing the action as a whole). 3. Satan's Defeat and Demise 20:7–10 This is the third picture that John shows to his readers. It is a portrayal of Satan waging war against God. He not only loses this battle but he, too, like the beast and the false prophet, is thrown into the place of everlasting torment from which he can never escape. He is the first member of the trio, the Satan as the father of the lie has been the instigator. But here he is the last one of the trio, because he must realize that he as the worst of the three is unable to escape the punishment God has reserved for him. 7. And when the thousand years are completed, Satan will be released from his prison. 8. And he will go forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them for war, whose number is as the sand of the sea. By showing the reader different illustrations, John first reveals what happened to the beast and the false prophet who fought a battle against Christ and lost. They were thrown into the lake of fire and burning sulfur (19:19–21). This picture reveals nothing of Satan, but a second one taken from a different point of view exhibits Satan participating in that same battle and losing it. Satan suffers the same fate by being thrown into the lake of burning sulfur. This is the same battle we read of in 19:19, and John is providing two sketches of the same event (see also 16:14). Near the end of the period between the ascension and return of Christ, Satan will be released from his restrictions. He himself will not break loose from his prison, but God will allow him to freely deceive the nations once more as in the ages prior to the Christian era. This means that he can muster his forces to disperse falsehood worldwide, lead the masses of mankind astray, and wage war against God's people. At present non-Christian religions together with secularism are spearheading the lie, causing humanity to live in spiritual darkness, and fiercely persecuting Christians on every continent. John writes that Satan will go forth to deceive the nations which are in the four corners of the earth. The devil gathers his followers from everywhere on the face of this earth, and he controls the masses with the lie. His forces are numberless and a vast army reflects his awesome power. The entire non-Christian world from east to west and north to south is at his command. These forces like those of Gog and Magogmentioned in Ezekiel 38and 39 are pitted against God's faithful [Greek] -2 _ftnref23 ([Greek] Ezekiel predicted that a vast army from the north would come and invade Israel. The multitude of soldiers would be so large that it would cover the countryside like sand on the seashoreJosh. 11:4; Judg. 7:12; 1Sam. 13:5). The phrase as sand on the seashoreis an idiomatic expression signifying an innumerable multitude. According to Ezekiel, the invasion takes place during the messianic age, while in Revelation John places the war of Gog and Magog at the conclusion of this gospel age. Gog is the personal name of the prince of Meshech and Tubal in Asia Minor (Ezek. 39:1) and of a descendant of Reuben (1 Chron. 5:4), and the (main Magog may mean land of GogGen. 10:2). The names do not refer to particular nations, for neither Gog nor Magog can be identified with any degree of certainty. They are symbolic terms that allude to extensive forces assembled from the four corners of the earth, not from one or two nations. According to Augustine, these nations will rise up against the church in a final worldwide [Greek] -2 _ftnref24 [Greek] 9. And they went up over the breadth of the earth and encircled the camp of the saints and the beloved city. And fire came down from heaven and devoured them. The construction (and they went upis generally used of Jerusalem, which is located at an elevation of about 2,500 feet. Although the Mount of Olives is higher by 150 feet, the expression always applies to the city of DavidEzra 1:3; Ps. 122:4; Jer. 31:6; John 2:13; 11:55; Acts 11:2; Gal. 2:1). Here there is no reference to Jerusalem but instead to the breadth of the earth. The wording by itself is unfamiliar and occurs only hereHab. 1:6; Dan. 12:2; Sirach 1:3 . The entire clause indicates that these hostile forces come from the ends of the earth, that is, from everywhere, to fight their battle against God's people. This is now a new battle, for it is the same battle John described in 16:12–16; 17:14–18; and 19:11–21. The battleground is the camp of the saints and the beloved city which the anti-Christian forces encircle. The words (campand cityare a double symbol describing the saints on earth who face their spiritual enemies on a daily basis. The campis a military term as in the encampment of the Israelites in the desertNum. 5:1–4; Deut. 23:14). But here the camp of the saints includes true Christians from all peoples, nations, languages, and [Greek] -2 _ftnref25 [Greek] The reference is to the church that faces the spiritual enemy of Satan's armies. A camp connotes a temporary abode and a city denotes a permanent dwelling. The expression beloved city(Sir. 24:11) likewise refers to God's people in whose heart the Holy Spirit dwells. There are only two cities or kingdoms in the Apocalypse the city of Satan, where the beast and harlot are central, and the city of God, where God and the Lamb are central. [Greek] -2 _ftnref26 [Greek] Elsewhere in the Apocalypse we see that where the saints gather, there is the city of God; and where immorality and profanity abound, there is the city of Satan (11:2, 8). Indeed Jesus calls the overcomers the city of my God (3:12). The beloved city is the spiritual dwelling place of the saints. God sends down fire from heaven to devour his enemies. The incalculable multitude gathered to wage war against the saints ought not to frighten them because God is their protector. God's enemies are unable to escape when the cup of his wrath is full. He will destroy them with fire from heaven (2 Kings 1:10, 12; Ezek. 39:6). 10. And the devil who deceived them was cast into the lake of fire and sulfur, where both the beast and the false prophet are. And they will be tormented day and night forever and ever. There is a purposeful repetition in the Apocalypse with reference to the lake of fire and sulfur. This is the presumed place where the great prostitute was burned with fire (17:16); the beast and the false prophet are cast into this fiery lake (19:20); and as the last one, Satan shares a similar destiny. In the second half of Revelation (chaps. 12 22), Satan is mentioned first (chap. 12), then the beast out of the sea and the beast out of the earth (chap. 13), and last the great prostitute (chap. 17). With respect to their destruction, Babylon the Great as the prostitute who suffers defeat and destruction is mentioned first (chap. 18), then the beast and the false prophet (chap. 19), and last Satan (chap. 20). Satan being first and last reflects an imitation of Christ, who is the first and the last, the beginning and the end (1:17; 2:8; 22:13). The difference, however, is one of life and doom. I interpret the picture of Satan's demise as one that is taken at the same time as when the beast and the false prophet are cast into the lake of fire. These three were waging the same war in which all of them were defeated and destroyed. John portrays Satan as the loser, the one who sought to destroy the male child but failed (12:5). Satan fought a war in heaven and lost (12:9), was bound and kept in the Abyss (20:3), and was dispatched to his final destiny by being cast into the lake of fire and burning sulfur. The infamous trio (Satan, the beast, and the false prophet) will be tormented day and night forever and ever. First, notice that the expression day and nightalso occurs in the throne room scene where the four living creatures sing praises to God day and night without ceasing (4:8). By contrast those who are cast into the lake of fire are tormented day and night forever and ever (see also 14:11). Next, all they whose names are not recorded in the book of life suffer a similar fate and will be eternally with Satan and the two beasts (v. 15). Third, Scripture nowhere teaches that their torment will eventually come to an end. On the contrary, Jesus said, Depart from me, you who are cursed, into the eternalfire prepared for the devilMatt. 25:41, emphasis added [Greek] -2 _ftnref27 [Greek] Last, the torment that this trio must suffer is one of spiritual and mental agony. They enter this eternal state of suffering at the time when all the ungodly appear before the judgment seat. At that moment all of them enter their second death, which means that they are forever separated from the living God. Greek Words, Phrases, and Constructions in 20:8–10 Verse 8 [Greek] the pronoun is superfluous because of the relative pronoun [Greek] at the beginning of the clause. This construction is common in the Apocalypse (3:8; 7:2, 9; 13:8, 12). Verse 10 A [Greek] the main verb is in the past tense, while this participle that precedes it is in the present. The participle signifies repetitiveness and reveals Satan's character. 4. The Judgment Day 20:11–15 The fourth picture reveals a heavenly aspect of the final judgment. In five verses John discloses the end of cosmic time and thus the end of world history. God's plan has been fulfilled and everything that had to be taken care of has been completed. God now calls everyone into his courtroom, and as the books are opened, everyone is judged in accord with divine justice. The division between the saints and the ungodly is irrevocable and final. The ones whose names are recorded in the book of life are forever with the Lord, but those who have spurned him are forever cut off. 11. And I saw a great white throne and him who sat on it, from whose face earth and heaven fled, and their place was not found anymore. a. And I saw a great white throne and him who sat on it. The uncomplicated description of the throne is preceded by two adjectives, greatand white. John writes the Greek adjective megas(great) eighty times in Revelation to denote something that is larger than life. In this verse, John portrays God's throne in eschatological dimensions, because human beings are unable to fathom heavenly proportions. Further, the throne is white, the color depicting purity, holiness, and victory. But here it has the additional meaning of divine justice that eminently describes this throne. It means that not even one speck or wrinkle mars the whiteness of God's perfect justice. When John portrays God, he avoids referring to him by name. In typical Jewish fashion, he circumscribes him with the words him who sat on it [the throne]. Similarly, with reference to the throne room scene, John uses the same phraseology (4:2–3, 9 10; 5:1, 7, 13; 6:16). God is too awesome to be described in human terms. John undoubtedly had in mind the Ancient of Days taking his seat in the throne room to render judgment (Dan. 7:9–10). But also the Son of Man, namely, Jesus, sits on the throne of his Father to judge the living and the dead, spiritually speaking. In fact, there are numerous passages in the New Testament that testify to the fact that God has given the Son authority to pass [Greek] -2 _ftnref28 [Greek] God judges the human race in and through his Son. b. From whose face earth and heaven fled, and their place was not found anymore. When the Judgment Day comes, God's creation will be affected in such a way that the earth will undergo a complete change. At that moment catastrophic events of enormous proportions will happen, for the atmosphere will be rolled up like a scroll to be replaced by the new heavens and the new earth (2 Pet. 3:7, 10, 12 13). The old order disappears to give place to the new. The substance and the existence of this earth does not disappear, but its external form [Greek] -2 _ftnref29 ([Greek] Although a literal interpretation would suggest the complete destruction and annihilation of the heavens and earth, Scripture teaches a meltdown of the elements but not their elimination2 Pet. 3:10, 12). That is, they are renewed rather than replaced. In his sermon at Solomon's Colonnade, Peter spoke of a time when God would restore everything (Acts 3:21). Also Paul does not speak of a dissolution of creation but of its deliverance from bondage (Rom. 8:21). Not creation itself but the defects of the old order are removed to make place for the [Greek] -2 _ftnref30 [Greek] 12. And I saw the dead, both great and small, standing before the throne. And the books were opened, and another book was opened which is the book of life, and the dead were judged according to their works by the things written in these books. John is given a view of the last judgment, and he notices the dead standing before God's throne. All those who have died since God pronounced the curse on the human race appear before the Judge of all the earth. All of them are raised from the dead to receive a sentence of acquittal or condemnation, of life or second death. All people great and small, that is, all human beings, appear before the Judge. Repeatedly, John returns to Daniel's prophecy that portrays the Judgment Day with multitudes standing before the court of heaven; when the court is seated, the books are opened (Dan. 7:10; 12:1 [Greek] -2 _ftnref31 ([Greek] The books contain records of everyone's deeds of good and evil, for God knows everything that has been said and done and rewards each one accordinglyRev. 2:23; 18:6; 22:12; Ps. 28:4; 62:12; Rom. 2:6). Thus, everyone is judged in accordance with the records, but this does not imply a doctrine of works righteousness. A person is judged and declared absolved on the basis of whether his or her name is recorded in the book of life. Scripture often refers to the book of life or a similar [Greek] -2 _ftnref32 [Greek] In Revelation this book is of greater importance than the books that have recorded a persons's deeds. The term book of lifeappears six times (3:5; 13:8; 17:8; 20:12, 15; 21:27), and the expression booksoccurs twice (v. 12). It is not because of anyone's works but because of God's electing grace that one's name is recorded in the book of [Greek] -2 _ftnref33 ([Greek] What then is the purpose of opening the books? Paul supplies the answer by saying, For we must all appear before the judgment seat of Christ, that each may receive what is due him for the things done while in the body, whether good or bad2 Cor. 5:10). Although believers are responsible for their actions, they are forgiven through Christ. But those who have rejected Christ are held accountable for their words and deeds that testify against them. For believers, God's grace goes hand in hand with human responsibility. Paul exhorts his readers to continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose (Phil. 2:12a 13). Scripture puts divine election on the one hand and human responsibility on the other, but it refrains from solving the mystery of where these two meet. God has graciously chosen his people through Christ, which is evident in the names of his people recorded in the book of life. They keep the Word of God and live by the testimony of Jesus, and they love God's commandments and cherish his precepts (Ps. 19:7–11; 119:127–28). They are the Lord's faithful witnesses even to the point of death (2:13; 6:9), and they perform good works to show their thankfulness to God, so that his name is honored and praised. By contrast, the incriminating evidence the opened books present against the unbelievers results in their banishment and never-ending separation from the living God (Matt. 25:46). 13. And the sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged according to his works. a. And the sea gave up the dead that were in it. The Bible views the sea as a source of [Greek] -2 _ftnref34 ([Greek] Jonah overcame his fear when through willful disobedience he boarded a ship that set sail in a westerly direction directly opposite from Nineveh to which God had instructed the prophet to goJonah 1:3). Paul traveled mostly by land and occasionally sailed by ship, prompted by either haste or necessity. And John writing about the new heavens and the new earth, remarks that the sea was no more (21:1). The capricious and unpredictable sea has no place in the new creation. Having claimed the lives of countless multitudes, the sea at God's command gave up the dead that were in it. The sea is symbolic of a demonic power that holds the invisible graves of its [Greek] -2 _ftnref35 ([Greek] The ancients attached great importance to burial, which was denied those whom the sea had swallowed, and whose bodies decomposed. For a corpse to be left unburied, here because of the sea's power, was an act of irreverenceJer. 8:1–2; 14:16; Ezek. 29:5). Some scholars note that the disappearance of heaven and earth (v. 12) seems to conflict with the presence of the sea. But this is a matter of authorial freedom of placing events in the reverse of their logical order (see 3:3, 17; 5:5; 6:4; 10:4, 9; 22:14). [Greek] -2 _ftnref36 [Greek] b. And Death and Hades gave up the dead that were in them, and each one was judged according to his works. If the sea is a power that holds the dead, so are Death and Hades, which are always mentioned together in the Apocalypse (v. 14; 1:18; [Greek] -2 _ftnref37 [Greek] Jesus hold the keys of both Death and Hades, depriving them of their authority. Now is the time for judging to determine the eternal destiny of every individual, regardless of whether death was by drowning, murder, or natural causes. Aside from the fact that multitudes of sinners stand before God's judgment seat, the records of each person will be carefully reviewed with verdicts of either innocent or guilty. There is neither time nor place for repentance, because repentance belonged to the cosmic era. The verdicts are irrevocable. 14. And Death and Hades were cast into the lake of fire. This is the second death, the lake of fire. 15. And if anyone is not found written in the book of life, he is cast into the lake of fire. The phrase lake of fireoccurs only in Revelation, and that for a total of six times (19:20; 20:10, 14 [twice], 15; 21:8). John explains the significance of this phrase by identifying it as the second death. This is the place where the wicked are forever separated from the living God to suffer eternally the torments of hell. It is the place in which the wicked spend eternity. But how do we understand the terms Deathand Hades? First, Death is a state and Hades a place. Next, these two are intricately connected, as in the fourth seal where the rider on the pale horse is Death, and Hades is following closely behind him (6:8). Hades as the place where the souls of unbelievers are kept is not to be identified as the grave in which the bodies of both believers and unbelievers repose. By contrast, hell is the place of endless suffering. When both Death and Hades are cast into the lake of fire, the authority they exercised in cosmic time has [Greek] -2 _ftnref38 [Greek] If Death and Hades are cast into the lake of fire, which is the same as the second death, will their authority continue in that state and place? Their temporary power will become a permanent power in the lake of fire over the unbelievers suffering in [Greek] -2 _ftnref39 ([Greek] The anguish and distress of the wicked in hell is unimaginable. The parable of the rich manLuke 16:19 31) describes hell as agony, fire, and a place of torment. There the rich man was cut off from Abraham and Lazarus in heaven, and there he suffered the second death that is both spiritual and physical. John comes to the conclusion of his judgment vision, and once more he stresses the lot of the wicked. Their names are not recorded in the book of life, and therefore they are thrown into the lake of fire. Not every lost person will undergo the sufferings of a Judas! God will be perfectly just, and each person will suffer precisely what he deserves. [Greek] -2 _ftnref40 [Greek] The comfort God's people receive is that their names are recorded in the book of life; they are the possession of the Lamb who was slain for them. John links the expression book of lifeto the Lamb (13:8; 21:27). To be forever with the Lord is the reward he grants his people whose names are in this book. Greek Words, Phrases, and Constructions in 20:11–13 Verse 11 [Greek] the construction is disputable because the normal flow would be to place the possessive personal pronoun [Greek] following the noun instead of the genitive relative pronoun at the beginning (Jer. 22:25) -2 _ftnref41 (LXX). Verse 13 [Greek] the plural verb is followed by the singular subject, which is understood as distributive. -2 _ftn1 1 William Hendriksen, More Than Conquerors(reprint, Grand Rapids: Baker, 1982), p. 195; R. Fowler White, Reexamining the Evidence for Recapitulation in Rev. 20:1–10, WTJ51 (1989): 319–44, especially 328 30; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC Grand Rapids: Eerdmans, 1988 , p. 980. -2 _ftn2 2 Abraham Kuyper, The Revelation of St. John, trans. John Hendrik de Vries (Grand Rapids: Eerdmans, 1935), pp. 280–81; Herman Bavinck, The Last Things: Hope for This World and the Next, ed. John Bolt and trans. John Vriend (Grand Rapids: Eerdmans, 1996), p. 112; Hendriksen, More Than Conquerors, pp. 188–90; Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary(Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 209; R. C. H. Lenski, The Interpretation of St. John's Revelation(Columbus: Wartburg, 1943), pp. 574–77. -2 _ftn3 3 Elisabeth Schüssler Fiorenza, The Book of Revelation: Justice and Judgment(Philadelphia: Fortress, 1985), p. 47. She comments that Revelation is not a continuous development of events from beginning to end, but rather it consists of pieces or mosaic stones arranged in a certain design, which climaxes in a description of the final eschatological event. -2 _ftn4 4 Oscar Cullmann, Christ and Time: The Primitive Christian Conception of Time and History, trans. Floyd V. Filson (London: SCM, 1951), p. 198. -2 _ftn5 5 Consult W. J. Grier, The Momentous Event(London: Banner of Truth Trust, 1970), pp. 11–13. BealeRevelation, p. 985 observes that Satan's binding became effective after Christ's resurrection and it lasts throughout most of the age between Christ's first and second comings. See also Augustine City of God20.7. -2 _ftn6 6 Apocryphal and pseudepigrapical literature alludes to a messianic kingdom; see 1 Enoch91.12 13; 93.1–14; 2 Enoch32.2 33.2; Sibylline Oracles3.1 62; 4 Ezra (=2 Esdras) 7:28–29; 13:32–36; 2 Baruch29.4 30.1; 39.7; 40.3; 72.2–4. Also see Barnabas15.3 9; Irenaeus Against Heresies5.32 36; Justin Martyr Dialogue with Trypho81. -2 _ftn7 7 Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), p. 70. -2 _ftn8 8 M. Eugene Boring, Revelation, Interpretation (Louisville: Knox, 1989), p. 200; see also Wilfrid J. Harrington, Revelation, SP 16 (Collegeville, Minn.: Liturgical Press, 1993), p. 196. David E. AuneRevelation 17 22, WBC 52C [Nashville: Nelson, 1998], p. 1083 notes that the binding and sealing of an evil spirit with incantations from Jewish Aramaic texts means that the demon is conquered. -2 _ftn9 9 Hendriksen, More Than Conquerors, pp. 188–89. Consult S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 403; Lenski, Revelation, pp. 575–76; Hughes, Revelation, pp. 209–11. -2 _ftn10 10 Rev. 2:26; 11:2, 18; 12:5; 14:8; 15:3, 4; 16:19; 18:3, 23; 19:15; 20:3, 8; 21:24, 26; 22:2. Note that 2:26; 12:5; and 19:15 are linked to Ps. 2:9in which Christ rules the nations with an iron scepter, dashing them to pieces like pottery; 15:3 has a variant reading King of the ages, while 15:4 derives from Psalms 86:9, All nations &will bring glory to your name; 15:4 expresses God's universal sovereignty over the Gentile nations whom the Lord in his time will subdue. And last 11:2 is translated as the Gentiles. -2 _ftn11 11 Colin Brown, NIDNNT, 2:702–3; Anthony A. Hoekema, The Bible and the Future(Grand Rapids: Eerdmans, 1979), pp. 173–74; Stanley J. Grenz, The Millennial Maze: Sorting Out Evangelical Options(Downers Grove: InterVarsity, 1992), p. 173. -2 _ftn12 TR (The Textus Receptus: The Greek New Testament according to the Majority Text) -2 _ftn13 12 Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 228. -2 _ftn14 13 Floyd E. Hamilton, The Basis of Millennial Faith(Grand Rapids: Eerdmans, 1952), pp. 124–25. -2 _ftn15 14 John P. M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 288. KrodelRevelation, p. 334 points to v. 9, which mentions the camp of the saints without restricting it to martyrs. -2 _ftn16 15 Robert H. MounceThe Book of Revelation, rev. ed., NICNT [Grand Rapids: Eerdmans, 1998], p. 366 n. 10 notes that the New Testament lists forms of the verb zaM(I live) 140 times, each of which determines its specific meaning in that instance. -2 _ftn17 GNB Good News Bible -2 _ftn18 NCV The Everyday Bible, New Century Version -2 _ftn19 NIV New International Version -2 _ftn20 16 Consult Meredith G. Kline, The First Resurrection, WTJ37 (1975): 366–75; see also Meredith G. Kline, The First Resurrection: A Reaffirmation, WTJ39 (1976): 110–19; Beale, Revelation, p. 1005. -2 _ftn21 17 Geoffrey B. Wilson, Revelation(Welwyn, England: Evangelical Press, 1985), p. 163. -2 _ftn22 18 (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14. ) -2 _ftn23 19 Consult SB, 3:831–40; Dieter S�nger, EDNT, 1:267; Karl Georg Kuhn, TDNT, 1:789–91. -2 _ftn24 20 Augustine City of God20.11. See Henry Barclay Swete, Commentary on Revelation(1911; reprint, Grand Rapids: Kregel, 1977), p. 268. Harry R. BoerThe Book of Revelation[Grand Rapids: Eerdmans, 1979], p. 133 observes that apart from Ezekiel, the Old Testament does not know a nation by the name of Magog nor a king by the name of Gog. In Revelation the names are genealogical and do not refer to a specific country and ruler. -2 _ftn25 21 The expression the peace of God in the camps of his saints appears in the War Scroll of Qumran (1QM 3.5). The word campsis a Hebrew plural that represents the singular. See Aune, Revelation 17 22, p. 1098. -2 _ftn26 22 Alan F. Johnson, Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:588. -2 _ftn27 23 Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment(Phillipsburg, N.J.: Presbyterian and Reformed, 1995), pp. 89–90. -2 _ftn28 24 See Matt. 16:27; John 5:22; Acts 10:42; 17:31; Rom. 2:16; 14:9; 2Cor. 5:10; compare Sibylline Oracles2.230 44. -2 _ftn29 25 Irenaeus Against Heresies5.36.1; Swete, Revelation, p. 271. -2 _ftn30 26 Hendriksen, More Than Conquerors, p. 196; George Eldon Ladd, Commentary on the Revelation of John(Grand Rapids: Eerdmans, 1972), p. 272; Wilson, Revelation, p. 165; G. B. Caird, A Commentary on the Revelation of St. John the Divine(London: Black, 1966), p. 259. For the view that the earth will be annihilated to be followed by a new creation, see Robert L. Thomas, Revelation 8 22: An Exegetical Commentary(Chicago: Moody, 1995), pp. 429, 439 40; John F. Walvoord, The Revelation of Jesus Christ(Chicago: Moody, 1966), pp. 305–6. -2 _ftn31 27 See also 1 Enoch89.61 63; 90.20; 2 Baruch24.1; Ascension of Isaiah9.22. -2 _ftn32 28 See Exod. 32:32; Deut. 29:20; Dan. 12:1; Mal. 3:16; Luke 10:20; Phil. 4:3; see also 1 Enoch47.3. -2 _ftn33 29 Johannes Behm, Die Offenbarung des Johannes, Das Neue Testament Deutsch 11 (Göttingen: Vandenhoeck &Ruprecht, 1953), p. 104. -2 _ftn34 30 Consult John H. Paterson, Sea, ZPEB, 5:316. -2 _ftn35 31 Jürgen, Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 232. First Enoch61.5 states, These measures shall reveal all the secrets of the depths &and those who have been devoured by the fish of the sea, that they may return. See also Isbon T. Beckwith, The Apocalypse of John(1919; reprint, Grand Rapids: Baker, 1979), p. 749. -2 _ftn36 32 Aune, Revelation 17 22, p. 1102. R. H. CharlesA Critical and Exegetical Commentary on the Revelation of St. John, ICC [Edinburgh: Clark, 1920], 2:194–95 calls this stanza a hopeless confusion of thought, which can only be due to deliberate change of the text. So he changes the wording, without manuscript proof, from and the seagave up the dead to and the treasuriesgave up the dead (pp. 196, 442). -2 _ftn37 33 Richard Bauckham, The Climax of Prophecy(Edinburgh: Clark, 1993), pp. 69–70. -2 _ftn38 34 Consult John M. Court, Myth and History in the Book of Revelation(Atlanta: John Knox, 1979), p. 65. -2 _ftn39 35 Beale, Revelation, p. 1035; J. Webb Mealy, After the Thousand Years, JSNTSup 70 (Sheffield: Sheffield Academic Press, 1992), p. 181. By contrast, HarringtonRevelation, p. 206 states that the second death does not mean eternal torture but only that someone no longer exists at death. -2 _ftn40 36 Hoekema, The Bible and the Future, p. 273. -2 _ftn41 LXX Septuagint 21. The New Jerusalem (21:1–27) Outline (continued) B. The New Jerusalem and the Tree of Life (21:1 22:5) 1. God and His People (21:1–8) 2. The Holy City (21:9–14) 3. The Adornment of the City (21:15–21) 4. The Light of the City (21:22–27) B. The New Jerusalem and the Tree of Life 21:1 22:5 21 1 And I saw the new heaven and the new earth, for the first heaven and the first earth went away; and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, Look, the tabernacle of God is with people, and he will dwell with them, and they will be his people, and God himself will be with them and be their God. 4 And he will wipe away every tear from their eyes, and there will no longer be death, or grief, or crying, nor will there be pain anymore, because the first things passed away. 5 And the one seated on the throne said, Look, I am making all things new, and he said, Write, for these words are faithful and true. 6 And he said to me, It is done. I am the Alpha and the Omega, the Beginning and the End. I will give freely to the one who is thirsty from the fountain of water of life. 7 He that overcomes will inherit these things, and I will be a God to him, and he will be a son to me. 8 To the cowardly and the unbelievers and those who are detested and the murderers and the fornicators, and the sorcerers and idolaters, and to all who are deceivers, their part is in the lake of fire and sulfur, which is the second death. 9 And there came one of the seven angels who held the seven bowls full of the last seven plagues. He talked with me and said, Come, I will show you the bride, the wife of the Lamb. 10 And he brought me in the Spirit to a great and high mountain, and he showed me the holy city Jerusalem that came down out of heaven from God. 11 It had the glory of God, and its brilliance was like a precious stone, as a crystallized jasper stone. 12 It had a great, high wall with twelve gates and at the gates twelve angels, and on the gates the names of the twelve tribes of Israel were inscribed: 13 on the east three gates, and on the north three gates, and on the south three gates, and on the west three gates. 14 And the wall of the city had twelve foundations and on them were the twelve names of the twelve apostles of the Lamb. 15 And the one who spoke with me had a golden measuring reed to measure the city and its gates and its walls. 16 And the city was foursquare and its length was like its breadth. And he measured the city with a reed at twelve thousand stadia; its length and breadth and height were equal. 17 And he measured its wall, 144 cubits, according to the human measure, which the angel used. 18 And the wall was built of jasper, and the city was of pure gold like clear glass. 19 The foundations of the wall of the city were adorned with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, 20 the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. 21 And the twelve gates had twelve pearls, each one of the gates was a single pearl. And the street of the city was pure gold like transparent glass. 22 And I did not see a temple in it, for the Lord God Almighty and the Lamb are its temple. 23 And the city did not need the sun or the moon to illumine it, for the glory of God illumines it and the Lamb is its lamp. 24 And the nations will walk through its light, and the kings of the earth bring their glory into it. 25 And its gates are never closed during the day, for there is no night there. 26 And they will bring the glory and honor of the nations into it. 27 And nothing unclean will ever enter it, neither he that does detestable and deceitful things, except those [names] written in the book of life of the Lamb. After the final judgment, John shows his readers a picture of perfection that differs radically from the present world. The old order has passed away and all things are new. Cosmic time has been turned into eternity; separation from God has become intimate communion with him. Death belongs to the past, for the saints drink the water of life. The wicked are in the lake of fire, while the saints are with God and belong to his family. The new Jerusalem is a picture of perfection with respect to measurement, adornment, and glory. This picture reveals a river of life flowing from the throne of God and the Lamb with fruit-bearing trees on either side of this river. With the curse removed God's servants serve him and the Lamb. This is Paradise restored. Note the connection between the first creation recorded in Genesis and the new creation of heaven and earth in Revelation. In Paradise before the Fall, God intimately communed with Adam, gave him instructions, and provided for his needs (Gen. 2:15–25). On the new earth, God dwells with his people in intimate fellowship: Look, the tabernacle of God is with people, and he will dwell with them (v. 3a). After the Fall, Adam and Eve hid themselves from the presence of God (Gen. 3:8); at the restoration God dwells with them forever in his tabernacle.^[1] The Garden of Eden was a place without fear, pain, crying, and death; the new creation is a place where there will no longer be death, or grief, or crying, nor will there be pain anymore (v. 4). The second half of the chapter (vv. 9 27) is a description of the new Jerusalem regarding its holiness, perfection, adornment, and glory. This portrait of the city related in human language of time and space depicts, be it inadequately, the beauty of the new heaven and the new earth. The somewhat disjointed flow of thought shows that the writer is attempting to transmit as many details as he is able. Nonetheless, throughout his discourse John develops his basic theme that God is with his people in a holy and perfect setting.^[2] 1. God and His People 21:1–8 1. And I saw the new heaven and the new earth, for the first heaven and the first earth went away; and the sea was no more. John relies on the Old Testament Scriptures by alluding to (Isaiah 65:17and 66:22, where God says that he will create new heavens and a new earth, and the things belonging to the past will not be remembered or come to mind. The apostle had already noted that from God's presence earth and heaven had fled and their place was no more (see commentary on 20:11). God will not annihilate heaven and earth and then create them anew out of nothing. Instead he will transform them in a process that is the same as calling forth the lowly bodies of the saints to make them like the glorious body of the LordPhil. 3:21). Just as Jesus body was transformed at his resurrection, so at the coming of the Lord the bodies of his people will be not annihilated but completely changed and glorified.^[3] The melting of the elements with fire occurs in preparation for a renewed earth (2 Pet. 3:10, 12). John writes the expression new nine times in Revelation; four of them appear in chapter 21:1 (twice), 2, and 5. This adjective conveys the meaning of something that is new but has its origin in the old. The new covenant came forth out of the old; the new command came from the old one; the new Jerusalem has its source in the old; the new man is a transformation of the old man; and the new heaven and the new earth are based on the old.^[4] Hence the new heaven and earth that will appear at the consummation are not to be identified as a second heaven and earth. They are qualitatively different from the old in that they picture the holy and perfect abode of God and his people. Peter, writing about the destruction of the heavens by fire, says, But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness (2 Pet. 3:13). Peter visualizes a renovation by fire to bring about a change from old to new, but John writes not a single word in this chapter about a destructive fire.^[5] The interesting phrase and the sea was no more may signify that just as the former configurations of heaven and earth pass away so the sea no longer will exist with its present boundaries. But the term sea may also have a figurative connotation referring to afflictions God's people endured in a sinful world. John himself appears to point to a symbolic interpretation by writing a parallel clause that reiterates the same wording: the sea was no more and death, grief, crying, and pain will be no more. ^[6] 2. And I saw the holy city, the new Jerusalem, coming down out of heaven from God prepared as a bride adorned for her husband. John mentions the holy city in passing, for later in the chapter (vv. 9 14) he gives a detailed description of this city. The term the holy city appears in the Old Testament in (Nehemiah 11:1, 18; Isaiah 48:2; 52:1; and Daniel 9:24as an appellation of Jerusalem. The New Testament, however, features the expression only in the Gospel of Matthew (4:5 and 27:53) and in the Apocalypse (11:2; 21:2, 10; 22:19). The absence of this term in the rest of the New Testament is significant. After the tearing of the curtain separating the Holy of Holies from the Holy Place, God no longer dwelled in the temple of Jerusalem but in the church. And note that the Holy Spirit filled not the temple or Jerusalem at Pentecost but the apostles and all those who repented and were baptizedActs 2:1 4, 38 39). Paul writes that believers are the temple of God because in them his Spirit dwells1 Cor. 3:16–17; see 6:19 . The temple of God is the church, namely, the body of believers. Accordingly, when John uses the term holy city in Revelation, he intimates that the new Jerusalem is the place where God is dwelling with his people (v. 3). The new Jerusalem is coming down out of heaven from God. The writer of Hebrews speaks about a heavenly Jerusalem, Mount Zion, and the city of the living GodGal. 4:26; 4Ezra [=2 Esdras] 7:26, 75; 2 Baruch 4.2–6 . This city projects permanence, security, beauty, and fullness. It originates in heaven and derives from God, who is pleased to dwell with his people. In Revelation the name Jerusalem occurs only here and in 3:12, and is an allusion not to the capital of Israel but to the spiritual city of God. This new Jerusalem filled with God's people comes down to earth, whereby heaven and earth are made one.^[7] Describing the intimacy of God and his people, John uses the metaphor of a wedding ceremony in which a bride is prepared and adorned for her husband (Isa. 49:18; 61:10).^[8] The one who has prepared and adorned the bride cannot be the bride, that is, the church herself. No, it is Christ Jesus who has cleansed her and then presented her without stain or wrinkle or blemish to himself (Eph. 5:26–27). The wedding ceremony is now about to begin, and from this time on bride and bridegroom will be together forever. 3. And I heard a loud voice from the throne saying, Look, the tabernacle of God is with people, and he will dwell with them, and they will be his people, and God himself will be with them and be their God. The expression a loud voice occurs frequently in Revelation and implies that everyone is able to hear the message coming from God's throne (16:17 and 19:5). John fails to identify this voice, which may be that of God. If we assume that he tries to avoid the use of the divine name, we see further evidence in verse 5 where John circumscribes the name of God with the words the one seated on the throne. Even so, the emphasis is not on the speaker but on the joyful message. The voice calls attention to the unity of God and his people expressed in the image of the Old Testament tabernacle. John alludes to a well-known passage, in which God, speaking about an everlasting covenant with his people, says: I will put my sanctuary among them forever. My dwelling place will be with them; I will be their God and they will be my people (Ezek. 37:26–27). This text is a golden thread woven into the fabric of Scripture from beginning to end (Gen. 17:7; Exod. 6:7; Lev. 26:12; Ezek. 11:20; Zech. 2:10–11; 2Cor. 6:16; Rev. 21:3, 7).^[9]It is the thread of God's abiding love toward his covenant people. In an earlier passage (13:6), John had used the illustration of the scene of God dwelling in his heavenly tent (Greek skn) surrounded by his people. The tabernacle in the desert had the holy of Holies where God dwelled. The temple in Jerusalem likewise had the sacred place behind the curtain as God's dwelling. But neither in the desert nor in Jerusalem did God and his people live under one roof. Now notice that when Jesus came, he dwelled among his people; literally, he pitched his tent among them (John 1:14). This is also the case in the new Jerusalem, where God and his people live together in perfect peace and harmony. The people will fully know him, love and serve him, and forever taste his goodness. The symbolic tent in which God and his people dwell is not a picture of their dwelling in a temporary shelter.^[10] The symbolism points to the privilege his people have in contrast to the Old Testament saints. From them only the high priest once a year might enter the Holy of Holies on the Day of Atonement. Now his people are always in his presence. The emphasis in this verse is on God, for he has made it possible for human beings to dwell with him, he is their God, and he is forever with them. The literal translation of the Greek text is and they will be his peoples, but in most translations it is given in the singular as people. The text, however, intimates that they come from every tribe, tongue, people, and nation. All of them are accommodated as priests in the presence of God. Therefore, this is the first hint that there is no literal temple in the new Jerusalem (v. 22).^[11] One last remark. The phrase and God himself will be with them is reminiscent of the name given to Jesus, Immanuel, which means, God with us (Matt. 1:23; Isa. 7:14). 4. And he will wipe away every tear from their eyes, and there will no longer be death, or grief, or crying, nor will there be pain anymore, because the first things passed away. This is now the second time (7:17) that John alludes to (Isaiah 25:8Jer. 31:16), The Sovereign Lord will wipe away the tears from all faces. Like a mother who bends down and tenderly wipes away the tears from the eyes of her weeping child, so the Lord God stoops down to dry the tear-filled eyes of his children. Here is a telling portrait of God's tender mercies extended to the suffering members of his household. Ever since the fall into sin, mankind has shed countless tears, so that this present world indeed can be called a vale of tears. The shedding of tears is the result of anguish, oppression, persecution, sorrow, and death. Death rules supreme until the final judgment (20:14). But that power will have effectively come to an end when God and his people are together. Jewish literature also states that at the time of the Messiah death will cease forever.^[12] With the departure of death, mourning, crying, and disease also disappear, for all these have been caused by the curse of sin affecting God's creation (Gen. 2:17; Rom. 8:20–23). None of them have any part in God's renewed creation, which is marked by peace and harmony, joy and mirth, pleasure and delight (Isa. 35:10; 51:11; 65:19). Indeed the first things have passed away and all things are new (Isa. 43:18; 65:17). 5. And the one seated on the throne said, Look, I am making all things new, and he said, Write, for these words are faithful and true. The phrase the one seated on the throne is a circumscription of the divine name that recalls the throne room setting (chapter 4). It is a recurring phrase in Revelation and Old Testament passages.^[13] Avoiding the use of God's name, John allocates the origin of the voice to the throne. Now not an angel but God himself speaks and instructs John (vv. 5 8). Several times from his throne God directs a message to his people (v. 3; 1:8; 16:1, 17), but this is the last time in Revelation that he directly utters an announcement.^[14] God tells the readers of the Apocalypse that he is making all things newIsa. 43:19, which lacks the words all things . But here is the glorious outcome of God's redemptive plan that Christ fulfilled: the renewal of all things. Notice that God calls attention to the fact that he is presently doing it, not that he will eventually do it. This utterance, therefore, is a direct revelation from God, who recreates, and as such it is one of the most important verses in Revelation.^[15] God renews sinful human beings through the work of Christ and makes them into a new creation (2 Cor. 5:17). In addition to human beings all things are renewed. This is God's promise that points forward to the consummation, the transformation of heaven and earth, and the renewal of his entire creation (see 4 Ezra [=2 Esdras] 7:75). Once again John is told to write (1:11; 14:13; 19:9), so that the content of Revelation may be preserved for countless generations. The reason for recording these words is that they are faithful and true. They are not hollow sounds, nor words that in time lose their meaning, but they express unqualified and lasting trustworthiness. God, who in Christ is the Savior and Redeemer of this world, will honor his word in bringing about a new heaven and a new earth. The words faithful and true are repeated in 22:6 (compare 19:9). 6. And he said to me, It is done. I am the Alpha and the Omega, the Beginning and the End. I will give freely to the one who is thirsty from the fountain of water of life. a. It is done. In his coordinated Semitic style of starting nearly every sentence with the conjunction and, John continues his account and records the words God speaks. The first item, in Greek one word, gegonan, is translated It is done, literally, They have become reality. The term derives not from the verb to do but from the verb to become. This word was also spoken when the seven angels had poured out the seven plagues (16:17). But note the difference of the seven angels pouring out God's wrath on the wicked and God uttering the words It has been done to announce the completion of recreating heaven and earth. The first one comprises judgment on the wicked, the other the renewal of all things. God speaks these words as if everything is already renewed; and in a vision he shows John their fulfillment. b. I am the Alpha and the Omega, the Beginning and the End. First, the words I am refer to God telling Moses at the burning bush near Mount Sinai to go to the Israelites in Egypt with the message I AM has sent me to you (Exod. 3:14). Jesus claimed this name for himself when he told the Jews, Before Abraham was born, I Amos (John 8:58). Hence, both God and Christ use this name. In the Apocalypse, we encounter the same designations for God and Christ, for both can say I am the Alpha and the Omega, the first and the last, the beginning and the end (see commentary on 1:8).^[16] God through Christ is fully in control of every situation, so that the words spoken here are a source of comfort for believers who endure hardship and persecution for the sake of the gospel. From beginning to end God is the Sovereign ruler in the universe that he has made and upholds by his power. He is Lord of the future that points beyond the final judgment to a new creation. He is the first and the last letter of the Greek alphabet; in Christ he is the Word of God. Therefore, God's words spoken in this passage are meant to strengthen the faith of Christians in their turmoil and distress. c. I will give freely to the one who is thirsty from the fountain of water of life. The first word and the last word in a Greek sentence are stressed; here both the pronoun I and the adverb freely are emphasized. God offers the water of life, which is eternal life, to anyone who is thirsty. He makes it available free of charge. This is evident in the words Jesus spoke to the Samaritan woman at Jacob's well, But whoever drinks the water that I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life (John 4:14). The Old Testament interprets water spiritually as God's free gift, for example, in Isaiah 55:1God offers it without money and without cost. ^[17] This free gift comes directly from the source of life, namely, from God himself. 7. He that overcomes will inherit these things, and I will be a God to him, and be will be a son to me. The text looks at the present reality of God's people living for him in a world of sin and oppression. They know that Christ has won the battle but the war has not yet ended. Every believer must fight daily against sin, the devil, and the world. And everyone who follows Christ receives the promise of eternal life and inherits all the good things that are coming (Heb. 10:1). This verse consists of two parts, a promise of inheritance and a messianic allusion applied to believers. First, the verb to inherit occurs only here in the Apocalypse and doctrinally is in complete harmony with the teachings of Paul.^[18] For instance, Paul confidently writes, Now if we are children, then we are heirs heirs of God and co-heirs with Christ (Rom. 8:17; and see Gal. 3:29; 4:7; Eph. 3:6; Titus 3:7). We as followers of Christ inherit all the blessings of a new heaven and a new earth. For us, the link between being children of God and being heirs is unbreakable. Whereas Jesus is the one and only Son, we are adopted sons and daughters. And whereas Jesus inherits all things (Heb. 1:2), we as co-heirs share in all his blessings.^[19] Next, John quotes (2 Samuel 7:14but modifies the wording to suit his theological purpose. God's promise given by Nathan to King David concerning Solomon as his successor to the throne prophetically pointed to the Son of God: I will be his father, and he will be my son. But John in the Apocalypse writes, And I will be a God to him, and he will be a son to me. Notice that he replaces the word father with God, because in Jesus Christ God has adopted us as his sons and daughters and made us members of his family2 Cor. 6:18). In Revelation, John never calls God the father of believers; yet he is the Father of Christ (1:6; 2:27).^[20] 8. To the cowardly and the unbelievers and those who are detested and the murderers and the fornicators, and the sorcerers and idolaters, and to all who are deceivers, their part is in the lake of fire and sulfur, which is the second death. The contrast between God's people and the wicked appears once again. The preceding verses (vv. 5 7) were addressed to the persevering saints on earth, but this verse lists the people whom God consigns to the lake of fire and sulfur. In summary, this segment looks ahead to the renewal of all things, and at the same time it focuses attention on the reality of this pre-consummation age. This dual focus also occurs in two additional passages (v. 27; 22:14–15). Here John lists a long catalog of those who are not part of God's kingdom. a. Cowardly. The first are those who are spineless. they are placed at the top of the list in contrast to all the believers on earth who suffer persecution and hardship for the sake of Christ. Instead of living a life of dedication to the Lord, they fear danger and flee the consequences of confessing the name of Jesus. They are the people whom John describes as leaving us but not belonging to us (1 John 2:19). b. Unbelievers. These people are similar to the cowards in that they have been unfaithful to God and his commands and thus have fallen into skepticism and agnosticism. Whereas God's words are faithful and true (v. 5), theirs are the exact opposite untrustworthy. c. Detestable people. This Greek word (ebdelygmenoi) with its cognates points to those people who have become polluted by the world.^[21] They pursue a lifestyle that is diametrically opposed to biblical teaching, and they are an abomination in God's sight. They worship the beast (17:4). d. Murderers. John mentions this word twice, here and in 22:15. But the concept of the enemies shedding the blood of God's people appears repeatedly; the saints are martyrs for the sake of Christ (2:10, 13; 6:10; 16:6; 17:6; 18:24; 19:2). e. Immoral persons. The sins of murder and sexual immorality are frequently connected, as the one sin leads to the next. If prostitution was rampant in John's time, so it is today. Fornication is the order of the day and so is adultery. The world is gradually sinking ever deeper into the morass of sexual immorality, including homosexuality. f. Sorcerers. The Greek term pharmakoi has given rise to the derivative pharmacy (22:15; and related words in 9:21; 18:23). The word means the use of drugs to cast spells for practicing witchcraft and deceiving the people (Exod. 22:18; Lev. 20:6, 27). God condemns magic spells and witchcraft; he told Moses to kill those who consulted soothsayers; and the prophet Nahum links sorcery and witchcraft to sexual immoralityDeut. 18:10–12; Nah. 3:4respectively . g. Idolatry. Paul writes that idolatry and witchcraft are works of the flesh (Gal. 5:20). And John puts idolaters with sorcerers, fornicators, and murderers outside the gates of the new Jerusalem and consigns them to everlasting doom (22:15). h. Liars. All people who turn the truth into a lie God dispatches with the other sinners to the lake of fire and sulfur. They are forever cut off from the living God and suffer the second death. Greek Words, Phrases, and Constructions in 21:2–3 Verse 2 The spelling of Jerusalem as [Greek], occurring three times in the Apocalypse (3:12; 21:2, 10), differs from the more common [Greek]. The first one transliterates the Hebrew word, while the second is a Hellenistic spelling of the name. Verse 3 [Greek] The TR and the Majority Text read [Greek] as a variant resulting from assimilation to [Greek] in the preceding verse. [Greek] the plural is the preferred reading in Greek New Testaments (Nes-Al27, UBS4, BF2, Merk), and the NRSV also reads peoples. The TR and the Majority text have the singular, but the choice between singular and plural is difficult to determine. The plural has slightly better textual support.^[22] In English, however, the word people is commonly used collectively, while peoples is uncommon. [Greek] [and be] their God. These words appear to be superfluous after the phrase and God himself will be with them. Nevertheless the expanded text is the more difficult reading. 2. The Holy City 21:9–14 This segment clearly shows, first, John's cyclical approach by repeating the reference to the bride, the wife of the Lamb, and the new Jerusalem (19:7 and 21:2, 9). And second, in nearly identical wording John demonstrates the contrast between the great prostitute and the wife of the Lamb, the blasphemous beast and the holy city. Here is the parallel of these two segments:^[23] Revelation 17:1, 3Revelation 21:9, 10 And one of the seven angels who had the And one of the seven angels who held the seven bowls came seven bowls full of the last seven plagues came and talked to me and said, and talked with me and said, Come, I will show you Come, I will show you the judgment of the great prostitute. the bride, the wife of the Lamb. And he brought me to the desert And he brought me in the Spirit. in the Spirit There I saw a woman sitting on a to a great and high mountain scarlet beast that was full of and he showed me the holy city, Jerusalem, names of blasphemy. that came down out of heaven from God. 9. And there came one of the seven angels who held seven bowls full of the last plagues. He talked with me and said, Come, I will show you the bride, the wife of the Lamb. The above-mentioned parallel seems to indicate that John refers to the same angel who talked to him earlier (17:1). There the focus was on the great prostitute who received God's judgment and punishment, but here it is on the bride of the Lamb. The contrast is striking and painted in vivid colors. This angel attired in clean, bright linen with a golden sash around his chest poured out the bowl of God's wrath on Babylon the Great (15:6; 16:19). Now he is privileged to reveal to John the glory of the holy city, the new Jerusalem.^[24] The great prostitute who is riding on the beast personifies the wicked city of Babylon the Great. The bride, however, is the wife of the Lamb and symbolizes the holy city. The prostitute is without a husband and is destroyed by the beast and his followers (17:15–18). But as husband, the Lamb supplies his wife with everything she needs, honors her with great respect, and adorns her with attractive attire and exquisite accessories. In the remaining verses of Revelation the Lamb is mentioned seven times (vv. 9, 14, 22, 23, 27; 22:1, 3).^[25] John is asked to come along with the angel who is ready to show him the bride, the wife of the Lamb. The words the bride, the wife are not to be read as if the wedding had already taken place (compare 19:7), but rather as a first-century Jewish betrothal of a woman to a man. The betrothal ceremony was equivalent to the wedding itself, with the understanding that the couple had no sexual relations during the period between betrothal and wedding. During this intervening period, the bride was considered to be the wife of her future husband.^[26] This means that the church is already the wife of the Lamb, even though the wedding has not yet taken place. The imagery used in this text derives from Isaiah 61:10, where the prophet speaks about the bridal couple as the bridegroom adorns his head and the bride enhances her appearance with jewels. What the angel reveals to John is not a beautiful, marriageable young lady but the holy city, the new Jerusalem, coming down out of heaven. The Jerusalem that descends to earth from heaven is the church of the Lord Jesus Christ, now coming down in a vision and at the appropriate time in reality. The full beauty of this church will not be evident until the Lord returns in glory. It is the imagery of the holy city and the bride mentioned earlier (v. 2) that brings the people of the new Jerusalem and their Lord into an inseparable husband-wife relationship. 10. And he brought me in the Spirit to a great and high mountain, and he showed me the holy city Jerusalem that came down out of heaven from God. The prophecy of Ezekiel teaches that the Holy Spirit repeatedly took the prophet and lifted him up. Thus, the Spirit took Ezekiel to Jerusalem, Babylon, the valley of dry bones, and the temple of the Lord (Ezek. 3:12, 14; 8:3; 11:1, 24; 37:1; 43:5). In visions of God he took me to the land of Israel and set me on a very high mountain (Ezek. 40:2).^[27] The parallel of this verse with Revelation 17:3is evident, but notice the difference. There the Spirit drove John into the desert to see the great prostitute, while here he took him to a high mountain to show him the holy city Jerusalem descending from heaven. The Harlot City is seen in a wilderness, the Bride City from a mountain. ^[28] Note also the difference between Ezekiel's account (40:2) and that of John. In Ezekiel the city is on the south side of the mountain; in Revelation it descends from heaven, that is, from God, without indicating that it settles on the high mountain. Further, the vision of Ezekiel reveals a wall surrounding the temple area (40:5), but in the Apocalypse there is no temple in the holy city, for the presence of God and the Lamb is the temple. The new Jerusalem is called holy, which means that the city has been consecrated by God as a place without sin; in other words, it is perfect in every respect. The privilege of living forever in the presence of God is his gracious gift to us. At one time in human history, people started building the tower of Babel to reach heaven, but God frustrated their efforts (Gen. 11:1–9). By contrast, God takes the initiative to bring the new Jerusalem down to earth. It is the city of God that descends to earth, not human beings who decide to link their city to heaven. The old Jerusalem ravaged by sin could no longer be called holy after the death of Jesus (see commentary on 11:2). The new Jerusalem is free from sin and resumes the name the holy city.^[29] 11. It had the glory of God, and its brilliance was like a precious stone, as a crystallized jasper stone. Standing on a high mountain, John is able to see the entire scope of the descending city. So the believer who stands on a mountaintop of faith is able to see the extent of God's church. This church portrayed here as the holy city Jerusalem is filled with glory. The city itself has no source of light but depends for its brilliance on the glory of God. Just as the sun beams its light to the moon, which in turn reflects the light of the sun, so God's glory illumines the church, which in turn diffuses the light. And the city did not need the sun or the moon to illumine it, for the glory of God illumines it and the Lamb is its lamp (Isa. 58:8; 60:1–2, 19; Ezek. 43:4–5). It is the diffused light of God that illumines the city. Paul uses similar terminology when he describes the children of God living In a crooked and perverse generation. He commends them by saying, You shine like stars in the universe (Phil. 2:15). John compares this brilliant light of God's glory to that of a precious stone, namely, a crystallized stone called jasper. Crystallized jasper is quartz appearing in a variety of colors that maybe compared to the radiance of a diamond (Exod. 28:20; 39:13; Ezek. 28:13).^[30] It reproduces indescribable splendor that John conveys in greater detail in the rest of the chapter. We should bear in mind that he is describing what he is permitted to see by comparing it to that which human beings are able to comprehend. 12. It had a great, high wall with twelve gates and at the gates twelve angels, and on the gates the names of the twelve tribes of Israel were inscribed: 13. on the east three gates, and on the north three gates, and on the south three gates, and on the west three gates. John's description of the holy city communicates safety, for the wall that is both great and high imparts security. In addition the twelve angels that guard the twelve entrances are there to keep an eye on the traffic moving in and out. On the other hand, the totality of twelve gates in this city allows for free and easy traffic moving in and out of it. The number twelve occurs ten times in this chapter and the next one (vv. 12 [three times], 14 [three times], 16, 21 [twice]; 22:2). In the Apocalypse, this number always illustrates God, his people, and their dwelling places. It describes the elect of the twelve tribes (7:5–8) and the woman, symbolizing the church, with twelve stars on her head (12:1). It depicts the new Jerusalem with twelve gates, twelve angels, and twelve tribes of Israel (21:12); it lists the twelve names of the apostles written on the city's twelve foundations (21:14). And it measures in length, breadth, and height twelve thousand stadia (21:16). Last, along both sides of the river flowing from the throne of God are twelve fruit-bearing trees (22:2), collectively referred to as the tree of life. This number never applies to Satan, his works, and his followers. I conclude that, like seven and ten, twelve is the number of perfection. The background for John's description of the holy city comes from the prophecy of Ezekiel, where the prophet presents a picture of Jerusalem with its walls and gates (40:5; 48:30–35). Nevertheless the measurements are completely different. On the twelve gates were written the names of the twelve tribes of Israel, and on the twelve foundation stones were the names of the twelve apostles (v. 14). Here John shows the link between the Old and New Testament believers, which he did earlier by mentioning the twenty-four elders (4:4).^[31] John refrains from listing the names of the twelve tribes and of the twelve apostles. In an earlier chapter he noted the names of the twelve tribes of Israel (7:5–8). Ezekiel, however, lists the names of the twelve tribes on the twelve gates. The three gates on the north had Reuben, Judah, and Levi; the three on the east had Joseph, Benjamin, and Dan; the three on the south had Simeon, Issachar, and Zebulun; and the three on the west had Gad, Asher, and Naphtali (Ezek. 48:31–34). Without mentioning the names of either the tribes or the apostles, John wants to show that the Christian church and the Old Testament people of God are united in perfect unity and harmony.^[32] Instead of showing a clockwise movement from north to east to south and to west as in (Ezekiel 48, John gives a random movement from east to north to south and to westEzek. 42:16–19). I am unable to account for the order and see no special significance. There is a difference, however, between the view of Ezekiel 48:30that the gates of the city are exits and that of Revelation 21:25 27, which sees the gates as entrances. These entrances are never shut, for anyone who is holy may enter them. 14. And the wall of the city had twelve foundations and on them were the twelve names of the twelve apostles of the Lamb. The city wall itself was built on a total of twelve foundation stones, which were partially above ground and exhibited the names of the twelve apostles. With the names of the apostles at ground level and the names of the twelve tribes at the gate level, believers belonging to either the Old Testament or New Testament era were given entrance into the city. Paul relates that all these people as members of God's household are built on the foundation of the apostles and prophets with Christ Jesus himself as the chief cornerstone (Eph. 2:20). Jesus told his disciples, On this rock I will build my church (Matt. 16:18). And the writer of Hebrews notes that by faith Abraham looked forward to the city with foundations, whose architect and builder is God (Heb. 11:10). Here is an example of Scripture's unity and harmony, for all these passages convey a similar message. John stresses that the twelve apostles are of the Lamb, implying that Jesus by his sacrificial death on the cross set his people free from sin and guilt. The twelve apostles were commissioned as messengers of Christ's gospel to the world at large (Matt. 28:19–20). There is no need to supply the names of the twelve apostles, just as there is no need to write down the names of the twelve tribes of Israel. The number twelve is symbolic of the beginning of the nation Israel and the beginning of the church. Indeed, after the church was established, it was customary to speak of the Twelve without specifying the names of the apostles. So Paul in his list of Jesus appearances simply writes, and that he appeared to Peter, and then to the Twelve (1. Cor. 15:5). Greek Words, Phrases, and Constructions in 21:9–14 Verse 9 [Greek] although this is the better-attested reading, the case should have been the accusative instead of the genitive. This is one of the solecisms in the Apocalypse. Verse 10 [Greek] here is a recurring phrase in Revelation (3:12; 21:2). Verse 11 A [Greek] this noun differs little from the noun [Greek], except that it signifies the radiance of a beam of light. The nominative case breaks the flow of the sentence and in effect introduces an independent grammatical structure, probably due to John's coordinate Semitic style. Verse 12 [Greek] the nominative case is due to the case of [Greek] in the preceding verse (v. 11). The present participle (twice) may be translated as the present finite verb has. The feminine gender depends on the noun [Greek] in verse 10. Verse 14 [Greek] the participle follows [Greek], which is neuter; that is, the participle should have been in the neuter case instead of the masculine. This is a case of an error of the ear that failed to distinguish between the sound of an omega and an omicron. 3. The Adornment of the City 21:15–21 15. And the one who spoke with me had a golden measuring reed to measure the city and its gates and its walls. The one who spoke with John is one of the seven angels, who had told him that he would show him the bride, the wife of the Lamb (v. 9). Now this angel continues to reveal to John the extent of the city of God. Whereas earlier John was given a reed and told to measure the temple of God, the altar, and those who worshiped (11:1), now the angel takes in hand a golden measuring reed. The golden reed harmonizes with heavenly items that are made out of gold: lampstands, harps, bowls, crowns, and incense altar. Even the streets are made out of pure gold. Not John but the angel measures the city with its gates and walls. Here the measurements are listed (v. 16), which was not the case in John's measuring the temple and the altar. Also, there is a similar reference to measuring the city, the wall, and the gates in Ezekiel 40:5 15and 45:1–2, but the measurements differ from those of the new Jerusalem. 16. And the city was foursquare and its length was like its breadth. And he measured the city with a reed at twelve thousand stadia; its length and breadth and height were equal. The city of the new Jerusalem is foursquare, but in addition to the length and breadth its height is given in equal measurement. The length is twelve thousand stadia, so is the width, and likewise the height. Here then is a picture of a perfect cube that reminded a person familiar with the Old Testament of the Holy of Holies in Solomon's temple. The inner sanctuary was twenty cubits long, twenty wide and twenty high (1 Kings 6:20). A cube is a symbol of perfection. Notice the difference between the Holy of Holies in Solomon's temple, where God dwelled among his people on a sinful earth, and the holy city Jerusalem coming down out of heaven, where God dwells with his sinless people. The size of the city in human computation is staggering indeed, for twelve thousand stadia is more than fourteen hundred miles (twenty-three hundred kilometers). We can measure the length and the breadth and come to some understanding, but its height is incredible. Instead of taking these measurements literally, I suggest regarding them symbolically as a means of describing heaven in terms of symmetry and perfection.^[33] Some scholars wish to bring down the dimensions of the city with more acceptable terms. An emendation of changing stadia to cubits makes the total distance of each side three and a half miles (5.6 kilometers).^[34] But John is not interested in making the dimensions acceptable to human norms, because for him the measurements are figurative. For instance, a cube has twelve edges: four at the top, four at the bottom, and four on the sides. Each edge is twelve thousand stadia, which multiplied by twelve comes to 144,000. This is the same number as that of the Lamb's followers (14:1)^[35] For John, the matter is one of symbolism. 17. And he measured its wall, 144 cubits, according to the human measure, which the angel used. John provides the measurement of the wall that he had described as great and high (v. 12). He states that it is according to human calculations used by the angel measuring 144 cubits (about 220 feet). The length of a cubit varied from 18 to 21 inches (45 to 52 centimeters) measured from the elbow to the tip of one's middle finger. However, John does not reveal whether the measurement refers to width or height, and thus he leaves it an open question.^[36] The city's height of 12,000 stadia could never be supported by a thickness of 144 cubits, and interpreting 144 cubits as its height runs into conflict with the 12,000 stadia. I observe that whether John has in mind a thick or high wall, the structure itself appears to be out of proportion with the dimensions of the rest of the city. I do not take the wall to be a defensive structure that surrounds the city proper, for the holy city has no need of defenses.^[37] All God's enemies have been consigned forever to the lake of fire (v. 8). The point is not the width or height of the wall itself but the number 144 as the square of twelve. It is the multiplication of the representative twelve tribes on the gates and the representative twelve apostles on the foundation of the city. Therefore, this number should be understood as a symbolic figure. 18. And the wall was built of jasper, and the city was of pure gold like clear glass. In this verse and those that follow (vv. 19 21) John depicts the beauty of the holy city. He speaks of the city wall and the appearance of the city. First, he mentions that jasper is built into the wall's construction; the word jasper occurs four times in Revelation (4:3; 21:11, 18, 19). For the throne room scene John portrays as jasper the one occupying the throne (4:3). This jasper probably is a variety of quartz in the various colors of green, yellow, brown, and mottled red.^[38] It reflects God's glory through this stone; it is truly a picture of indescribable beauty. The Old Testament refers to the jasper stone (Exod. 28:20; 39:13; Ezek. 28:13), but we assume that the stone differs from what we mean by jasper today, a green semiprecious stone. As an alternative John pictures utter brilliance, that is, the radiance of God himself in dazzling light. John writes, The city was of pure gold like clear glass. Gold is a metal and is not transparent like glass. It is possible that John has in mind the gleaming splendor of this metal, because for him gold signifies heaven's perfection. Also, he uses the word like to indicate that gold was similar to clear glass as a shiny substance. Although in ancient times glass was opaque, in a subsequent verse he again writes about its perspicuity: the street of the city was pure gold like transparent glass (v. 21). The writer highlights not apparent inconsistencies, such as transparent gold, but rather perfection in the sense of the perspicuity of glass in its purest form. 19. The foundations of the wall of the city were adorned with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, 20. the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The emphasis on the number twelve relates to both the foundation stones and the precious stones, which are a reminder of the breastplate the high priest wore when he entered the Holy of Holies. Each of the twelve stones had the name of one of the twelve tribes of Israel, so that when the high priest entered the Holy of Holies he represented all God's people. The breastplate was a square, a span long and a span wide (Exod. 28:16; 39:9). Many of the stones mentioned here are part of the high priestly breastplate, which had four rows of three stones each (Exod. 28:17–21; 39:10–14; compare Ezek. 28:13).^[39] From the list in Exodus, the eight names in italic appear also in John's account. ruby, topaz, beryl turquoise, sapphire, emerald jacinth, agate, amethyst chrysolite, onyx, jasper I am unable to explain why John's list differs from that in the Exodus account of the high priestly breastplate. The connection of the breastplate to the foundation stones of the holy city appears to lie in the prophecy of (Isaiah 54:11 12concerning the restoration of Jerusalem. O afflicted city &I will build you with stones of turquoise, your foundations with sapphires. I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones (see also Tob. 13:16–17).^[40] In context, the Lord Almighty is the husband who takes back his wife with deep compassion and then lavishes upon her sparkling jewels and precious stonesIsa. 54:5–7, 11 12). John adopts Isaiah's symbolism of wife and city in terms of God's people and the new Jerusalem. Between the twelve gates of the holy city were twelve foundation stones. Each one of these stones had a name of one of the twelve apostles written on it (see v. 14). The embellishing of these foundations with twelve kinds of precious stones is not so much a reference to the splendor and wealth of the holy city as to the glory and holiness of God.^[41] There are no hidden meanings in the individual precious stones. Jasper is associated with the wall and now also with the first foundation stone. Sapphire adorning the second foundation is a blue-colored stone (lapis lazuli, REB) mentioned often in Scripture.^[42] The third stone is chalcedony, which is translated as agate (GNB, NLT, NRSV) or as turquoise (NJB). The fourth is emerald, a green-colored stone, the same as emerald today. Fifth is sardonyx, which some versions have translated as onyx (GNB, NCV, NLT, NRSV) or as agate (NJB) it has streaks of reddish-brown in a white setting. Number six is carnelian, translated as sardius (ASV, KJV, NASB) or ruby (NJB), which has bands of color ranging from orange-red to dark brown. The seventh is chrysolite, which is goldstone (Phillips) or gold-quartz (NJB). Eighth is beryl of a green, blue, or bluish-green variety. The ninth is topaz, which comes in a variety of colors ranging from white to yellow, blue, and green. Number ten is chrysoprase, apple-green in color, translated as emerald (NJB). The eleventh is jacinth, also given as turquoise (GNB, REB) or zircon (Phillips), which varies from gray to brown, yellow, green, and red. And number twelve is amethyst, varying from lilac to deep purple. These precious stones are a bright display of a multiplicity of hues that portray the new Jerusalem. I surmise that these colors are indescribable from an earthly perspective. 21. And the twelve gates had twelve pearls, each one of the gates was a single pearl. And the street of the city was pure gold like transparent glass. John turns his attention once again to the gates of the city (vv. 12 13), describing them in the light of lsaiah 54:12, I will make &your gates of sparkling jewels. ^[43] The jewels of these gates are pearls, one for each of the twelve gates. And again he expects the reader to understand his description symbolically: twelve gates and twelve pearls. In addition to the precious stones for the walls of the city, the builder has used pearls to construct its gates. Pearls in Scripture are highly valued, as is evident in the parable of the pearl of great price (Matt. 13:45–46; compare Matt. 7:6; see also 1 Tim. 2:9; Rev. 18:12). To enter the kingdom of heaven, the merchant sold all his possessions and bought the pearl of great value. The emphasis ought not to be placed on the literal size of a single pearl from which a gate was made nor on the monetary value of this pearl. John is speaking figuratively and conveys a picture of perfection. Gates of pearl are a symbol of unimaginable beauty and unassessable riches. ^[44] The street of the city appears to be the main corridor and is used here as an example of all the streets (see 22:2). This street was made of pure gold symbolizing heaven's perfection (see v. 18). John compares it with transparent glass denoting perfect purity. Its clarity was of such a degree that it was completely free from any defect. All the inhabitants of this city were without flaw. Whereas only the priests were allowed to walk on the gold-covered floor of Solomon's temple (1 Kings 6:30), in the new Jerusalem all the saints walk the streets of gold. Greek Words, Phrases, and Constructions in 21:16–21 Verse 16 [Greek] the dative case is instrumental, he measured with the reed. And the genitive case in [Greek] functions as a genitive of measure. Verse 18 ! [Greek] the word can be translated as building material or as foundation. But because the word occurs only here in the New Testament and rarely elsewhere, the meaning is uncertain. It can mean that the construction material built into the wall was the precious jasper stone. Verse 19 [Greek] the name of Chalcedon lies behind this stone, which was mined near this city. The city's name, however, derives from the word [Greek] (copper).^[45] Verse 21 [Greek] the preposition [Greek] is distributive like [Greek] and signifies each individual. ^[46] 4. The Light of the City 21:22–27 22. And I did not see a temple in it, for the Lord God Almighty and the Lamb are its temple. 23. And the city did not need the sun or the moon to illumine it, for the glory of God illumines it and the Lamb is its lamp. Throughout the Apocalypse, John has mentioned the presence of a heavenly temple.^[47] He repeatedly depicted the temple as the very place where God dwells, but now when God takes up residence in the new Jerusalem, John writes that the holy city itself has become the temple. The Holy of Holies in Solomon's temple was constructed in the form of a cube (1 Kings 6:20); now the holy city itself is a cube where God dwells and which he fills completely with his sacred presence. The saints in this city are never outside his presence, for God never departs from his people. They have immediate and direct access to him and no longer need Christ as the intermediary (Heb. 9:24). Christ's mediatorial role as the Lamb has come to an end, for now he functions as bridegroom in a marital relationship with his people (19:7). Ezekiel devoted seven chapters to the new temple, the priests, and religious services (Ezek. 40 46), but the construction of the second temple never fulfilled the ideal. Aged men who recalled the beauty of Solomon's temple wept at the sight of the second (Ezra 3:12). The fulfillment of the ideal temple is reflected in God's promise to live among his people forever and in the subscription the Lord is thereEzek. 43:7and 48:35, respectively .^[48] Jesus told the Samaritan woman that true worshipers would worship God anywhere (John 4:21, 23), and Paul taught his readers that they as the church were God's temple (1 Cor. 3:16–17; 2Cor. 6:16; Eph. 2:21–22).^[49] John mentions the Lord God Almighty and the Lamb in the context of the temple. When God and his people are forever together, then the Old Testament prophecies concerning the ideal temple will be completely fulfilled in Jesus Christ. Then the presence of God and Christ serves as their temple. God is their sovereign Lord, the Almighty (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15), who dwells with them in the new Jerusalem. The temple and the holy city are one and the same; John mentions these places sequentially. John clearly relies on (Isaiah 60:19Isa. 24:23), which he freely adapts. Isaiah 60:19Revelation 21:23 The sun will no more be your light by day, And the city did not need the sun nor will the brightness of the moon shine on you, or the moon to illumine it, for the Lord will be your everlasting light, for the glory of God illumines it and your God will be your glory. and the Lamb is its lamp. Isaiah writes his prophecy in the context of the City of the Lord, Zion of the Holy One of Israel (Isa. 60:14), and John pens his words following the description of the new Jerusalem. John turns Isaiah's clause your God will be your glory into a messianic fulfillment the Lamb is its lamp. ^[50] The Lord God and the Lamb share the same glory (John 1:14), for here the Lamb is the source of light and in 22:5 it is God himself. This divine light dims all other sources and renders them irrelevant. Further, sun and moon, created to mark cosmic time, cease to function in eternity. Hence, John writes there is no night there (Zech. 14:7). Last, the wording of this text is repeated, although not verbatim, in 22:5, and they have no need of the light of a lamp and of the light of the sun, because the Lord God will illumine them. 24. And the nations will walk through its light, and the kings of the earth bring their glory into it. 25. And its gates are never closed during the day, for there is no night there. 26. And they will bring the glory and honor of the nations into it. a. And the nations will walk through its light, and the kings of the earth bring their glory into it. John continues to rely on (Isaiah 60and selects verses 3 and 5, Nations will come to your light, and kings to the brightness of your dawn.& To you the riches of the nations will come. Throughout the Apocalypse, the term the nations normally alludes to the Gentiles, who because of their opposition to God deserve his wrath. In three occurrences (vv. 24, 26; 22:2) the term refers to the redeemed nations in the new Jerusalem. In light of the passage from Isaiah's prophecy, John gives a new meaning to the concepts nations and kings, removing the idea of enmity against God and his people (e.g., 18:3, 9, 23; 19:19). He notes that these nations and kings are part of God's family.^[51] They joyfully bring their sacrificial gift of praise, the fruit of lips that confess his nameHeb. 13:15). The inhabitants of the new Jerusalem originate from every tribe, language, people, and nation; they were purchased with the blood of the Lamb (5:9). They are part of the great multitude that no one could number (7:9). The kings of the earth are among those who have the privilege of ruling with Christ because they did not receive the mark on their foreheads or their hands (20:4, 6). Certainly, these nations and kings are citizens in God's kingdom and do not live outside the city, for outside the city of God there is nothing except the lake of fire. ^[52] The nations walk through the divine light that illumines the holy city, and the kings of the earth glorify God. They live in the light and as a result offer glory and honor to God (v. 26). These inhabitants seek not their own glory, but in continual worship they render in to God.^[53] b. And its gates are not closed during the day, for there is no night there. John continues to borrow from Isaiah's prophecy: Isaiah 60:11Revelation 21:25 26 Your gates will always stand open, And its gates are never closed during the day, they will never be shut, day or night, for there is no night there. so that men may bring you And they will bring the glory the wealth of the nations and honor of the nations into it. In ancient times, the city gates were shut at nightfall for the security and safety of the citizens. But here John changes the wording of Isaiah and says, And its gates are never closed during the day, and then adds, for there is no night there. He implies that because sun and moon have ceased to function, the holy city is in eternal daylight and enjoys the light of God and the Lamb. In fact, the Greek uses the emphatic negative: its gates are never closed. ^[54] The saints in the holy city never need rest, and there is no darkness anymore within its walls. Angels who partake of eternity worship God day and night without resting (4:8); by contrast, worshipers of the beast in hell have no rest day and night (14:11). John uses the cosmic terms of day and night, but he points out that in eternity the saints bask in eternal light and implies that they never experience the eternal darkness of those who die a second death. Everlasting openness of the city gates signifies not that some undesirable beings, human or angelic, can enter it. On the contrary, the open doors suggest that the residents are absolutely safe from all the evil forces that have been consigned to the lake of burning fire. c. And they will bring the glory and honor of the nations into it. The subject, here indicated as they, goes back to verse 24, The nations &and the kings of the earth. These nations and kings collectively have bent their knees in worship, acknowledging Jesus as Lord of lords and King of kings. They are the kings of Tarshish, of distant lands, of Sheba and Seba. They will bring their tribute by glorifying and honoring the Lord; and they bow down before him and serve him (Ps. 72:10–11). When John mentions city, nations, kings, gates, day, night, glory, and honor, he uses figurative language. His symbolism implies that the new Jerusalem encompasses the new heaven and the new earth.^[55] God and the Lamb dwell forever with the saints in a renewed creation of heaven and earth, called the holy city. 27. And nothing unclean will ever enter it, neither he that does detestable and deceitful things, except those [names] written in the book of life of the Lamb. While the preceding verses reveal the life of the saints following the last judgment, this verse is directed to the people living on earth before this judgment. John issues a warning by telling his readers that they are still living in the day of grace. When the consummation comes, no opportunity will be given for repentance and acceptance into heaven. Spiritual renewal takes place in the present life, not in the afterlife. Now is the time to heed the warning, repent, and wholeheartedly follow the Lord by doing his will. What is the meaning of the word unclean? It refers to any unholy being or anything impure.^[56] It is a ritual expression transmitted from Judaism to Christianity. Old Testament rules and regulations forbade anyone who was physically or spiritually unclean to enter the temple courts, and in New Testament times anyone who refuses to acknowledge Jesus as Lord is barred from receiving baptism and partaking of communion; and any member who refuses to repent faces discipline. John has in mind the words from (Isaiah 52:1b, O Jerusalem, the holy city. The uncircumcised and defiled will not enter you again. The writer of the Apocalypse specifies in another passage what he includes in unclean. An unclean person who practices detestable things has as companions sorcerers, fornicators, murderers, idolaters, and everyone who loves and practices deceit (22:15; see 21:8). And those who speak deceitfully have Satan as their fatherJohn 8:44); they are excluded from God's kingdom. By contrast, those people whose names are recorded in the Lamb's book of life are free to enter the holy city; they possess life eternal and belong to their faithful Savior Jesus Christ. The Lamb, who bought them with his blood (5:9), will never blot out their names from his book (3:5) and will grant them the right to the tree of life and entrance into the city (22:14). Greek Words, Phrases, and Constructions in 21:23–27 Verse 23 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 22. The Tree of Life and Conclusion (22:1–21) Outline (continued) 5. The Tree of Life (22:1–5) IX. Conclusion (22:6–21) A. Jesus Return (22:6–17) B. Warning (22:18–19) C. Promise and Blessing (22:20–21) 5. The Tree of Life 22:1–5 22 1 And he showed me the river of the water of life, sparkling like crystal. It proceeds from the throne of God and the Lamb, 2 down the middle of the city's main street. And on either side of the river is the tree of life bearing twelve kinds of fruit, according to each month of the year it gives its fruit. And the leaves of the tree are for the healing of the nations. 3 And no longer will there be any curse. And the throne of God and of the Lamb will be in it, and his servants will serve him, 4 and they will see his face. And his name will be on their foreheads. 5 There will be no night there, and they have no need of the light of a lamp and of the light of the sun, because the Lord God will illumine them. And they will reign forever and ever. 6 And he said to me, These words are faithful and true, and the Lord God of the spirits of the prophets has sent his angel to show his servants what must soon take place. 7 And look, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book. 8 I, John, am the one who hears and sees these things. And when I heard and saw, I fell before the angel at his feet to worship him who showed me these things. 9 And he said to me, Don t do it. I am a fellow servant of you and your brothers the prophets and of those who keep the words of this book. Worship God. 10 And he said to me, Do not seal the words of the prophecy of this book, for the time is near. 11 Let the evildoer continue to do evil, and let the filthy continue to be filthy, and let the just continue to do righteousness, and let the holy one continue to be holy. 12 Look, I am coming soon. And my reward is with me to give to each according to his work. 13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End. 14 Blessed are they who wash their robes, so that they may have the right to the tree of life and by the gates they may enter the city. 15 Outside are the dogs and the sorcerers and the fornicators and the murderers and the idolaters and everyone who loves and practices deceit. 16 I, Jesus, have sent my angel to you to testify to these things in the churches. I am the Root and Descendant of David, the bright Morning Star. 17 And the Spirit and the bride say, Come! And let the one who hears say, Come! And let the one who is thirsty come, and let the one who desires take freely of the water of life. 18 I testify to everyone who hears these words of the prophecy of this book. If anyone adds anything to them, God will add to him the plagues written in this book. 19 And if anyone takes anything away from the words of the prophecy of this book, God will take away his share in the tree of life and the holy city, which are described in this book. 20 He who testifies to these things says, Yes, I am coming soon. Amen, come Lord Jesus. 21 The grace of the Lord Jesus be with all. The first five verses of chapter 22 are part of the preceding section and not part of the conclusion (22:6–21). They belong to the description of the new Jerusalem, where from God's throne a life-giving river flows forth, with the tree of life along its banks. In this section are the concluding references to the throne in the city, the cessation of night, and the divine light that shines forever. The saints fully enjoy the beauty of the new creation in which they reign eternally. Here is a picture of the new Garden of Eden. God's revelation begins with Adam and Eve in Paradise, with the tree of life and a river to water this garden, and his revelation concludes with a picture of the redeemed in that renewed garden with the tree of life and the river of life flowing from the throne of God and the Lamb. This is heaven on earth. In a few lines an anonymous author expressed the thought that being with Jesus is heaven indeed. Heaven The light of heaven is the face of Jesus. The joy of heaven is the presence of Jesus. The melody of heaven is the Name of Jesus. The employment of heaven is the service of Jesus. The harmony of heaven is the praise of Jesus. The theme of heaven is the work of Jesus. Paul put it candidly, We are confident, I say, and would prefer to be away from the body and at home with the Lord (2 Cor. 5:8). 1. And he showed me the river of the water of life, sparkling like crystal. It proceeds from the throne of God and the Lamb. The pronoun (healludes to the angel (21:9) who has the task of revealing to John the holy city. Central to the city is the throne that is depicted as the source of life. The throne belonging to God and the Lamb is the source of the river that supplies the water of life. But the emphasis is not so much on the river or the water as on the word life. Jesus offered the Samaritan woman at Jacob's well living waterJohn 4:10 11; 7:38), that is, water whose very essence is [Greek] -2 _ftnref1 [Greek] The angel tells John that there is a river with an abundance of that life-giving water originating in the throne of God and the Lamb and flowing from it. This water of life signifies a steady stream of blessings to all the saints. Recording a heavenly anthem, John had written, Because the Lamb at the center of the throne will shepherd them, and he will lead them to springs of living waterRev. 7:17; compare 21:6; 22:17 . Also the prophets portrayed a river flowing from the temple in Jerusalem. Ezekiel depicts a river flowing from the temple that became deep enough to swim in a river that no one could cross (47:5), which was a source of life to trees and fish (47:7–9). Zechariah writes, On that day living water will flow out of Jerusalem (14:8). Likewise, at the dawn of human history, a river watering the garden flowed from Eden (Gen. 2:10). Sparkling clear water surges forth not from the temple but from the throne there is no temple in the holy city. The stream initiates from the throne of both God and the Lamb. In the throne room the Lamb stands in or at the center of the throne (5:6; 7:17), but in the last of his seven letters Jesus invites the Laodiceans to sit with him on his Father's throne (3:21). That is, Father and Son as two divine persons occupy the same throne. John avoids designating Jesus as God in order not to leave the impression that he is teaching the existence of two Gods. The Father and the Son are one (John 14:20; 17:22). 2. Down the middle of the city's main street. And on either side of the river is the tree of life bearing twelve kinds of fruit, according to each month of the year it gives its fruit. And the leaves of the tree are for the healing of the nations. The river gushes forth down the center of the main street mentioned earlier and described as made of gold (21:21). John's description is compact, yet the picture is clear; his focus is not on the street but on the river. On either side of the river are rows of trees, which he presents collectively as the tree of life. God planted this tree and the tree of the knowledge of good and evil in the Garden of Eden (Gen. 2:9), and cherubim guarded this tree of life with a flaming sword (Gen. 3:24). With the river and the tree of life, John paints a picture of a renewed Paradise to complete the biblical account of human history. Adam and Eve driven from the Garden of Eden were prevented from touching the tree of life, but in the garden of the holy city all the inhabitants have a right to that tree (22:14; 2:7). The tree of life bears twelve kinds of fruit, one for each month of the year. John resorts to chronological divisions of time to express to human beings what otherwise would be incomprehensible. Standing on the threshold of eternity, he has to express himself in temporal terms of month and year. The significance of the tree bearing fruit is the abundant yield, and this food sustains the everlasting life of all those who eat. The last part of the verse is problematic: And the leaves of the tree are for the healing of the nations. If the sentence is interpreted to mean that illness and pain are present in the new Jerusalem, the concept perfectionhas lost its validity. The wording of the next verse (v. 3a) prohibits this interpretation, And no longer will there be any curse. Some commentators view the words for the healing of the nationsto refer to the effect of the gospel on the nations in the preconsummation [Greek] -2 _ftnref2 ([Greek] But the context demands an explanation not of the gospel age but of eternity. Still others present a plausible elucidation by looking at the Greek word for healingtherapeian) and suggest that this word refers to a therapeutic healing understood as [Greek] -2 _ftnref3 [Greek] I add that the language is symbolic and implicitly points to the curse that rested on the human race because of the tree in Paradise and that brought sickness, pain, and death. But the tree in the renewed Paradise provides healing for the nations, which means that its inhabitants can enjoy eternal life free from physical and spiritual [Greek] -2 _ftnref4 [Greek] John takes the wording from Ezekiel 47:12, where fruit trees are mentioned: Their fruit will serve for food and their leaves for healing. This accords with a comment in 4 Ezra (=2 Esdras) 7:123: What good is the revelation to us of paradise and its imperishable fruit, the source of perfect satisfaction and healing? -2 _ftnref5 (REB). 3. And no longer will there be any curse. And the throne of God and of the Lamb will be in it, and his servants will serve him. a. And no longer will there be any curse. John borrows the wording from a prophecy on the eschatological restoration of Jerusalem, And people will live in it, and there will be no more curse, for Jerusalem will dwell in security (Zech. 14:11) -2 _ftnref6 (NASB). After Adam and Eve sinned in Paradise, God pronounced a curse on creation and the human race (Gen. 3:17–19). And this curse remains in effect until the restoration takes place and everyone can freely take fruit from the tree of life. Then the sad history of sin and its consequences will have ended, never to be repeated. The curse will forever be lifted through the sacrificial death of the Lamb on Calvary's cross. b. And the throne of God and of the Lamb will be in it, and his servants will serve him. Once again John mentions that the throne of God and of the Lamb will be in the holy city. Again he indirectly stresses the deity of Christ as equal to God. This becomes evident with the use of the personal pronouns hisand himin the second clause (see 22:4; see also 11:15; 20:6). God and the Lamb occupy one throne, while the citizens of the holy city in the capacity of priests will serve them. John expresses similar wording in 7:15, Therefore, they are before the throne of God and serve him day and night in his temple, and he who is seated on the throne will spread his tent over them. 4. And they will see his face. And his name will be on their foreheads. The first clause has a remarkable message, for throughout Scripture we read that no one can see the face of God and live. Moses was permitted to see his back but not his face (Exod. 33:20, 23). No one has ever seen God (John 1:18; 6:46; 1John 4:12), but here John writes that the glorified saints will see his face. He mentions this elsewhere: But we know that when he appears, we shall be like him, for we shall see him as he Isaiah (1 John 3:2b; compare Heb. 12:14). God has a relationship with his people that is the same as before the fall in Paradise when he walked and talked with Adam and Eve in the cool of the day. All those who have the name of the Lamb and of the Father written on their foreheads (14:1) will see him. The Lamb redeemed his people and brought them into the presence of the Father. It is through Christ that the saints have the privilege of seeing God in eternity. The imprint of the divine name on the foreheads of the saints signifies that as residents of the new Jerusalem they belong to God, bear his image and likeness, and are citizens of his kingdom. 5. There will be no night there, and they have no need of the light of a lamp and of the light of the sun, because the Lord God will illumine them. And they will reign forever and ever. This verse is the concluding passage that summarizes what John has been saying in the last part of chapter 21. By repeating the wording of this last part, John seeks to emphasize his message. First, he repeats 21:25 word for word by saying that in the new creation the cosmic division of night and day will have ceased to function (Zech. 14:7). There will always be light in the holy city, which means that everything belonging to the old creation has vanished. Next, it teaches that in the renewed world God's people will never need to rest and sleep; they will have boundless energy to serve God and praise his name forever and ever. John reiterates the wording of 21:23 when he writes that the saints will have no need of the light of lamp or sun. He again stresses the equality of God and the Lamb by stating that each of them serves as a lamp to his people. In the words of Isaiah, The Lord will be your everlasting light (60:19). Last, and they will reign forever and ever is an echo of Daniel's prophecy, But the saints of the Most High will receive the kingdom and will possess it forever yes, forever and ever (Dan. 7:18; see also Dan. 7:27). John provides no details, but earlier he wrote that the saints sit with Christ on the throne of his Father (Rev. 3:21). Greek Words, Phrases, and Constructions in 22:1–2 [Greek] the second noun clarifies the first one: water, that is, eternal life. This interpretation accurately renders John's intention. Instead of placing a period at the end of verse 1, as in Greek New Testaments, it is better to regard it as a comma and place the period after the first clause of verse 2. It proceeds from the throne of God and the Lamb, down the middle of the city's main street. [Greek] John 19:18has a similar expression [Greek], one on either sideDan. 12:5Theod. . IX. Conclusion 22:6–21 The similarities between the first chapter and the last chapter of the Apocalypse are [Greek] -2 _ftnref7 [Greek] Both passages refer to God's revelation, obedience to the Word, the identity of the Lord, and the testimony to the churches. 1 [Greek] Revelation 22:6 God gave Jesus [his revelation] the Lord God has sent his angel to show his servants to show his servants by sending his angel Revelation 1:3 Revelation 22:7, Blessed are the ones who hear the words of this prophecy and who heed the things written in it. For the time is near. For the time is near. Revelation 1:8, Revelation 22:13 the First and the Last. the First and the Last. Revelation 1:1 Revelation 22:16 And he made it known by sending I, Jesus, have sent his angel to his servant John my angel to you to testify these things in the churches. John mentions his name three times in chapter 1 (vv. 1, 4, 9), and then once more in chapter 22 (v. 8). Also, in the first chapter John records words of Jesus, who instructed John to write seven letters (chaps. 2 and 3); Jesus voice is heard again in chapter 22 (vv. 7, 12 16, 18 20). The Holy Spirit speaks at the conclusion of each of the seven letters (2:7, 11, 17, 29; 3:6, 13, 22) but also in 14:13 and 22:17. The prologue (1:3) features the first beatitude, and chapter 22 completes the series with the sixth and seventh (vv. 7, 12). And last, in 22:18–19 God utters a warning that is comparable to a copyright notice in a modern book. In other words, God is saying that this book belongs to him and must be treated with utmost respect. A. Jesus Return 22:6–17 The glory of the heavenly scenes has come to an end, but John, who has come back to cosmic reality, is still in the presence of the angel. The Greek text briefly reads, And he said to me, while it is evident that the angel is the speaker (see 22:1). There are multiple witnesses in the conclusion of the Apocalypse. There is the angel who addresses and corrects John. Then there is John himself, Jesus, and last the Holy Spirit and the bride (the [Greek] -2 Both the angel and John testify to the genuineness of the book, which is absolutely trustworthy because God is its author. This does not mean that for the composition of the book John was a mere writing instrument in the hand of God. He functioned as a first-century Jew who wrote the Koine Greek spoken by his contemporaries. And God used John with his talents, insight into the Scriptures, and authorial ability to compose Revelation. Nonetheless, God is the primary author and John the secondary. a. These words are faithful and true is a repeat of 21:5 (see also 19:9). By reiterating these same words, John emphasizes their indisputable reliability. Some scholars have attempted a restructuring of the Apocalypse to make the text more acceptable for modern readers, but the fact of the matter is that God as the great architect has constructed this book. John writes, The Lord, the God of the spirits of the prophets, has sent his angel to show his servants (Num. 27:16). John has in mind the work of the Holy Spirit, who inspired the prophets of the Old and New Testaments not only to speak but also to write the living Word of God (Rev. 19:10; 1). And John has relied on both Testaments to formulate his thoughts in the Apocalypse. God sent his angel to John to show his servants what was coming, but Jesus is also named as the sender (cf. vv. 6, 16). This fact by itself once more illustrates the divinity of Christ. John notes that the servants who receive this divine message are all God's people who implicitly obey his Word (see v. 3; 1:3; 2:20; 7:3; 19:2, 5). b. What must soon take place. These words also appear in 1:1 and echo Daniel's answer to King Nebuchadnezzar (2:28–29 Old Greek and Theod.). But even though the message is no doubt urgent, in view of the passing of time the question concerning its imminence cannot be suppressed. It is clear that Jesus anticipated this query. In the succeeding verses he repeatedly assures the reader that he is coming soon (vv. 7, 12, 20; see also 2:5, 16, 25; 3:3, 11). From a human perspective, the fulfillment of this promise seems to have been postponed. But from a divine perspective, the things that have been predicted are taking place even now, so that the consummation itself is imminent indeed. The term expresses the sober reality that the consummation is at hand. When the sins of this evil world reach to heaven and leave no room for additional sins between heaven and earth (18:5), then the cup of wrath is full and the end has come. Who is the speaker? Certainly, the first person singular pronoun points to Jesus, for he has promised his return all along. But even though these words belong to Jesus, it is possible to interpret them as quoted by the angel. This is the position of many [Greek] -2 [Greek] yet Christ himself could have spoken these very words directly to John (see vv. 12, 20). The early Christians in the first century when celebrating the Lord's Supper would conclude the sacrament with a prayer that ended with the word 10.6; see [Greek] They knew that Jesus as their host was in the midst of them spiritually, but their desire was to have him return physically. The sixth beatitude repeats in abbreviated form the words of the first beatitude. Blessed is the one who keeps the words of the prophecy of this book and Blessed is the one who reads aloud and the ones who hear the words of this prophecy and who heed the things written in it (1:3). There is an obvious connection between the one who keeps and the one who heeds. The Greek text has a present participle in the one who is keeping to indicate the continuing task of voluntarily and joyfully obeying the divine words written in this book. And the phrase the words of the prophecy of this book appears three times (vv. 10, 18, 19). These words point to the contents of Revelation. John provides a personal identification with the pronoun ((see 1:9) in an effort to make sure that his readers will know that he as their well-known spiritual leader is indeed the author of this book. He uses a formula that was common in his day, for both Paul;;; 1; Philem. 19) and Jesus employ it (Rev. 22:16). It also appears in the prophecy of Daniel 7:15, 28; The writer is a witness by ear and eye. Hence, his testimony is not based on human imagination but on divine revelation. He has now recorded in the Apocalypse all that he has heard and seen, and that is not limited to the vision of the new [Greek] -2 [Greek] The Book of Revelation includes his vision of Jesus, the letters to the seven churches, the seals, the trumpets, the plagues, the final judgment, and the new Jerusalem. John testifies to the trustworthiness of what he personally has written downJohn falls at the feet of the angel who revealed these overwhelming things to him. This is the same phenomenon described in 19:10, where John, upon seeing the wedding banquet of the bride and bridegroom, falls at the feet of the angel. Although the two instances are identical except for the wording, they occupy different positions in the Apocalypse. The first incident relates to the wedding banquet, at which time the church and Jesus come together as bride and bridegroom. The second occurs in the conclusion of Revelation, where John conveys the same account for the sake of emphasis. The words of the angel are almost the same as those spoken by him and recorded in 19:10, And he said to me, Don t do it. I am a fellow servant with you and your brothers [and sisters] who hold the testimony of Jesus. Worship God. But now the angel expands the sentence by adding the words the prophets and of those who keep the words of this book. Bauckham notes, The angel's rejection of worship now functions, therefore, to claim for the whole book the authority, not of the angel, but of God himself (hence 22:18–19), to whom alone worship is due [Greek] -2 10 ([Greek]; ). The repetition is not an oversight of the author but rather a deliberate decision to stress the divine inspiration of the entire book, whose primary author is God, who is worthy of worship and praise. The admonition is meant for John and all God's people. John and the prophets are not on a level that is separate from and above ordinary believers; they are part of them. God teaches that the worship of any creature, whether angel, human being, animal, or inanimate object, is absolutely forbidden. Ultimately there are only two categories of being in the universe: the Creator and his creation. Nothing in God's entire creation may ever be placed above the Creator and receive homage. Thus, Jesus rebuffed Satan, because the devil asked the Lord to worship him. On the basis of Scripture, Jesus told him to worship only the Lord God;; Luke 4:8Once again John fails to identify the speaker (see v. 7), who probably is the angel who speaks on behalf of Jesus. Thus, the primary source is the Lord, who addresses John with a negative command never to seal the words of this prophecy. The positive side of this command, therefore, is to publish them as a document and to proclaim them to all [Greek] -2 11 ([Greek] The difference between the prophecy of Daniel and the Apocalypse of John is clear. The former is told to close up and seal the words of his prophecy until the end of time; 12:4, 9), but John's book must be left unsealed and available to anyone who wishes to read and hear its message. Also, the Jewish apocalypses were kept sealed to the [Greek] -2 [Greek] But God's Word is not chained, for it is sent forth to accomplish his plan and purpose; 2The time is near. This is not a reference to a calendar or to clock time; rather it means an opportune moment or a time of decision. The words are identical to 1:3, so that at the beginning and at the end of the Apocalypse, the same note of urgency is sounded. God is alerting his people to be prepared in the end time. John's practice of making contrasts is obvious in these four clauses. The first two present negative aspects and the last two positive aspects. The first and the third clauses correspond, as do the second and the fourth. That is, doing evil is placed over against doing righteousness, and being filthy is the opposite of being holy. 3 and let the just continue to do righteousness 4 and let the holy one continue to be holy The first and third lines stress one's deeds, while the second and fourth lines emphasize one's character.^[13] The second, third, and fourth clauses begin with the conjunction and, which is characteristic of John's coordinate style of writing. The Greek third-person imperatives appearing four times in the clauses are marked in English by the word let. This word can be either the let of positive exhortation or the let of withdrawal [Greek] -2 _ftnref15 [Greek] An objection to this interpretation is that the four lines feature the same command and therefore must be understood in the same imperatival manner. [Greek] -2 _ftnref16 [Greek] But John has divided humanity into the two groups of those who do evil and are filthy and those who practice righteousness and are holy. The word continueoccurring in all four clauses indicates a process that is ongoing. It leads to either a life of degradation or a life of holiness. One either grows in grace and stature as a Christian or sinks deeper into hardness and indifference as a sinner; there is no standing still. [Greek] -2 _ftnref17 [Greek] The sinner and the saint either regress or progress in their spiritual life. The sinner regresses from unbelief to disobedience, from disobedience to neglect, from neglect to apostasy, and from apostasy to hardening of the heart. The saint continues to make progress in a life that leads from faith to practicing obedience, from obedience to joy, and from joy to unending bliss in the Lord. The character of the hardened sinner is decidedly anti-Christian, but that of the saint is marked by righteousness and holiness. There are echoes from the Old Testament in this series of contrasts. At the end of Daniel's prophecy we read, Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand. (Dan. 12:10; compare Ezek. 3:27) This is not to say that God fails to call the sinner to repentance. Repentance is always a live option as long as a person is living. [Greek] -2 _ftnref18 ([Greek] Ezekiel devotes an entire chapter to the life of the righteous versus the life of the wicked, and at its conclusion he writes, For I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live!Ezek. 18:32). 12. Look, I am coming soon. And my reward is with me to give to each according to his work. 13. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. The words of verse 12 are a confirmation of the preceding verse (v. 11). Jesus says that he is coming soon (see vv. 7, 20) and will then reward every human being according to his or her works. But can the word rewardbe interpreted as a payment for work performed? First, the promise of Jesus return means joy and happiness for the believer but fear and remorse for the unbeliever. His return must be seen against the background of the last judgment at which time the righteous will enter into their heavenly reward and the unrighteous into outer darkness (Matt. 25:31–46). Next, in Scripture there is no works righteousness, no petty calculation of reward, no counting of good works (and bad), no correspondence between achievement and reward. [Greek] -2 _ftnref19 ([Greek] The term rewardhas no connection with the concept treasure in heavenMatt. 6:19), for any reward that God gives is on the basis of unmerited grace. The gift of salvation is pure grace, undeserved, and unearned. When Jesus says that he is coming soon and his reward is with him, he rephrases words recorded in the Old Testament Scriptures. See, the Sovereign Lord comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him (Isa. 40:10; see also Ps. 28:4; Jer. 17:10). In his letter to the church in Thyatira, Jesus says that he will repay each of them according to their deedsRev. 2:23; compare 18:6; and 20:12–13 . These passages refer to the coming of Jesus as the judge of all the earth. Jesus identifies himself with the first and the last letter in the Greek alphabet, the Alpha and the Omega, and as the First and the last, the Beginning and the End (see 21:6) In this summary statement, he utters three clauses that convey the concept that he is everlastingly divine. Note that in the first chapter God identified himself with the letters Alpha and Omega, but Jesus identified himself as the First and the Last (1:8 and 17, respectively). Now in the conclusion to the Apocalypse, Jesus clearly places himself equal to God with the same words of identification. He is equal with God in power and authority. 14. Blessed are they who wash their robes, so that they may have the right to the tree of life and by the gates they may enter the city. a. Blessed are they who wash their robes. With this last and seventh beatitude Jesus addresses the saints on earth by calling blessed those people who wash their robes. He implies that their robes are filthy because of sin, which can be removed only through the blood of Christ. The verb (to washis a participle in the present tense to indicate that sin is a continual polluting agency that needs repeated cleansings. Earlier John recorded the words of an elder who instructed him concerning the status of the saints in heaven. These are they who have come out of the great tribulation and have washed their robes and have made them white in the blood of the Lamb (7:14). Whereas the words of the elder are addressed to celestial saints, whose robes have been washed once for all (aorist tense), Jesus speaks to the saints on earth and by implication urges them to wash their robes again and again (present tense). Moses instructed the Israelites at Mount Sinai to wash their clothes prior to coming before God to hear the LawExod. 19:10, 14). This means that no one can enter the presence of God in filthy garments, for such an act is abominable to him. Only those who are covered with the robe of righteousness may enter God's holiness (Isa. 61:10). Clothed in pure linen, they are permitted to sit at the table of the Lord (Matt. 22:11–13). b. So that they may have the right to the tree of life. Adam and Eve were driven out of the Garden of Eden, and cherubim prevented them from approaching the tree of life (Gen. 3:24). But now the saints have perfect freedom to take the fruit of this tree (2:7; 22:2). Indeed Jesus grants them the right to do so. Delivered from the bondage of sin and guilt through his sacrifice, they now enjoy life eternal with unhindered access to the tree of life. c. And by the gates they may enter the city. They are God's people who have the right to enter the holy city and enjoy never-ending residency. Their names are recorded in the book of life that grants them citizenship in the new Jerusalem (21:27b). 15. Outside are the dogs and the sorcerers and the fornicators and the murderers and the idolaters and everyone who loves and practices deceit. Addressing the people on earth, Jesus once again shows contrast between the believer and the unbeliever. Believers are dressed in clean garments and have the right to the tree of life and to heavenly citizenship. But unbelievers are excluded, because their lifestyle is compared to those who are detested and the murderers and the fornicators, and the sorcerers and idolaters, and to all who are deceivers (21:8). These six categories are identical, with the exception that the detested ones are now called dogs. In Old Testament times street dogs were despised (1 Kings 14:11; 2Kings 8:13), and a male prostitute was called a dog (Deut. 23:18). In New Testament times the rabbis would refer to Gentiles as dogs, and Paul even designated his opponents as such (Phil. [Greek] -2 _ftnref20 [Greek] In brief, the word dogwas a pejorative term denoting someone to be shunned. The sorcerers, murderers, idolaters, fornicators, and deceitul persons are mentioned and discussed in 21:8. The repetition of these categories in the concluding verses of the Apocalypse is for emphasis. This fact is stressed with the addition of the verbs (to loveand to practicein the phrase everyone who loves and practices deceit. The addition underscores the depth of sin when a sinner turns the truth into a lie and takes great delight in doing so. A plausible suggestion is to view this vice list as a warning to repent directed to Christians who are in danger of drifting awayHeb. 2:1; 3:12–13; 4:1, [Greek] -2 _ftnref21 [Greek] 16. I, Jesus, have sent my angel to you to testify to these things in the churches. I am the Root and Descendant of David, the bright Morning Star. Jesus identifies himself as the speaker with the use of the personal pronoun (I, common in Paul's epistlesGal. 5:2; Eph. 3:1; Col. 1:23; 1Thess. 2:18; Philem. 19) and in Revelation ( I, John, 1:9 and 22:8). Jesus says that he has sent his angel, which once more is an indication of his divinity. In 1:1 God sent his angel to John, while here Jesus claims that he has dispatched his angel. Notice also that the message of the angel is for the recipients given here in the second person plural you, which refers to the readers and hearers of the Apocalypse (1:3). The verb to testifyappears three times in these concluding verses (vv. 16, 18, 20) and means the act of bearing witness to the prophetic word that God passes on to his people (1:2). It signifies to confirm these things (that is, the Apocalypse) passed on and delivered to the [Greek] -2 _ftnref22 [Greek] The addressees are the members of the seven churches, but these churches represent symbolically the universal church that is present throughout the world in time and place. In the salutation John writes, John to the seven churchesthat are in [the province of] Asia. Grace to you(1:4, emphasis added). Thus, the plural noun and pronoun churhesand yourespectively appear in the same context, be it in reverse order. The parallel structure in the salutation (1:4) and in the conclusion (22:16) is clear; it confirms the interpretation that the noun and the pronoun indeed are the same [Greek] -2 _ftnref23 [Greek] Five times in Revelation Jesus uses the I am to identify himself (1:8, 17; 2:23; 21:6; 22:16). Here he names himself the Root and Descendant of David, the bright Morning Star. The Old Testament provides the background for these names; the phrase the Root and Descendant of David originates in (Isaiah 11:1, 10and 53:2; and the bright Morning Star is an echo of Numbers 24:17, A star will come out of Jacob. In his letter to the church in Thyatira, Jesus promises the morning star to every overcomer (2:28); and mentioning the day of Christ's return, Peter informs his readers that this happens when the morning star rises in your hearts2 Pet. 1:19). With the use of this expression, Peter points to [Greek] -2 _ftnref24 [Greek] 17. And the Spirit and the bride say, Come! And let the one who hears say, Come! And let the one who is thirsty come, and let the one who desires take freely of the water of life. Jesus appears to be the speaker and now announces that the response to his words comes from two sources, namely, the Holy Spirit and the church on earth. These two continue to utter their appeal for Jesus return with a request in the present tense that signifies Carry out your plan in history with a view toward your coming. [Greek] -2 _ftnref25 [Greek] The call for the coming of the Lord is repeated in verse 20 as the last petition in the Apocalypse, Amen, come Lord Jesus. The Spirit of Christ is the Spirit of the bridegroom; and this Spirit has his abode in the bride, that is, the church. Hence, at the powerful urging of the Spirit, the church expresses her longing for the return of Christ, her bridegroom. Not only the organic body of the church but also every individual believer who obediently responds to the prompting of the Spirit articulates this yearning. The invitation Come! occurs twice to stress urgency. However, the third invitation, Let the one who is thirsty come, is not addressed to Christ but to the people as a call to come to him. This causes confusion, especially as the last exhortation, Let the one who desires take freely of the water of life, is also an evangelistic address. This inconsistency can be solved when we interpret the double meaning of the verb to come. First, the church at worship and at the celebration of the Lord's Supper petitions Christ to returnMaranatha;see Didache10.6 . Next, at the same time the church extends to everyone the invitation to come to Christ. Writing about the coming of the Lord, Peter instructs his readers to live holy and godly lives as you look forward to the day of God and speed its coming2 Pet. 3:12a , thus indicating that God's people have a part in shortening the time before Jesus return. Addressing the crowd after healing the crippled beggar, Peter told the people to repent in order to hasten the coming of Christ (Acts 3:19 21). Similarly about a.d. 300, a Jewish rabbi wrote, If the Israelites were to repent for one day, then the Son of David [the Messiah] would come. [Greek] -2 _ftnref26 [Greek] This means that church must bring the gospel to the world, lead people to faith and repentance, and fill the house of God. Then the end will come and Christ will return. Everyone who desires to drink from the water of life may freely come and take. There is an Old Testament invitation, recorded in (Isaiah 55:1, Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without costJohn 7:37; Rev. 21:6). Greek Words, Phrases, and Constructions in 22:14–16 Verse 14 [Greek] washing their robes. Leading Greek manuscripts support this phrase, but the -2 _ftnref27 TRand the Majority Text have a different reading, [Greek]. The sound of the two phrases is similar, but the second appears to be a scribal emendation, because John uses the expression [Greek] (12:17; [Greek] -2 _ftnref28 [Greek] [Greek] when followed by the future tense of the verb to be, the clause is more result than purpose. It expresses certainty that what is promised will take place. Verse 16 [Greek] a common translation is for. Variants are either [Greek] (in) or the omission of any preposition. I prefer the reading [Greek]. B. Warning 22:18–19 18. I testify to everyone who hears these words of the prophecy of this book. If anyone adds anything to them, God will add to him the plagues written in this book. 19. And if anyone takes anything away from the words of the prophecy of this book, God will take away his share in the tree of life and the holy city, which are described in this book. Jesus most likely is the speaker because the personal pronoun Iharmonizes with verse 16, and the verb to testifyappears in verse 20 where Jesus is the speaker. In the introductory part and the conclusion Jesus directly addresses the readers and hearers, but for the rest of Revelation he sent his [Greek] -2 _ftnref29 [Greek] His address to the person who hears the words of the prophecy of this book repeats similar wording in verses 7 and 10. Hearing must be accompanied by understanding (compare 1:3). The solemn warning not to add to or detract from the words of this book is common in ancient literature. For instance, Moses warns the Israelites not to add to or subtract from the decrees and laws God gave them (Deut. 4:2; 12:32). This formula was attached to documents much the same as modern manuscripts are protected by copyright [Greek] -2 _ftnref30 ([Greek] In addition, curses were added in the form of a conditional sentence, If anyone adds or takes away anything from this book, a curse will rest upon him. Paul wrote a similar condemnation when he told the Galatians that if anyone preached a gospel which was not the gospel of Christ, let him be eternally condemnedGal. 1:6–8). Now Jesus pronounces a curse on anyone who distorts his [Greek] -2 _ftnref31 [Greek] What are these curses? The plagues written in this book include not only temporal penalties but also eternal separation from the living God and exclusion from eternal life and the holy city. They are applied not to anyone making a clerical error in copying the manuscript but to the one deliberately distorting the [Greek] -2 _ftnref32 [Greek] Copyists who unintentionally made errors of the eye or ear are not addressed. If this were the case, I venture to say that no one would have dared to make a copy of the Apocalypse. Twice in this passage the word (prophecyoccurs, which signifies that the words recorded in this Apocalypse are being fulfilled in the course of time and point to fulfillment when Jesus returns. What he has promised he will certainly fulfill in the time set by the FatherMatthew 24:36; Acts 1:7). Note that the word prophecyappears seven times in Revelation, and four of them are in the last chapter (1:3; 11:6; 19:10; 22:7, 10, 18, 19). Greek Words, Phrases, and Constructions in 22:19 [Greek] the TR reads [Greek], which lacks Greek manuscript support. In 1516 Erasmus translated these words from the Latin Vulgate into Greek. The corruption of tree into book had occurred earlier in the transmission of the Latin text when a scribe accidentally miscopied the correct word ligno as libro. [Greek] -2 _ftnref33 [Greek] C. Promise and Blessing 22:20–21 20. He who testifies to these things says, Yes, I am coming soon. Amen, come Lord Jesus. Here is the earnest declaration from the lips of Jesus that he indeed will return as he has promised (v. 12). The Spirit and the bride implore him to come, and every sincere believer likewise entreats him to return (v. 17). Now Jesus assures everyone that he is coming soon. But how soon will he make his appearance? We can safely say that his return is closer now than ever, since nearly two thousand years have passed. Nonetheless, the meaning of this adverb is without delay, quickly, at once, in a short time. [Greek] -2 _ftnref34 [Greek] The response to Jesus promise is formulated in a prayer that is the last petition in Scripture, Amen, come Lord Jesus. That is, the believer is convinced of the veracity of this promise and confirms it with a hearty Amen. 21. The grace of the Lord Jesus be with all. This benediction is short and is reminiscent of the epistolary literature of Paul. It confirms that the Apocalypse is sent as an epistle to the churches and therefore needs an appropriate parting blessing. The benediction is expressed as a prayer or wish much the same as the greeting in the introduction (1:4). The variants reflected in translations concern the recipients of this book. In view of the benediction itself, these variations are of little importance. The grace of the Lord Jesus is with all those who love him, serve him, and long for his return. Greek Words, Phrases, and Constructions in 22:21 [Greek] with all. Other readings have with all the saints and with you all. Of these three, the shortest reading is preferred. Soli Deo Gloria () -2 _ftn1 1 R. C. H. Lenski, The Interpretation of St. John's Revelation(Columbus: Wartburg, 1943), p. 649; Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation(Grand Rapids: Reformed Free Publishing Association, 1969), p. 710; David E. Holwerda, Jesus and Israel: One Covenant or Two?(Grand Rapids: Eerdmans; Leicester: Inter-Varsity, 1995), pp. 78–79. -2 _ftn2 2 S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 432; Henry Barclay Swete, Commentary on Revelation: The Greek Text with Introduction, Notes, and Indexes(1911; reprint, Grand Rapids: Kregel, 1977), p. 300. -2 _ftn3 3 John F. Walvoord, The Revelation of Jesus Christ(Chicago: Moody, 1966), p. 330; Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 249; Robert L. Thomas, Revelation 8 22: An Exegetical Commentary(Chicago: Moody, 1995), p. 485. -2 _ftn4 4 Consult Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), pp. 399–400. -2 _ftn5 REB Revised English Bible -2 _ftn6 NASB New American Standard Bible -2 _ftn7 5 Consult David E. Aune, Revelation 17 22, WBC 52C (Nashville: Nelson, 1998), pp. 1205–6; Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), pp. 368–69. -2 _ftn8 6 William HendriksenMore Than Conquerors[reprint, Grand Rapids: Baker, 1982], p. 209 mentions three: the angel, John, and Jesus. -2 _ftn9 7 Swete, Revelation, p. 303; Isbon T. Beckwith, The Apocalypse of John(1919; reprint, Grand Rapids: Baker, 1979), pp. 773–74; Thomas, Revelation 8 22, p. 497. M. Robert Mulholland Jr.Revelation: Holy Living in an Unholy World[Grand Rapids: Zondervan, Frances Asbury Press, 1990], pp. 332–33 identifies Christ with the angel by writing that Christ appears in angelic form. This interpretation meets difficulty in the next two verses, for there the identification fails. Homer HaileyRevelation: An Introduction and Commentary[Grand Rapids: Baker, 1979], p. 426 suggests that God is the speaker. -2 _ftn10 8 Michael Wilcock, The Message of Revelation: I Saw Heaven Opened(Leicester: Inter-Varsity; Downers Grove: InterVarsity, 1975), p. 214. -2 _ftn11 9 Richard Bauckham, The Climax of Prophecy(Edinburgh: Clark, 1993), p. 256. -2 _ftn12 10 Bauckham, Climax of Prophecy, p. 134. See Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 1128. -2 _ftn13 11 Ernst Lohmeyer, Die Offenbarung des Johannes, HNT 16 (Tübingen: Mohr, 1970), p. 179. -2 _ftn14 12 In 4 Ezra (=2 Esdras) 12:37–38; 14:5–6, 45 47, the command to hide the book and to disclose its contents only to the wise is plain. See Aune, Revelation 17 22, p. 1216. -2 _ftn15 14 Hendriksen, More than Conquerors, p. 208. -2 _ftn16 15 Beale, Revelation, p. 1132; Mounce, Revelation, p. 406 n. 18. -2 _ftn17 16 Hailey, Revelation, p. 428. -2 _ftn18 17 Alan F. Johnson, Revelation, in The Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:601. -2 _ftn19 18 Wilhelm Pesch, EDNT, 2:433. See also Paul Christoph Böttger, NIDNTT, 3:141–44; Herbert Preisker, TDNT, 4:716–19. -2 _ftn20 19 Refer to Otto Michel, TDNT, 3:1101–4. -2 _ftn21 20 Thomas, Revelation 8 22, p. 507; Robert W. Wall, Revelation, NIBCNT (Peabody, Mass.: Hendrickson, 1991), p. 266. -2 _ftn22 21 Bauer, pp. 492–93; Hermann Strathmann, TDNT, 4:499. AuneRevelation 17 22, p. 1225 argues that the plural yourefers to a circle of Christian prophets whose task it was to transmit John's revelatory message to the churches. See also his Prophetic Circle of John of Patmos and the Exegesis of Revelation 22.16, JSNT37 (1989): 103–16. -2 _ftn23 22 Consult Beale, Revelation, pp. 1145–46. -2 _ftn24 23 See Simon J. Kistemaker, Exposition of the Epistles of Peter and of the Epistle of Jude, NTC (Grand Rapids: Baker, 1987), p. 270. -2 _ftn25 24 Hendriksen, More Than Conquerors, p. 209; Lenski, Revelation, p. 670. -2 _ftn26 25 SB, 1:164. See Kistemaker, Epistles of Peter, pp. 338–39. -2 _ftn27 TR (The Textus Receptus: The Greek New Testament according to the Majority Text) -2 _ftn28 26 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 690. -2 _ftn29 27 Swete, Revelation, p. 311; Thomas, Revelation 8 22, p. 513; Mounce, Revelation, p. 410; Luther Poellot, Revelation: The Last Book in the Bible(St. Louis: Concordia, 1962), p. 301; Greijdanus, Openbaring, p. 446. Some scholars designate John as the speaker. See Jürgen Roloff, The Revelation of John, trans. J. E. Alsup (Mineapolis: Fortress, 1993), p. 253; Wilfrid J. Harrington, Revelation, SP 16 (Collegeville, Minn.: Liturgical Press, 1993), p. 226. -2 _ftn30 28 AuneRevelation 17 22, pp. 1208–13 lists a number of examples taken from many sources. One of them appears in 1 Maccabees 8:30 in connection with a treaty the Romans made with the Jews, But if, hereafter, both parties agree to add or to rescind anything, what they decide shall be done; any such addition or rescindment shall be valid (REB). -2 _ftn31 29 According to the Letter of Aristeas310 11, after the Hebrew Scriptures had been translated into Greek, a curse was pronounced on anyone who would make alterations to the translation by adding or omitting any of the words that had been written. -2 _ftn32 30 R. H. CharlesA Critical and Exegetical Commentary on the Revelation of St. John, ICC [Edinburgh: Clark, 1920], 2:223 comments, The plagues are concerned with temporal punishments, not with eternal. Then he asserts that verses 18b 19 introduce a wrong note in these last verses. He considers them an interpolation and places them in a footnote (p. 445). -2 _ftn33 31 Metzger, Textual Commentary, p. 690. -2 _ftn34 32 Bauer, p. 807.