The author of this last canonical book called himself by the name of John five times (1:1, 4, 9; 21:2; 22:8). He further identified himself as Christ’s servant (1:1) and as a brother and companion in tribulation (1:9). He claimed that he was on the island of Patmos "for the word of God, and for the testimony of Jesus Christ" (1:9). Patmos was a small, rocky, barren island in the Aegean Sea about sixty miles southwest of Ephesus. Several early Church Fathers declared that John the apostle had been banished to the island by the Roman emperor Domitian who ruled a.d. 81–96.

Admittedly, there are some differences of style and vocabulary between the Book of Revelation and the other Johannine writings, but it has also been demonstrated that there are some very striking resemblances between it and the Gospel. To deny the Johannine authorship of Revelation simply on the basis of literary style is just too subjective. The similarities, in fact, outweigh the differences.

These Church Fathers recognized the canonical authenticity and the Johannine authorship of the book: Justin Martyr, Irenaeus, Tertullian, Hippolytus, Clement of Alexandria, and Origen. The book was also given a place within the Muratorian Canon.

During his exile on Patmos, John heard the voice of Christ speaking to him: "What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea" (1:11; cf. 1:9). Tradition claims that John was the overseer of these churches when he lived in Asia during the latter years of his ministry. Now, through John, Christ wanted to communicate to these assemblies. Actually, John became a noninvolved observer of the future and a passive stenographer who recorded what he saw. The churches had moral and doctrinal errors that needed to be corrected (chs. 2–3), but beyond that, Christ desired to reveal the future aspects of God’s program for the world (chs. 4–22). In clear obedience to the will of his Savior, John therefore wrote this book and sent it as a circular letter to the seven churches of the Roman province of Asia. The couriers of the letter may have been the angeloi of the churches (1:20), either their pastors or emissaries sent to John by the churches or both. The revelation was received and the book was dispatched in the latter years of Domitian’s reign, about a.d. 95.

The basic purpose can be seen in the opening verses:

In English editions the book has been erroneously titled "The Revelation of St. John the Divine." Technically, it is a revelation about Jesus Christ or a disclosure that came from Him. As a book of prophecy (1:3; 22:6, 7, 10, 18, 19), it was designed to exalt the Lord Jesus Christ through disclosures of the future. It would reveal not only what Christ would do, but also that which would be done for Him. The goal of the book is to reveal the latter stages of God’s eternal plan of redemption: the establishment of the messianic kingdom of righteousness and peace (11:15; 21:1–2). In all of this, Christ is central "for the testimony of Jesus is the spirit of prophecy" (19:10).

In his introduction John also purposed to pronounce a blessing and to impose a responsibility upon his readers. In fact, this is the only canonical book to contain within its pages a blessing for both the reading, hearing, and keeping of its contents (1:3; cf. 22:7). The concept of "revelation" should not be construed to be an unknowable mystery, for how could a reader keep the contents if he did not understand what to keep?

In his development of the basic theme, John purposed to exalt Christ as the living Lord of the churches (1:4–20), to correct the moral and the doctrinal problems that existed in the seven churches of Asia (2:1–3:22), to describe the nature of the Great Tribulation period with special emphasis upon the three series of divine judgments to be poured out then (4:1–19:10), to depict the second advent of Christ to the earth with its subsequent events (19:11–20:15), and to preview the establishment of the new heavens and the new earth (21:1–22:21).

The Book of Revelation has been hermeneutically approached in several ways, based upon various theological backgrounds and presuppositions. Even within each school there is a divergence of opinion as to the interpretation of many events, symbols, personages, and sequence of events.

The preterist school has produced a double approach to the book. The older proponents claimed that the symbolism referred only to the contemporary events of John’s day. To them, the narrative depicted the defeat of both the religious (Jews) and the political (Roman empire) enemies of the church. Since the seventeenth century, the newer advocates have believed that the symbols expressed the clash between Judaism and Christianity (chs. 4–11), the conflict between the church and the pagan world (chs. 12–19), and the present triumph of Christendom in the world (chs. 20–22). Both views deny any real prophetic element in the book. Held by most liberals, this view establishes an arbitrary meaning for the many symbols and repudiates the basic prophetic intent of the book (cf. 1:19).

The idealist school is committed to an allegorical approach of spiritualizing the symbols. It identifies the sequence of events with the eternal struggle between good and evil and between Christianity and paganism. As such, it does not equate the symbols with any specific historical events or personages, either past, present, or future.

The historicist school reflected the viewpoint of the Reformers and the interpretation of the classic commentaries of past generations. To them, the symbolism outlined the course of church history from the day of Pentecost to the return of Jesus Christ to the earth.

The futurist school is held mainly by dispensational premillennialists and covenant premillennialists. This view teaches that the first three chapters definitely refer to the apostolic period and that they may conceivably preview the course of church history from the first century to the beginning of the Great Tribulation period. It also claims that the great bulk of the book (chs. 4–22) is yet future to our present day since these chapters expound the Great Tribulation, the second advent of Christ, the Millennium, and the new universe.

Growing out of the hermeneutical approach to the Book of Revelation and other prophetic portions of Scripture are three major millennial views. The postmillennialist view teaches that Christ will not come to the earth until after the kingdom has been established through worldwide evangelization of the pagan world. This view was very popular at the start of the twentieth century because many segments of Christendom believed that the world would become better through a spreading Christian influence; however, two major World Wars, an economic depression, and various local wars have destroyed the optimism of that position. The amillennialist position teaches that Christ could come at any moment, that all of the dead would be raised to face a general judgment, and that eternity future would follow. This view denies a literal rule of Christ on the present earth for a period of one thousand years. The premillennialist adherents claim that after Jesus Christ returns, He will rule over the earth for one thousand years.

The premillennialist position, however, is divided over the relationship of the true church to the Great Tribulation period. The posttribulationist believes that the church will enter the Great Tribulation, will experience the persecution of the antichrist but not the wrath of God, will be raptured to meet Christ in the air, and will return with Him to the earth to reign with Him during the Millennium.⁹ The midtribulationist teaches that the church will go through the first half of the tribulation and that it will be raptured in the middle of that period. At the conclusion of the tribulation, the church will return with Christ to the earth to reign with Him. The pretribulationist claims that Christ could come at any moment, that the church will be raptured before the beginning of the seven-year tribulation period, that it will be in heaven during that period, and that it will return with Christ to the earth after the tribulation. (The latter view is the approach of the author.)

The book naturally falls into three basic sections. This key verse reveals what those divisions are: "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter" (1:19). The following chart graphically illustrates the scope of the book:

John had just seen a symbolic vision of the resurrected, sovereign Christ (1:4–18). Later he was commanded: "Come up hither, and I will show thee things which must be hereafter" (4:1). This would mean that the last nineteen chapters deal with the prophetic future and the climax of God’s program for the ages. By process of elimination, the remaining two chapters (chs. 2–3) that contain the letters to the seven churches of Asia must be regarded as the present section. Twelve times throughout the book John was issued the command to write; once he was told not to write (10:4). Instead of writing the book at one sitting, John must have written at periodic intervals after viewing different visions given to him.

The bulk of the book is concerned with divine judgments that will be poured out in the Great Tribulation in preparation for the second advent of Christ to the earth (4:1–19:10). After two introductory chapters (chs. 4–5), John developed this section by dividing it into three series of seven judgments each: seven seals, seven trumpets, and seven vials (or bowls). This chart shows its literary construction:

Between the sixth and the seventh judgment in each series, a parenthesis of additional information was inserted (7:1–17; 10:1–11:14; 16:13–16). Also, parentheses were inserted between the trumpet and the vial series (12:1–14:20) and between the vial series and the description of Christ’s second coming (17:1–19:10).

The interrelationships of the seals, trumpets, and vials provide interpretative questions. Are they parallel? consecutive? The parallel arrangement views the three series as covering the same period of time with repetitive emphasis upon intensification of the judgments. The consecutive arrangement sees them as occurring one at a time throughout the tribulation. In essence, there would be approximately twenty-one divine judgments poured out then. Recent dispensationalists embrace a telescopic arrangement of these three series. The seventh seal introduces the trumpet series and is explained by it. The seventh trumpet introduces the vial series and is explained by it. Thus the seven vials equal the seventh trumpet and the seven trumpets are the seventh seal. In support of this, it is said that the seventh seal was not described, but it simply introduced the seven angels with the seven trumpets (8:1–2). The last three trumpets are called the last three woes (8:13). The transfer of the kingdom to Christ occurs at the blowing of the seventh trumpet (11:15). The Battle of Armageddon is seen in the parenthesis between the sixth and seventh vials (16:13–16). The seven vials are called the seven last plagues (15:1) and the seventh vial begins: "It is done" (16:17). A correlation of these critical concepts and passages seems to support the telescopic arrangement rather than the parallel or consecutive ones.

Revelation contains more references to the Old Testament than any other book in the New Testament. Whereas Matthew has 92 and Hebrews has 102 references, estimates of allusions in Revelation to the Old Testament range from 278 to over 400.

This is a book of numbers. The numeral "seven" is very prominent. There are seven churches (1:11), seven lampstands (1:13), seven stars (1:16), seven letters (chs. 2–3), seven spirits (4:5), seven seals (5:1), seven trumpets (8:2), seven thunders (10:3), seven heads and seven crowns (12:3; 13:1), seven angels (15:6), seven vials (15:7), seven mountains (17:9), and seven beatitudes (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). There are four beasts (4:6), four horsemen (6:1–8), and four bound angels (9:14). There are twelve tribes of Israel (7:4), twelve thousand of each tribe (7:4–8), twelve gates in the holy city (21:12), twelve foundations (21:14), and twelve fruits on the tree of life (22:2).

Revelation sustains vital relationships to other canonical books. A logical contrast would be that with the first book of the Bible, Genesis. The first rebellion could be contrasted with the final one; the entrance of sin versus its exit; the imposition of the curse with its removal; the beginning of death with its end; and the creation of the first heaven and earth with that of the new heaven and earth.

A prior understanding of Daniel is necessary to a proper exposition of Revelation because many symbols first mentioned by the prophet are repeated and clarified in John’s book. Whereas Daniel was a sealed book (Dan. 12:8–9), Revelation is an open book, designed to be read and understood (1:3; 22:10).

In the Upper Room Discourse, Christ anticipated the development of the New Testament canon through the ministry of the Holy Spirit in the lives of the apostles. He claimed that the Spirit would "bring all things to your remembrance, whatsoever I have said unto you" (John 14:26); this refers to the Gospels. He also said that the Spirit would "teach you all things" (John 14:26); this refers to the Epistles. Finally, He predicted that the Spirit would "shew you things to come" (John 16:13); this would logically include the content of Revelation.

Introduction (1:1–8)

Conclusion (22:6–21)

John opened the book by setting forth the sequence of revelatory transmission: God—Christ—angel—John—the book—the reader—and the listener (1:1–3). Greetings were then extended to the churches by John and a blessing by the triune God (1:4–5a). The book was dedicated to Christ because of His past redemptive work, His future coming, and His eternal sovereignty (1:5b–8). John then explained why he penned the book. Because of his Christian witness and beliefs, he had been exiled to Patmos where Christ commissioned him to record the visions which he was about to see and to send the book to the seven churches (1:9–11). The phrase "in the Spirit" could refer either to an entrance into a trancelike state or to a worshipful attitude (cf. John 4:24).

When John turned to see the one who had spoken to him, he saw a symbolic vision of Christ in all His resurrection, moral, and divine glory standing in the midst of seven lampstands that represented the seven churches. His appearance manifested His deity and royalty (girdle), eternity and wisdom (white head and hair), omniscience (eyes of fire), righteousness (feet of brass), authority (sound of many waters), sovereignty (right hand), glory (countenance), and power (sword). John reacted by falling prostrate, but Christ reassured him with further identification of Himself (1:17–18). Christ again commanded John to write the book.

The second major section contains the seven letters to the seven churches of Asia. John did not write seven individual letters; rather he penned one book, containing seven brief letters, that was to be circulated among all of the churches. These letters have a threefold significance. First, they were real churches with genuine moral and doctrinal problems that Christ wanted to correct. Second, the problems of these churches have been present in every generation of the church age; therefore, every believer and church today can profit from these chapters (cf. 2:7). Third, most dispensational interpreters claim that these letters may contain a prophetic preview of the course of church history from the first century to the Great Tribulation.

The letters follow a common literary format for the most part. They contain an address, a description of Christ (usually taken from the first chapter), a commendation of works, a complaint, an exhortation, a warning, a promise to the overcomer, and an admonition to the spiritually sensitive.

Although the church at Ephesus was marked by works, labor, patience, and a discerning intolerance of moral and doctrinal error, it had no love. It epitomized orthodoxy without love. Three commands were issued: remember, repent, and do. The threat centered in the removal of any future opportunity to serve Christ as a local church; the Ephesian church ceased to function in the sixth century. The overcomer is not a superspiritual Christian; rather, it is a title for the individual believer (cf. 1 John 4:4; 5:1, 5; Rev. 21:7–8). Some dispensationalists believe that the principles of this church’s life-style reflect first-century Christendom.

No complaint or threat was directed toward the church at Smyrna. It was marked by works, persecution, and financial poverty, and was under the threat of future oppression. To encourage the church, Christ was revealed as the controller of time and the victor over death. Two exhortations were: Do not fear the persecution, and be faithful unto death. Smyrna was a rich poor church, a suffering congregation. Some believe that it reflects Christendom that endured the Roman imperial persecutions in the second and third centuries.

The church at Pergamos was commended for its works, loyalty to Christ, and doctrinal steadfastness; however, it tolerated two errors, the doctrines of Balaam and that of the Nicolaitans. The warning to repent involved the discipline of the false teachers. Some see in Pergamos the union of church and state that developed in the fourth through the sixth centuries.

The church at Thyatira was known for its works, love, service, faith, and patience, but it permitted moral error to be propagated in its midst. The faithful remnant within the church were cautioned to hold fast its doctrinal and moral integrity until Christ’s return. The believer-overcomer was promised ruling authority in the millennial kingdom. Some feel that this church corresponds to the medieval Catholic church (600–1517).

Sardis was a dead church that gained a reputation from its past. Although there was no commendation, there was a recognition of a worthy remnant that was morally and doctrinally pure. Five exhortations were given: be watchful, strengthen, remember, hold fast, and repent. The believer-overcomer was promised a robe of divine righteousness, a guarantee of security, and a heavenly confession. Some identify this church with the Reformation period when individuals tried to strengthen the remaining good points of the Catholic church.

Philadelphia was the church of the open door of service opportunities. No complaint was leveled at it. Rather, it was commended for its strength even though it was little, its doctrinal preservation, and its loyalty to Christ. Because the members maintained a belief in the imminent return of Christ, they were promised deliverance from the time period of the Great Tribulation. This church may reflect the missionary-minded church of the past three centuries.

The church at Laodicea was a poor rich church. No commendation is found among the many complaints. It was lukewarm, totally complacent and self-sufficient. Counsel was given rather than a direct exhortation. The church lacked spiritual wealth, clothing, and sight. It was the church of the closed door with Christ on the outside trying to get inside. Many relate it to the contemporary ecumenical church. It is the church of outward profession without the internal presence of Christ.

John then was caught up into heaven to view the prophetic future. His translation was similar to that of Paul (2 Cor. 12:1–7) or Philip (Acts 8:39). His attention was focused on the Father sitting on the sovereign throne of judgment. The jasper and sardine stones plus the emerald rainbow probably represent God’s faithfulness toward His covenant relationship with Israel. The elders represent either angels, the redeemed of all ages (cf. 21:12–14), or the church universal (cf. Acts 15:6; 20:17). The four living creatures were probably angels of the cherubim or seraphim classes (cf. Isa. 6:2–3; Ezek. 1:5–28), guardians of God’s holiness and His governmental relationships over the world. The emphasis in this chapter is upon God’s sovereigntly based upon His creative rights.

The seven-sealed scroll in the Father’s hand then caught John’s interest. To many, this represents the title deed to the earth. When no worthy person was found to open the scroll, John began to weep. His weeping was interrupted by one of the elders who claimed that Christ could open it because of His triumphant death and resurrection. Christ was then described in seven ways: as the lion of Judah (Gen. 49:8–10); as the root of David (Isa. 11:1, 10; 53:2); as a little lamb; as having been slain (His crucifixion); as having stood (His resurrection); as having seven horns, symbols of strength and kingship (1 Kings 22:11); and as having seven eyes (Spirit sent from Him; cf. John 16:7). When Christ took the scroll, three anthems of praise burst forth—by the four living creatures and the twenty-four elders (5:8–10), by the angels (5:11–12), and by all creation (5:13–14). Here their songs praise Christ for His redemptive work, rather than His creative activity.

The first four seals reveal the coming of four horses. The first seal represented the coming of the antichrist; Christ’s coming is much later (19:11). The white horse shows his deceptive, counterfeit policies; the bow without arrow shows his victory by negotiation and disarmament (Dan. 8:25); and his authority was given to him by Satan with God’s permission (Dan. 8:24; Rev. 13:1). The red horse of the second seal pictured world war, civil anarchy, and great bloodshed. The black horse of the third seal symbolized famine, food rationing, and inflationary prices. It will take a day’s wage to buy one meal for one person (cf. Matt. 20:2). The fourth seal brought forth the pale or yellowish-green horse with its rider Death and its companion Hell. The fourth part of the world’s population will be destroyed through the means of war, famine, pestilence, and wild animals. The fifth seal revealed the presence of martyrs in heaven crying out for divine vengeance. The sixth seal contained six events: an earthquake, the blackening of the sun, the reddening of the moon, a meteorite shower, convulsions of the planets and stars, and the displacement of mountains and islands. These events cause great consternation among the wicked inhabitants of the earth.

In the midst of these persecutions and judgments, God will seal 144,000 Israelites to be preserved from these physical calamities and to serve Him in this period. Although Dan will have a future inheritance in the kingdom (Ezek. 48:1, 32), it is not mentioned as having a ministry in the tribulation, probably because of past idolatry (Judg. 18:1–31). A great host of Gentiles will likewise be saved and martyred then. Ten provisions are promised to them (7:14–17).

After the short parenthesis (7:1–17), the seventh seal was opened and revealed a half hour of heavenly silence. John then saw seven angels with seven trumpets; thus the seventh seal introduced the trumpet series and was described by it. The first trumpet destroyed one third of the vegetation, either throughout the world or just in Palestine. The second trumpet revealed a burning meteor falling into the sea (Mediterranean or all salt oceans) and turning one third of the water into blood. In addition, one third both of the marine life and of the ships were destroyed. The third trumpet saw a burning meteor turn one third of fresh water into bitter poison. The fourth trumpet affected one third of the sun, moon, and stars so that the world would experience a sixteen-hour day. The last three trumpets are then called the three woes. The fifth trumpet or first woe manifested a display of locusts or demons. Men were afflicted by severe physical torment short of death. The sixth trumpet or second woe produced an invasion of two hundred million soldiers that accomplished the deaths of one third of the remaining population. In spite of these catastrophes, men persisted in their sin and repented not.

In the parenthesis between the sixth and seventh trumpets (10:1–11:14), John viewed an angel with a little book who thundered that time had run out on man. The final judgment was then identified with the seventh trumpet. The mystery of God refers to God’s program of delay and longsuffering between the entrance of sin and the establishment of the millennial kingdom of righteousness. John was then instructed to take the little book and to eat it. The ministry of preaching judgment is paradoxically both bitter and sweet.

The parenthesis continued with the concepts that Israel would have a temple in the tribulation and that Jerusalem would once more be controlled by the Gentiles for forty-two months. In the first half of the tribulation, God will use two witnesses who will perform miracles and who will be divinely protected from physical harm. Some have identified these witnesses as Moses, Elijah, or Enoch; however, it seems more plausible to treat them as future, unnamed prophets. They will be martyred but their bodies will be resurrected after three and one-half days of public display by their oppressors. Accompanying their resurrection will be an earthquake that will kill seven thousand in Jerusalem.

The third woe is the seventh trumpet. When it sounds, the transfer of the world’s kingdoms to Christ will take place. This causes joy for the believer and anger for the wicked. The seventh trumpet revealed an opened heavenly temple out of which will come seven angels with the seven vial judgments (15:5–16:1). Thus, the seventh trumpet introduces the vial series and is fully explained by it.

A lengthy parenthesis was inserted between the trumpet and the vial series (12:1–14:20). The first part manifested satanic hatred toward God’s program for the Messiah and Israel (12:1–17). The woman in the vision represented Israel and possibly all of the messianic line back to Eve (Gen. 3:15). The sun, moon, and stars are symbols of Jacob, Rachel, and the twelve sons of Jacob (Gen. 37:9–10). The dragon, representing Satan, desired to destroy the child (Christ) as soon as He was born; this was attempted in the decree of Herod the Great to slay the infants in and around Bethlehem (Matt. 2:16–18). After a brief mention of Christ’s birth and ascension into heaven (12:5), the action moved to the middle of the Great Tribulation when Israel will flee into the wilderness to escape the persecution of the antichrist (12:6). The flight was caused by Satan’s defeat in a heavenly war by Michael (12:7–12). Forced to the earth, Satan will take out his anger upon Israel through his human instrument, the antichrist; however, God will protect and sustain Israel for those three and one-half times or years (Dan. 7:25).

The first beast, representing the antichrist, will be a Gentile probably from the Mediterranean area (cf. Isa. 17:12; Dan. 7:2–3). The seven heads may represent the seven continents over which he rules, the seven Gentile powers that conquered Israel and held her in captivity (Egypt, Assyria, Babylon, Persia, Greece, Rome, and the antichrist’s kingdom), or the seven hills of the city of Rome (17:9). The ten crowned horns refer to the ten-nation confederacy that gives allegiance to the antichrist (17:12–17; cf. Dan. 2:33, 41–44; 7:8). The multiple animal characteristics reveal that the antichrist will embody within himself all of the worst evil traits of past Gentile world rulers (Dan. 7:4–6). Actually, Satan will energize him (13:2). The healing of the death wound may refer to a counterfeit death and resurrection of the personal antichrist or to the revival of imperial government under his leadership. He will be worshiped and feared, will be an orator and a blasphemer, will persecute the saints, and will rule the world for forty-two months.

The second beast, representing the false prophet, will probably be a Jew. He will promote the worship of the antichrist through miracles, the erection of idol worship, and the control of commerce. He will force men to be marked with the number 666. Those who refuse to worship the antichrist’s image will be killed.

The last section of the parenthesis contains various announcements about the remaining months of the Great Tribulation. John first saw Christ and the 144,000 on Mount Sion. If this anticipates an earthly scene, it refers to the millennial kingdom and the fulfillment of God’s guarantee that the 144,000 would be preserved (7:3–4). However, it may refer to the heavenly Jerusalem (Heb. 12:22). The spiritual position of the 144,000 was described in five ways: virgins, followers, redeemed, without guile, and without fault. John then saw a flying angel who preached the everlasting gospel with a threefold emphasis: fear God, glorify Him, and worship Him (14:6–7). Then followed a prediction of the fall of Babylon (14:8) which will be graphically described later (chs. 17–18). An announcement that all image worshipers of the antichrist will suffer eternal wrath was then given (14:9–12). A blessing was pronounced upon all future martyrs (14:13). The chapter ends with a symbolic description of Armageddon in the form of a grape harvest (14:14–20). In that day, man’s sins will be ripe for divine judgment.

John then saw "seven angels having the seven last plagues; for in them is filled up the wrath of God." Their appearance caused the martyrs to rejoice. The seven angels then came out of the heavenly temple, were given the seven vials of judgment by one of the four living creatures, and went forth to "pour out the vials of the wrath of God upon the earth." These seven vials or bowls comprise the seventh trumpet.

The first vial produced an incurable, ulcerated sore upon the worshipers of the antichrist (16:2; cf. 16:11). The second vial caused the death of every marine creature in the oceans (16:3). The third vial turned all the fresh water springs and rivers into blood (16:4–7). The fourth vial increased the intensity of the sun’s heat (16:8–9). The fifth vial brought darkness to both the capital and the kingdom of the antichrist (16:10–11). The sixth vial dried up the Euphrates River in order to permit the eastern armies to move into the Near East (16:12). The parenthetical insert revealed the gathering of the remaining wicked nations to Armageddon. Four forces will bring them there: the greed of the nations; the activity of demons; the united desire of Satan, the antichrist, and the false prophet; and the sovereign plan of God. The seventh vial brought the cry "It is done" (16:17). The threefold series of divine judgments is now over; the time is ready for Christ to claim the kingdoms of the world. The great earthquake belts or rifts will simultaneously split; Jerusalem will divide into three parts; topographical changes will occur; and great hail, weighing 100–125 pounds, will fall to the earth.

A lengthy parenthesis is inserted between the conclusion of the vial judgments and the second advent of Christ (17:1–19:10). Earlier, the fall of Babylon was briefly mentioned (14:8; 16:19); now it is described in great detail. In this vision John saw a harlot sitting on many waters, a symbol of her worldwide influence (17:1; cf. 17:15). She also sat upon the beast (antichrist); this suggests a religious-political alignment in the first half of the tribulation. In John’s day the woman represented Rome with its pagan political and religious power (17:18). Although the woman seems to be in control of the beast, the ten-nation confederacy over which he rules will turn on the harlot and destroy her. This may occur in the middle of the tribulation when the political antichrist establishes himself as God.

The previous chapter emphasized the religious-political power of the harlot; this chapter stresses her commercial influence. Four reasons were given for her judgment by God (18:8; cf. 18:3): she was demonic; she influenced the world to participate in her sin; she affected political leaders for evil; and she used her power for material gain. A call was then extended to tribulation believers to separate from her lest they receive the same physical judgments. Her destruction will be mourned by kings (18:9–10), merchants (18:11–16), and the sea merchants (18:17–19); note the triple mention of "Alas, Alas" (18:10, 16, 19).

Although earth mourns, heaven rejoices over her desolation because it fulfills its prayer of vengeance (6:9–11). The extensive nature of the judgment is seen by nine affected people or things (18:22–23). Two reasons were given for her fall: she deceived the nations with her sorceries, and she was morally and judicially liable for the martyrdoms of all the righteous (18:23–24). The call to rejoice (18:20) was answered with a fourfold response by many people (19:1–3), the elders and the four living creatures (19:4), a throne voice (19:5), and a great multitude (19:6).

Rejoicing continues because the marriage of the Lamb has come. The wife or bride of Christ (Eph. 5:22–32), the true church, is already in heaven and has been rewarded for her righteous deeds at the judgment seat of Christ. The marriage apparently takes place in heaven after she has been rewarded, and the marriage supper will take place on earth shortly after Christ’s advent. Out of gratitude for the revelations given to him, John fell at the feet of the ministering angel to worship him; however, he was corrected with these words: "Worship God: for the testimony of Jesus is the spirit of prophecy" (19:10).

The seven great events that will follow the Great Tribulation and will climax God’s program for the ages is now presented in rapid sequence. The first is a symbolic description of Christ’s return to the earth. Seven qualities are ascribed to Him—faithful and true to His promises, righteous judgments, fiery eyes of discernment, crowns of sovereignty, an unknown name, a blood-soaked vesture, and the name of the Word of God. By the power of His spoken word (Ps. 2:5; Isa. 11:4), He will smite the nations, will rule them with a rod of iron, will tread the winepress of God’s wrath, and will assert Himself as the sovereign King.

The supper of the great God is just the opposite of the marriage supper of the Lamb. The former is a synonym of Armageddon in which carnivorous birds will eat the flesh of the wicked. In that day the antichrist, the kings of the earth, and their armies will be destroyed by Christ. The antichrist and the false prophet will be sent directly to the lake of fire and the remnant of their armies will be slain directly by Christ.

At this time Satan will be seized by an heavenly angel and will be bound with a chain in the abyss or the bottomless pit for one thousand years, the duration of Christ’s millennial reign on the earth. Since he has no activity of deception on the earth at this time, no doubt his demons are also bound. John then saw those who would share Christ’s reign. The tribulation martyrs, who had been beheaded, who refused to worship the antichrist, and who did not receive his mark, will be resurrected then. All of the righteous of all ages share in the first resurrection; the second resurrection, the raising of the wicked dead, will occur after the millennial kingdom. Certain blessings are ascribed to the participants of the first resurrection: blessed, holy, suffering no second death, priests, and co-rulers with Christ.

After the millennial reign of Christ, Satan will be released from the abyss. He will return to the earth to deceive the nations and to lead the rebels against Jerusalem. His millions of followers will come from the unregenerate population that was born during the past one thousand years. The army will be destroyed by fire and Satan will be sent directly to the lake of fire where the antichrist and false prophet are still in conscious torment. When the wicked dead of all ages stand before Christ at the Great White Throne judgment, the present universe will be purged by fire to make way for the new heaven and the new earth. The book of life reveals the lack of regeneration and the books of works will determine the degree of punishment to be experienced in the lake of fire.

John then saw the newly created eternal state and the descent of the holy city. Several blessings of life in this state were enumerated: the presence of God, no tears, no death, no sorrow, no crying, and no pain. However, eight different life-styles will be excluded (21:8).

Some commentators argue that this description of the holy city (21:9–22:5) best suits the millennial conditions and that John, after describing eternity, goes back to expound the residence of the redeemed in the kingdom. However, the chronology of this closing section (19:11–22:5) does not necessitate recapitulation. The city will bear various titles: the bride, the Lamb’s wife, that great city, and the holy Jerusalem (21:9–10). She will have the glory of God (21:11). The city will have a wall with twelve gates bearing the names of the tribes of Israel (21:12–13) and twelve foundation stones bearing the names of the apostles (21:14). The city will be approximately fifteen hundred miles in length, width, and height, in the shape of a cube, tetragon, or pyramid (21:15–17). The streets will be of gold, the foundation stones of precious gems, and the gates of pearls (21:18–21). It will have no temple, no sun, and no moon. The glory of God will be the source of light (21:23–27). Inhabitants will drink at the river of life and will eat the twelve fruits of the tree of life (22:1–5).

In the epilogue, a blessing was again pronounced upon the keeper of the book’s contents. John was warned not to worship the revealing angel nor to seal the book. A contrast was then made between the saved and the unsaved (22:11–15). Their eternal destinies become fixed at the time of their death or at Christ’s second coming. An invitation was then given to the unsaved to experience salvation and a warning was likewise sounded not to tamper with inscripturated revelation. In response to Christ’s promise to return, John concluded with an appropriate prayer: "Even so, come, Lord Jesus" (22:20).