I submitted this paper for New Testament Theology (NT 650) at Bob Jones University on December 2, 2002, and lightly revised it in 2009.
The name given to this final book of the NT Scriptures is the Revelation or Apocalypse, coming from the Greek word ἀποκάλυψις meaning “unveiling,” “uncovering,” or “disclosure.”1 This name is drawn from the opening verse of the book, specifically the first phrase: “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place.” This revelation is a revelation given by God to Christ to give to an angel and then to John who would in turn record it for the church.2
One might be tempted to wonder sometimes if the book really is an unveiling, given the complexity of its genre. It certainly lacks the clarity of the straightforward epistolary style of John’s letters. But while one might not understand all the details of the book after ten (or even a hundred) readings, he cannot miss the main theological themes of the book that fill its pages.3
Outline
1:1–1:8—Introduction and Purpose
1:9–1:20—The Exalted Christ
2:1–3:22—The Messages to the Seven Churches
· 2:1–7—The Message to Ephesus
· 2:8–11—The Message to Smyrna
· 2:12–17—The Message to Pergamum
· 2:18–29—The Message to Thyatira
· 3:1–6—The Message to Sardis
· 3:7–13—The Message to Philadelphia
· 3:14–22—The Message to Laodicea
4:1–5:14—The Heavenly Vision
6:1–17—The First Six Seals
7:1–8—The 144,000
7:9–17—The Multitude from Every Nation
8:1–5—The Seventh Seal and the Golden Censer
8:6–9:21—The Seven Trumpets
10:1–11—The Angel and the Scroll
11:1–13—The Two Witnesses
11:14–19—The Seventh Trumpet
12:1–17—Victory over the Dragon
12:18–13:18—The Beasts
14:1–14—The End of the Age
15:1–8—The Angels with the Last Seven Plagues
16:1–21—The Bowls of God’s Wrath
17:1–18—The Great Whore
18:1–24—The Fall of Babylon
19:1–10—The Marriage of the Lamb
19:11–21—The Rider on the White Horse
20:1–15—The Millennium
21:1–22:5—The New Jerusalem
22:6–21—Closing Exhortations, Invitations, and Warnings4
Message and Purpose
The Message of Revelation
The message of the book cannot be dealt with apart from its central character—the Lamb of God. Christ is set forth in this book in majestic exaltation. He is portrayed as the Victor, a theme which John sees as inextricably connected to the crucified Lamb of Calvary. The revelation of the Lamb is the disclosure of the conquest of the crucified (5:6, 9, 12; 13:8; cf. 5:5; 17:14). In quite an ironic fashion His death and His victory go hand-in-hand. The message of the book is that this conquering Christ is coming quickly to reward the righteous and judge the wicked.
The Purpose of Revelation
The purpose of this message is set forth in the opening and closing verses of the book. In 1:1 John records that God gave this revelation “to show to his servants the things that must soon take place.”5 And in 22:6 the stated purpose is that God “sent his angel to show his servants what must soon take place” (cf. 22:16). The message of the soon returning conquering Lamb is intended then to give comfort to the persecuted and motivation to be ready for His soon return when He will judge and reward everyone according to his deeds (22:12).6
Main Theological Themes
The Sovereign Kingship of God
One of the dominant themes of victory in this book is the glorious sovereignty of the King who reigns on His throne. The word for throne (θρόνος) occurs 47 times in Revelation (and only 15 times in the rest of the NT).7 Most of the references are to God as the one who is seated on it and reigns over the affairs of the world, a distinction being made between God and the Lamb (5:13; 6:16; 7:9, 10). However, the Lamb also shares the throne with the Father (3:21; 11:15, 17; 22:1, 3; cf. 7:17). The one on the throne is described as the one who is, and was, and is to come (1:4). This one looks like beautiful stones and is surrounded by an emerald rainbow (4:3).8 He is the one who lives forever (4:9), rules forever (11:15, 17), and receives the worship of the living beings (4:9; 19:4), the 24 elders (4:10; 11:16; 19:4), the 144,000 (14:3), all the saints (19:6), and every creature (5:13; 7:9, 11).
From His throne He dispenses grace and peace (1:4), salvation and life (7:10; 22:1, 3), and judgment and rewards (6:16; 16:17–18; 20:11).9 The sovereign power of this one is seen by the imagery of lightening and thunder that proceed from the throne (4:5). Though Satan and his minions have a throne (2:13; 13:2; 16:10), the King of kings and Lord of lords is unparalleled in His sovereign authority and invincible power. The earthly kings (6:15; 17:2, 18; 18:3, 9; 19:19) are nothing in comparison to the King of Kings (17:14; 19:16) who is King over them all (1:5; 15:3).10
The Slain and Conquering Lamb
John introduces the main character of the book as the Lamb in 5:6, who earlier was seen as a majestic High Priest (1:12–15; cf. Ex. 28, 29, 39). The Lamb appeared as if He had been slain (5:6, 12; 13:8), and He prevailed to take the book and open its seals (5:7–8). The Lamb had the authority to do this because He had been slain and purchased a multitude of people for God (5:9). This bloody death is central to the Lamb’s conquering, a fact which seems quite ironic—victory through apparent defeat. His own death is the means for His victory over death and hell and the forces of evil. As a sign of that authority, He possesses the keys of death and Hades (1:18; cf. 3:7). The blood of the Lamb is what the saints are said to wash their robes in so that they become white (7:9, 14). Believers will also conquer Satan and his host “by the blood of the Lamb” (12:11). Consequently, the living beings, the elders, and multitudes of saints worship Him and ascribe to Him the greatest worth (5:8–14; 7:9–10).
The Lamb shares in the same sovereign authority over life and judgment as His Father. The book of life is more fully called the Lamb’s book of life (13:8; 21:27). In 7:17 there is an interesting imagery presented: the Lamb is the Shepherd of His people, and He leads them to the living water. The Lamb also is the one who opens the seals of judgment upon the earth (6:1–17), which the wicked regard as the wrath of the Lamb (6:16). The unbelievers who are punished are ultimately punished eternally “in the presence of the Lamb” (14:10). The hosts of evil will attempt to make war against the Lamb, but He will conquer them because He is Lord of lords and King of kings (17:14).
Toward the end of the book, John presents the marriage of the Lamb to His people (19:7–9; 21:9). He purchased His bride by His own blood (1:5; 5:9). The final chapters of the book present the Lamb as the temple in the city (21:22), the lamp of the city (21:23), and sharing the throne with His Father (22:1, 3). The songwriter summed it up well in the words: “The Lamb is all the glory of Immanuel’s land.”11
The Worship of God and the Lamb
Revelation is more than just a book about eschatology. It has more to say on the subject of worship than any other NT book.12 There are basically two objects of worship: God and Satan. And there are two groups of people: those who bear the mark of God and give worship to Him alone and those who bear the mark of the beast and give him their worship. God is the object of worship of the 24 elders along with the four living creatures (4:10; 5:14; 11:16; 19:4), the great innumerable multitude of the redeemed from every people group (7:9–11), and the inhabitants of the temple (11:1). Those who have God’s mark refuse to give worship to the beast and thus are slain (13:15; 20:4). The angels call men to worship God alone (14:7; 19:10; 22:8–9) and warn of what will happen if worship is given to the beast (14:9–11). In addition, the saints sing of their eschatological hope that all the nations will come and worship God (15:4). In contrast, there are those who have the beast’s mark and worship him (13:4, 8, 12; 14:11; 16:2; 19:20). Even though God sends great judgment on those idolatrous beast-worshippers, they still refuse to repent (9:20). As a result, they are the eternal objects of God’s righteous wrath as they are tormented unendingly with fire and brimstone (14:10–11). God will not tolerate being robbed of the worship which He is due.
The Unity of God and His People
The theme of God’s union with His people reaches a new level in the progressive revelation of the Scriptures in this final eschatological book, even above the heights of the apostle Paul and his grand theme of being in Christ.13 In the eternal state God, Christ, and His people will be so intimately united that the only way to adequately portray this reality is through imagery. Just as Christ shares the throne of His Father and rules with Him, so Christ’s people will sit on His throne and rule with Him (3:21).14
The promises pronounced to the church of Philadelphia echo this theme as well. Those who conquer will be made a pillar in the temple of God (3:12). But in 21:22 John says that there will be no temple in the in New Jerusalem, because “its temple is the Lord God the Almighty and the Lamb.” Proceeding with much caution, it appears that believers are so united to God that they become a part of Him, like a pillar is part of the temple.15 As a result of being made a pillar in the temple of God (i.e., the temple which is God), the believer will never go out of it. He is forever and eternally united to God. In the same passage, Christ continues and says that He will write on him the name of His God, the name of God’s city, the new Jerusalem, and His own new name (3:12). The whole of the believer’s identification is subsumed in God.
At the end of the book, the marriage theme continues this union of God and His people. The Lamb is wedded to the city, the New Jerusalem.16 John describes how God will dwell in His people (21:3). They are the city and He is its inhabitant. This city is composed of all of God’s people from the OT and the NT (21:12–14).17 The last chapter climaxes in reflection on the paradise in the Garden of Eden, where God and His people dwelt together in perfect intimacy and fellowship (22:1–2). That intimacy will finally be restored and even exalted to new heights of ever-increasing glory.
While this book certainly is a complicated one which poses many difficult and unanswerable problems to the interpreter, God has not intended that His people get bogged down with all the details and miss the grand and glorious message of comfort and motivation expressed in the conquering and coming Christ. Christ indeed has overcome and will ultimately bring all of His enemies into subjection. Just as He suffered and won the victory, so His people will conquer through suffering. Believers must remain faithful to God as their sole object of worship and patiently endure the trials of this life, relying on God to bring justice in His own time.
Appendix A: Additional Themes of Revelation
The Blessed Man
The word μακάριος occurs seven times in the book, which is clearly not coincidental.18 In 1:3 blessedness is pronounced upon the one who publicly reads this book and upon those who hear and take heed to its message. In 14:13 a voice from heaven proclaims blessing on the dead who die in the Lord, because they will rest from their labors and their deeds will soon be rewarded. In 16:15 Jesus describes the one who is diligently looking for his coming as blessed. Then the angel proclaims the blessedness of those who are invited to the marriage supper of the Lamb in 19:9. In 20:6 this blessed condition is also ascribed to those who take part in the first resurrection, for they will not experience the second death, but will rather be priests and reign with God. In 22:7 Jesus announces his soon coming and calls blessed the one who is keeping the words of the book. The final blessedness occurs in connection with those who wash their robes (in the blood of the lamb; cf. 7:14) and so have right to the tree of life and entrance into the city of God.
The Book of Life
Almost all that the Scripture says about the book of life is found in the Revelation (3:5; 13:8; 17:8; 20:12, 15; 21:27).19 Two other NT passages mention the book of life either explicitly (Phil. 4:3) or implicitly (Lk. 10:20; cf. Heb 12:23).20 The data seems to present the book of life as a book that contains the names of all of God’s elect, which were written there from the foundation of the earth. This is the necessary implication of the passages that consign all to hell whose names were not written in the book of life from the foundation of the world (13:8; 17:8).21 Some have seen the possibility of having one’s name removed from the book from 3:5 and 22:19. But this is untenable in light of the other statements. The reading in 22:19 is clearly a scribe’s erroneous variant for the correct reading, “tree of life.” And 3:5, rather than suggesting some can have their names removed from the book, is a positive affirmation of the absolute impossibility (οὐ μὴ) of any true believer having his name removed. The implication that false professors will is not a necessary one. It seems clear that false professors never had their name there in the first place. Only those written in the Lamb’s book of life—those who are pure and true—will enter heaven (21:27). The rest are cast into the lake of fire for all eternity (13:8; 17:8; 20:15).22
The Conquering Church
The theme of the conquering Christ carries over as a description of His people. If the Head conquers, then certainly the body will as well. The messages to the seven churches all end with a promised reward for those who conquer (νικάω). This is not a special class of believers, but is a description of all true Christians. This is made clear by the fact that eternal life is what is promised to those who conquer (cf. 21:7).23 The conqueror will be given to eat of the tree of life (2:7); he will not be hurt by the second death (2:8); he will receive hidden manna, a white stone, and a new name (2:17); he will be granted authority to rule over the nations (2:26–27); he will be clothed in white garments and his name will certainly not be blotted out of the book of life but will be confessed before God and the angels (3:5); he will be made a pillar in God’s temple, will never go out of it, and will have written on him God’s name, the name of the New Jerusalem, and Christ’s own new name (3:12); and he will sit on Christ’s throne with Him (3:21).24
The Divine Christ
The closeness of relationship between God and the Lamb argues for His deity, while at the same time acknowledging His distinction from the Father. They share the same throne (3:21; 22:1, 3). God and the Lamb are the temple of the New Jerusalem (21:22), as well as its light (21:23). The redeemed are described as the firstfruits of God and the Lamb (14:4). The work of salvation (7:10), the exercise of judgment (6:16), and the worship of the saints all belong to God and the Lamb. They even share some of the same titles. 1 Timothy 6:15, which uses the phrase “King of Kings and Lord of Lords,” is in its context a reference to God the Father. However, John uses it of Christ in both 17:14 and 19:16.25 In 1:8 and 21:6 God refers to Himself as the “Alpha and Omega,” but in 22:13 Christ calls himself by the same title. In Isaiah 44:6 Yahweh says that He is the first and the last, and besides Him there is no god (cf. Is. 41:1; 48:12). But in Revelation 1:17, Christ identifies Himself as the first and the last (cf. 2:8; 22:13). In addition, the title “the beginning and the end” is ascribed to both God (21:6) and Christ (22:13).
Appendix B: Numerology of Revelation
Revelation is a very unique book in many regards. One such area of uniqueness is its symbolic use of numbers. It is not without significance that the number seven occurs 55 times in Revelation and only 33 times in all the rest of the NT. The Scripture is using these numbers to convey some kind of symbolism.26 The exact meaning is open for debate. I will simply take note of the kinds of things that occur in multiples of the most frequent numbers—the most significant of which are four, seven, and twelve.
Four
There are four living beings around the throne (4:6, 7, 8; 5:6, 8, 14; 6:1, 6; 7:11; 14:3; 19:4). There are four angels (7:1, 2) standing at the four corners of the earth (7:1; 20:8) holding back the four winds of the earth (7:1). There are also four horns of the golden altar before God (9:13). There are four angels bound at the river Euphrates (9:14, 15). The dimensions of the New Jerusalem are such that it is foursquare (21:16).
Seven
John wrote letters to seven churches (1:4, 11). There are seven lampstands (1:12, 20; 2:1), and Christ holds seven stars in His hand (1:16, 20; 2:1; 3:1). The seven stars are the angels of the seven churches (1:20), and the seven lampstands are the seven churches (1:20). There is reference to seven spirits before God’s throne (1:4), which Christ has (3:1). Burning before the throne were seven torches of fire that are identified as the seven spirits of God (4:5). There is also a book or scroll that is sealed with seven seals (5:1, 5; 6:1). The Lamb who was worthy to open it has seven horns and seven eyes, which are the seven spirits of God that are sent into all the earth (5:6). At the opening of the seventh seal, there were seven angels before God with seven trumpets (8:2, 6). Also, when the angel with a little scroll opens it, there were seven thunders that spoke out (10:3, 4). After the two witnesses are raised to life again, there is a great earthquake that kills seven thousand people (11:13). A dragon appears with seven heads and seven diadems on them (12:3). A beast comes up from the sea, and he has seven heads and blasphemous names on them (13:1). Seven more angels appear with seven plagues (15:1, 6, 8; 21:9) contained in seven bowls full of God’s wrath (15:7; 16:1; 17:1). There is also a scarlet beast that has seven heads upon which the whore is riding (17:3, 7). The seven heads are then identified as seven mountains and seven kings (17:9, 10).27
Twelve
There is a woman with a crown of twelve stars on her head (12:1). The New Jerusalem has twelve gates bearing the names of the twelve tribes of Israel and twelve angels standing by them (21:12). These twelve gates are twelve pearls (21:21). The city has twelve foundations of various jewels bearing the twelve names of the twelve apostles (21:14). The tree of life, in the city of God has on it twelve kinds of fruit which it produces each month (22:2).
Appendix C: Vocabulary of Revelation
The vocabulary of Revelation is quite unique in many respects. Much of it is foreign to the rest of the NT. There are a number of significant words that are essential to a proper understanding of the book. The words γῆ and οὐρανός occur 82 and 52 times respectively, by far the highest percentage in the NT. This word combination stresses the conflict between the God and the forces of evil. Also ἄγγελος (67), θηρίον (39), and δράκων (13) occur quite frequently. John uses some descriptive language like μέγας (80) and χρυσοῦς (15), both of which find their highest percentages in Revelation. Words of seeing and hearing saturate the book: ὁράω (63), βλέπω (13), ἀκούω (46), and φωνή (55), which demonstrate the visionary nature of the communication of the revelation. The use of simile and metaphor are quite common as John records the revelation, which the words ὡς and ὅμοιος, which occur 71 and 21 times respectively, highlight.28 The word ἀρνίον (29) permeates the book as well.29 Words of kingship and authority are likewise in the forefront: βασιλεύς (21), βασιλεία (9), βασιλεύω (6), ἐξουσία (21), and θρόνος (47). Other significant words include πόλις (27), προσκυνέω (24), βιβλίον (23), αἷμα (19), θάνατος (19), νικάω (15), and μετανοέω (12).
Beale, G. K. “Revelation (Book).” New Dictionary of Biblical Theology, edited by T. Desmond Alexander and Brian S. Rosner, 356–63. Downers Grove, IL: Inter-Varsity Press, 2000.
__________. The Book of Revelation: A Commentary on the Greek Text. The New International Greek Testament Commentary. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1999.
Beyschlag, Willibald. New Testament Theology, translated by Neil Buchanan. Edinburgh: T. & T. Clark, 1896.
Charles, R. H. A Critical and Exegetical Commentary on the Revelation of St. John. Edinburgh: T. & T. Clark, 1950.
Ford, J. Massyngberde. Revelation: Introduction, Translation, and Commentary. The Anchor Bible. Garden City, NT: Doubleday & Company, Inc., 1975.
Gentry, Kenneth L., Jr., Before Jerusalem Fell: Dating the Book of Revelation. Tyler, TX: Institute for Christian Economics, 1989.
__________. The Beast of Revelation. Tyler: TX: Institute for Christian Economics, 1989.
Guthrie, Donald. New Testament Theology. Downers Grove, IL: Inter-Varsity Press, 1981.
Lenski, Richard C. H. The Interpretation of St. John’s Revelation. Peabody, MA: Hendrickson Publishers, Inc., 1998.
Morris, Leon. New Testament Theology. Grand Rapids, MI: Zondervan Publishing House, 1990.
Orr, James., ed. The International Standard Bible Encyclopedia. Rev ed. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1939.
Pinkston, Joan J., ed. Hymns of Grace and Glory. Greenville, SC: Ambassador Emerald International, 2002.
Stevens, George Barker. The Theology of the New Testament. New York: Charles Scribner’s Sons, 1899.
Zuck, Roy B., ed. A Biblical Theology of the New Testament. Chicago: Moody Press, 1994.
Notes
1. Frederick William Danker, ed., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), 112. The word comes from two Greek words: καλύπτω (105–107), meaning “to hide,” and ἀπό (505), which as a prefix often communicates a negation as in the English prefix “un-” (e.g., to unveil). ↩
2. Viewed this way, it is best to regard the genitive construction Ἀποκάλυψις Ἰησοῦ Χριστοῦ as a subjective genitive (i.e., Jesus is the revealer). The objective genitive idea (i.e., Jesus is the revealed one) is certainly true in the larger context of the book. Christ is disclosed in His exalted majesty. However, this revelation is not exclusively a revelation of Christ, and the context of 1:1 focuses on Christ as an agent of revelation rather than the object of revelation. ↩
3. I have come to see much of this book as being intentionally difficult and ambiguous. There is no more greatly debated book in all of Scripture. Conservatives debate about what the book is even dealing with: (1) the situation of 1st c. believers, (2) the history of the Christian church, or (3) a future prophecy of the end of the age. Disagreement exists as well concerning the nature of the tribulation and the millennium. It is not without significance that these issues are not unanimously agreed upon. God could have given a clear revelation but chose not to, probably so we focus on the main issues. It is these clear themes we will look at in what follows. ↩
4. This outline is partially adapted from G. K. Beale, The Book of Revelation: A Commentary on the Greek Text, The New International Greek Testament Commentary (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1999), 144–51. ↩
5. See 1:1, 3; 2:16; 3:11; 11:14; 22:6, 7, 10, 12, 20. ↩
6. The immediate fulfillment and present applicability of the message of the book is hard to deny, though some certainly try. There was clearly a reference to the immediacy of the events for the 1st c. church (see the previous footnote). The churches of John’s day were suffering under the reign of Nero and then Domitian (depending on whether the early or late date is accepted). The book was written to give them comfort and reveal many of the things that were soon to take place (1:1; 22:6). It appears that John assumed that his readers could identify the beast by the number 666 (13:18)—the wise being exhorted to calculate his identity—a fact which would argue for much of the prophecy being fulfilled in the time of its original audience. However all the details are worked out, it seems clear that much of the book deals with 1st c. events. One possible resolution might be to see a kind of foreshowing of future, end-time events—somewhat similar to the day of the Lord in Joel’s prophecy. ↩
7. See also the kingship terminology (βασιλεία, βασιλεύς, βασιλεύω, and ἐξουσία), which occurs with great frequency in Revelation. ↩
8. Moving outward from the throne are the four living beings (4:6) and then the 24 elders on 24 thrones (4:4; 11:16). Surrounding them are the angels (7:11) and then the multitudes of the redeemed (5:11). God and the Lamb are the center of all activity and attention. ↩
9. The wrath of God is also an important theme is the book (6:16, 17; 11:18; 14:10, 19; 15:1, 7; 16:1, 19; 19:15). God pours forth His wrath in judgment on the wicked of the earth (16:5, 7; 17:1; 18:8, 10, 20; 19:2, 11), which is manifested most fully in the seals, trumpets, and bowls. ↩
10. God, who shares His throne with the Lamb, has given to His people to share the Lamb’s throne with Him (3:21), on which they will reign with Christ during this age and forever (5:10; 20:4, 6; 22:5). ↩
11. Joan J. Pinkston, ed., Hymns of Grace and Glory (Greenville, SC: Ambassador Emerald International, 2002), 641). This line comes from Anne R. Cousin’s hymn text “Immanuel’s Land,” which was based on the writings of Samuel Rutherford. ↩
12. The primary word, προσκυνέω, occurs 24 times (out of 60 NT occurrences). The next closest books are Matthew with 13 and John with 11. Other expressions of ascribing salvation, dominion, honor, thanks, glory, power, wisdom, might, and blessing to God and the Lamb occur quite frequently as well (Rev. 1:6; 4:9, 11; 5:12, 13; 7:12; 11:13; 19:1). ↩
13. Paul is touches on this theme in Col. 3:3 where he describes our life as hid with Christ in God. Even more, Christ is our very life (3:4). John’s record of Christ’s prayer in John 17 demonstrates that this unity is the goal of redemption: “that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us… that they may be one even as we are one, I in them and you in me, that they may become perfectly one” (17:21–23; emphasis mine). ↩
14. It appears that God, Christ, and His people are all sharing the same throne and ruling and reigning for all eternity. ↩
15. Earlier in the NT, believers are the temple and God dwells in them. Now He is the temple and they dwell in Him. But this temple is also inside the city, which is God’s people. ↩
16. It appears that John is not describing the bride as dwelling in the city but as being the city itself. ↩
17. This is made clear by the descriptions of the city having 12 gates named after the 12 tribes of Israel and 12 foundations named after the 12 apostles. OT saints and NT saints form the one eternal people of God and bride of the Lamb. ↩
18. See Appendix B: Numerology of Revelation for further discussion of the significant role that numbers play in the symbolism of the book. ↩
19. There are 25 occurrences of “book” in Revelation. There are numerous references to the book that John was presently writing (22:7, 9, 10, 18, 19). There is also mention of the book with the seven seals (5:1, 2, 3, 4, 5, 8, 9), which some have regarded as the book of life. Reference is also made to the books that are opened by which the wicked are judged (20:12). ↩
20. A couple significant OT passages are Ex. 32:32; Ps. 69:28; Dan. 12:1. ↩
21. Due to the parallel structure between these two verses, it is best to regard the phrase ἀπὸ καταβολῆς κόσμου as going with γέγραπται rather than with τοῦ ἀρνίου τοῦ ἐσφαγμένου, even though the latter is closer and more natural. Therefore, we have a statement of when the names were written rather than a statement of when the Lamb was slain. ↩
22. So while all destinies are divinely determined before creation, it is at least worth noting that there is not a book of the reprobate—another evidence of the subordination of reprobation to election (cf. Rom. 9:22–23). ↩
23. This underscores the timeless nature of these messages to the churches. These promises are not uniquely for each individual church, but rather they are applicable to all of God’s people. ↩
24. In addition to the messages to the seven churches, 12:11 tells of the saints’ victory over Satan and the beast by the blood of the Lamb (cf. 15:2). A parallel theme is the necessity of patiently enduring through trials and persecution. John shares with them in this patient endurance (1:9). Christ commends His churches for patiently enduring difficulties for His name (2:2, 3, 19; 3:10). And although things will get bad for God’s people, those who truly are his will endure to the end (13:10; 14:12). ↩
25. The only difference in these two passages is the inversion of the order. Instead of “King of kings and Lord of lords” it reads “Lord of lords and King of kings.” ↩
26. While it is obvious that not all the numbers of Revelation are non-literal, it is quite apparent that many of them are. Those who want to require a literal interpretation are bound to run into many problems and miss much of what the book is conveying. For example, the Lamb with seven horns and seven eyes is certainly not a literal description of the Son of God (neither is the Lamb for that matter; 5:6). Another example is the reference to the seven spirits of God (1:4; 3:1; 4:5; 5:6). Clearly John is not claiming that there are nine members in the Godhead. ↩
27. It is always helpful when the symbolism is interpreted under divine inspiration, but it is unwarranted to limit the symbolism of the book to those few passages. Jesus did not always explain the meaning of His parables to His disciple; nonetheless there was still meaning there beyond the literal. ↩
28. Either John was having great difficulty finding the words to describe what he was seeing and hearing, or he intentionally used symbolic language for stylistic reasons. The former seems to be more likely, which also accounts for the awkwardness of some of his grammatical style and syntax. ↩
29. John 21:15 is the only other NT occurrence. ↩