The book of revelation

Transcription

1 by Rev. Kevin Giles {part 1 of 6} The book of revelation Study 1 Introduction Revelation Chapters 1-3 Christians tend to be both drawn towards the Book of Revelation and repelled by it. We would all love to know what it is all about and yet the well-nigh impenetrable symbolism and visionary language makes it impenetrable and mystifying. Many Christians are also very wary of the book because the only people who seem to be confident as to what it means are dismissive of living in this world and serving Christ in practical ways. They are dogmatically sure that what is happening around us today is predicted by this book and the end is near. What they assert the author is saying seems far-fetched and imaginative. A little information about the book is the first step in understanding it: It is Apocalyptic Literature In style and content the book of Revelation is apocalyptic literature just like the Book of Daniel, Ezekiel chapters 38 and 39 and much of Mark chapter 13. The Greek word apokalypto which appears in verse 1 means to uncover, to reveal, to disclose what was hidden. Such literature is full of symbolism, numerology, angelic heavenly figures and cataclysmic outcomes. Many of the symbols and numbers are perplexing but some are not. For example, the number seven used 55 times indicates perfection or completion (as in 7 days of creation). There are thus 7 churches, 7 seals, 7 trumpets, 7 persecutions, 7 plagues. And thus the famous 666 (Rev. 13:18) reflects less than the perfect three times over. It should also be noted that John himself speaks of his work as a prophecy (verse 3), a word from the Lord. A prophecy may predict the future but more commonly it given for the upbuilding and encouragement and consolation (1 Cor. 14:3) of God s people in the present. It Arises Out Of Persecution and Suffering as a Believer Such literature arose in very difficult times for Jews and Christians. It is the product of persecution, suffering and martyrdom. Things are so bad on earth, the writers of such literature believe, that only God coming down from heaven can put things right. They write to encourage believers to be faithful and persevering, setting their hope on the future when God will intervene in power to punish the evil doers and reward believers in a transformed heaven and earth. We are not exactly sure when the Book of Revelation was written, but it was certainly late in the first century when the Roman state and the Emperor were persecuting Christians.

2 The wicked Emperor is either Nero or Domitian identified as the anti- Christ. In symbolic terms Rome is called Babylon (Rev. 14:8, 16:19 etc). Rome is the counterpart of the ancient pagan city, Babylon, ruled by Nebuchadnezzar who also opposed and persecuted God s people. It Extensively Draws On the Old Testament Although there is not a single direct quote from the Old Testament, the Book of Revelation is filled with allusions to events, symbols and persons in the Old Testament. One estimation is that there are 348 reflections of what is found in the Old Testament. This means that often the symbolic language and ideas in Revelation are explained by reference to the Old Testament. Interpretation We are told that what is revealed is revealed by an angel to God s servant called John (Rev. 1:2). Most scholars do not think this is the apostle John, the author of John s Gospel and the three little epistles of John because the language, style and theology is so different. All we know for sure is he was called John and he was on the Island of Patmos off the coast of what we know today as southern Turkey. The question of how to understand/interpret the book of Revelation is a question at two levels. A. How to understand the book as a whole what is it all about? And, B, how to understand individual verses or chapters rich in symbolism? On the first matter there are a number of schools of thought: 1. The most common view is that the Book of Revelation has its sole focus on the first century. John is speaking to his contemporaries about what he thinks is to take place in the next few years. It speaks to Christians that at that time were suffering awful persecution mainly from the Roman state but also from hostile unbelieving Jews. They were being pressured to worship the Roman Emperor who is identified as the anti-christ. 2. Some have argued that the Book of Revelation maps out human history from the first century to the coming of Christ. The Roman Empire and its demise, the Middle Ages, the Reformation, the Napoleonic Wars, the First World War, the rise of Hitler etc are all cryptically anticipated. This means that the book only had limited relevance to first century Christians. 3. Another view is that the book is exclusively concerned with the end of the age; the time just before Christ returns. This view has had great appeal, especially among American evangelicals in the last hundred years who have thought the creation of the state of Israel in 1948 heralds the last days. The great problem with this position is that in every age some have thought they are living in this end time period and thus have thought the Book of Revelation is cryptically speaking of events happening around them. They cannot all be right!

3 4. Yet another view is that the Book of Revelation is a symbolic portray of the conflict between good and evil; between the forces of God and the Devil. It is timeless, non-historical account of this struggle, holding out the hope that God will ultimately triumph. 5. The best and most convincing overall understanding of the book takes up the key insights of position 1 and 4. The book was written to address Christians in the first century, yet it contains principles that apply in every age. The letters to the seven churches illustrate this interpretative understanding of the book of Revelation. Each of these letters were written to churches in the first century that are accurately described who were facing specific challenges and opportunities, yet Christians in every age can hear God addressing them. If this is the way to understand this book then we should not seek to find hidden references to what is going on in our world or get so engrossed in the colourful imagery, the symbolism and cryptic language that we miss the main theme of the book. It is this, take hope, Christ will triumph and his people will be saved. In Christ we are more than conquerors The question of the interpretation of specific verses and chapters will be addressed as we study the book in what follows. However I need to say at this point that from 6:1 to 20:15 the motifs of persecution, judgement and salvation recur in each section and become more intense. However, because events in each episode are repeated it would seem the sections are not to be understood in chronological sequence but in terms of recapitulation. Each episode is speaking of the same period of time. Structure The best way to outline the whole book is to divide it up as the book itself suggests. 1. Chapters 1-3. Introduction and the letters to the seven churches. 2. Chapters 4-5. A vision of heaven. 3. Chapters 5 to 8:5. The 7 seals. 4. Chapters 8:6-11:19. The 7 trumpets. 5. Chapters 12 to 14:20. The 7 signs. 6. Chapters 15 to 16:21. The 7 last plagues 7. Chapters 18 to 20. The triumph of the almighty God 8. Chapters 21 to 22. A vision of new heaven and a new earth. Given that the author is first of all addressing believers in his own age, it follows that the opening of the 7 seals, the blowing of the 7 trumpets, the 7 signs, and the 7 plagues are not to be understood literally and sequentially but as symbolic and pictorial words of hope to believers now suffering and feeling alone.

4 Study Group Suggestions The following studies involve three elements, reading the chapters set for the study aloud, using the notes to help in understanding what John writes, and discussing the questions given at the end. I suggest one person be invited to read a whole chapter aloud. People reading a verse or two, often from different versions, going around the group, does not allow anyone to sense the grandeur and colour of these visions. Revelation Chapters 1 to 3 Read Revelation 1 Chapter 1 both introduces the book and the letters to the seven churches. Verse 1: Note what is said concerns what is about to take place it is not far off. Verse 4: The 7 Spirits, an expression also found in 2:7, 17 etc. It seems the Holy Spirit is in mind, the perfect spirit of God. Read Revelation 2-3 These letters were addressed to seven historical churches (Christian communities) in seven cities in southern Turkey which can be visited today. The letters bear a common structure. 1. A greeting. To the angel of the church at. John addresses the angel of the church which could refer to the guardian angel of the church but as he equates the angel and the church this is difficult. Whatever the answer he is clearly addressing church as people in a given place on earth. 2. A pictorial description of the Christ who speaks. E.g. These are the words of the first and the last, who was dead and has come to life (2:8). 3. A commendation. E.g. I know your affliction and your poverty, even though you are rich (2:9). (This is missing in the letter to Laodicea). 4. A criticism. E.g. But I have a few things against you (2:14). 5. A warning. E.g. Repent and wake up, I will come like a thief (3:3). 6. An exhortation. Let everyone who has an ear listen 7. A promise. I will give you the crown of life (2:10).

5 Discussion Questions 1. Of what interest is the book of Revelation to you? (Everyone present should be encouraged to answer briefly). 2. Do you think Christians are living in a time when the state seems to be intent on undermining Christianity and making things difficult for Christians? What evidence do you have for your conclusion? 3. Do you sometimes feel really in need of encouragement because the going is so hard? Read one of the seven letters to the churches. I suggest the letter to Laodicea because it is so relevant for the church today in the West but you can chose another. Discuss the following questions: 4. Does the commendation in any ways fit our church? 5. Does the criticism fit our church in any way? 6. Is there a warning we should heed? 7. What do I hear Christ saying to me personally in this letter?

6 by Rev. Kevin Giles {part 2 of 6} The book of revelation Study 2 A Vision of Heaven Revelation Chapters 4-5 From the immediate concerns of the churches on earth John turns his attention to heaven. From this point onwards heavenly realities are right in the forefront. The question, What of the future? must have troubled every thoughtful Christian in the difficult days of the late first century, and it is now about to be answered. These two chapters speak of the glorious majesty of God the Creator (4:11), and of the Lamb, the victorious, risen Christ and of the worship rightly offered to them. These chapters, like most of the Book of Revelation are saturated with symbolism. John is not giving a literal description of heaven. Heaven is beyond description in human language and far greater and better than the best of human minds could conceive (see, 1 Cor. 13:12). What we have in chapters 4 and 5 is an account of a vision God gives to John of the heavenly realities which abide unshaken behind and above the changes and uncertainties of earth. Read Revelation 4-5 John s Vision The open door. (verses 1 and 2a): First John sees a door that allows him to see into heaven). Then he is invited in and shown what must take place. What captures his attention is the throne on which sits God who is described vividly and picturesquely (verses 2b-3). The worshippers (verses 4-11): The elders (verse 4) are frequently mentioned in the book. There are 24 in number and are probably the 12 patriarchs and the 12 apostles (Cf. Rev. 21:12-14). They represent the entire church of the old and new dispensation. The four living creatures (verses 6b-8a): John speaks of these heavenly beings in terms of the vision of Ezekiel chapter 1 and Isaiah chapter 6. These four heavenly creatures are depicted like the noblest, strongest, wisest and swiftest of animals on earth. The worship (verses 8a-11): All those around the throne worship God day and night singing, Holy, Holy, Holy, the Lord God almighty. Do the threefold holies suggest God is triune? Many have thought so. The one God on the throne is the Father, the Son and the Spirit. John then speaks of the worshippers throwing down their crowns before him. This symbolic comment speaks of them acknowledging that God alone rules. The cry of these heavenly beings, You are worthy is the basis for the English word

7 worship. Worship in English means to give God his worth, to exalt him. He is rightly worshipped John says because he created all things. In chapter 5 John s account of this vision continues without a break. What John now sees is the Lamb. In the book of Revelation Jesus Christ is the Lamb but not a lamb that quietly goes to his death. He is the resurrected and triumphant Lamb who will conquer all his enemies. This chapter completes the vision of heaven and introduces the first series of seven signs the seven seals which we will consider in our next study. The scroll (verses 1-4): Now John notices that the one who sits on the throne has a scroll in his hand. This tells what is to come. No one in heaven or on earth is able to open it even though a mighty angel gives a universal invitation. No one is able, because no one is worthy. Worthiness, or cleverness or strength is not what is demanded. Realising this, John weeps for he has been promised that he would see the future (4:1). The Lamb (verses 5-7): John is advised to stop weeping for he is told there is one who is worthy to unlock the future - Christ who is here called both the lion of the tribe of Judah (verse 5) and the lamb who was slain (verses 6 and v12). The association of these two titles one commentator calls, a marvellous combination of impossible opposites. Great power and sacrificial self-giving. The central message of this section is that Christ crucified alone is worthy to open the scroll. What is in the scroll reveals what lies ahead for believers. The new song (verses 8-12): As the lamb takes the scroll, first the four heavenly beings and the elders worship the Lamb (verses 8-10) then a great choir of angels, too large to number (verses ll-12) and then every creature in heaven and on earth and under the earth (verse13) breaks into singing the prise of the Lamb. What is to be noted is that now the Lamb is worshipped. For Jews and Christians only God is to be worshipped. John is saying, all heaven recognises him as God. Note also as elsewhere in John there is one throne and on this one throne sits God and the Lamb. What this vision tells us is that behind all the perplexities and uncertainties of this world, there is another world where God and the Lamb are alike honoured and worshipped day and night without ceasing. In this normally unseen world God and the Lamb rule from the one throne. They are in reality in charge.

8 Discussion Questions 1. In the mainline churches worship is characteristically thought of as what takes place in the hour and a half gathering on Sunday mornings (hymns, readings, prayers, sermon, notices, etc.). In Pentecostal and charismatic churches worship is characteristically thought of as singing God s praise and adoring and magnifying him in prayer. What do chapters 4 and 5 of the Book of Revelation suggest? 2. How could worship be enriched/improved in our congregation? What do you find helpful and unhelpful on Sunday mornings? 3. How can this wonderful vision of God on the throne in heaven encourage us as we face all the perplexities, difficulties and often pain of this life on earth? Does Matthew 6:25-33 speak of this matter as well and what does it add? 4. In chapter 5 the crucified Christ is depicted as triumphant and reigning. How does this insight bear on our faith today? 5. When we see so much in the world that cannot be pleasing to God, does it make sense to believe he is reigning over all? How do we reconcile God s reign and what we see and experience on earth? 6. Would it help to know the future? If not why not? 7. Is there anything in these two chapters that still perplexes you? Invite a few people to respond. 8. What have you learned from studying Revelation chapters 4 and 5? Each person in the group may like to comment.

9 by Rev. Kevin Giles {part 3 of 6} The book of revelation Study 3 The Seven Seals Revelation 7:1-8:5 This vision of the seven seals is the first of a series of three visions given to John, each of which contains seven symbolic representations of judgments which are to come upon the earth. The other two visions, which come later in Revelation, are those of the seven trumpets (8:6-11:19) and the seven last plaques (15-16). It is best to understand these three separate visions as dealing in different ways with the same sweep of time and the same theme. It is the view of these studies that the time envisaged is the time of the writer. In highly picturesque and symbolic language he is telling his readers that the persecution, suffering and the killing of Christians they have experienced is going to get worse before Christ is victorious over his enemies. However, the message also has a timeless application. Christians should expect persecution, suffering and martyrdom and hope and prayer, and when this comes Christ will soon return to vindicate them. Read Revelation 7:1-8:5 The opening of the scroll (verse 1): The Lamb takes the scroll that only he can open and one by one breaks the seven seals on it. As he breaks each seal he is able to read something about what is about to take place. Seals 1 to 4: The Four Horsemen (7: 2-8) The first four seals tell of four symbolic super-earthly horses and riders who will seek to destroy the members of the little churches on earth. This vision closely reflects the vision given to Zechariah (See Zech. 6:1-8). The four horsemen and their riders should be taken together as symbols of persecution, bloodshed, famine, and death. The colours of the horses are as those in Zechariah 6:1-8. None of the riders should be taken to be Christ. He is identified in this vision as the Lamb who opens the seals to introduce the horsemen. The white horse (verse 2): Its rider is said to carry a bow and to conquer. The horse and the rider are to be taken as symbolic of violence. The red horse (verses 3-4): This horse and rider is said to carry a sword, take peace from the earth and to cause people to slaughter one another. This sounds like civil war. Red is the symbol of blood.

10 The black horse (verses 5-6): In this case the rider carries a pair of scales and a voice cries out a quart of wheat for a day s pay. This is an exorbitant price. The oil and wine is what the rich enjoy. The vision is of famine. Black can symbolise this. The pale green horse (verses 7-8): For the first time the rider is named. He is called death, and Hades followed near him. Death and hades are commonly linked in Revelation. Hades is the place of the dead. This horseman will kill with the sword and bring famine and pestilence and set wild animals on his enemies. Note: Each of the four horsemen is given permission (verse 4), for their destructive attack on God s people. For John, God is ultimately in charge but in this present evil age the forces of evil are allowed to operate. Interpretation the first four seals reveal what has begun to take place in the Roman Empire which will bear heavily and malevolently on the Christians and get worse. Warfare will increase, conquest over other nations will be pursued, famine will be widespread, civil war will break out and large numbers will die. Such conditions will be repeated in other Empires as history unfolds. Seal 5: The Cry of the Martyrs (7: 9-11) With the opening of the fifth seal we are transported from earth to heaven. The Altar (verse 9): We will find several references to this altar in heaven as Revelation proceeds. It is not associated with sacrifice but with incense, worship, prayers and angels. The souls of those who lost their lives for God are now supremely safe under this altar. Their proximity to the throne speaks of their dearness to God. Their cry (verse 10): These martyrs cry out to God for judgement on those who have killed them. They do not ask for vengeance but for God to execute justice upon those arrayed against him. They ask that he reveal his sovereignty and that he is holy and true. The white robes (verse 11): The white robe given to each Christian martyr represent the forgiven status each has been given. In God s eyes they are seen as sinless. Their rest (verse 11): The martyrs are told to rest a bit longer until the full number of martyrs is reached. The implication is that the end is near but not yet. God is working out his purposes on earth and in heaven, and his judgment upon evil, which has already been proclaimed through the cross of Christ, will soon be made evident. Seal 6: Cosmic phenomena (7: 12-17) In Jewish and Christian apocalyptic literature the last days are marked by cosmic disruptions, earthquakes, eclipses of the sun, falling stars, weather irregularities, the fall of mountains, etc. See in the OT, Is. 13:10-13, 24:1-6, 34:4, Ez. 36::6-8, Joel 2:30-31, etc, and in the NT, Matt. 24:29, Mark 13:24-

11 25, Lk 21:9-11. So a picture of a universe in chaos is not some entirely new experience for John s readers. Verse 15: We are told everyone will be terrified, the rich and powerful and the slave and the poor. Verse 17: We are told these cosmic catastrophes reflect the wrath of the lamb (on sin) Chapter 7, the vision continues. An Interlude: The Sealing of the Servants of God John now tells us that history s culmination is postponed until the redeemed are sealed. This interlude is symbolically described in 7:1 by the imagery of four angels holding back the four winds of earth. This reminds us again that the servants of God are under his special care. Their destiny is assured: no one or nothing can separate them from the God who has loved them with an everlasting love (c.f. Rom. 8:37-39). The Seal refers to a special mark designating ownership. The children of God are specially marked out by their heavenly Father. This symbolism is used again of Christians in chapter 14 and also of followers of the antichrist (13:16f, 19:20, etc.). They are marked out as his by a seal also. The idea of a seal on God s people is taken from Ezekiel 9:1-4 and given a Christian interpretation by Paul in Eph. 1:13, where he says believers are sealed with the promised Holy Spirit when they first put our faith in Christ. The 144,000 (7:4-8) and the great multitude (7:9-12) In this vision John first speaks of 144,000 of the 12 Jewish tribes sealed and then of a great multitude sealed. Is he speaking of two groups, Jewish Christian believers and of Gentile believers or of one group described symbolically in two ways? The arguments in favour of the idea that he has one group in mind are strongest. The number 144,000 symbolically indicates completeness. The full number of those saved. For John unbeliever Jews are the synagogue of Satan (Rev. 2:9) and the Jerusalem is the spiritual home of Christians (21:2 etc.). This suggests he is neither speaking of Jews being saved apart from belief in Christ, or as a separate group of Jewish Christians but rather of the new Israel made up of believer Jews and Gentiles. In this view the great multitude mentioned in verses 9-12 are the 144,000. Verses 13-17: Now John notices some who are robed in white. These are the martyrs mentioned in 6:9-11. They are the ones in heaven who have passed through The great ordeal (14). This alludes to the persecution known to John s readers. Whether or not John is saying these are those who worship the lamb or it is the whole company of God s people is not clear but the latter seems more likely. The picture of worship in heaven in verse 16 is drawn mainly from Isaiah 49:10.

12 Seal 7: The Vision of the Golden Censer (8: 1-5) John now returns to the opening of the seals. The silence following the opening of this last seal symbolises the solemnity of this act. We are to prepare for a momentous revelation. Seven angels stand poised with trumpets ready to announce the end. The mention of the angelic trumpets prepares for the vision of the seven trumpets to follow (8:6-11:19). Verses 3-4: A censer is a container that holds burning coals that produce incense, smoke. In Revelation incense is connected with or symbolic of the prayers of believers but here this symbolised is confused as prayers and incense are offered to God. Verse 5: Finally, we have a picture of the judgement of fire as the censer is emptied out on the earth. The fire of judgement comes from the altar on which the prayers of the saints have been offered. This surely means that the prayers of God s people play a part in ushering in the last days. At this point we are poised waiting to hear when the end will come. We expect that with the opening of the seventh seal we will be told when God will come to judge and to save. Instead, the opening of the seventh seal ends with another account of believers worshipping God and the Lamb in heaven. Following this, another series of visions heralded by angels with trumpets is introduced. This is typical of the book of Revelation. John goes over the ground again and again, each time speaking of the persecution and trials of believers on earth, of the worship of the angels and the elect in heaven and of the near end. What this brings to our attention is that the book of Revelation is full of colourful, evocative, and often fearful imagery, yet short on specifics. The message simply is we Christians should expect persecution and suffering, things are going to get worse, but in the end the Lamb will triumph. Because to study every chapter in this book would be too much for most people, the visions of the seven trumpets (8:6-11:19) and the seven last plaques (chapters 15 and 16), which go over the same ground just covered, will not be discussed.

13 Discussion Questions 1. Do you long to know what is about to take place? In particular, do you long to have some idea when Christ will return? 2. It would seem most Christians living in comfortable, affluent western democracies think little about the return of Christ. Why are we so uninterested and the first century Christians so interested in this matter? 3. When we pray in the Lord s Prayer, Your Kingdom come, we are asking God to come and exert his rule over the whole world; to make his present perfect rule in heaven a reality on earth. How would the world be changed if God was acknowledged by all as King and obeyed? 4. Is there anything happening in the world at this time that makes you think the end of all things might be near? 5. What do you think of the idea that God permits (allows) things to happen in the world and in particular to his people, that are not pleasing or acceptable to him? In other words, can we accept that awful things can take place at this time that God does not directly will? 6. How does the idea that we are marked out by God, sealed for the day of redemption, help us stand for Christ in this present age? 7. What do you think of the comment that the Book of Revelation is full of colourful, evocative, and often fearful imagery, yet short on specifics? Do you agree? If so does this idea help you understand the book? 8. What have you learned from this study? People in the group should be encouraged to respond to this question.

14 by Rev. Kevin Giles {part 4 of 6} The book of revelation Study 4 Heavenly Conflict Revelation 12:1-15:4 This vision, with many sub-sections to it, stands at the centre of the Book of Revelation and is highly significant. It sums up what has been revealed so far and makes clear what has so far only been mentioned in passing up to this point, namely that what is happening on earth is only a reflection of what is happening in heaven. The battle on earth between unbelief and belief, good and evil, is also going on in heaven. The good news is that already Christ has defeated Satan decisively on the cross, and for this reason his complete defeat and vanquishing in the end is assured. This vision begins with a symbolic account of Christ s birth and of his crucifixion and ends with a prediction of final judgment and salvation. A unifying theme in this section is that of worship. Human beings have to choose between worshipping God and the Lamb, or Satan represented by the Roman Emperor who is demanding the worship of his subjects. Read Revelation 12:1 to 15:4. God Protects Christ and his People Against Satanic Attack (12: 1-6) This section is difficult. The vision telescopes together the birth of Israel, the Jewish nation, and the birth of Jesus the Messiah. The woman verse 1-2: There is obviously an allusion here to Mary the mother of Jesus but the woman is also Israel and her offspring, the people of God. The imagery taken from Isaiah 60:19-20 and Micah 4:10 where it speaks of the people of God and parallels are found in many Jewish inter-testamental writings (i.e. books written by Jews after the OT was completed and before the NT was begun).the twelve stars are the twelve sons of Israel, the leaders of the twelve tribes that make up historic Israel. The great red dragon (verses 3-4a): This is Satan symbolically described. Before the advent of Christ he had oppressed and sought to destroy God s people Israel. Now he is attacking the new Israel, the church. The woman now becomes Mary (verses 4b-6): Now we have a snapshot of Christ s entire life, birth, Satan s attempts to devour him, resurrection, and present rule. In verse 6 the woman now becomes the persecuted church, the new people of God. God s protection is promised for 1,265 days (three and a half years, forty two months). This is the same number given in 11:2-3 in speaking of God s protection of his people. It comes from Daniel chapters 7, 9 and 12 where it speaks of the time of tribulation coming on the Jews

15 in exile in Babylon. It has to be taken to symbolically speak of the time between Christ s death and resurrection and his return because this is when God protects the church against the attacks of Satan. Satan s Defeat (12:7 12) Now we are told that the conflict in which we share as Christians in the world is far wider than appears at first. It is but a shadow of a greater battle in heaven brought about by Christ s triumphant death, resurrection and ascension. What this scene in this vision reveals is the utter defeat in the end of Satan. Michael and his angels (verse 7): Michael is revealed as an archangel or prince among the angels in Daniel 10:13, 21 and Jude 9. His job is to fight for God against evil. The song of triumph (verses 10-12): Now follows a song rejoicing in that Satan has been thrown down. The last thing said in this song is that Satan is so active because he knows his time is short. Satan s Determination (12:13-17) The idea now is that cast down from heaven the Devil/Satan begins to attack the church more fiercely. Having failed with the child (Christ) he attacks the woman (now identified as the new Israel, the church). But God is still in complete control and delivers his people by bearing them up on eagle s wings. In the desert of affliction or in a flood of troubles God is there to protect and nourish. Satan s Deputies (13:1-18) The New Testament says that in the last days there will be a tremendous outbreak of the powers of evil and in a number of places this is associated with an individual called the Anti-Christ (1 John 2:18), or the Man of Lawlessness (2 Thess. 2:3) or in this vision, the Beast. The Beast in Revelation is the Roman Empire, and its head the Emperor, which at that time personified the forces of evil by demanding that men and women worship the Emperor as if he were God. It seems therefore that Rome or any other state that demands human beings worship it or its ruler is to be seen as demonic. In this chapter, there are two beasts but they only have one mission. Satan s deputy number 1 (verses 1-10): This beast out of the sea is of indescribable horror and represents the power of Satan operating in and through nations and governments of this world. As we have just mentioned, the historical situation in which this vision came was one where the Roman Emperors had demanded worship from their subjects. Again, verse 5, we have mention of the forty two months (c.f. 11:2-3, 12:6), symbolic of the time between Christ s death and resurrection and his return.

16 Satan s deputy number 2 (verses 11-18): This beast is out of the earth. It seems to symbolise the false religions and false philosophies of this world. This beast is more attractive and seduces people to worship it by performing miracles and signs. Only those who have received his mark are eligible to carry on this business. He is known by a human number 666. This has comment perplexed commentators. The most convincing explanation is that the number 666 represents three times one off perfection, symbolised by the number 777. Satan s Departure (14:1-5) From the forces of evil John turns to those of good. He sees in a vision, the triumph of the followers of the lamb, 144,000 in number, every single one, none are lost. This number you will recall symbolises completeness. This was the number sealed in chapter 7. They are the church, the bride of Christ (c.f. Rev. 21:2). Verse 5 is difficult. It seems John is not speaking literally of celibate believers. He is speaking of all Christians and even Peter was married! It is best to take these words figuratively to speak of believer s faithfulness to God or to Christ as the bride. Israel of old is often depicted as like a whore who has gone after other lovers. John is saying the church is not like this. Satan s downfall (verses 6-13): Three angels in succession proclaim judgement on human beings, while believers in Christ are assured that the triumph of evil will be short lived. The harvest at the end (verses 14-20): John sees an angel with a sickle sitting on a cloud. The harvest of the earth is ready to begin. As reaping commences the imagery is changed to the treading out of grapes, a common Old Testament picture of judgment. Finally note verse 12. This is a call for the endurance of the saints. This is the main message of the book of revelation.

17 Discussion Questions 1. What do you think of the idea that there are legions of angels and at least some of them fight for God? 2. In Rev. 12:10 the Devil/Satan is described as the accuser of the brethren (i.e. of Christians). What does this mean? How does he do this? 3. Peter said, Your adversary the devil prowls around like a roaring lion seeking someone to devour (1 Peter 5:8). Revelation 12:13-17 seems to say much the same in symbolic language. Have you sensed this to be true? What would indicate this? 4. In this vision the beast is the Roman Emperor. Can you think of any other rulers in history or at this present time who have or are setting themselves up in the place of God? 5. Discuss ways in which the State could threaten the Christian s determination to worship only Christ. 6. It seems that the true Christian can have complete assurance about their final salvation. The complete number of believers, the saints, will be saved. What about people who at one time confessed to be Christians and now deny Christ? 7. Ask people in the group to say what they have got from this study.

18 by Rev. Kevin Giles {part 5 of 6} The book of revelation Study 5 The Triumph of God & the Lamb Revelation 17:1-19:21 John now gives himself over to a dramatic description of the final mighty triumph won by God over all his enemies. Up to this point, John has been concerned with the paradox implied by the two thoughts that God is almighty and that his people are opposed in the world. The solution he has offered in a variety of ways is that the forces of evil can do no more than God allows them to do. Now John fixes his eyes firmly on the final climax of all history. The past triumph of evil forces is forgotten as he points to their final and complete overthrow. He sees God victoriously triumphing over all his enemies. Read Revelation 17. The Great Whore or Harlot Judged (17:1-18) The first act in the final drama of judgment has to do with one called, the great whore or harlot. She stands for all pagan civilizations that think they have the absolute right to do as they like and to expect their citizens absolute allegiance. Such societies are to be seen in ancient Babylon, Rome, Nazi Germany, Maoist China, Pol Pots Cambodian regime etc. This chapter is divided into three distinct sections. The great whore introduced (verses 1-6): The description of the harlot shows she has great earthly splendour, but that she is also exceedingly evil and implacably opposed to the people of God. Verse 1 The figure of sexual immorality is common in the O.T. The People of God are his bride so unfaithfulness is likened to adultery (Jer. 3:9, Ez.16:32). God-defiant and evil world powers are often called harlots in the OT (Tire, Nineveh etc.). Verse 2 John implies that trade enacted with the great whore is the equivalent of fornication. Those who trade with the great whore join in her sins. Verses 3-4 These verses highlight her wealth and evilness. Verse 5 The great whore is typified by ancient Babylon.

19 The great whore explained (verses 7-14): Having introduced the great whore, who now seems to be identified with the beast, the angel proceeds to explain who she is. Verses 9-10 The seven heads of the beast (verse 7) are now said to be seven mountains, and seven kings, five of whom have fallen, one is living and one is to come. The beast is the eight but yet one of the seven! Verses Now we are told that the beast s ten horns (verse 7) are ten Kings yet to come who will ally themselves with the beast. Verse 14 These kings are then said to make war on the lamb but he will win because he is the Lord of Lords and King of Kings. All this is very cryptic and hard to understand. Many commentators have tried to equate the kings/emperors/rulers with specific historical figures from the past or from their own age but none of these reconstructions are convincing. This is the language of apocalyptic. Perhaps all we are meant to take from this vision is that in the end the Lamb will be victorious and so too will those who follow him. The Harlot Opposed (17:15-18) Verse 15 The Jews of old found themselves in exile by the waters of Babylon, that is alongside the Euphrates River. This seems to be the allusion here. These waters where the whore is seated are identified with the worldly powers arrayed against God s people. Verse 16 It seems that here we have an allusion to the forces of wickedness at war with themselves a civil war. Verse 17 The reason for this division and evilness is the divine will, God has put into their hearts. Read Revelation 18:1-19:21. The Fall of Babylon (18:1-19:21) In vivid and stark language John describes the coming judgment of the great city. This city is constantly referred to as she. Thus we are to identify symbolic Babylon with the great whore. All of chapter 18 and 19 describe her fall, its effect on those working with her, the joy of the righteous and the prayers of praise that follow in heaven. Verse 10 John is so thrilled by news in this vision that he wants to fall down and worship the revealing angel. The angel rejects this move, saying only God is to be worshipped. Because Revelation makes plain that the Lamb is also to be worshipped we are forced to recognise that for John Jesus Christ is also God. Not a second God, but God the Son who is one with the Father and the Spirit. Verse 11 The rider on the white horse. He is identified as the Word of God (John 1:1), and the Word of God is also called the Son and the Lamb. Like God the Father he is extolled as, King of Kings and Lord of Lords.

20 Discussion Questions 1. Do you think our society bears the marks of the great whore/ harlot? Is it organised for God or against God? Why is the great whore/harlot always opposed to the people of God? 2. Addressing Christians in a society opposed to them, the Angel s command is to come out (Rev. 18:4). How do we reconcile this demand with Jesus description of his disciples as the light and the salt of the world (Matt. 5:13-14)? 3. At several points in the book of Revelation, and in most detail in 18:3b, 11-20, merchants and traders who grow rich in alliance with the great whore are condemned. Is business/commerce particularly open to becoming identified with the forces opposed to God? If so why? 4. Read out aloud Rev. 19:1 to 8. What speaks to you in these songs of praise? 5. What do you think of the suggestion that there is really only one message in the Book of Revelation, Christians take heart, God and the Lamb will ultimately triumph and you will be saved? On this view all the symbolism and apocalyptic language in the book are simply means of conveying this message in a colourful and dramatic way. 6. What have you learnt from this chapter? Everyone should be encouraged to make a comment.

21 by Rev. Kevin Giles {part 6 of 6} The book of revelation Study 6 The End Revelation Revelation chapter 20 is transitional. It completes the picture of the downfall of Satan (chapters 17:1 to 19:20) and prepares for the vision of the new Jerusalem, the new and transformed world inaugurated by the return of Christ. Chapter 20 speaks of a thousand year reign of Christ (the millennium) when Satan is bound metaphorically in chains. How the thousand years is to be understood is hotly disputed. Three solutions are available - Post-Millennialism In this view Christ will return after the millennium, understood as a literal 1000 years when Christianity prevails. This position envisages the Kingdom of Christ gradually growing through the preaching of the Gospel. Eventually the church is triumphant and for a 1,000 years Christianity is triumphant. Evil which has up to this time had free reign will be restrained because Satan is imprisoned and chained up for this period. At the end of this millennium there will be a brief outbreak of evil and a terrible final conflict in which Satan is completely routed. At this point Christ returns and the dead are raised. Problems: 1. The rest of the New Testament does not teach that the world will get better and better. Are not the wheat and the tares (Matt. 13: 24f) to grow together until the end of the world? What about the rest of this book where it is taught that things get progressively worse as the years pass? 2. At the end of the millennium of righteousness, Satan is released and leads a host into battle from the four corners of the earth against the saints (Rev. 20:8). Where do all these evil forces come from in this world of righteousness? 3. Like the next view this position assumes the 1,000 years is to be taken literally. Why this should be so when most numbers in the Book of Revelation are symbolic cannot be explained.

22 Pre-Millennialism In this view Christ s second coming will come before the millennium. On his return he will introduce a 1,000 year reign where righteousness will prevail. Evil and Satan will not be present. Because this view is predicated on a number of separate periods of time, or dispensations, when certain things occur it is called dispensationalism. The order of events common to this position are 1. A period of apostasy. Things steadily get worse. (Some Christians in every period of history have concluded that they are living in these evil days just before Christ returns. Some in the radical right in America at this time think that the presidency of Barak Obama heralds this time of apostasy!!!) 2. Christ returns in secret. He raises the saints (believers) who have died across the centuries and snatches up all true believers living at the time on earth taking them to heaven. This is known as the rapture on the basis of what is said in 1 Thess. 4: Then follows a short seven year period of great tribulation, in which the Antichrist rules the earth. 4. After this Christ openly and visibly appears from heaven, Armageddon is fought and Christ and his angels defeat the hosts of evil. This ushers in the Lamb s glorious reign on earth in Jerusalem for 1000 years. The temple and the sacrificial worship is restored. 5. At the end of the 1,000 years, Satan is loosed for a short period and he stirs up rebellion against God and the Lamb. His crushing defeat by the Lamb and his angelic army is followed by the resurrection of the wicked and their judgement. Problems: 1. The major objection to this view is that it supposes that Christ came to restore the kingdom of David as a national state. Because the Jews refused to repent this kingdom was postponed until Christ s second coming, when it will be set up. Christ will then reign from Jerusalem. Nothing in the Gospels suggests this. Jesus in fact said his Kingdom was not of this world (Jn 18:36). If this were true it would mean that the Jews thwarted God s plan. This thought is repugnant to the Biblical idea of God s complete sovereignty. Furthermore Rev. 20:1-6 makes no mention of the Jews, or of an earthly kingdom or of the land of Jerusalem or Palestine. 2. It envisages three comings of Christ. The first, the secret and the final. This idea cannot be found anywhere else in scripture. 3. Like the former view it interprets the 1,000 years literally.

23 This view has been popular amongst American conservative evangelicals and fundamentalists and is held by sects such as the Jehovah s Witnesses and the Christadelphians. In this view the establishment of the state of Israel in 1948 is part of the end-time sequence. Amillennialism This view refuses to take the 1000 years literally. The millennium represents symbolically the period between Christ s death on the cross and his return at the end of the age, the age when the Gospel is preached to all nations. Those who endorse this position agree with the Pre-Millennialists that the world will not be completely converted before the Lord s coming by the preaching of the Gospel, and it agrees with the Post-Millennialists that the second coming ushers in the end of the world and the last judgment. This interpretation finds no ground in scripture for a golden millennium before the Lord s coming and the possibility of one after his coming is excluded by the fact that the return of Christ is depicted consistently as the grand climax of all history. For the amillennialist, as already said, the thousand years symbolically and cryptically speaks of the period between the death and resurrection of Christ and his second coming. In this period Satan is bound through his defeat at Calvary. Throughout this time he is powerless to stop the missionary expansion of the Church. However, as this age proceeds, widespread apostasy from the faith will manifest itself and evil will flourish. This final rebellion will be overthrown as Christ returns in great glory, and with this, the living and the dead will be raised and judged. This is the simplest view and it makes best sense of the diverse comments in scripture on the end. So we note the following evidence that the binding of Satan refers to Christ s triumph on the cross: 1. Jesus spoke of binding the strong one (Mark 3:27). 2. Jesus said when the 70 returned from their preaching mission (Luke 10: 17-18), I beheld Satan falling as lightening from heaven. 3. As Christ looked to the Cross he said, Now is the judgment of this world; now shall the prince of this world be cast out (John 12:31). Read Revelation 20. The Binding of Satan to the Final Judgment (20:1-15) On the basis of an amillennial understanding of the 1000 years it seems the vision is to be understood as follows. The binding of Satan (verses 1-3): The overthrow of Satan took place on the cross (Heb. 2:14-15, Col. 1:13, Col. 2:15 etc.) From the time of Christ s death and resurrection until he returns the expansion of the Church makes steady progress, even though Satan goes around on earth doing his best to thwart this work. This period is symbolically spoken of as a 1,000 years (the cube of 10). This is another number indicating completeness, the full time appointed. At the end of this period, Satan will be allowed loose for a little while (verse 3).

24 The reign of the martyrs (verses 4-6): Attention is now concentrated on those who have suffered and died for Christ s sake. Their souls reign with Christ in heaven throughout this period. For them this represents their first resurrection (verse 5b). The final conflict (verses 7-10): John now reverts to a theme he has mentioned several times, namely the gathering together of all the forces of evil at the end-time to do battle with God and his people. Here the triumph of God is speedy and certain (verse 9). The camp of the saints and the beloved city refers to the people of God, the Church. This passage, as do many others in Revelation, suggests a great outbreak of evil and conflict immediately before Christ s return. The final judgment (verses 11-15): Christ s coming in judgment and salvation is vividly described. All the dead are now raised and judged, both Christians and non-christians. In accord with common New Testament teaching, the judgment is on the basis of works (Matt. 25:31). Genuine disciples of Christ are revealed by their deeds. It may be correctly said, We are saved by faith but judged by works. New Heaven and a New Earth (21:1-22:5) Read Revelation 21:1-22:5. As John comes to the end of his visions, he is given a magnificent picture of the final state of things. One writer describes this last section of Revelation as, like the quiet beauty of a sunset after a day of storm. John speaks of a new heaven and a new earth. The scene is drawn by the use of language and imagery from this world but when John speaks of streets paved with gold and of a city where gates are made of single pearls etc., we must not think that the heavenly city will be material like present-day earthly cities. It is rather his symbolic way of saying how beautiful our final home will be. He is concerned with spiritual realities not physical realities. The new world (21:1-4): When John writes about a new heaven and a new earth, he is not speaking of a better version of this world. The world as we know it will be completely transformed. Everything will be new, not just in time, but in character; it will be fresh and perfect. What John envisages is heaven coming down to earth. The best part of it is that God will live with us and we will live with him (verse 3). His presence will eliminate all the imperfection and suffering of life as we know it. The new life (21:5-8): John now stresses the clear separation between good and evil in this new world. Much in this chapter stretches our faith but the clear word of God is reassuring, it is done (verse 6). It is all sure and certain, because he who is the Alpha (verse 6), the source and origin of all things, is also the Omega or goal and completion of all things. That which he began in the world s creation, accomplished on the cross and applied to us in our recreation or new birth, he will bring to perfection after his second coming. Verses 6b and 7 outline the heritage of believers; verse 8 that of unbelievers.