Experiencing the Apocalypse: A Journey through Time 9781666775181, 9781666775198, 9781666775204

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Experiencing the Apocalypse

Experiencing the Apocalypse A Journey through Time

DAN J. HARVEY Foreword by Christopher R. Allan Illustrations by Vivian Palmer Harvey

RESOURCE Publications

• Eugene, Oregon

EXPERIENCING THE APOCALYPSE A Journey through Time Copyright © 2023 Dan J. Harvey. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401. Resource Publications An Imprint of Wipf and Stock Publishers 199 W. 8th Ave., Suite 3 Eugene, OR 97401 www.wipfandstock.com paperback isbn: 978-1-6667-7518-1 hardcover isbn: 978-1-6667-7519-8 ebook isbn: 978-1-6667-7520-4 05/25/23 Unless otherwise noted, all Scriptures are from the World English Bible (WEB), public domain. Occasionally, a suggested translation word or phrase follows the WEB translation in italics surrounded by brackets. A few Scriptures are taken from the King James Version (KJV), public domain. Illustrations were created by Vivian Palmer Harvey.

In memory of my son Aaron who died too young at the age of seventeen. In memory also of David Parks who recently passed. He provided invaluable feedback as I was preparing this book.

Contents Foreword by Christopher R. Allan ix Introduction xiii John Patmos and Rome 1 A Time Long Past (1:1–3) 8 The Son of Man (1:9–10, 12–20) 16 Grace versus Truth (1:4–8, 11; 2:1–29) 22 Aiming at the Target (3:1–22) 35 The Heavenly Court (4:1–11) 46 Lion or Lamb (5:1–14) 54 The Four Horsemen (6:1–8) 61 Who Can Stand? (6:9–17) 67 A Great Cloud of Witnesses (7:1–17) 74 Trumpets Raised (8:1–13) 83 Locusts and Fire-Breathing Horses (9:1–21) 92 Mighty Angel, Little Scroll (10:1–11) 101 Temple and Two Witnesses (11:1–19) 107 Dragon Thrown Down (12:1–17) 116 Dragon, Beast, and Lamb (13:1–18) 126 Final Warning (14:1–20) 134 The Song of Moses (15:1–8) 144 Bowls of Wrath (16:1–21) 150 The Harlot Rides the Beast (17:1–18) 159 Babylon Falls (18:1–24; 19:1–5) 168 The King Returns (19:6–21) 177 Thousand Years and After (20:1–15) 186 All Things New (21:1–27) 194 River of Life (22:1–21) 205 Bibliography 213 vii

Foreword Christopher R. Allan graduated cum laude from Wheaton College with a BA in biblical theology. He served in the U.S. Army Reserve from 2003 to 2012, with a tour in Iraq from 2007 to 2008. He subsequently served in a contract support role in U.S. Intelligence in Afghanistan (2012–2013) and Djibouti, Africa (2014). Currently Chris is a lay elder at Centreville Baptist Church and is running an Afghan refugee program to assist families who escaped and are still escaping.

I came alive in 1993, a young man of fifteen years of age. Coming face-toface with Jesus Christ after a summer of doubt and questions, I made the same decision that billions before me have made over the two millennia since the Lord walked the rocky trails of Galilee. Beginning a new life is never easy, especially when you are doing it alone. My family was nominally Christian, but that was as deep as my understanding of the faith went. Shortly after my conversion, through a circumstance I can’t remember in detail, I received my first NIV Study Bible from my mother’s best friend. She just so happened to be the only genuine believer I was acquainted with. Without any church, fellowship group, or mature believers to guide me in my new walk, this Bible became my only terrestrial link to divine instruction. I knew the Bible was important but having little to no understanding of how to investigate it, I did the most logical thing I could think of. I opened page 1, found Gen 1:1, and just started reading. It was a short honeymoon. I quickly realized that I had not the foggiest idea how to parse the material I was reading, let alone make practical use of it. The language, although not demoded like the original King James, ix

Foreword was still cryptic and strange. An integrated commentary helped make some of the text readable, but it was still rudimentary. The people, places, and incidents seemed so far away, anecdotal, and irrelevant. I wanted to know God and to please him, and I knew that this book was key to both. But the challenges from where I stood at the time seemed insurmountable. Before long, I felt I was staring into an abyss, deep and dark, that I had little hope of ever crossing. One of the great ironies of biblical education in the twenty-first century has to do with the dichotomy between physical accessibility to Scripture with accessibility to its deeper content. In one sense, the Bible has never been more accessible to so many people in so many ways. There are hardcover Bibles, softcover Bibles, electronic Bibles, and Bible apps. There are also plenty of Bible study materials and venues, from short text-based devotionals to structured Bible reading programs designed to take you through the entire Bible in a year. But on the other hand, a relative dearth of lay-level materials remains for the pedestrian student of Scripture. A regular reading digest must be both explanatory and engaging to keep you interested and keen to press forward. This is especially true when confronted with the more challenging genres we find in the Bible. This is, in my opinion, the general triumph of Experiencing the Apocalypse. Most men and women outside of a Christian academic context would wince at taking on the book of Revelation. I cannot think of a biblical book that has birthed more controversy and spawned more diverse opinion, both today and in ages past, within the general church, higher Christian scholarly circles, or even within secular academia. Yet Dan has met this challenge with patience and poise. He brings to bear rich commentary and critical insights, which makes the text both decipherable and contextually grounded. In regard to creativity, he sanctions the reader to allow the power of imagination to carry them to the scenes and settings, all in the company of the exiled author himself. In lieu of a boring didactic, he offers an imaginative dialogue between the modern reader and ancient writer. Whereas volumes exist which exegete and interpret the twenty-two chapters of the Bible’s final book, this one offers the reader a humble exploration of the possibilities in how to interpret its meaning and message. John is presented not as a superhuman know-it-all but as a beloved and simple vessel. He is a fellow believer, albeit trusted with the oracles of God, not simply as one who dictates meaning to us but as one who ponders meaning with us. We are not pushed or prodded into any hasty dogma but rather x

Foreword invited to explore the heart of a God who wants his church to be assured of his ultimate and eternal victory, and through him theirs as well. As you dive into this book, be prepared to enter a world that is both strange and welcoming. Don’t be intimidated by the images and the symbols, the characters grotesque and lovely. There has never been a consensus on the fine details, and that’s okay. Perhaps that was never meant to be. The Scripture is a gateway to knowing God and acquiring wisdom, and you can discover both in the simple act of pondering and cherishing its content. Trusting in Christ and resting in who he is, you will enjoy the comfort and peace the original readers of Revelation felt as they suffered with patient endurance for that eternal crown that awaits us all.

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Introduction John’s Revelation is the most misunderstood book of the Bible. There are many reasons for this. First, apocalyptic literature is a long-lost literary genre. Its symbology can at times be mystifying. For example, Martin Luther wrote: [I] consider it to be neither apostolic nor prophetic. I can in no way detect that the Holy Spirit produced it . . . they are supposed to be blessed who keep what is written in this book; and yet no one knows what that is, to say nothing of keeping it. . . . My Spirit cannot accommodate itself to the book. For me this is reason enough not to think highly of it: Christ is neither taught nor known in it.1

Next, we seek certainty. With all the problems of life, it’s natural to want to know what the future holds. We fight against the unknown and are determined to make sense of the mysterious symbols that appear throughout the book. Unfortunately, John’s Revelation is not meant to be a complex puzzle itching to be solved. Simply put, it is a call to resist. Remain faithful against the apparently overwhelming forces of darkness. Don’t flow with the cultural currents that oppose goodness. Patience flavored with courage will lead to our ultimate eternal vindication. To properly understand Revelation, three requirements come to mind. 1. Discern the imagery’s impact on its first-century audience. Revelation’s truths are for us, this is true. They are also for every generation of believers: past, present, and future. However, Revelation is written in the language of a people living in a culture that is quite different from ours.

1.  Luther, “Martin Luther’s Preface.”

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Introduction 2. Become familiar with intertestamental literature and other apocalyptic writings that were composed during the same time period (roughly 300 BCE to 300 CE). This opens windows of understanding. Many of the symbols in Revelation were well known and frequently used elsewhere. 3. Carefully read the Old Testament, especially the prophetic literature. John alludes to these texts hundreds of times. In doing so, he frequently repackages them to fit into his first-century Christian worldview. A couple simple guidelines can help. First, understand that there are no new doctrines introduced in the book. Every principle and concept is present elsewhere in Scripture. Second, recognize that God’s central characteristic is love. He is not one who conquers by resorting to physical violence. The brutality in Revelation comes from the dark forces. Yes, the Lamb conquers. This comes through the self-giving, radically forgiving sacrifice of his own blood on the cross. As such, the Lion of Judah is the crucified Lamb who always identifies and is present with those who suffer. As Paul writes, “I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from God’s love, which is in Christ Jesus our Lord” (Rom 8:38–39). This short passage encapsulates the Christian hope. In the following chapters, my goal is to enter the Greco-Roman world of first-century believers (followers of the Way, as they would say). We will engage with John and experience his revelation for ourselves. As we unravel the entangled scriptural imagery that fashions his masterpiece, a universal message emerges. This is the same message that applied to John’s hearers, to us now, and to all Way-followers who eagerly anticipate Jesus’s inevitable return. Let’s begin our journey.

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John Patmos and Rome

The book of Revelation is an ancient letter complete with an initial salutation and final blessing. Yet it is much more than a letter. It is a prophecy but not a detailed step-by-step list of predictions whose secrets will be decoded in due season. Its imagery is violent, but its message comes from the Prince of Peace. It is steeped in Old Testament allusions, but often it repackages their implications. It is an apocalyptic message whose purpose is to explain spiritual realities lurking behind the events of the day. It digs deep into the spirit with a confusing collection of interrelated symbols and visions. It is a GrecoRoman drama, flipping between scenes with musical interludes. It engages the imagination, not logic. It functions as an integrated whole that invokes the senses. John the seer, eats a book, visits the throne room of God, hears trumpets and orchestras, feels the smoke of a furnace, and smells the sulfur coming from the mouth of horses. It is baffling to the rational mind but clearly describes with metaphors and pictures things difficult to explain otherwise. Interpreted responsibly, Revelation is important to every generation, including our own. Interpreted irresponsibly, it is pure speculation with no meaning at all. While Revelation does not inform us of the exact details of what is coming, it promises that God’s kingdom will prevail. Heaven and earth will merge to fulfill God’s plan for the universe. Revelation encourages followers 1

E x p e r i e n c i n g t h e A p o c a ly p s e of the Way to continue as faithful citizens of the heavenly kingdom and to look forward to the day when its reality fully enters our physical realm. Genesis and Revelation are appropriate bookends to the sixty-six-book library that we know as the Bible.

THE ROMAN WORLD It is impossible to understand the book of Revelation without first understanding the first-century CE world in which it was written. Let’s enter that world through the words of what a Roman official might report. As one would expect, he is loyal to the empire and hostile to followers of the Way. His report begins: Rome is the world’s dominant superpower. Its citizens confidently proclaim the doctrine Pax Romana, peace of Rome. Its manifest destiny is to rule the Mediterranean and all surrounding lands, expanding ever outward till all peoples and nations come under its influence. The purpose is to bring peace, rule of law, order, security, and stability to the ends of the earth. All of this will be accomplished through military might, peace through strength. Barbarous tyrants ruling rogue nations must be subdued and destroyed. Inasmuch as the gods smile on the mission and the military continues to do its important work, the dream will move forward. Rome’s democratic system is a gift to the world, for which its subjects should be grateful. May she live forever. Amen! Roman rulers are placed in power by divine right. They are the friends of the gods and are the mediators who represent humanity. After the death of Julius Caesar, a comet was observed hovering in the sky for seven days.1 This was a sign from the gods. Emperors are more than mere men. They are not quite equal to the gods but will live with them and achieve immortality. Each emperor, starting with Augustus, is the Lord, the Son of the gods, the Savior of the world. This is good news for all the peoples of the empire. The Roman imperial cult is the fastest-growing world religion. It is happy to recognize the local gods of the provinces. Newly discovered gods are simply added to the blessed pantheon. Rome embraces diversity. It is important however, that the center of all worship be directed towards the Great City, which is blessed by her god, Roma. People demonstrate patriotism by attending regular empire-wide celebrations and processions. These are generally 1.  Sumi, Review.

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J o h n Pat m o s a n d R o m e well received. The lower classes enjoy receiving coins thrown to them by celebrities. Sacrifices are an essential part of the rituals; it is important to maintain favor with the gods so Rome’s divine mission will continue unimpeded. These activities promote unity and patriotism. Long live Rome! On periodic Lord’s Day celebrations, all the people venerate the emperor at imperial temples. This is to show appreciation for the genius bestowed upon him by the gods. Abundant statues throughout the empire remind the people of their obligations. Impressive temples portray the greatness of the empire. The structure at Pergamum, for example, is one of the seven wonders of the world; it is a magnificent sight to see. These temples serve a double function. They are centers of commerce. You cannot buy or sell apart from the workings of these institutions. The merchants and traders regularly conduct their affairs through temple facilities, which are situated prominently at many city centers. Romans are suspicious but respectful of the Jews. The Jews serve one God and would rather fight to the death than be willing to submit to modest Roman requirements. They are stubborn people. Things would be better for them if they would obey. Worship requirements in the Roman world are quite modest. Worship is driven by a few demonstrations of patriotic loyalty. One must correctly and precisely follow the rituals and recognize the divinity of the emperor. Nevertheless, because the Jewish system is ancient, even more so than that of Rome, the Jews have been generously granted special exemptions. Followers of Christus are another story. At first these zealots were thought to be no more than a splinter sect of Judaism, like the Essenes. But no. After the Jewish War, they were expelled from many synagogues. Now they have transformed themselves into an entirely new form of atheism. They call their movement “the Way.” This portends trouble. Even some Roman citizens are joining their insurgency. The empire will not tolerate this for long. Unless they give proper homage to the Lord, Savior Caesar, the authorities will be forced to act. Like the Jews, most Way-followers will not submit to empire requirements. They worship a dead man as a god, claiming that he rose from the dead and is the Jewish messiah. What does this even mean? They are weak. Way-followers won’t even fight; they die willingly for their superstition. How preposterous is that? Their worship is emotional. There are even rumors of cannibalism. Their activities are suspicious and weird. It is particularly worrisome that they meet privately in their homes. This potentially presents a

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E x p e r i e n c i n g t h e A p o c a ly p s e serious threat to Roman rule. Who knows what they are plotting? It can’t be good. This new superstition will undoubtedly be met with force. Interrogation with threat of torture should prove effective. Those who relent are released. Those who resist are executed. These steps should be sufficient to wipe out this recent form of atheism. Till now, the actions against Way-followers have been sporadic. It is difficult to establish an empire-wide policy that is implemented uniformly by local officials. The Roman imperial cult requirements could never be enforced directly from Rome. There is simply not enough available manpower. Local authorities are entrusted to do the hard work. There are rewards directed to effective proconsuls. The more loyal ones receive extra benefits. All wealth and power originate from the central glorious city. Some years ago, there was a major fire in Rome. A rumor quickly spread charging that a Christus insurrection was to blame. Caesar Nero took quick action. Some Way-followers were covered in tar and burned alive. Others were sent to the Colosseum to face the lions. After his suicide, these attacks on Way-followers diminished. The empire had a difficult time some twenty years ago. In the year of the four emperors, many thought that its entire system would fall into ruins. Senators pointed out the dark side of Roman rule, including economic oppression and a great divide existing between the classes. Tacitus, a Roman senator and historian, wrote: They have laid waste the land till there is no more left, and now they scour the sea. If a people are rich, they are worth robbing, if poor they are worth enslaving; and not the East and not the West can content their greedy maw. They are the only men in all the world whose lust of conquest makes them find in wealth and in poverty equally tempting baits. To robbery, murder, and outrage they give the lying name of government, and where they make a desert, they call it peace.2

Nevertheless, Rome the eternal city is entering into a new period of dominance. May it again gain the favor of the gods and endure forever!

2. Tacitus, Agricola and Germania, §30.

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J o h n Pat m o s a n d R o m e

JOHN THE SEER Another journalistic report follows. This one might come from a local official in Asia Minor. He is less patriotic to Rome and is somewhat familiar with the burgeoning Christian movement. He tries to be neutral in his reporting. His article follows: It is the fifteenth year of Domitian’s reign. John the Seer is on Patmos, a small island about sixty miles off the coast of Ephesus. He is a follower of the Nazarene Christus, and he has close ties with many small congregations in Asia Minor. His testimony as a traveling prophet is why he is now exiled. John’s clockwise circuit includes seven metropolitan areas: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. There are other cities he frequents, like Troas to the north and Miletus to the south, but he gives particular attention to these seven. The Lord’s Day holidays require everyone to pay homage to Caesar. Way-followers claim that Christus is Lord, not Caesar. They reject reverence to Caesar and claim every Sunday to be their Lord’s Day. As can be expected, Way-followers are at most danger during these times. They refuse to participate in required rituals and will not offer temple sacrifices. There are signs that Way-followers are wavering. It is more than sixty years since the crucifixion of Christus; only a few eyewitnesses of his supposed resurrection remain. This Christus has not returned as hoped. Romans mock by saying, “Dead people go to Hades; they never come back.” Jews claim that ignorant fishermen stole the dead man’s body and then proceeded with fraudulent claims. It is doubtful that this new sect will last for long. Things are as they always have been. Nothing seems to change. Meanwhile, the demands from the imperial cult and pressures from the locals are hard for Way-followers to resist. Many are asking, “Can’t we assimilate and follow the Way in secret?” Will this movement persist? Time will tell. I doubt it.

THEN AND NOW Well, here we are, some two thousand years later. The Way did indeed survive and prosper. It has reached billions globally and has transformed lives. One could argue that John’s revelation provided needed encouragement to the fledgling first-century movement. It gave them the battle plan 5

E x p e r i e n c i n g t h e A p o c a ly p s e that faithful followers have pursued ever since. Revelation proclaims: “Don’t conform to the cultural pressures of the day. Reject those political and economic systems that can be so oppressive. Worship the King of kings; he is Lord, not Caesar.” As Revelation spoke to the first-century Way-followers, it also speaks to us. The battle plan remains. It comes with an eternal promise. There will be a time when heaven and earth will merge into a restored creation. When? After the good news is fully proclaimed worldwide and evil runs its course. Then the not yet will be now. All our tears will be wiped away. Evil and death will be no more. Yes, but John insists that Jesus is coming soon. When is soon? When the God the Father says so. In the meantime, we have work to do. It is a privilege to participate with the Lord in establishing his kingdom on earth whereby all his enemies will be defeated and put under his feet (Ps 8:6). Nothing is wasted; everything we do matters.

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J o h n Pat m o s a n d R o m e

QUESTIONS TO CONSIDER 1. Why did Rome require all citizens to participate in the rituals of the imperial cult? 2. Do you think that people really thought the Roman Caesars were divine? Do you think the Caesars themselves thought so? 3. Why do you suppose the Romans considered Way-followers to be atheists? 4. Why would the Romans label the Christian movement as a superstition? 5. How hard do you think it was for people in the first century CE to believe that Jesus rose from the dead? How do you think some were convinced that it really did happen? 6. Do you see any similarities between the Roman system and the systems of the modern world? 7. What are some major differences between the Roman world and ours? 8. What threat did Christianity present to Rome? 9. How do you think we would fare if we were transported to the time of early Christianity? 10. What stands out for you concerning the Roman world?

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A Time Long Past (1:1–3)

Sculpted Medusa Head at Leptis Magna in Libya

This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John, who testified to God’s word, and of the testimony of Jesus Christ, about everything that he saw. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. (Rev 1:1–3)

Books, movies, prophets, and teachers. They all want to decode Revelation’s secrets. Look! It is right before us. John provides the key that we can use to unlock the mysteries of this book. How? By reading it aloud and experiencing its imagery together in a community setting. Of course, there will be those in the audience who remain mystified. Others, though, will have ears to hear what the Spirit has to say. These are those who will heed its message and stand ready for the King’s eventual appearance. 8

A Ti m e L o n g Pa s t ( 1 : 1 – 3 ) In the early days, apostles and their disciples recited correspondence letters aloud. Literacy rates were low. Even those of the congregations who were able to read couldn’t. Why? Manuscripts were few. Duplication costs were prohibitive. Scrolls were precious, and their access was severely restricted. Gatherings rarely had more than a single document on hand. This brings us to a key question. What did the first-century believers hear when Revelation was proclaimed or even acted out? If we can figure this out, perhaps then we might be able to receive the blessings promised by John. There are prerequisites, though. We must be open to the voice of the Spirit and be ready to consume the veiled message.

WORLDVIEW Our modern world is radically different from that of the first century. We would need to time travel to experience it and fully understand. Well, obviously that is not possible. The best we can do is to temporarily suspend our rational minds as we embark on an imaginative journey. Okay, here we are. It is the tenth year of Caesar Domitian. I look around this unfamiliar environment. Temples are everywhere. Huge statues dot the landscape. The day is windy but dry. The townspeople appear poor in dress. A couple of men walk by wearing garments with colored fringes on the corners. They must be Jewish. I suppose the fringes are what people call tzitzit. Then I see straightaway a couple of local folk chatting. I wonder, “Will they be kind enough to answer some questions?” I overhear: “Take care, Simeon. May the peace of the Lord Jesus bless and keep you and your family.” When he departs, I think: “This is perfect.” I ponder as I walk towards him. “What should I ask? How will he answer?” No time to think. “Hi, Simeon. I’m not familiar with your culture. Would you mind if I ask you some questions?” He answers: “Do I know you? How do you know my name?” “I overheard you talking just now.” Simeon replies somewhat impatiently: “Okay, what do you want to know. The barley harvest is upon us, so make it quick.” I ask: “When you look to the sky, what do you see?” Simeon: “Isn’t it obvious? I see a great expanse surrounded by a clear, crystal-like solid firmament. It separates God’s throne and the heavens above from the heavens below. I see the two great lights attached to the 9

E x p e r i e n c i n g t h e A p o c a ly p s e firmament. These of course are the sun by day and the moon by night. I also see a myriad of lesser lights organized into great constellations. Five of the lights—Mercury, Venus, Mars, Jupiter, and Saturn—move along their designated paths. So do the sun and moon.” “Why do some of the lights move around?” Simeon: “This is by God’s design. These lights control the order of the cosmos. God gives each one dominion. The sun provides light and heat; the moon controls the seas. The other lights are assigned functions as well.” I’m confused, so I follow up: “Scripture predicts stars falling from the sky. Wouldn’t something that big destroy everything?” Simeon: “That is crazy talk. Where are you from?” “You wouldn’t believe me if I told you. In my culture, the sun and the stars are huge objects, much bigger than the Earth.” Simeon: “That is nonsense. The stars are not objects; they are lights that correspond to principalities or even powerful people. When a star falls to earth, the associated personage is cast down. Isaiah writes: ‘How you are fallen from heaven, O Day Star, son of Dawn!’1 Jesus exclaimed: ‘I saw Satan falling like lightning from heaven.’2 He also taught: ‘The stars will be falling from heaven, and the powers in the heavens will be shaken.’3 Stars falling implies that their associated principalities are being stripped of their authority and realm.” “Okay. I see where you are coming from. Let’s move on to another subject. How does God make his presence known?” Simeon: “The heavens declare him. He is so close, so present! We hear him speak with the rumblings of thunder. We see his presence in lightning and fire. We feel his power in earthquakes, whirlwinds, and storms. We sense his nearness in smoke. Our prophets speak symbolically about these things in their writings. Isaiah prophesied of a time after Jerusalem is brought low. God will visit and cause her defeats to seem like a dream. He wrote: ‘You will be visited by the Lord of hosts with thunder and with earthquake and great noise, with whirlwind and tempest, and the flame of a devouring fire.’”4 “Do thunder and earthquakes signify judgment?”

1. Isa 14:12. 2. Luke 10:18. 3. Matt 24:29. 4. Isa 29:6.

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A Ti m e L o n g Pa s t ( 1 : 1 – 3 ) Simeon: “Sometimes they do. The dread of impending judgment comes when the sun and moon go dark. If God removes the light of his presence, only darkness remains. Evil is left to do its worst. The day of the Lord is a time of gloom.5 This happened when Jesus was crucified; the light of the world left, and the powers of this world had their day. The impact of this event shook creation.” “How do mountains shake, the earth tremble, and islands move from their place?” Simeon: “These are the birth pangs. The cosmos eagerly waits for its restoration. As Paul taught: ‘The whole creation has been groaning together in the pains of childbirth.’”6 “Let’s turn to numbers. Why is seven so important?” Simeon: “There are seven days of creation. The Sabbath reminds us of this. There are seven moving lights attached to the firmament. All of this is by God’s design. His work is perfect. Seven signifies creation and perfection.” “What about twelve?” Simeon: “Jacob had twelve sons, as did Ishmael. There were twelve patriarchs, starting with Noah and ending with Jacob. The twelve disciples seed the new covenant. They are the first fruits representing all Way-followers whom they will spiritually father through time. The number twelve represents the totality of God’s chosen people.” “Only Jews?” Simeon: “I used to think that. But no. Gentiles too. I can’t believe I am hearing myself say this.” “And the number ten?” Simeon: “This number’s meaning is not very clear, though it comes up many times in the Scriptures. Daniel had his diet evaluated for ten days. At the end Daniel was ten times healthier than those with normal diets. In this case, ten serves as a multiplier. Later, a beast appears with ten horns. Here, ten represents the kings of the full number of nations. I suppose ten means fullness or completion.” “How about four?” Simeon: “There are four directions (east, west, north, and south). If we extend outward, we eventually get to the ends of the circle of the earth.”7 5. Amos 5:18. 6. Rom 8:22. 7. Isa 40:22.

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E x p e r i e n c i n g t h e A p o c a ly p s e “Do you believe that Way-followers are on the right side of history?” Simeon: “You ask strange things. That question makes no sense. History has no right side. People are people and they do what they do. Time passes in cycles. If anything, history spirals downward. Solomon says it well.” That which has been is that which shall be; and that which has been done is that which shall be done: and there is no new thing under the sun. Is there a thing of which it may be said, “Behold, this is new?” It has been long ago, in the ages which were before us. There is no memory of the former; neither shall there be any memory of the latter that are to come, among those that shall come after. (Eccl 1:9–11)

Having nothing else to ask, I wrap up our conversation: “That’s it for now. You’ve helped me quite a bit. Thank you so much for your time. May God bless your barley harvest.” Simeon replies, “Shalom,” as he departs.

COMMENT I know. I’m only scratching the surface. I would have to live in this ancient place for years to fully grasp the culture of these people and their environment. This obviously is not possible. For now, this is the best we can do.

CONCLUSION How does Simeon’s worldview strike people in the modern world? Simeon doesn’t relate to scientific discoveries. If I read about stars falling, I envision giant planetary bodies hurling onto the earth. It is hard to imagine objects from the far ends of space, millions of times greater than the size of our planet, crashing upon us. This presents no problem for Simeon. He envisions lights and principalities. God did not care to correct him by giving him a telescope. Spiritual reality is far more important than physical reality. If we live in metropolitan areas, the artificial lights cloud out the stars. I grew up in New York City. I looked at streetlights, buses, cabs, and the bottoms of skyscrapers. The environment was fast and hectic. I seldom if ever contemplated the stars. I never would think to consider any symbolism inherent in their appearance. Space to me goes infinitely outward. I know; science indicates that it is finite. That is something that is tough to 12

A Ti m e L o n g Pa s t ( 1 : 1 – 3 ) grasp. I ask, “Okay, but what is on the other side?” To which the answer is: “There is no other side.” This dilemma presents no problem to Simeon. How about earthquakes, fire, thunder, hail, and other things like that? These to me are natural phenomena completely describable by the immutable laws of nature. God’s presence has nothing to do with them. When I read about disasters, my instinct is to take them literally. Simeon has a wider vision. He symbolically imagines, feels, sees, and hears their impact. To Simeon, God is always close. For me, God sometimes seems faraway or even absent. Food for me is what I buy at a supermarket. I set my watch when daylight saving time starts and ends. I have limited awareness of the cycles of nature. Of course, I notice the obvious, as when it is cold or raining. These things are of secondary importance. I spend most of my time in temperature-controlled environments looking at computer screens. Simeon is intimately in tune with the living rhythms of creation. I am not. Knowledge and technology are advancing at an astonishing rate. In decades, we experience changes that previously required centuries. It is no wonder that many of us in the West view history as a line progressing towards some bright, imagined future. Simeon’s worldview is entirely different. He sees cycles or maybe spirals. The circles of familial and communal bonds bring stability. Repeated annual and weekly celebrations promote unity. Then there are the numbers. I don’t assign spiritual meanings to numbers in my writings. Ten to me means ten. Seven means seven. That is all there is to it. Simeon connects numbers with meaning and with tradition. They have spiritual significance that he is quick to recognize. So, with all of this in mind, how can I experience what first-century Way-followers perceived? It is necessary for me to unlearn what I know, suspend judgment, and view the book of Revelation as if I were there. Then, I’ll be willing to take in its movie script as it flips from vision to vision. I’ll feel the passion of the worshipful musical interludes. In the end, I’ll consume the eternal hope of the heavenly city descending onto the restored earth.

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QUESTIONS TO CONSIDER 1. John declared, “The time is near.” Compare Daniel’s explanation of when Nebuchadnezzar’s vision (Dan 2:28) will take place to John’s expectation. Matthew 25:1–10 presents the parable of the ten virgins. What insights do you think the parable of the ten virgins brings to the meaning of soon and near? 2. Isaiah 14:1–23 talks about the Day Star. To whom does this refer? Could there be a double meaning? How is the word star used in this passage? 3. The book of Numbers predicts that a star will arise out of Jacob (Num 24:17). To whom does this refer? How does this passage relate to Simeon’s understanding of stars? 4. Jesus describes characteristics of the end of the age in Mark 13:24–27. Do Simeon’s explanations affect how you interpret these verses? It is said that coming in the clouds refers to vindication and victory (Dan 7:13–14; Mark 14:62). How might these descriptions alter what the popular Left Behind movies present? 5. Jesus saw Satan fall like lightning from heaven (Luke 10:18). Do you think he envisioned a shooting star? Revelation 8:10–11 describes a star called Wormwood (meaning “bitterness”) falling to earth. After considering Simeon’s answers, do you think John is describing a literal comet? What might be an alternate interpretation? 6. There are many verses where God appears in a dramatic fashion (e.g., Exod 19:18–19). Yet, Elijah states that God’s presence is not in these things. Rather his presence comes in a still, small voice (1 Kgs 19:11– 18). How would you reconcile this apparent discrepancy? 7. How does Rom 8:18–23 describe our eternal hope? How does this relate to Simeon’s perceptions? 8. Sometimes numbers in Scripture need not be understood literally. A dramatic example of this concerns the lifespans of the patriarchs. Abraham lived 175 years (5x5x7), Isaac 180 (6x6x5), and Jacob 147 (7x7x3). The pattern in these equations ties the three patriarchs together. This relationship is emphasized many times because Yahweh is the God of Abraham, Isaac, and Jacob. How do you feel about the

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A Ti m e L o n g Pa s t ( 1 : 1 – 3 ) possibility that numbers in Scripture are not always meant to be understood literally? 9. Some movies produced in recent years jump back and forth between past, present, and future. They are not viewed chronologically. This is the pattern in Revelation. John sees history as overlapping spirals. How do you feel about this mode of presentation? 10. What stands out for you as you ponder Simeon’s answers? Do you think reading Revelation aloud in a community setting facilitates understanding?

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The Son of Man (1:9–10, 12–20)

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It is the end of the first century CE. Early on a windy morning, we are at Patmos in the Aegean Sea. What sort of island is this? It is horseshoe shaped, about ten miles long with a jagged coastline. Legend surrounds its origin. The local folk emphatically insist that Artemis and her brother Apollo persuaded Zeus to lift Patmos out from beneath the waters. The temple honoring the goddess’s presence dominates the harbor, standing above a hill nine hundred feet above the sea. There is a small but thriving indigenous population here. Its deepwater ports facilitate trade from faraway Roman provinces. There’s much to do for entertainment. The island features a hippodrome for chariot races. Exciting athletic games take place at the state-of-the-art gymnasium. John the Revelator writes: I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God’s Word and the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet. I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands. And among the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.

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Th e S o n o f M a n ( 1 : 9 – 1 0 , 1 2 – 2 0 ) His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, “Don’t be afraid. I am the first and the last, and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades. Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter; the mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands. The seven stars are the angels of the seven assemblies. The seven lamp stands are seven assemblies.” (Rev 1:9–10, 12–20)

These words are familiar. They appear at the start of the book of Revelation. Since we are on Patmos, perhaps we can find John and ask some questions. As I look around, I spot him, and I walk over to greet him. I ask: “John, what brings you to this island?” John: “The proconsul of Meletus did not take kindly to my insistence that Jesus is Lord and king, not Caesar. Gods and goddesses, like Artemis are false, cheap substitutes. For this testimony, I was sent here.” “Do you have any regrets?” John: “Surely not. Way-followers expect tribulation.” “You seem to have freedom of movement. Does that make your exile easier to take?” John: “Yes and no. I’ve managed to make disciples here—but I wonder how my brothers and sisters are doing in the Asia province. On clear days, I look out from that high point near the Artemis temple. The city of Ephesus appears on the horizon. So near, yet so far!” “Do you think you will die here?” John: “No. In time I will return. Domitian, who insists that he is a god, will depart to Hades. When that happens, his decrees are automatically rescinded. He will be forgotten forever.” “How do you occupy yourself?” John: “Come and see.” We begin to walk from the seaport toward a town a few miles inland. John is frail and elderly, in his nineties, to be sure. I’m surprised that he finds the energy to make this journey each day. Finally, we arrive at a small 17

E x p e r i e n c i n g t h e A p o c a ly p s e cave. I recognize it. It is where the Eastern Orthodox Christians will eventually erect a small church to honor this holy site. John tells me that this is where he spends hours praying and writing. As we settle in, I see someone approaching. “Who is that?” I ask. John: “That is Prochorus, my scribe.” Oh yes, I remember now. He is one of the seven men of character appointed to distribute resources to the needy (Acts 6:5). John adds: “These hands are not very good at writing anymore.” Then suddenly, a booming trumpetlike voice fills all of reality. I turn and am immediately in the spirit, confronted with a fearful vision. Southwestern Asia Minor appears before me. There are fires emanating from huge candlesticks; they fly upward from seven ancient cities. Clouds and darkness cover much of the landscape. Looking more closely, I notice that the candlestick sizes and intensities vary. The ones coming from Laodicea and Sardis are large, yet they display only faint flickers of light. Philadelphia’s is quite small, but it shines brightly, almost like the sun. The others vary in size and brightness. A huge fiery figure, one like the Son of Man, appears. This is no ordinary person. He is dressed in a royal robe fit uniquely for the true King of kings and Lord of lords. His gold belt stands out. It symbolizes his pure and righteous nature. The eyes emanate a consuming fire of burning love. Yet many try to flee. Perhaps they see only wrath. He has hair like wool, just like the Ancient of Days. All knowledge, wisdom, and mysteries belong to him. His feet are as burnished bronze, more indestructible than steel. This is not a weak mixture of iron and clay that will break apart under pressure. He stands firm, unmovable. Then, there is the voice. It thunders truth, having dominion over the torrents of worldly chaos. It cuts to the core like a twoedged sword. This sword is the means by which he conquers. And the face! It shines like the sun, so bright that we cannot bear to look. The full glory of God is before us. It is so overwhelming. The entire vision is impossible to accurately describe with words. John and I fall as if dead. Our fear is tangible. It is like the land under our feet is giving way to reveal a vast chasm below. Yet he is gentle, standing us up. I feel the passion of his perfect love casting out all fear (1 John 4:18). We are beholding the eternal Messiah, the one who has blown death and Hades apart. He has the keys that enable peoples from every tribe and nation to follow him to the eternal streams of living water. He truly is the Alpha and Omega, the First and the Last, the only one worthy of worship. 18

Th e S o n o f M a n ( 1 : 9 – 1 0 , 1 2 – 2 0 ) As I stand there, I recall another such vision. Daniel had a similar experience. In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel (Tigris), I lifted up my eyes, and looked, and behold, there was a man clothed in linen, whose thighs were adorned with pure gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished brass. The voice of his words was like the voice of a multitude. I, Daniel, alone saw the vision; for the men who were with me didn’t see the vision; but a great quaking fell on them, and they fled to hide themselves. So I was left alone, and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength. Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the ground. Behold, a hand touched me, which set me on my knees and on the palms of my hands. He said to me, Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright; for I have been sent to you, now. When he had spoken this word to me, I stood trembling. (Dan 10:4–11)

But why this Patmos vision? Why now? John tells me. “The time is near. History is approaching its climax. Everything will be made right. All tears will be wiped away. The enemy is defeated but has not surrendered. Way-followers need to patiently endure the vicious, last throes of the wounded but defeated foe. It will not be easy. Yet, there is encouragement. The seven candlesticks focus on seven congregations in western Asia. Yet they represent all Way-following gatherings. As the Son of Man holds them in his protective right hand, he holds all of us who do not hide the light he gives us when the road gets rough. We are not orphans; he and the Spirit live with us, even till the end of the age. Praise God for that.”

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QUESTIONS TO CONSIDER 1. Exodus 19 presents another time when God demonstrates his presence. Compare and contrast this to that which John and Daniel experienced. 2. What are the differences and similarities between the above visions of John and Daniel? 3. Compare the garments of the Son of Man to those described in Isa 59:15–17; Ps 93:1; Eph 6:13–17; Dan 10. Do they impact how you interpret John’s vision? 4. There are many scriptural passages describing God’s physical appearance. These include vision imagery (Ps 11:4), hair (Dan 7:9), fire (Dan 7:10; Isa 66:15–16), words (Heb 4:12), many waters (Pss 18:16; 29:3; 93:2–4), face (Exod 34:29–35; Ezek 43:2; Matt 17:1–3), and right hand (Pss 138:6–7; 139:9–10). How might these help us better understand John’s vision? 5. Isaiah describes God making his mouth into a sword (Isa 49:2). How does this relate to the two-edged sword coming out of the mouth of the Son of Man in v. 16? Hebrews 4:12 adds context. 6. This chapter speculates about the sizes of the lampstands and the intensity of the fire coming from them. What might the sizes and fires represent? 7. Do you think that the fourth person in the furnace described in Dan 3:24–26 was Jesus? Why or why not? Do you think there are other scriptural references where Jesus appears in the Old Testament? 8. The menorah consists of seven candlesticks fueled by oil from a single source. Do you see any relationship between the menorah and the candlesticks in John’s vision? You might refer to Exod 25:37; 37:23; Luke 8:16; 11:33 for ideas. 9. Revelation is a book of contrasts. Compare and contrast the Son of Man vision to that of Dan 2:32–45. 10. How does Isa 44:6 relate to the person described in John’s vision? What about Isa 41:4; 48:12? 11. The high priest asked Jesus, “Are you the Christ, the Son of the Blessed?” Jesus replied: “I am, and you will see the Son of Man seated 20

Th e S o n o f M a n ( 1 : 9 – 1 0 , 1 2 – 2 0 ) at the right hand of Power and coming with the clouds of heaven” (Mark 14:62). This reply directly led to his crucifixion. Why? Check out Dan 7:13–14. 12. In Roman times, the Lord’s Day occurred periodically when the Caesar was to be honored. Emperors assumed titles such as: Lord, King of kings, Son of the gods, Savior. Notice how early Christians redeemed these titles. What do you think the Romans thought of this? How might Christians do this kind of thing in our day?

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Grace versus Truth (1:4–8, 11; 2:1–29)

John and I return to reality after experiencing the full impact of the Son of Man vision. We are still in the cave at Patmos where John does his praying and writing. It was a lot to take in. I feel drained and don’t quite know what to say or do next. A minute or two pass and John urgently speaks up. “Quick, Prochorus, get your parchment and reed pen. We need to write.” I’m confused. “What will you write?” John replies: “Didn’t you hear the trumpet voice? He clearly identified himself, saying: ‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’”1 “I did hear a sound that resembled thunder, but no words. What just happened?” John seems impatient, saying: “The Son of Man clearly spoke, commanding: ‘What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.’2 Okay,” John says. “Let’s get to work.” I don’t want to get in the way, so I stop talking and listen while John speaks and Prochorus writes. 1. Rev 1:8. 2. Rev 1:11.

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G r a c e v e r s u s Tr u t h ( 1 : 4 – 8 , 1 1 ; 2 : 1 – 2 9 ) Then John exclaims, “Prochorus, we need an introduction! Write this: John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; and he made us to be a Kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. (Rev 1:4–7)

Surprisingly, they are composing a series of letters. This is not an ordinary scroll. There are multiple authors: John, the Son of Man, seven Spirits, and Jesus himself. What does it mean? I need answers; John is no help. He is busy working. Where can I go? Perhaps Irenaeus, an early believer. Or, even better, Ignatius. He is a contemporary of John. So, here we go again, time traveling to Antioch a few months after John finished composing his apocalypse. It is about sixty-five years after the crucifixion. Antioch is bigger than I expected. The locals are proud of the city’s Queen of the East status. The environment is quite urban and diverse. People of all ethnicities seem to interact freely. Perhaps this explains why the Way spread so fast here. After Pentecost, converts from all backgrounds found shelter in this place. Without much difficulty, I find my way to a small house church. They, in turn, direct me to Ignatius, their bishop. I show him a copy of John’s letters to the seven churches. He seems intrigued. I ask: “What do you make of this?” He replies, “Let’s visit the cities. I want to hear what they have to say.”

EPHESUS We arrive at Ephesus, a western coastal city and a world-class commercial center. Hundreds of thousands live here. As I look around, I can’t help noticing the temple of Artemis. It stands more than five stories high and occupies an area of about two football fields. Ignatius tells me that this structure is recognized as one of the seven wonders of the world. Ephesus features dozens of other temples as well. One of these venerates Julius Caesar and 23

E x p e r i e n c i n g t h e A p o c a ly p s e the goddess Roma. Then, there is that impressive structure overlooking the Aegean Sea. It is huge, three stories high on top of a fifty by hundred foot raised foundation. This edifice earned Ephesus the honorable title of neokoros, keeper of the imperial temple. We find Timothy, who still holds the title of bishop. Ignatius shows him John’s letter. To the angel of the assembly in Ephesus write: He who holds the seven stars in his right hand, he who walks among the seven golden lamp stands says these things: “I know your works, and your toil and perseverance, and that you can’t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. You have perseverance and have endured for my name’s sake, and have not grown weary. But I have this against you, that you left your first love. Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lamp stand out of its place, unless you repent. But this you have, that you hate the works of the Nicolaitans, which I also hate. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat from the tree of life, which is in the Paradise of my God.” (Rev 2:1–7)

Timothy nods. He recognizes the letter. I ask: “What does Jesus mean by you abandoning your first love?” He answers: “Paul warned us that wolves would infiltrate the church and speak heresies to destroy the flock.3 Sure enough, fake apostles frequent us with strange doctrines. They are not welcome. This is not all. As Ignatius knows, we face ongoing pressure. We are supposed to give allegiance to Domitian as a god. Potential infiltrators are a real threat. We trust only those who prove themselves to be genuine. But Jesus is right. He wants us to shine a light onto the wider community even when persecution is possible. We need to do better—I need to do better.” “Who are the Nicolaitans?” Timothy: “This is a recent and dangerous heresy.4 Nicolaus was one of the seven men of character chosen by the apostles.5 He coined the expression: ‘We must abuse the flesh.’ The Nicolaitans claim to be his followers but twist his words. They insist that since the flesh is temporary, it is okay to 3. Acts 20:29. 4.  Irenaeus, “Against Heresies,” 1:26.3. 5. Acts 6:5.

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G r a c e v e r s u s Tr u t h ( 1 : 4 – 8 , 1 1 ; 2 : 1 – 2 9 ) eat sacrificed meat and participate in immoral temple festivals. This group doesn’t believe that Jesus was a real person but only appeared to be. Nicolaus lived in Samaria. I doubt these so-called followers ever met him.” “Is there anything else that stands out as you read the letter to your church?” Timothy: “There is. It’s good to know that Jesus is in our midst and holds me in his right hand. I tend to forget this. There is a tree in front of Artemis’s temple. Artemis is the goddess of fertility. Tourists come, touch the tree, and petition her for offspring. There are also fancy emperor paradise gardens. Jesus says that he prepares his paradise garden for us where the real tree of life lives. This promise will help us stay strong.”

SMYRNA After speaking to Timothy, Ignatius and I travel thirty-five miles north to Smyrna. This is another thriving region, also on the coast, though somewhat smaller than Ephesus. It is quite a sight. Ignatius tells me that Smyrna is called the Crown of Asia. This is because it circles Mt. Pagus and looks like a crown when approached by sea. Major features include the Ephesus Gate, a twenty-thousand-person theater, and a massive public square. Temples to the gods dot the landscape. Ignatius finds Polycarp, the bishop. They obviously have a close friendship, embracing and spending time catching up. After awhile, I get to present Polycarp the letter addressed to Smyrna. To the angel of the assembly in Smyrna write: The first and the last, who was dead, and has come to life says these things: “I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. Don’t be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won’t be harmed by the second death.” (Rev 2:8–11)

Polycarp looks puzzled, saying: “How did you get this? I just finished copying the letters brought to me by Prochorus, John’s scribe.”6 6. Acts 6:5.

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E x p e r i e n c i n g t h e A p o c a ly p s e I answered: “That is a long story. I was with John when he wrote them. Is it okay if I ask you some questions?” Polycarp answers: “Go ahead.” “What does Jesus mean by saying that you suffer poverty? Smyrna seems to be thriving.” Polycarp: “Looks can be deceiving. We have a few nobles, but most are quite poor. The elite keep the lower classes out of sight.” “What kinds of tribulation do you face?” Polycarp: “The public square is where people sell their wares. Jesusfollowers are often locked out. There is a cost to follow Jesus here. We also face ongoing slander and mockery.” “Does this come from those who say they are Jews but are not?” Polycarp: “The Jewish synagogue is powerful in Smyrna. They tell the officials that Way-followers are not Jews but are a new type of atheist. Because of this, we’ve lost the Jewish exemption and are required to honor Domitian as a god. There is more. Rumors charge that we engage in emotional, barbaric, secret rituals where we drink the blood of our founder.” “Do you think the tribulations will continue, long term?” Polycarp: “I wish they wouldn’t. But Jesus indicates they will be intense and get worse. The ten days in the letter are ominous. We have hope, though. We may not have the Jewish exemption, but Jesus promises we will be exempt from the second death. As he lives, so will we. Smyrna is called the Crown of Asia. We look forward to a better eternal crown, the crown of life.” As I reflect after Ignatius and I depart, I’m saddened. Polycarp is destined to be burned alive in Smyrna’s famous coliseum. I didn’t think it wise to tell him that.

PERGAMUM We next travel to Pergamum, about forty-five miles north, another large city. It sits on a fertile plain, fifteen miles from the coast. Vineyards cover the region. The Selinus River flows through the city center, connecting with the navigable Caicus. It, in turn, empties into the Aegean Sea. The Selinus is wide enough to support loading and unloading of merchandise arriving from and departing to the Roman world. Pergamum is truly a center of commerce.

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G r a c e v e r s u s Tr u t h ( 1 : 4 – 8 , 1 1 ; 2 : 1 – 2 9 ) The city’s acropolis, perched atop a large rocky hill, is an imposing sight. The slope to the plain is nearly vertical, easily fortified from attack. The temple of Zeus overlooks the countryside. Ignatius tells me it is another of the seven wonders of the world. Its altar is made of locally quarried black stone. Pergamum features numerous high-quality marble temples dedicated to the gods. These include Dionysus (revelry and wine), Demeter (food), Asclepius (healing), Athena (wisdom), and Venus (desire and sexuality). Of course, there is the imperial cult, which is strictly enforced. Pergamum is known to be the Guardian of the Gods. The huge Hellenistic amphitheater drops steeply downward. A person descending the many rows of seats needs to be careful. They could easily tumble over a hundred feet to the platform below. The city is an intellectual center. Its famous library draws sophists from all over. This continues to be true, even though Mark Anthony gave many of its hundreds of thousands of volumes to Cleopatra as a gift. Ignatius finds a Christian house church. The congregants direct him to the new bishop Gaius, whom we both meet for the first time. We hand him Jesus’s letter, and he slowly begins to read. To the angel of the assembly in Pergamum write: He who has the sharp two-edged sword says these things: “I know your works and where you dwell, where Satan’s throne is. You hold firmly to my name, and didn’t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. So you also have some who hold to the teaching of the Nicolaitans likewise. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.” (Rev 2:12–17)

After a bit of silence, Gaius begins to speak: “Times are hard. A mob of Serapis worshipers grabbed our first bishop Antipas. They dragged him to their temple and forced him into a replica of a brazen bull. Then they heated it to be red-hot. He was cooked alive. This shook up our congregation. Some gave up and decided to fit in with Roman customs. They joined 27

E x p e r i e n c i n g t h e A p o c a ly p s e with the Nicolaitans, eating food sacrificed to idols and participating in temple orgies. Like Balaam, they told the temple priests how to entice more Christians to do the same. We are doing our best to remain faithful, but it is hard. So many gods. So many Roman decrees. Even the coins feature a snake, the symbol of the god Asclepius. This really is where Satan sits.” I reply, “I’m so sorry.” Gaius continues: “As you know, Pergamum is the place where Caesar’s edicts are enforced. The proconsul has final judicial authority, the power of the sword. In the letter, Jesus reminds us that it is he who judges, using the sword of his mouth. Truth always defeats violence. He has the final say, not Rome. We just need to keep our faith. It is hard.” “What do you think he means by a white stone with a hidden name that no one knows?” Gaius: “There are cults here that people join. They are given a name on a secret stone that they cannot reveal under penalty of death. I suppose Jesus is drawing a contrast. The stone he gives will be precious and eternal, unlike the satanic counterfeits. There may be more to this. Panels of judges put forward white stones for acquittal and black ones for guilt. Jesus could be telling us that he will pronounce us victorious by individually handing us precious white stones.” I continue: “Thanks. That helps. What do you think the hidden manna means?” Gaius: “The surrounding plain is the empire’s fertile breadbasket. Yet, the produce grown here is temporary. Jesus is the bread of life.7 The manna he provides is real food that will not run out. God provided physical manna for the Israelites after the exodus.8 He will likewise provide for us as we travail in the wilderness awaiting his return. Those are my thoughts, anyway.” We say our goodbyes. I’m a bit shaken. I had never understood the difficulties faced by Christians in Pergamum.

THYATIRA Going about forty miles southeast, we arrive at Thyatira. This city is not situated on or near hilly outcroppings like those we visited before. The area is flat and fertile, sprinkled with numerous streamlets. Oak and acacia trees 7. John 6:48. 8. Exod 6:41.

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G r a c e v e r s u s Tr u t h ( 1 : 4 – 8 , 1 1 ; 2 : 1 – 2 9 ) abound. This city is only about a tenth the size of Pergamum, and it has a different feel. You won’t find upper-class, educated philosopher-types here. Thyatira is prosperous. It features dozens of trade guilds that register artisans of almost every kind of product. These include wool, leather, linen, pottery, baked goods, and more. Successful entrepreneurs are wealthy. They have the means to purchase slaves and/or day laborers to satisfy their business needs. A product of note is Thyatira’s purple dye. It is known throughout the empire. This commodity is not dependent on high-cost murex snails. It instead relies on less expensive roots from the madder rubia vine. These serve the purpose quite well. Purple dye workers need lots of water. You find them near the numerous streams at the edge of town. Just follow the strong odor and polluted wastewater. There is no bishop in Thyatira. Aquila and Nicetas share that role as they travel between local Asian congregations. On this day, we arrive near the same time as does Nicetas. When we find him, I ask: “What is that military garrison doing at the end of town?” He replies: “Thyatira is on the strategic imperial highway. It won’t do much good. If the Parthians attack from the east, the best the Romans can hope for is to give Pergamum time to prepare a defense.” “Do Jesus-followers here face tribulation like they do in Pergamum?” Nicetas: “Not from the officials. Thyatira is not a center of emperor worship. Giving homage to Domitian is not enforced.” “So, Way-followers can worship Jesus freely?” Nicetas: “Yes and no. There is a local deity named Tyrimnas, but city officials do not impose ritual requirements. Thyatira is diverse ethnically. People are free to acknowledge whatever god or gods they please. They are expected, though, to be respectful of gods not their own.” “What do you mean by respectful?” Nicetas: “Guild banquets and social gatherings start with a sacrifice to the god of the host. He invites those present to partake at the table of that god. The meat from the sacrifice is consumed by all. These meals are usually followed with drunkenness and abject sexual orgies.” “What happens when Way-followers refuse to participate?” Nicetas: “They will likely be thrown out of the guild. They will not be able to buy or sell.” I comment as I reflect: “That sounds harsh.”

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E x p e r i e n c i n g t h e A p o c a ly p s e With this, Ignatius recites the Thyatira letter to Nicetas aloud. This is necessary because Nicetas can’t read. To the angel of the assembly in Thyatira write: The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things: “I know your works, your love, faith, service, patient endurance, and that your last works are more than the first. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. I gave her time to repent, but she refuses to repent of her sexual immorality. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. But to you I say, to the rest who are in Thyatira, as many as don’t have this teaching, who don’t know what some call ‘the deep things of Satan,’ to you I say, I am not putting any other burden on you. Nevertheless, hold that which you have firmly until I come. He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations. He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father: and I will give him the morning star. He who has an ear, let him hear what the Spirit says to the assemblies.” (Rev 2:18–29)

Nicetas ponders what he heard and looks troubled. After some delay, he begins to speak. “We do have a problem. The wife of the lead elder is a seller of purple. She is wealthy and donates generously to the church. Awhile back, I heard that she was visiting the white stone shrine to Sambatha outside of town. People go there to consult the deity for mystic instruction. As time went by, she became more brazen and began speaking prophetically at our gatherings. She told people that they should respect the guild practices. She would say: ‘You have to know the deep secrets of Satan in order to defeat them.’ She continued: ‘There is no reason why Way-followers should cut themselves off from society.’ I suppose her real purpose is to preserve her standing in the community as a seller of fine purple linen.” “Didn’t anyone tell her to stop?” Nicetas: “She won’t listen. She threatens to expose anyone who challenges her. Guild expulsion brings financial ruin upon an artisan and all who depend on his business for a living. If the church drives her away, it

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G r a c e v e r s u s Tr u t h ( 1 : 4 – 8 , 1 1 ; 2 : 1 – 2 9 ) will lose a lot of financial support. The congregation will not be able to help the sick and the poor like now. That is a hard thing to deal with.” “What does Jesus mean that he will throw her onto a sickbed and bring tribulation to those who follow her lead?” Nicetas: “Guild couches are where the sexual immoral acts take place. Perhaps Jesus is referring to them. Those who follow her will suffer the consequences of their actions. You cannot participate in guild festivities without it damaging your soul and those of your family.” “Can you clear up some more things that confuse me in Jesus’s letter?” Nicetas: “I’ll try.” “How do you interpret Jesus appearing with eyes of fire and feet of burnished bronze?” Nicetas: “High-quality burnished bronze mirrors are produced here in Thyatira. The images we see through them are dark and unclear. Jesus sees everything clearly. Deception and evil cannot escape his view. This imagery will not be lost on the local folk.” “Do you see any symbolism when Jesus refers to himself as the Son of God?” Nicetas: “I think so. Tyrimnas is called the son of Zeus, the highest god. This kind of honor belongs to Jesus alone.” “What is the rod of iron that will break the nations like broken pots?” Nicetas: “Pottery making is one of the local guilds. Local people will understand the analogy. The nations that seem so powerful will be broken into pieces.” “Do you have anything else to add regarding Jesus’s message?” Nicetas: “The congregation at Thyatira will have to act, regardless of the cost. I don’t like confrontations. I avoid them whenever I can. Pray that God gives me strength.”

CONCLUSION It’s time to reflect. Ephesus is zealous for the truth but is warned because it lacks love. It is the only one of the four congregations in danger of having its lampstand removed. Thyatira is commended for its increasing love but is rebuked because of those who are turning away. Pergamum holds to the truth, but some are wavering. Smyrna seems to be striking a good balance. As I think about all of this, a verse comes to mind. “For the law

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E x p e r i e n c i n g t h e A p o c a ly p s e was given through Moses. Grace and truth were realized through Jesus Christ” (John 1:17). It is easy to skim over a statement like this. Let’s pause and slow down. A tension emerges. Grace and truth do not easily fit together. Yet, both are necessary. Those without grace lack compassion for the lost, the sick, and the poor. This is replaced by a harsh judgmental attitude. On the other hand, without truth, Christianity merges with the culture and becomes powerless. It takes active, self-sacrificing, self-giving love with reliance on the Holy Spirit to establish a strong link between grace and truth. But then, fear becomes a potent enemy. Pergamum and Thyatira both exhibit a measure of love, but because of fear, it was not perfect. John provides an insight. He writes: “Perfect love casts out fear” (1 John 4:18). All four churches did survive and prosper for hundreds of years after they received the warnings of Revelation. How are our modern Western churches doing? Do they deserve similar chastisements? And then, a question remains. Do they have ears to hear what the Spirit has to say?

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G r a c e v e r s u s Tr u t h ( 1 : 4 – 8 , 1 1 ; 2 : 1 – 2 9 )

QUESTIONS TO CONSIDER 1. Verse 7 indicates that Jesus will be seen even by those who pierced him. This statement alludes to Ps 2:16; Zech 12:10. Verse 4 speaks of seven Spirits. This loosely refers to Isa 11:2. How do those Old Testament passages relate to John’s introduction? 2. It has been said: “When a church ceases to love, it ceases to be a church.” Many modern churches are doctrinally sound. In what ways might they lack love? What should be a church’s first love? Jesus warns only Ephesus that their lampstand is in danger of being removed. Do you think lack of love is worse than having incorrect theology? Why or why not? 3. The number ten rarely means ten in a literal sense. Laban altered Jacob’s wages ten times (Gen 31:41). God was put to the test ten times (Num 14:2). Jews tried to stop the rebuilding of the city wall ten times (Neh 4:12). God reproached Job ten times (Job 19:10). After Daniel’s diet was tested for ten days, he was ten times healthier than others (Dan 1:20). A day can be literal, an indefinite period (Isa 2:12), a year (Num 14:33–34), or a long period of time (Ps 90:4). How might you interpret the ten days of tribulation mentioned in the letter to Smyrna? 4. How would a modern Western church react if a leader of their church were violently murdered like Antipas? How about if our reputations and livelihoods were threatened? Does this discussion impact how you view the Pergamum and Thyatira churches? 5. In the Old Testament, Balaam (Num 22–24) is introduced as a prophet. He inquires of God, and God gives him a clear answer. He asks again, and then a third time. Finally, God relents and gives him the answer he wants to hear. How might this description of Balaam correspond to what happened at Pergamum? What can we learn from this account? 6. Compare and contrast Jezebel as described in Jesus’s letter to Thyatira, as presented in this chapter, and as her character is described in 1 Kgs 16:31; 18:4, 13, 19; 2 Kgs 9. Some have proposed that Jezebel in Revelation was Lydia the seller of purple, who helped Paul on his second missionary journey (Acts 16:13–15). Is that possible or likely? 7. Later in Revelation, John describes a great harlot wearing scarlet and riding on a beast. Do you think Jesus has this in mind when describing 33

E x p e r i e n c i n g t h e A p o c a ly p s e Jezebel in the letter to Thyatira (Rev 17:1–7, 16)? Compare and contrast the descriptions. 8. John refers to Scripture many times as it integrates Revelation with information relevant to the first-century church. Consider Gen 2:9 (Ephesus); Isa 48:12; 62:3 (Smyrna); Exod 16:35; Isa 62:2; Heb 4:12 (Pergamum); Dan 10:6; Ezek 1:7 (Thyatira). Do you think John is encouraging us to go to those sections of the Bible and read their contexts? 9. Consider Ps 2:8–9. Note the similarity of the language to the letter to Thyatira (Rev 2:26–27). Are there other things we can learn from Ps 2 that apply to that first-century church? 10. Ancient peoples were closely connected to the land. This is largely lost to modern readers. Consider the phrase “He will rule with a rod of iron” (Isa 62:2). This refers to a shepherd’s staff, which is a long rod. One end is curved, so the shepherd can gently pull a sheep back to safety when in danger. The thick band of iron on the other end serves as a weapon. It strikes predators when they come near. Jesus is the Good Shepherd who lays his life down for his sheep (John 10:1; Ps 23:4). Does this impact how you interpret passages relating to the rod of iron? Who are the predators? Are they spiritual principalities, people bent on evil, or both? Are they broken for destruction? Is repentance in view? 11. Jesus talks about stars in the letters to Ephesus and Thyatira. On some ancient coins, the emperor Domitian holds his son, who in turn holds the seven stars of the zodiac in his right hand. Jesus draws a contrast. He is the son of the true God who holds the seven churches in his right hand. The morning star Venus is the first light to appear after the night. How might this apply in the letter to Thyatira (2 Pet 1:19)? 12. Paul tells us that we see through a mirror darkly, but we will eventually see face-to-face (1 Cor 13:12). Do you think he had burnished bronze mirrors in mind? Does it help to understand that mirrors in the first century CE were not like those we have today?

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Aiming at the Target (3:1–22)

Ignatius and I continue our journey to visit the last three cities of John’s Revelation. I’ve learned quite a bit already. What additional subtleties might we uncover?

SARDIS After traveling south about thirty-two miles, we approach Sardis. The landscape is quite remarkable. The upper city is set on a plateau, perched atop steep, six-hundred-foot vertical cliffs on three sides. A high wall, some sixty feet wide and fifty feet high, protects the south-facing fourth side. The ground ruggedly slopes to the fertile plain on which we travel. The upper-city acropolis recalls a time past. It now is largely uninhabited. Most of the population live in the lower, mostly west-facing city along the major trade route. We see several terrace walls entwined with the jagged landscape. I suppose that these provide some minimal protection from attack. The city continues along the Pactolus River. A small altar to Cybele appears to the north. A quarter-mile south stands a huge Jewish synagogue, 35

E x p e r i e n c i n g t h e A p o c a ly p s e a gymnasium, and a temple of Artemis. This temple resembles the one in Ephesus, but till now, it remains unfinished. About six miles away is a large necropolis, a memorial to the city’s past greatness. The popular hot springs are two miles away, on the foothills of the Timolus. They are used to treat ailments. The black sands on the banks of the Pactolus are known for their vast gold deposits. This region was the first to successfully separate gold and silver from mined impurities. Sardis minted coins are still a popular commodity for commerce. Ignatius tells me that these deposits have long since been exhausted. At the present time, strong guilds drive the economy, marketing fruits and wool. Other local products include expensive ornaments and precious stones. As I look to the upper city, I comment: “It seems impregnable.” Ignatius: “It isn’t. About five hundred years ago, King Croesus ruled the region. He was, by far, the richest man in the world. But then, under Cyrus the Great, Persian climbers unexpectedly scaled the cliffs and destroyed the city. So much for wealth.” I say: “Wow! What happened after that?” Ignatius: “The city was quickly rebuilt. A few hundred years went by, and the Greeks repeated the insult. More recently, Sardis was demolished by a massive earthquake.” “Is that why the upper city is mostly abandoned?” Ignatius: “It is. Sardis retains a reputation for having a wealthy citizenry, but it is unlikely to ever regain its previous status. Frequent bands of robbers disrupt the normal day-to-day flow.” He adds: “Enough small talk, let’s find the bishop.” The bishop Clement has a good reputation. He is popular and well known in town. He was not hard to find. Ignatius looks troubled as he hands the Revelation scroll to him. I listen as it is read. And to the angel of the assembly in Sardis write: He who has the seven Spirits of God, and the seven stars says these things: “I know your works, that you have a reputation of being alive, but you are dead. Wake up, and keep the things that remain, which you were about to throw away, for I have found no works of yours perfected before my God. Remember therefore how you have received and heard. Keep it, and repent. If therefore you won’t watch, I will come as a thief, and you won’t know what hour I will come upon you. Nevertheless you have a few names in Sardis that didn’t defile their garments. They will walk with me in white, for they are worthy.

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A i m i n g at t h e Ta r g e t ( 3 : 1 – 2 2 ) He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels. He who has an ear, let him hear what the Spirit says to the assemblies.” (Rev 3:1–6)

Clement looks angry. He reacts: “That letter is not authentic.” I reply, “Why do you say that?” Clement: “Our congregation is a living witness. Way-followers don’t need to alienate others. I’m proud of our standing in the community. We get along quite well with the Jewish rabbis and with town officials. Many of them even attend our gatherings.” Ignatius speaks up: “Overconfidence leads to blind spots. Living in our eyes can be dying in God’s.” Clement retorts: “What do you mean by that?” Ignatius: “Remember when the Persians and Greeks took the city by surprise. Remember the sudden earthquake. We always need to be alert.” Clement: “What does that have to do with my congregation?” Ignatius: “Do you affirm that Jesus is Lord, not Caesar?” Clement: “We don’t have that issue here. Our relationship with the synagogue is strong. We retain the Jewish exemption regarding honoring Domitian. Why raise a problem when it is not necessary?” Ignatius: “Do you tell your Jewish friends that Jesus died according to Scripture, was buried, and was raised according to Scripture?1 Do you tell them that he is the promised Jewish Messiah?” Clement: “That will come in time. It is more important to present a welcoming, loving atmosphere.” Ignatius: “I agree. But we cannot ignore basic truths. Clement, you are one of the seventy apostles.2 You have a privilege and a responsibility. What you received, you need to share. The blessed Paul declared that your name is written in the book of life.3 Jesus promises in the letter that it will never be blotted out. But what about your flock? Do they have the same assurance? Truth matters.” After a short pause, Ignatius continues: “Are you encouraging your flock to renew their minds and actions? Do they shine their light in the present darkness?” Clement: “I don’t think we’re doing so bad.” 1.  1 Cor 15:3–4. 2.  “On the Seventy Apostles,” in Hippolytus, “On Apostles and Disciples.” 3. Phil 4:3.

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E x p e r i e n c i n g t h e A p o c a ly p s e Ignatius: “Think about the expensive, pure white wool garments made in Sardis. What happens when they are soiled? What does that do to their value? A Way movement without Jesus at the center is no better than paganism.” Clement: “Well, maybe you have a point. I still think the letter is harsh.” Ignatius: “Don’t think that way. God chastens those he loves.4 The letter is based in love. We all need to be accountable, especially those of us called to lead.” Clement: “I still don’t know if I agree.” Ignatius: “Jesus, through the seven Spirits, holds the congregations and its messengers in his hands. If we go it on our own, he relents. But then, there are consequences.” Clement: “Let’s leave it here. I don’t want to argue.” Ignatius: “Promise me that you will pray about this. And make sure to include those who don’t agree with your approach.” Clement: “Okay, that’s fair.”

PHIL ADELPHIA That was tense. Ignatius surprised me. I hadn’t expected him to be so direct. Yet, his loving spirit was apparent. There was no harshness or condescension in his demeaner. Instead of pressing the point, he granted Clement the dignity of thinking through the issues for himself. Well, enough about the Sardis visit. We leave and travel twenty-seven miles southeast. Philadelphia sits at the bottom of Mount Bozdad. I see numerous volcanic cliffs nearby. As we approach the city, streams of people are leaving. I ask Ignatius: “Where are all these people going?” Ignatius: “There was a major earthquake during the time of Tiberius.5 It destroyed several cities in the area. Philadelphia was hit particularly hard. The aftershocks rocked houses for years and years. People are still afraid to sleep in town. They camp outside in the open fields. The historian Strabo commented that it is surprising that anybody would choose to live in such an unstable place.”6 “How did the people survive?” 4. Job 5:17; Ps 94:12–13; Heb 12:6. 5.  Pliny the Elder, Natural History, 2:86. 6. Strabo, Geography, 13.4.10.

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A i m i n g at t h e Ta r g e t ( 3 : 1 – 2 2 ) Ignatius: “Several emperors (Tiberius, Caligula, and Vespasian) helped. Philadelphia was given lots of financial aid and was exempt from paying tribute. In gratitude, minted coins refer to Philadelphia as the Neocæsarea (the New City of Caesar).” “I suppose then that this city is very loyal to the empire.” Ignatius: “Not so much anymore. Domitian changed direction. He ordered half of the vineyards be uprooted.” “Why would he do that?” Ignatius: “The Mt. Vesuvius eruption badly hurt the Roman wine industry. Domitian wanted the provinces to feel a similar effect.”7 “I see lots of vineyards around. How can this be?” Ignatius: “The volcanic, fertile, rich soil yields very good wine. Some say that even the poet Virgil attested to its quality. Domitian’s decree is largely ignored. It would kill the local economy. Not only this, but Philadelphia also is a center of worship for Dionysius, the god of wine. You can understand how the feeling of betrayal is deep and very real. Perhaps, this is a key to an open door.” “What do you mean by an open door?” Ignatius: “With emperor worship less enforced, mission work might begin to be tolerated. Philadelphia was always considered a frontier town. It is a border between the Roman provinces to the west and untamed areas to the east.” With this, Ignatius interjects: “Let’s go find Demetrius.” I ask: “Will he be as resistant to the letter as Clement?” Ignatius: “No, he’s a good man. He is very quiet but gets much more done than those with a loud nature.” We find Demetrius. Ignatius knows him well and they greet each other warmly. After a time, Ignatius reads Philadelphia’s letter aloud. To the angel of the assembly in Philadelphia write: He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and who shuts and no one opens, says these things: “I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn’t deny my name. Behold, I give [make] some of the synagogue of Satan, of those who say they are Jews, and they are not, but lie—Behold, I will make them to come and worship before your feet, and to know that I have loved you. Because you kept my command to endure, I also will keep you from the hour of testing, which is to come on the whole world, to test those who dwell on 7. Johnson, Vintage, 64–67.

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E x p e r i e n c i n g t h e A p o c a ly p s e the earth. I am coming quickly! Hold firmly that which you have, so that no one takes your crown. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the New Jerusalem, which comes down out of heaven from my God, and my own new name. He who has an ear, let him hear what the Spirit says to the assemblies.” (Rev 3:7–13)

Demetrius listens carefully. After hearing the teaching, Demetrius speaks: “This is encouraging. With the opposition from the synagogue and from those enforcing the imperial cult, we’ve struggled. There are few of us, and we do not have high standing.” “How does the letter say that?” I ask. Demetrius: “The door to the east was blocked to the blessed Paul.8 It continues to be. But Jesus has the key. If he opens it, nobody can shut it.” “Is there anything else that you find encouraging?” Demetrius: “The phrase ‘He will not go out from it anymore.’” “How so?” Demetrius: “Many of us leave the city at night because of the tremors. We won’t worry about that when God is present.” “Does the reference to pillars say something similar?” Demetrius: “It does. If we remain faithful, we will be a pillar, a source of stability. In our time of weakness, this seems hard to conceive. The reference to the names is interesting. Philadelphia’s physical acropolis pillars have names of gods inscribed. Those pillars will fall. Some have already fallen. This will not affect us. Our brand is the eternal name of Jesus.” “Can you visualize those in the synagogue worshipping at your feet?” Demetrius: “Not really. They are so aggressive and hostile. When the new Jerusalem comes down from heaven, I suppose things will be different. The one who is holy and true guarantees it.” We finish our talk and prepare to visit Laodicea, the last of the seven congregations. I ask Ignatius, “When do you think the hour of testing will come on the whole world?” Ignatius replies: “That depends on how long it takes for Way-followers to do what Jesus commanded. We need to cover the world with the knowledge of God. All peoples and nations can then choose their destiny. Let’s hope ‘I am coming soon’ means this will happen within a generation. But let’s get going. We don’t want to be traveling at night.” 8. Acts 16:6.

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A i m i n g at t h e Ta r g e t ( 3 : 1 – 2 2 )

L AODICEA Laodicea is forty-eight miles southeast of Philadelphia and ninety-six miles west of Ephesus. The great road from Ephesus passes right through town. So does the highway to Philadelphia and destinations north. The city sits in the triangular Lycus valley between two mountain ranges that merge in the east. Laodicea is the richest of the seven cities that we are visiting. Perhaps this is a reason upper-class Roman citizens like to retire here. When the huge earthquake shook the region, Laodicea was the only municipality to refuse imperial help. This flames the ego of the local folk. Laodiceans are quite proud of their self-sufficiency. Much of the wealth stems from important financial institutions. That is not all. Laodicea is the place to go for state-of-the-art medical treatment. Ear ointment made from the spikenard plant is well known throughout the empire. The same is true for its Phrygian powder potions used for treating eyes. Other local products include black wool garments. These come from carefully bred sheep that have an unusual, dark violet, glossy coat. As you might expect, the breeding techniques are closely guarded secrets. The city is well fortified. Unfortunately, Laodicea lacks a good water supply. The water is piped in from an aqueduct six miles to the south. Because of this, the people feel vulnerable. Any invading force would be quick to cut the water flow and cause the city to become completely helpless. There is another issue. The water has a nauseating smell, and its lukewarm mineral-laden taste is awful. People long for the fresh cold water of Colosse to the southeast or the hot springs of Hierapolis to the north. Like Philadelphia, Laodicea is a frontier town founded to spread Greek civilization eastward. Unlike Philadelphia, which succeeded, Laodicea failed in its mission. In any case, it’s time to find the bishop. Ignatius tells me that his name is Archippus. It took awhile. We had to wait for Archippus to return from a business meeting. Ignatius greets him and hands him the letter to read. To the angel of the assembly in Laodicea write: The Amen, the Faithful and True Witness, the Beginning of God’s creation, says these things: “I know your works, that you are neither cold nor hot. I wish you were cold or hot. So, because you are lukewarm, and neither hot nor cold, I will vomit you out of my mouth. Because you say, ‘I am rich, and have gotten riches, and have need of nothing’; and don’t know that you are the wretched one, miserable,

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E x p e r i e n c i n g t h e A p o c a ly p s e poor, blind, and naked; I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. As many as I love, I reprove and chasten. Be zealous therefore, and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the assemblies.” (Rev 3:14–22)

After reading the letter, Archippus asks: “Why do Way-followers think it is bad to have wealth? We generously give to congregations throughout the region.” Ignatius replies: “It’s not the wealth, it’s the pride and self-sufficiency. Eye salve doesn’t provide spiritual sight. Ear ointment does not enable a person to hear from God. The funds you get from your financial institutions are not the pure refined gold that Jesus offers.” Archippus: “I thought we were doing well.” Ignatius: “Hot water springs from Hierapolis are wonderful for curing various ailments. The cold water from Colosse is refreshing and pure. We all know what to think about the awful Laodicean water. Perhaps, Jesus is drawing comparisons. We all have different roles to play in his kingdom and all of them are equally important. The problem comes when we lose focus and stop listening to the Spirit.” Archippus: “Ouch! You make me feel kind of naked and exposed. What do you think my congregation should do?” Ignatius: “Your black woolen garments cannot cover your soul like the white victory togas that Jesus offers when we persist. Jesus is standing at the door. Let him into your congregation and he will provide the nourishment you need to fulfill the plans he has for you.” Archippus: “So, you think there still is hope for us?” Ignatius: “Of course. Jesus corrects those whom he loves. We are adopted children of God. Our destiny is to sit with the King on his throne. He will help us conquer the principalities and powers that lull us to sleep.”

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A i m i n g at t h e Ta r g e t ( 3 : 1 – 2 2 )

CONCLUSION This completes our seven-city journey. I see a pattern of contrasts. These churches all aim at the target set before them. Some do better than others. Laodicea thought itself to be rich, but it was poor. Smyrna was poor by human standards, yet it was rich. Though Sardis appeared alive, it was dead. Philadelphia, the city whose congregation was small and without strength, was unstoppable. There is a lesson in this, both for our congregations and for each of us. God sees beyond the horizon of our perceptions. Whenever the thought comes, “Look at me, I’m doing well,” it is wise to step back and reflect. Similarly, if we feel, “Nothing I do works out, I’m a complete failure,” think again. Listen to what the Spirit has to say to the churches and to each one individually.

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E x p e r i e n c i n g t h e A p o c a ly p s e

QUESTIONS TO CONSIDER 1. The Sardis letter indicates there are a few names who haven’t soiled their garments. Sardis has a good reputation. What lessons can we learn from this? 2. Read Phil 4:3. Many scholars connect Clement in this passage to the first bishop of Sardis. Note Jesus’s promise regarding the book of life to those that overcome. This same phrase is used by Paul in the Philippians passage. Do you think that this is coincidental? Psalm 69:28; Dan 12:1; Exod 32:32–33 mention heavenly books. To what books do these passages refer? Sardis and other Roman cities had citizen registry books. Criminals typically had their names blotted out before they were executed or banished. Could this shed light on the letter to Sardis? 3. Read Matt 10:32–33; 2 Tim 2:10–13. How do these passages relate to Clement and the letter to Sardis? 4. How do Sardis’s necropolis and upper city correspond to a congregation, though seemingly alive, being now mostly dead? 5. Read 1 Cor 15:1–4. What did Paul receive and share? How did Paul’s attitude differ from that of Clement as presented in this chapter? What do you think of the interaction between Ignatius and Clement? 6. Philadelphia was a frontier town in the Roman province of Asia. Originally, it was settled to extend Greek civilization and language to western untamed areas. Two of these were the regions of Phrygia and Mysia. Read Acts 16:6–8. Why do you think the Holy Spirit denied Paul the opportunity to speak the word there? What changed to open the door for the congregation of Philadelphia? How does this relate to times when we do something we think will please God and then later find out that it didn’t work out? 7. Read Isa 22:20–22. Here is some context. The siege of Jerusalem was beginning. Leaders had fled. Surrounding towns had either surrendered or were defeated. The fall appeared imminent. Yet, the people still did not look to the Lord for help. Eliakim was different; he remained faithful and reported the details of the situation to Judah’s King Hezekiah. Note how close the language in Isaiah’s verses is to that in the letter to Philadelphia. Why do you think this is? Could 44

A i m i n g at t h e Ta r g e t ( 3 : 1 – 2 2 ) the Isaiah passage figuratively link Eliakim to Jesus? Could Jesus be a descendent of Eliakim (notice Luke 3:30)? 8. What parts of the Philadelphia letter relate to the Philadephians’ actual situation? 9. The Philadelphia letter promises that those who claim to be Jews will worship at the feet of believers. In the Old Testament, God promises that the nations will bow down at the feet of Israel (Isa 45:14; 49:23; 60:14; 62:2). In the New Testament, believers are told that they will judge the nations and angels (1 Cor 6:2–3; Luke 22:29–30). The sermon on the mount promises that the meek will inherit the earth. How might these things fit together? 10. Paul instructs his four-chapter Colossian letter to be read to the church of Laodicea. In ch. 4, he specifically speaks to Archippus (Col 4:15). Does that letter (Col 4:2) complement the one described in this chapter? Do you think the congregants at Laodicea took Paul’s letter seriously? 11. Read Mark 12:41–44; Luke 12:13–21; 18:9–14. How might these passages relate to the letter to Laodicea and the overall message given to these churches?

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The Heavenly Court (4:1–11)

It is time to reflect. We started our journey with John on Patmos when, suddenly, a trumpetlike voice blasted from heaven. One like a Son of Man appeared. His death and resurrection earned him the keys to open and shut whatever he wants, including the door to Hades. He is the one who is, who was, and who is to come. At his name, every knee will bow. His overwhelming appearance is not something to take lightly. John repeatedly blurs the distinction between God the Father and God the Son. The fullness of the Trinity is in clear view. But this doesn’t end the unveiling. As Ignatius and I visited each of the seven churches, we sensed a forensic investigation. This makes sense, because judgment typically starts with God’s people (1 Pet 4:17). The letter to each church starts with: “I know your works.” Those words cause me to wonder. How am I doing? How is my congregation doing? What does Jesus see? The report card is mixed. Jesus warns, rebukes, encourages, and provides hope. We are to resist, endure, overcome, and be a light in a dark world despite the cultural pressures we face. The time is now; his coming is soon. We would be wise to hear what the Spirit is saying. Does John have anything more to reveal? Let’s go back to Patmos and see. At what point in time? Perhaps about six months after his Apocalypse 46

Th e H e av e n ly C o u r t ( 4 : 1 – 1 1 ) was sent by Prochorus to Polycarp. Surely, he would have had time to mull it over by then. As I approach Patmos, I again see that imposing Artemis temple overlooking the harbor. I wonder, where is John? I ask a local, but he doesn’t know. Where can he be? In the cave, of course! I set out and after a time arrive. There he is, meditating in prayer. He turns around and notices my arrival. “I’m sorry to disturb you, John. Would you have some time for me?” John pauses and then responds: “What brings you here?” I ask: “Do you still have a copy of your revelation scroll?” He answers, “Of course,” and he removes it from a secret hiding place. He then asks: “Would you like me to read it to you?” “That would be great.” John unrolls the scroll and begins to read. He obviously has put much thought into what he has heard, felt, smelled, touched, and saw. His knowledge of Scripture is impressive. He carefully weaves and repurposes the words of the prophets and psalmists into the account of his spiritual encounter. The words are so vivid. It’s obvious that John wants hearers to relive his experience and understand. He writes in Greek, but he thinks as a Jew. The way of Christ is not Roman. It is not Hellenistic. It is thoroughly Jewish. I interrupt: “Whoa! This is overwhelming. You’ve lost me. I’m so confused. Can you slow down and take me through this a piece at a time?” John agrees. Here is the first part: After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, “Come up here, and I will show you the things which must happen after this.” Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. Before the throne was something like a sea of glass, similar to crystal.

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E x p e r i e n c i n g t h e A p o c a ly p s e In the middle of the throne, and around the throne were four living creatures full of eyes before and behind. The first creature was like a lion, and the second creature like a calf [ox], and the third creature had a face like a man, and the fourth was like a flying eagle. The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying, “Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!” When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying, “Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!” (Rev 4:1–11)

I ask: “What was it like to be transported above?” John recollects as he answers: “Scary. I looked at the sky and an open door appeared. It was attached to the firmament. A thunderous voice resounded through the atmosphere. It was the same one that roared when the unveiling began. ‘Come up here,’ it demanded. How could that even be possible? Instantly, I was out of my body and present in God’s realm. Was this a vision or was it real? Only God knows. Lightning explosions appeared all about, accompanied by powerful blasts of rumbling thunder. Yahweh’s presence permeated my being. I recalled Mt. Sinai after the exodus. The people were afraid. They were amazed that they could stand before the Creator and still live.1 I know how they felt.” “You didn’t describe the one sitting on the throne. How come?” John: “How is that possible? Ezekiel tried, but he didn’t do very well.2 I didn’t know where to begin. Even the colors emanating from his appearance were beyond description. I sensed that they reflected Yahweh’s state of mind. Bloodred carnelian reveals the fire of his passion. He is dead serious about restoring creation and putting everything right. Transparent green jasper3 indicates that his judgments are brilliant, pure, and perfect.” “What about the emerald rainbow?”

1. Deut 4:33. 2. Ezek 1:25–28. 3.  Pliny the Elder, Natural History, 37:37.

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Th e H e av e n ly C o u r t ( 4 : 1 – 1 1 ) John: “Ezekiel saw this, too, in his vision. He described it as bright all around. I saw the same thing. It formed an inner emerald sphere encompassing the throne. It called to mind the rainbow after Noah’s flood.4 Brilliant green emerald is the color of life. This brings hope to Way-followers who remain faithful. Our God is for us. He is not against us.” “Did the throne room resemble the Jewish temple that was in Jerusalem?” John: “In some ways it did. I saw seven fires in the shape of the menorah. The Holy Spirit present in God’s throne room burns brightly and is forever present. There was also a great, solid, crystal sea. This reminded me of the bronze sea in Solomon’s temple complex. I suppose I entered from there through the open door. It happened so fast; I can’t say for sure. This sea separates God’s realm from the chaos of our world below. Scripture tells us that God rides securely on the clouds, above the created order of things. There is no disorder from his viewpoint. Remember how Jesus walked on the raging sea of Galilee? While creation groans in expectation, God is bringing order to the ocean of chaos.” “What was happening in the throne room?” John: “I thought it to be a courtroom proceeding. God the Father was seated as Judge. His divine council were witnesses.” “What kind of courtroom proceeding?” John: “You’ll see. That will come later.” “Who made up the divine council?” John: “Yahweh’s two families. The twenty-four elders who circled the throne represent his human family. The four living creatures embody his heavenly family.” “I get that we are adopted into God’s family, but where did those elders come from? Why twenty-four?” John: “There are twelve sons of Jacob, and there are twelve disciples. This sums to twenty-four branches in God’s human family grafted into Jesus, the true vine. There is more. We form a kingdom of priests. There were twenty-four divisions in the earthly priestly temple service. None of this is a coincidence. What happens on earth shadows what will come.” “But how can twenty-four elders already be in the throne room? The gospel has only started to go out.” John: “Well, there are Abraham, Moses, and the Old Testament prophets. There are also heavenly placeholders who willingly throw down their 4. Gen 9:13–16.

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E x p e r i e n c i n g t h e A p o c a ly p s e crowns of authority. Believers will eventually be clothed in pure white and given the crowns of their inheritance. For now, those spiritual beings serve as faithful guides. This is evident as they proclaim: ‘Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created.’” “What happens to the heavenly placeholders after the human family takes over?” John: “They return to their former positions within the heavenly council.” “Why does God’s heavenly family appear as a lion, calf (ox), man, and flying eagle?” John: “They govern the spiritual realm and the entire order of the cosmos. The evidence for their existence can be seen when we look to the sky and observe the appearance of the four major constellations. These constellations enable us to measure the seasons. They tell us when to plant, when to harvest, and when to observe our annual festivals.” “Which constellations are they?” John: “Leo (lion) signifies summer, Taurus (ox) signifies spring, Aquarius (man) signifies winter, and Scorpio (eagle) signifies autumn.” I’m a bit shocked: “This sounds like paganism.” John explains: “Looking to the stars is not paganism. We don’t believe that the constellations control our lives. We don’t use them to predict the future.” “Why do you order the constellations in reverse? Winter (Aquarius) before autumn (Scorpio)?” John: “God’s plan is to go back to the way everything was originally intended. We look forward to summer (Leo) in the new creation.” “Why do the living beings have six wings?” John: “Besides the obvious, this is how they sing. Have you not heard that the heavens declare the glory of God?5 Remember Ezekiel. He heard the living creatures singing ‘Blessed be Yahweh’s glory from his place’ as their wings touched one another.”6 “What are the eyes that are all over the living beings?” John: “These embody the myriad of angels that go back and forth upon the earth. They represent the eyes of the Lord; they are ministering spirits.” 5. Ps 19:1. 6. Ezek 3:12–13.

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Th e H e av e n ly C o u r t ( 4 : 1 – 1 1 )

CONCLUSION When we read Revelation, it is a mistake to attempt to understand it literally. It is unlikely that there are exactly twenty-four elders and four living beings. Throne room imagery was well known in the ancient world and appears several times in the Old Testament. Four cherubim (throne guardians) were present in the physical temple. Two surrounded the ark of the covenant, and two more were drawn on the ceiling. Their appearance resembles John’s description, but this is not the point. The message is not in how they look. God is on his throne and rules over all time and creation. In this section, we have experienced the beginning of a cosmic drama. In our time, most of us have heard the media use the term the trial of the century. When this happens, the entire nation focuses on the event. For weeks it plays out on TV and on social media. The one in Revelation is different. Yahweh, the Judge, takes his place on the eternal throne. This is not a trial of the century. It is the trial of all time and creation. Eternity is at stake. Everything is in place as his human and heavenly families present themselves as witnesses. Will they be asked to take the stand? Perhaps, perhaps not. What will come next? We are about to see what else John has to say.

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E x p e r i e n c i n g t h e A p o c a ly p s e

QUESTIONS TO CONSIDER 1. Some scholars criticize the hundreds of solecisms (grammatical irregularities) present in the book of Revelation. The phrase who was, who is, and who is to come is one example. An English analogy might be to replace who is with who am. It would be jarring to hear someone recite that. Other scholars point out that John did this intentionally. He points us back to God’s name in Exod 3:14, “I am who I am.” How do you feel about John’s purposeful choice to sometimes break Greek writing standards? 2. Read 1 Pet 4:12–19. These are not pleasant verses to read. How do you feel about judgment starting with the household of God? 3. Jews sound the shofar for important pronouncements. Could the shofar’s trumpetlike sound be a way to imitate the sound of God’s voice? 4. What do you think this means? “Immediately, I was in the Spirit.” 5. There are those who claim that the trumpet sound is evidence of the rapture. Notice though, that John did not hear a trumpet; he heard a voice like a trumpet. John’s journey to the throne room is set within the context of his lifetime, not when Jesus will inevitably return. Regardless of how you feel about the rapture, do you think it is dangerous to treat single verses like this as proof texts? Why or why not? 6. First Kings 22 presents another courtroom episode. God is meeting with his divine council. It is time for Ahab’s reign to end. His servants participate with him to decide how the judgment should be executed. How does this scene resemble John’s vision? Read Ps 82; 2 Chr 18:18; Isa 6:1–2. What do you make of the divine council? Who is God judging in Ps 82? 7. Compare and contrast the throne room images of Ezek 1 and Isa 6:1–4 with John’s. 8. Read 1 Pet 2:9; 1 Chr 24:1–19; Mal 2:1–9. Do these passages relate to our role as a royal priesthood? Do the twenty-four elders in the throne room have a priestly role? What kind? 9. Read Gen 1:14–18. In modern times, we take for granted that there are 365 days in a year with a leap day added every fourth year. We seldom look to the skies and observe the positions of the stars. This was not so in the ancient world. How do you feel about the possibility 52

Th e H e av e n ly C o u r t ( 4 : 1 – 1 1 ) that John saw the Babylonian zodiac reflected in the living beings of Revelation? 10. Irenaeus in the second century CE believed the four living beings correspond to the way the four Gospel writers represent Jesus. Most early Christian theologians agreed. A popular characterization associated Matthew with the man, Mark with the lion, Luke with the ox, and John with the eagle.7 Do you agree or disagree with this approach? Why? 11. Read Isa 6:1–6. He regards the living beings as seraphs (throne guardians). Read Ezek 10:8. He calls the living beings cherubim. John merges the two. Do you have another way to interpret the four living beings? 12. Read Gen 9:13–16. Do you think John and Ezekiel have this in mind when they speak about rainbows around the throne? 13. Read Deut 32:42; 1 Chr 16:31; Pss 19:1; 96:11; Job 38:4–7. In what ways do the heavens declare the glory of God? 14. Read Exod 19:16–19. Do you think thunder, lightning, fire, and smoke are to be interpreted literally, or are they meant to symbolically emphasize the power of God’s presence? 15. Consider a corporate manager saying to those in his service, “You are my eyes and ears.” What does this mean? Read 2 Chr 16:9; Prov 15:3. Could these passages help us understand the eyes covering the four living beings? How so? Read Zech 4:1–10. Notice how John applies the lampstand imagery to the seven lampstands in Revelation. They are said to be God’s eyes that roam throughout all the earth. Some say that this proves that the seven churches represent all churches globally. Do you agree? In what ways are we individually and corporately the eyes of God?

7. Weinrich, Revelation, 62–66.

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Lion or Lamb (5:1–14)

In the last chapter, we witnessed John being transported to the heavenly throne room. The Ancient of Days was prominently seated, ready for action. Surrounding the throne were myriad upon myriad of witnesses, including twenty-four elders and four living beings. What was the occasion? Was it an enthronement ceremony? Was it a judicial proceeding? Was it the unveiling of the King? Perhaps all of these. Let’s find out as we experience John’s testimony. I saw, in the right hand of him who sat on the throne, a book [scroll] written inside and outside, sealed shut with seven seals. I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the book [scroll], and to break its seals?” No one in heaven above, or on the earth, or under the earth, was able to open the book [scroll], or to look in it. And I wept much, because no one was found worthy to open the book [scroll], or to look in it. One of the elders said to me, “Don’t weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome; he who opens the book [scroll] and its seven seals.” I saw in the middle of the throne and of the four living creatures, and in the middle of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are

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Lion or Lamb (5:1–14) the seven Spirits of God, sent out into all the earth. Then he came, and he took it out of the right hand of him who sat on the throne. Now when he had taken the book [scroll], the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. They sang a new song, saying, “You are worthy to take the book [scroll], and to open its seals: for you were killed, and bought us for God with your blood, out of every tribe, language, people, and nation, and made us kings and priests to our God, and we will reign on the earth.” I saw, and I heard something like a voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousands of ten thousands, and thousands of thousands; saying with a loud voice, “Worthy is the Lamb who has been killed to receive the power, wealth, wisdom, strength, honor, glory, and blessing!” I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, “To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen!” The four living creatures said, “Amen!” Then the elders fell down and worshiped. (Rev 5:1–14)

I ask: “Was this a scroll of impending judgment like those of Jeremiah and Ezekiel?” John responds confidently: “Ezekiel’s did have writing front and back.1 That is where its similarity ends. Neither of those two scrolls had seals. They were public calls for repentance.” “So, what do you think this secret scroll tells us?”

1. Ezek 2:10.

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E x p e r i e n c i n g t h e A p o c a ly p s e John: “Daniel’s sealed scroll gives us a clue.2 He implies that the contents relate to the fulfillment of all things. Isaiah presents a similar message.”3 “Why did you weep after the mighty angel shouted: ‘Who is worthy to open the scroll’?” John reflects: “If no one in heaven, above the earth, or below the earth is worthy, then our faith is useless. Evil wins.” “What did you expect to see after the elder announced the Lion of Judah?” John: “I expected to see Christ exalted in full power. Instead, suddenly, as I turned around, a Lamb appeared, apparently slaughtered but standing. I was shocked. This is a paradox. Jesus’s conquest by death is impossible, yet true. The principalities and powers of the world did not expect it. If they had, they would not have crucified our King and Lord.”4 “What do the seven horns, seven Spirits, and seven eyes mean?” John: “The seven horns reflect the Lion of Judah’s fullness of power and strength. Yet, he is compassionate and gentle; he rules like a lamb. The seven Spirits represent the Holy Spirit, whose eyes watch over the whole world. These attributes empower Way-followers to complete their task.” “What task is that?” John: “To lead the nations into the family of God. To establish God’s kingdom on earth.” “How could a lamb receive the scroll without hands?” John is surprised by the question. He answers: “Things work differently in the heavenly realm. The Lamb’s presence was replaced by the one like a Son of Man.” “What caused the elders to start singing?” John: “They understood the symbolism. By taking the scroll from the right hand of the Father, Jesus now is empowered to restore all things.” “How was their song new?” John: “It celebrates a new victory.” “How do the elders play harps while singing and holding bowls of incense?” John is again surprised by the question. He patiently answers: “As I said before, things work differently in the heavenly realm. These things are 2. Dan 12:1–4. 3. Isa 61:1–3. 4.  1 Cor 2:8.

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Lion or Lamb (5:1–14) symbolic. The cries of God’s family are songs to the Lord. Our prayers are not lost; the elders hold and perfect them using their pure golden bowls of incense. Each one played with the harps is precious and unique to God.”

CONCLUSION People trouble themselves over unsolved riddles. “What is in the scroll? I must know!” John never tells us. David E. Aune provides a partial answer: The scroll represents the final and fully predetermined stage in God’s redemptive purpose for the world, which will unfold between the heavenly exaltation of Christ following his death and resurrection and the final inauguration of the eternal reign of God. . . . Though the Lamb has already been exalted to the throne of God and shares his rule, God’s plan remains incomplete unless the Lamb receives full power and authority (symbolized by the scroll) to achieve the final eschatological victory.5

Evil will run its course for sure, but this does not reflect what is in the scroll. Opposing principalities may continue their fight to delay the inevitable, but they are defeated foes. Perhaps the scroll functions like a will. It describes the inheritance that is waiting for all who remain faithful. Sorry—we can’t sneak into God’s study and read it. For now, the contents remain a mystery. The book of Revelation can be both exciting and horrifying. It is easy to focus on the dramatic and ignore the important. I’m sorry to say that I often find myself skimming over the worship songs. This is unfortunate. When you come to a section where the angels, elders, or living beings are singing, slow down and listen. The lyrics clarify the message that John is trying to convey. Consider the three worship songs in Rev 5. Song 1: How did Jesus become worthy? Answer: He conquered not by power but by his death. This is how he ransomed a people for God from all the nations. They become part of God’s family and will reign as his image bearers on the new earth. Songs 2 and 3: What honor does Jesus deserve? Answer: All power and honor belong to both the God the Father and his Son who forever rule the cosmos together. What does this have to do with us in the modern world? 5. Aune, Revelation 1–5, 394.

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E x p e r i e n c i n g t h e A p o c a ly p s e Answer: Revelation unveils Jesus as King and Lord. He is not simply a bus ticket to a good place. He is more than the in Jesus’s name phrase we tack onto the end of prayers. Paul in Romans writes: Hope doesn’t disappoint us because God’s love has been poured out into our hearts through the Holy Spirit who was given to us. For while we were yet weak, at the right time Christ died for the ungodly. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. (Rom 5:5–8)

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Lion or Lamb (5:1–14)

QUESTIONS TO CONSIDER 1. In Roman times, there were three kinds of documents in use. These were: a scroll (rolled-up cylinder), a codex (book-like), and a double document (written twice, with one copy sealed). Scholars like to argue about which one John had in mind. Which one do you favor? Does it matter? 2. Jeremiah 36 describes a scroll of warning. Why do you think King Jehoiakim tore and burned it? What was the attitude of those in his service? Read Ezek 18:23. What does this verse say about God’s attitude towards judgment? Do you think that God always gives fair warning before he acts? 3. Read Ezek 2:9–10, 3:1–11. Compare and contrast this scroll with the one that John saw. Why do you think Ezekiel considered a message of woe to be “sweet in his mouth”? Read Zech 5:1–4. How does this scroll compare to John’s? There is a little scroll described in Rev 10. Most scholars do not believe this is the same one John saw in ch. 5. Do you agree or disagree? Why or why not? 4. Read Dan 12:1–9. Do you think these verses give us a clue to what the scroll of Rev 5 contains? Why do you suppose the content of Daniel’s scroll was sealed? 5. When will we know what is in the scroll? Read Rom 11:25–27; Matt 24:14. Do you think these verses answer the question? Do you think the scroll contains judgments or does it focus on God’s intended plan for humanity? What do you think of Aune’s position (summarized above)? 6. Read Isa 29:11–34. These verses describe a vision that is like a sealed book. It promises a time when the God of Israel will turn the hearts of those in rebellion. Since we have been adopted into God’s family, could these promises also apply to us? 7. Read 1 Cor 2:6–8. The principalities and powers did not anticipate their defeat by Jesus’s crucifixion. Do you think they will be surprised again at what takes place upon his second coming? 8. Compare and contrast the terms: the Lion of the tribe of Judah (Gen 49:8–12), the Root of David (Jer 33:14–15; Isa 9:6–7; 16:5), and the

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E x p e r i e n c i n g t h e A p o c a ly p s e Lamb slain before the foundation of the world (Isa 53:1–7; Matt 25:34; 1 Pet 1:19–21). 9. Daniel 7 closely parallels Rev 4 and 5. Read Dan 7:13–14, 18. Comment on how those verses apply to the appearance of Jesus before the throne. 10. Read Deut 33:17; 1 Kgs 22:11; Ps 89:17. Notice how the imagery equates the word horn with power and strength. Does this help clarify the Lamb’s seven horns? 11. Read Zech 4:6, 10. How do these verses apply to John’s vision of the Lamb? 12. Consider the phrase in heaven or on earth or under the earth. Read Exod 29:4; Deut 5:8; Phil 2:10. These verses illustrate three-tiered cosmology. Ancient people believed that heaven is where God lives above the firmament, the earth is the realm of the living, and under the earth is the realm of the dead. Does it bother you that literal readings conflict with modern science? Why or why not?

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The Four Horsemen (6:1–8)

The drama begins while John is still in the throne room. Jesus has just taken hold of the secret scroll and is about to break open the seals. Then, suddenly, a dramatic video appears featuring four horsemen who arrive on the scene, one after another. What does it mean? How does it relate to what is happening on the earth below? What did John see and understand? I saw that the Lamb opened one of the seven seals, and I heard one of the four living creatures saying, as with a voice of thunder, “Come and see!” And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came out conquering, and to conquer. When he opened the second seal, I heard the second living creature saying, “Come!” Another came out, a red horse. To him who sat on it was given power to take peace from the earth, and that they should kill one another. There was given to him a great sword. When he opened the third seal, I heard the third living creature saying, “Come and see!” And behold, a black horse, and he who sat on it had a balance [scale] in his hand. I heard a voice in the middle of the four living creatures saying, “A choenix [quart]

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E x p e r i e n c i n g t h e A p o c a ly p s e of wheat for a denarius, and three choenix [quarts] of barley for a denarius! Don’t damage the oil and the wine!” When he opened the fourth seal, I heard the fourth living creature saying, “Come and see!” And behold, a pale horse, and he who sat on it, his name was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him. (Rev 6:1–8)

I ask: “Where in the throne room did this vision appear?” John replies: “It showed up on the solid crystal sea that is in front of the throne.” “Were these things actually happening on the earth below?” John: “No, they were things that could happen.” “Why do you say could?” John: “The vision never reveals what the riders accomplish. It does expose their intent. I suppose that one might assume the worst. I’m hoping for restraint.” “So, you think that it is possible that none of these calamities will actually happen?” John counters: “I didn’t say that! The inclination to violence is very strong. Time will reveal the magnitude of the distress. We know this. An increase of evil cannot prevent God’s kingdom from filling the earth.” “Do these things happen in sequence, one after another?” John: “Not necessarily. It is true that there were four successive riders, each one intensifying the drama. This does not mean that they appear chronologically. There are many voices in life, all sounding together simultaneously. These horses are birth pangs. Jesus told us when we hear about war, pestilence, and famine, the end is not yet.”1 “Why did only the first living creature shout with a thunderous voice?” John: “They all had thunderous voices. I was focused on Jesus. When he took the scroll and broke it open, I didn’t know what to expect. The first announcement came suddenly. It was like someone sneaking up from behind and yelling. It made me jump.” “What did you make of the rider on the white horse?” John: “That’s a good question. The Parthian cavalry is known for their expert archers. They consider their white mounts to be holy. Their intent certainly is to conquer. During the reign of Nero, there was a five-year 1. Mark 13:17–8.

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Th e F o u r H o r s e m e n ( 6 : 1 – 8 ) war with the Parthian Empire over control of Armenia. A settlement was reached, but tensions remain high. The white horseman symbolizes conflicts like this.” “Why is there a bow without arrows?” John, with a touch of impatience, replies: “When the Romans begin a siege with catapults in place, nobody bothers to ask: ‘Where are the rocks’ Of course, there are arrows.” “Who gave the crown to the white horse rider?” John: “God gives each nation authority to rule within their region. Sometimes they seek to conquer and extend their borders.” “What about the red horse?” John: “It represents retaliation. The Romans are not going to stand back and allow the Parthians to smash the eastern provinces. I left out the phrase and see. After the white horse attack, the red horse was quick to respond. It rode out before I could see or observe anything. That’s the way of war. Attack, followed by immediate and violent counterattack.” “Who gave the rider on the red horse a great sword?” John: “This is called the right of the sword. The Roman emperor and senate authorize their military generals to respond with shock and awe whenever they are attacked.” “And the black horse?” John: “Famine often follows the bloodshed of war. In times of warfare or famine, there is a tendency to hoard, which means prices get out of hand. The black horse holds a scale of regulation.” “Is that why the voice called out in the middle of the four creatures?” John: “That’s right. A denarius is a laborer’s day wage. In normal times, it could purchase eight quarts of wheat and about twenty quarts of barley. There have been examples where it took about seven denarii to purchase a single quart of wheat. Limits were being set.” “But why preserve the oil and wine?” John: “Destroying a wheat or barley crop affects a single harvest. A razed vineyard takes several years to restore. Loss of olive trees is even more significant. It takes more than a decade before newly planted trees become productive. The economy is devastated when crops like these are ruined.” “Why would anyone comply with these regulations?” John: “Even the pagans prohibit armies from destroying vineyards and olive trees. God restrains evil in more ways than we can know.” “What is the color of the pale horse?” 63

E x p e r i e n c i n g t h e A p o c a ly p s e John: “It was a grayish green, the color of death. The spirit of death, who rules the underworld, is the rider.” “Is Hades following behind on another horse?” John: “Wherever the death spirit goes, people die. Hades follows the fourth rider on foot, consuming whatever death leaves behind. The fourth rider is strongest amid the mayhem inflicted by war and famine.” “Are death’s weapons limited to sword, famine, and pestilence?” John is surprised by the question. “Isn’t that enough? The rider of the pale horse will use anything that leads to death. It could include suicide, risky behavior, hateful speech, and many other things.” “Did you see a fourth of the earth killed?” John: “The number four is symbolic for worldwide. One fourth is the inverse of four, meaning not worldwide. The vision did not show those who are killed.” “What if Jesus doesn’t return in this generation? Do you think future Lamb-followers will understand what you observed?” John: “I can report only what I saw. I suppose different symbols might apply to future generations. But concepts of war, bloodshed, famine, and death are universal.”

CONCLUSION There are many ways to interpret John’s apocalyptic horsemen. Some link these to the beginning of the tribulation. Others envision the four riding repeatedly throughout the entire New Testament period. Still more read the descriptions literally. They expect global warfare, famine, mass suffering, and billions of deaths. As Christians, isn’t it healthier to interpret this Scripture considering what we know about Jesus? He is King and uses the Holy Spirit to restrain evil where possible. Yes, there are times when he will permit evil forces to be unleashed. Surely, we can expect tough times to come. Few have an easy journey through life. Jesus tells us this. As children in God’s family, our job is to remain faithful and show goodness to friends, family, and those whom we encounter. This is not easy if we focus on the negative and get drawn into end-time conspiracies. Let us pray the ancient prayer: “Lord Jesus, please have mercy on us and on the whole world.” In the meantime, be assured. We are in the hands of the King.

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Th e F o u r H o r s e m e n ( 6 : 1 – 8 )

QUESTIONS TO CONSIDER 1. Read Matt 5:43–48. This passage instructs us to love our enemies. It uses the example of rain falling on both the just and unjust. How does this passage impact interpretation of Revelation’s violent, hyperbolic imagery? 2. Read Zech 1:7–17; 6:1–8. These verses also describe horses of assorted colors. At the time of Zechariah, Persian patrols used chariots. They rode through the provinces to ensure that all was well. If not, they reported back so that appropriate action could be taken. Zechariah envisioned horses patrolling and reporting back to God. How does John’s four horsemen vision compare with Zechariah’s? Some scholars view the chariots in Zechariah as instruments of war that are used to inflict punishment on those who oppressed God’s people. What do you think about this? Do you think the man in linen in the first of these two visions was Christ? Why or why not? Read Dan 7:1–8. Jewish tradition ties the four horsemen of Zechariah to the four beastly nations of Babylon, Persia, Greece, and Rome. Do you think this tradition has merit? Could it apply to John’s vision? 3. John describes what must take place soon. If we believe the four horsemen ride just before or at the start of the tribulation, it will affect our perceptions. On the other hand, if the four horsemen illustrate repeating, interlocked patterns of human history, we will read these verses differently. Finally, we might think that the horsemen visions describe a single chronological sequence. Comment on how these different approaches impact your understanding. 4. The scholar Michael Gorman wrote, “Revelation presents Christ as the Lion who rules as the Lamb, not in spite of the Lamb.”2 Eugene Peterson comments: “Christ does not sit on the red horse, ever.”3 What do you think of these quotes? Read Rom 1:18–32. How might God giving over the ungodly to their desires apply to the four horsemen? N. T. Wright comments that sometimes it takes harsh action to bring a cure. For example, cancer treatment sacrifices healthy cells so that a

2. Gorman, Reading Revelation Responsibly, 139, 141–42. 3. Peterson, Reversed Thunder, 77.

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E x p e r i e n c i n g t h e A p o c a ly p s e person might live.4 How might this apply to Jesus the Lamb allowing evil to run its course? 5. The Greek word for go is the same word used for come. Suppose the four horsemen were shouting go and not come. Would that affect the context of the passage? How so? 6. Read Isa 34:1–4. This passage describes God’s anger at the nations. How might this relate to John’s four horsemen vision? Read Ezek 13:9–10. How do you think the phrase “peace and there is no peace” relates? Read Matt 10:34, where Jesus tells us that he brings a sword, not peace. Some tie these passages to Revelation and argue that God was using the four horsemen to inflict punishment on the ungodly. Do you agree or disagree? 7. There is quite a bit of debate over the symbolism conveyed by the white horse rider. One hypothesis speculates that the Greek god Apollo is the first rider.5 In Homeric and first-century literature, he was the god of prophecy, portrayed as an expert archer wearing crowns. Other interpreters bind the first rider to the antichrist. Still more insist that the first rider is Christ. What do you think of these possibilities? Many of the early church fathers (starting with Irenaeus) thought the first rider was Christ, conquering and desiring to conquer.6 Other fathers, like Victorinus, backed off from this. They considered the rider to be the “word of preaching when the Holy Spirit was sent into the world.”7 If this is the case, riders 2 through 4 could describe oppression directed at the people of God. What do you think? 8. Read Rev 19:11. This passage presents Jesus on a white horse. White normally represents victory or purity. Some use this passage to argue that the first horseman cannot represent a force for evil. Is this plausible? 9. Read Isa 14:9; 28:15. Do you find it disturbing when the Bible personifies death and Sheol (Hades)? 10. Read Ezek 14:12–21. Notice how the fourfold destruction in v. 21 mirrors the power given to the fourth rider. Do you think John is pointing us back to that passage? If so, how does it apply? 4. Wright, Revelation for Everyone, 60. 5.  Kerkeslager, “Apollo.” 6.  Irenaeus, “Against Heresies,” 4:21.3. 7.  Victorinus of Pettau, “Commentary on the Apocalypse,” 6.1.

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Who Can Stand? (6:9–17)

THE FIFTH SEAL After the four horsemen ride, Jesus opens the fifth seal. The action continues in God’s heavenly throne room. When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. They cried with a loud voice, saying, “How long, Master, the holy and true, until you judge and avenge our blood on those who dwell on the earth?” A long white robe was given to each of them. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, should complete their course. (Rev 6:9–11)

I ask: “Why does the throne room have an altar for animal sacrifice?” John counters incredulously: “Who told you that? There is no need for that kind of thing in the heavenly throne room.” “What kind of altar is it then?” 67

E x p e r i e n c i n g t h e A p o c a ly p s e John: “It is an incense alter used to offer God the perfected prayers of his servants.” “Why are the souls under the altar?” John: “Tradition has it that the souls of the righteous are protected under God’s throne. The phrase under the altar is another way to say this.” “So, martyred believers have a special status?” John: “Not so! All who overcome have the same inheritance. Those who are martyred receive extra encouragement after their painful ordeal. Then, like all of God’s people, they are told to rest.” “Are they calling for vengeance? Aren’t believers supposed to love their enemies?” John: “They appeal to God’s sense of justice and seek vindication. The earthly rulers pronounced them guilty. They want God to reverse the ruling and declare them innocent. They want things to be made right.” “Is that why they receive white robes?” John: “It is. The white robes are God’s direct answer to their prayers. He declares them to be a heavenly priesthood, pure, righteous, and victorious.” “How do disembodied souls get white robes?” John: “You’re asking that again? Remember, this is a vision full of symbols.” “Who was speaking, and who gave them the white robes and told them to wait?” John: “God spoke from the throne. The twenty-four elders provided the white robes.” “Did you recognize any of those appearing under the altar?” John: “Some, I did. Stephen, James, Peter, and Paul were there. So was Antipas. I didn’t personally know all of those slaughtered by Nero.” “So, the time frame is the first century after the crucifixion?” John: “Not necessarily. The scene applies to the entire period up to when Jesus returns.” “What about all those who are faithful but are not slain? What happens to them?” John: “The vision didn’t reveal anything about that. I suppose they are immediately sent to a place of peace and rest.” “How much longer is a little longer?” John: “That’s a mystery, isn’t it?”

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THE SIXTH SEAL When Jesus breaks the sixth seal, the focus changes again. John remains in the throne room, but the action returns to the earth, symbolized by another video. I saw when he opened the sixth seal, and there was a great earthquake. The sun became black as sackcloth made of hair, and the whole moon became as blood. The stars of the sky fell to the earth, like a fig tree dropping its unripe figs when it is shaken by a great wind. The sky was removed like a scroll when it is rolled up. Every mountain and island were moved out of their places. The kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the caves and in the rocks of the mountains. They told the mountains and the rocks, “Fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the Lamb, for the great day of his wrath has come; and who is able to stand?” (Rev 6:12–17)

I say: “This sounds terrible.” John replies: “That depends.” “What do you mean?” John: “The day of the Lord is coming. This is when the Lamb will set things right.” “How do stars falling out of the sky accomplish that?” John clarifies: “Do you not recall Jesus saying, ‘I saw Satan fall like lightning from heaven’? All the spiritual principalities who oppose God will be thrown down. The fig tree losing its fruit through the force of a strong wind expresses this perfectly. Do you not see the imagery?” “I guess so. But what about the heavens? Will they be literally rolled up?” John: “Consider the prophet Isaiah’s words regarding Edom’s judgment. He wrote, ‘All of the army of the sky will be dissolved. The sky will be rolled up like a scroll, and all its armies will fade away, as a leaf fades from off a vine or a fig tree.’1 The principalities supporting Edom were shaken and put in their place. Judgment came. I still see the sky when I look up. Don’t you?” Being confused, I counter: “Is it all symbolic? Mountains and islands being moved out of their place sounds physical to me.” 1. Isa 34:4.

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E x p e r i e n c i n g t h e A p o c a ly p s e John: “These are cosmic metaphors. They refer to the seemingly invincible obstacles that hinder God’s plans. Remember when Jesus said that faith like a mustard seed can move mountains.2 He was speaking in spiritual terms.” “What do the blackened sun and blood moon represent?” John: “This same symbolism is sprinkled through the writings of the prophets. They refer to times of reckoning.” “So, there is such a thing as God’s wrath.” John: “It is all about perception. What do we experience as we stand in God’s presence? For those who are bent to evil, yes, they feel wrath and want to hide. In this state, a person would rather encounter a mountain’s crush than trust God and embrace his goodness. For those who are sealed into his family, no. They sense his passion. He is willing and able to burn away whatever is destructive to souls, even when it hurts. The cleansing is like the process of refining a diamond using intense heat. Nevertheless, his servants want to be cleansed and they run willingly to the Master and submit to his care. God is the same for both those who believe and those who do not. His love is a consuming fire.”

CONCLUSION The four horsemen ride. The nations rage and kingdoms totter. People plot in vain. God’s servants travail and suffer as they cry out, “How long? Where are you, God? Where is justice?” He answers, “Wait a little longer.” In distress, they interject: “How much longer?” “Soon!” he says. Generations come and go. “Still a little longer?” Then, finally, his voice thunders. What comes next is beyond words. John resorts to pure cosmic poetry. The earth melts. The great earthquake, blackened sun, and blood moon shout his presence. Stars fall and mountains quake. Nations understand. The day of the Lord is upon us. Questions remain: “Who can stand? When will the seventh seal be opened? Should we pray that it remains shut?” The drama of the apocalypse is building.

2. Matt 17:20.

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QUESTIONS TO CONSIDER 1. Could the prayers of the martyred represent calls for a second exodustype deliverance? How does today’s oppression of Christians compare to that faced by the early church? 2. Read Pss 9:13; 79:4–10; 137:7–9; Hab 1:2–3; Zech 1:12. Which of these are cries for vengeance? Which are coming from those anxiously waiting for God to act? How should God respond to these prayers? 3. The martyred souls are told to wait till the full enumeration of future believers is complete. Some think this proves that a fixed number of people are predestined to be saved. Is this argument convincing? Does this issue affect the attitude Christians have towards those outside the faith? 4. According to the Babylonian Talmud: “R. Eliezer said: ‘The souls of the righteous are hidden under the Throne of Glory.’ .  .  . A certain Sadducee said to R. Abbahu: ‘You maintain that the souls of the righteous are hidden under the Throne of Glory.’”3 Another Talmud quote follows: “Anyone who is buried in the Land of Israel, it is as if he were buried underneath the altar.  .  .  . Anyone who is buried underneath the altar, it is as if he were buried under the Throne of Glory.”4 Might these quotes contribute to why the Revelation’s martyred souls appear under the altar? 5. Most scholars associate the altar in Rev 6 with the temple’s altar of incense. Read Exod 30:1, 6–10; Lev 4:7; Heb 9:3–4. Might John have had this altar in mind, or do you think the heavenly altar is something entirely different? 6. Ara is a constellation positioned in the southern sky. In Greek tradition, Zeus used this constellation as an altar while preparing to fight the Titans. The stars below were thought to be living entities in the heavens. Some scholars identify this with John’s vision. They contend that John was poking fun at Zeus, saying that the altar belonged to Yahweh, not Zeus. Others take this even further. They associate the stars in the Milky Way with the souls under the altar. Could there be merit to this line of reasoning? 3.  Sefaria, “Shabbat,” §152b. 4.  Sefaria, “Avot de-Rabbi Nathan,” §26.

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E x p e r i e n c i n g t h e A p o c a ly p s e 7. Many scholars assert that the souls of both those martyred and those who are not are protected under the throne room altar. Is this possible, considering John’s description? 8. Revelation often uses hyperbole that can shock the reader. How do metaphor and symbolism enhance John’s presentation? 9. The scholar Michael Heiser believes that falling stars refers to the dissolution of evil powers. He argues that it’s impossible for trillions of stars that are larger than the sun to literally fall to earth.5 Do you agree? 10. Read Isa 40:28–31; Joel 2:29–32. Do you find these verses comforting, considering John’s scary imagery? 11. Read Isa 33:14–16; 1 Cor 3:10–15; Heb 12:26–29; 1 Pet 1:7. These verses describe how our works will be tested as by fire. How might this relate to Jesus’s return and Rev 6? 12. Many readers consider Revelation’s imagery to be literal unless there are compelling reasons to think otherwise. Others take the opposite approach. They consider most (or all) of the imagery to symbolically contribute to the overall message. Which approach seems more coherent? What system can be used to objectively separate the symbolic from the literal? What is Revelation’s overall message? 13. Read Isa 34:4. This verse describes God’s coming judgment on the nations (specifically Edom). It describes the skies rolling up as a scroll and leaves falling from a fig tree. Compare and contrast the imagery to that which John is using. Could John have been repurposing Isaiah’s words? Why or why not? 14. Read Isa 40:3–5; 42:13–15; Jer 4:24. These verses say that valleys will be lifted, and mountains and hills made low, before the glory of the Lord is revealed. Are mountains and islands to be taken literally in these passages? Read Luke 13:19; 17:6. Could these parables about mustard seeds apply to John’s vision? How so? 15. Read Hos 10:8. This verse concerns judgment coming to Samaria because of idolatry. Jesus uses the same imagery (Luke 23:28–30) as does John. Do you think ancient authors expected words like these to be understood literally? Read Isa 2:10–21. With Hosea, Jesus, and John’s words in mind, how could we interpret this passage? 5. Heiser, Old Testament in Revelation, 126–28.

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Wh o C a n S ta n d ? ( 6 : 9 – 1 7 ) 16. Read Exod 19:16; Isa 13:9–11; 24:20–23; 29:6; Zeph 1:14–15. Compare and contrast this imagery to John’s description. Notice how Luke 21:25–27; Acts 2:19–20 apply similar imagery. Why might it be hard for modern readers to deal with ancient hyperbole like this? 17. Read 1 Kgs 19:11–13. Comment on the tension between God coming with a still, small voice and the cosmic metaphors sprinkled throughout Scripture. 18. John leaves us with the question: “Who can stand?” This question echoes from Joel 2:10–11; Mal 3:1–2. John doesn’t answer the question. What do you think about how he is building drama?

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A Great Cloud of Witnesses (7:1–17)

Six seals of Revelation’s secret scroll are broken. The mix of expectation and fear is tangible. Throne room suspense is heavy as Jesus reaches to unlock the seventh seal. Secrets are about to be unveiled. But no! John flips the script. After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, saying, “Don’t harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!” (Rev 7:1–3)

I ask: “Haven’t the earth, sea, and trees already been demolished by the four horsemen?”

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A G r e at C l o u d o f Wi t n e s s e s ( 7 : 1 – 1 7 ) John counters: “No. Those were only birth pangs. Besides, this vision has nothing to do with those that came before.” “But this scene starts with the phrase after this, I saw.” John: “That does not mean that the revelations happen in sequence. First, I saw that, and then I saw this. “You mean your visions are not chronological?” John: “That’s right.” “Well then. Where are we in time now?” John: “Back to the beginning.” I’m perplexed but decide to move on. “Okay, let’s deal with this vision. Who are the angels standing at the four corners of the earth? What are they doing there?” John: “The vision didn’t identify them. Perhaps they are four of the archangels, Michael, Gabriel, Raphael, and Uriel. Their job is to restrain coming calamities.” “Does this mean that the winds symbolize calamity? What are these winds?” John: “Not what but who. The angels hold back spiritual entities from unleashing distress.” “What kind of distress?” John: “Daniel described four winds stirring up the sea.1 Four beastly nations emerged, one by one. We can only imagine what will happen if these winds are let loose.” “This is very confusing.” John: “Look at it this way. The four angels are holding back the world from descending into chaos. In other words, the angels enable the sea, the earth, and all that the earth produces to go on normally.” “Why is the other angel rising with the sun?” John: “Because it is a new day. The old order of things is crumbling. Yet, God is patient. He waits till all are sealed.” “Sealed on the forehead? What does that mean?” John: “The forehead signifies thought and the hands signify action. When sealed by the power of the Spirit, we become new creations in Christ,2 both in thought and action. We are no longer part of evil worldly systems.” 1. Dan 7:2. 2.  2 Cor 5:17.

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THE 144,000 FROM ISRAEL SEALED I heard the number of those who were sealed, one hundred fortyfour thousand, sealed out of every tribe of the children of Israel: of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand, of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand, of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand, of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. (Rev 7:4–8)

I’m confused: “Are we still at the beginning?” John confirms: “Yes, shortly after the Holy Spirit fell on the first Way-followers.” “How do you know that?” John: “Remember the first Pentecost after the resurrection. Jews and converts from all over the Roman world were there in Jerusalem. Three thousand came to believe in one day.3 Of course, they did not stay after the celebration. They went home and shared their experience with friends and families. This explains Paul’s success. He encountered believers everywhere he traveled.” “Why aren’t gentiles present among the tribal counts? I thought Jew and gentile are now one family.” John: “True enough. But until Cornelius received the Holy Spirit,4 there were no gentiles among us. The 144,000 are the first fruits. Jewish Lamb-followers do not lose their ethnicity.” “Did you actually see 144,000?” John is surprised by the question. He answers: “Of course I saw them, but I heard the number. You wouldn’t expect me to take a count, would you?” “I see you list 12,000 from each tribe. Do people even know their tribal origins anymore?” John: “Many do.” “What does the number 12,000 symbolize?”

3. Acts 2:1–41. 4. Acts 10.

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A G r e at C l o u d o f Wi t n e s s e s ( 7 : 1 – 1 7 ) John: “Twelve battalions, one from each tribe. The number twelve designates the people of God. That’s why there were originally twelve patriarchs and twelve disciples.” “Why do all tribes have equal representation?” John: “That’s not unusual. God told Moses to recruit one battalion from each tribe to fight the Midianites.5 God does not favor one tribe over another.” “So, this is a military census.” John: “It is.” “Why are the Levites listed? Aren’t they priests who are not required to fight?” John: “This is spiritual warfare. Of course, representatives from this tribe are present.” “Why aren’t women listed?” John: “The list simply conforms to the scriptural pattern. Censuses like this always list men of fighting age. Certainly, women play an active role in the battle. They serve prominently as prophets, deaconesses, and prayer warriors. In many cases, women financially support our activities.” “Dan and Ephraim are missing. Why is that?” John explains: “When Jeroboam separated the northern tribes from Judah, he built two temples. This was an act of both defiance and idolatry. These two temples were respectively within the lands of Dan and Ephraim.” “So, those two tribes are excluded?” John counters: “Not so. The census isn’t meant to be an all-inclusive list. Jews scattered throughout the Roman world seed God’s newly established kingdom regardless of their tribal identities.” “Why is Judah listed first?” John: “Jesus, the Lion of Judah, is leading the way.” I comment: “The ordering is quite different from other scriptural military censuses.” I then ask: “Why is that?” John: “There is a four-two pattern. The first four are tribes descended from Leah-Zilpah. The next two are from Rachel-Bilhah. Then the pattern repeats a second time. This four-two pattern echoes the grouping of the first four horsemen seals, followed by the grouping of the next two. Other than this, pairs of tribes are ordered in accordance with the birth order of their associated patriarchs. For example, Simeon (the second oldest) goes before Levi (the third).” 5. Num 31:4.

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A GREAT MULTITUDE FROM EVERY NATION After these things I looked, and behold, a great multitude, which no man could count, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. They cried with a loud voice, saying, “Salvation be to our God, who sits on the throne, and to the Lamb!” All the angels were standing around the throne, the elders, and the four living creatures; and they fell on their faces before his throne, and worshiped God, saying, “Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen.” One of the elders answered, saying to me, “These who are arrayed in the white robes, who are they, and from where did they come?” I told him, “My lord, you know.” He said to me, “These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb’s blood. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tabernacle over them. They will never be hungry, neither thirsty anymore neither will the sun beat on them, nor any heat; for the Lamb who is in the middle of the throne shepherds them, and leads them to springs of life-giving waters. And God will wipe away every tear from their eyes.” (Rev 7:9–17)

I’m still baffled, so I ask: “How can this be? There are not an uncountable number of Jesus followers. Way-followers are a small splinter group within the Roman world.” John explains: “This part of the vision is a prophecy. The knowledge of God will eventually fill the earth.6 The kingdom of God started small, like a mustard seed.7 It will expand from its initial Jewish remnant to include all peoples. Lamb-followers will be as numerous as the sand of the sea.”

6. Hab 2:14. 7. Matt 13:31–32.

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A G r e at C l o u d o f Wi t n e s s e s ( 7 : 1 – 1 7 ) I ask as I’m beginning to understand: “Is this why believers here are no longer protected below the altar?” John confirms: “Yes. All believers will stand boldly before the throne. We see them taking their places as joint heirs with Christ.”8 “Does this answer the who can stand question that you left us with in the previous vision?” John agrees: “It does.” “Why are these uncountable number of believers carrying palm branches?” John: “They celebrate. Victory is assured.”

CONCLUSION When I read the last part of Rev 7, the Twenty-Third Psalm rings in my mind. It is a fitting pause between what has been revealed so far and what we will experience next. So, let’s include it here. Yahweh is my shepherd: I shall lack nothing. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He guides me in the paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil. My cup runs over. Surely goodness and loving kindness shall follow me all the days of my life, and I will dwell in Yahweh’s house forever. (Ps 23)

8. Rom 8:17.

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QUESTIONS TO CONSIDER 1. Read Ps 104:3–4; Heb 1:7. Notice how winds are personalized. Read Dan 7:2–3. It describes four winds stirring up the sea, enabling four beasts to emerge. Could John have had these passages in mind? Bede, an early Christian commentator, thought so.9 How could this contribute to how one interprets Rev 7:1–3? 2. Read Jer 49:36; Ezek 37:9. These sections indicate that the nature of the four winds differs depending on circumstances. What characterizes those winds in Rev 7? 3. The church father Bede relates trees to the character and quality of people. He gets this from Jer 17:7–8; Luke 6:43–45. These passages characterize God’s servants as good trees producing good fruit and God’s enemies producing bad fruit. Is Bede onto something? 4. Another early Christian commentator (Andrew of Caesarea) wrote, “The holding back the four winds reveals clearly the dissolution of the good order of creation and the inevitability of evil.”10 Does his interpretation make sense? 5. Read Luke 1:19, 26; Jude 1:9. These texts refer to two of the archangels. The other two come from extra-biblical writings like 1 En. 9:1. John was certainly aware of that document. Do you think John considered it in his writing? 6. Read Mal 4:2. This verse tells us that the “sun of righteousness will rise with healing in its [his] wings.” Could this quotation refer to Jesus? Could John be alluding to this passage when he describes an angel ascending from the rising of the sun? Does it bother you that God (and the Holy Spirit) might sometimes be described as angels? 7. John alludes to several Old Testament passages regarding the sealing of God’s servants. The obvious one is in Exodus where the blood of lambs is put on door lintels (Exod 12:7, 13). Here, the people are protected from experiencing the final plague coming upon Egypt. Could this provide a clue to the reason God’s servants had to be sealed before the winds are let loose? Read Deut 6:6–8. Does this text provide 9. Bede, Explanation of the Apocalypse, 7.1. 10.  Andrew of Caesarea, Commentary on the Apocalypse, 7.1.

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A G r e at C l o u d o f Wi t n e s s e s ( 7 : 1 – 1 7 ) insight as to what the sealing means? How do these verses apply to us? How do they relate to John’s vision? 8. Read Exod 28:36–38. In this quotation Aaron had to wear a plate of pure gold fastened to a turban on his forehead. Could this ancient practice relate to how sealed believers are regarded as a kingdom of priests (or should we say, as image bearers)? 9. There are many sections of Revelation that have been debated throughout history. Victorinus, who wrote the earliest extant commentary, states: “And I saw the Lamb standing, and with him 144 thousands, that is, standing with Christ, namely those of the Jews in the last time who become believers through the preaching of Elijah.”11 Although many church fathers agreed with Victorinus, this has come to be a minority view among modern scholars. Part of the reason for this is because futurists associate the appearance of the 144,000 with the start of the great tribulation. Could placing their appearance at (or shortly after) the first Christian Pentecost give more credibility to this hypothesis? 10. Read Num 31:1–5. Notice the equal contribution of one battalion of a thousand from each tribe. Read 1 Chr 27:1–15. Here, the military census is listed, with 24,000 allocated from each tribe. Could these passages help lessen the mystery associated with the census counts of Revelation? Do you have another suggestion to explain the 12,000 tribal totals? 11. Scholars debate why Dan and Ephraim are missing from the census. Richard Bauckham goes as far to suggest that the omission of Dan was a random choice.12 Read 1 Kgs 12:26–29. This passage tells us where Jeroboam’s two temples were built in defiance of Yahweh and the Jerusalem temple. Could this be why those tribes were missing from the census? 12. Many scholars assert that tribal identities were lost by the time Revelation was written. Josephus wrote: “The ten tribes are beyond Euphrates till now, and are an immense multitude, and not to be estimated by numbers.”13 Scholars also claim that Jew and gentile distinctions were gone by the end of the first century CE. But Justin Martyr’s Dialogue 11.  Victorinus of Pettau, “Commentary on the Apocalypse,” 20.1 (also referencing Rev. 14:1). 12. Bauckham, Climax of Prophecy, ch. 8. 13. Josephus, Antiquities, 11.133.

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E x p e r i e n c i n g t h e A p o c a ly p s e with Trypho and the Epistle of Barnabas prove otherwise. Where do you come down in this debate? 13. Read John 12:12–13. Compare and contrast this passage with the palm branch celebration of Rev 7. 14. Most translators disagree with how the King James version (KJV) parses v. 14. They use the phrase “have come out of the great tribulation” instead of “are coming out of the great tribulation.” How does this difference impact the passage’s interpretation? 15. Read Dan 12:1. John refers to this passage in Rev 7:14. Read Dan 9:24–27. Many use this famous passage to prove that the tribulation will last for seven years. The assumption equates the time of the antichrist’s rule with the length of the time of trouble. There are other possibilities. Early Christians, including John, were convinced that they were already experiencing great tribulation. For example, Rev 3:10 (set in John’s lifetime) promised that the church of Philadelphia would be spared from this time of travail coming on the whole world. Read Jer 30:7; Matt 24:21. The scholar Michael Heiser writes: “A short list of things can be said about the great tribulation of Rev 7:13 when it comes to biblical data. (1) It is connected to Dan 12:1 and Jer 30:7. (2) It is linked to Matt 24:21. (3) It is a time that precedes the final judgment/return of Jesus. (4) It involves the persecution of believers.” He adds that anything beyond this is speculation and that there is no timing or schedule given in Scripture.14 Do you agree? What Scripture passages suggest otherwise? What are the implications, should the great tribulation turn out to be longer (or shorter) than seven years? 16. Read Dan 7:13; Mark 14:62; 1 Thess 4:17; Heb 12:1–2, which contain the word clouds. How might these verses and John’s vision of the great multitude relate to Jesus coming on the clouds of glory?

14. Heiser, Old Testament in Revelation, 151.

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Trumpets Raised (8:1–13)

Let’s recap. John is still in the throne room. He witnessed Jesus break six of the seven seals that locked the secret scroll. Horsemen appeared and the drama intensified. The day of the Lord was imminent, and a shout arose: “Who can stand in God’s presence?” The answer: “Lamb-followers, of course.” What comes next? Another surprise! We are greeted with silence. When he opened the seventh seal, there was silence in heaven for about half an hour. (Rev 8:1)

I was expecting something more dramatic. Only silence? A half-hour? Time is a funny thing. A half-hour seems short. If we are with family and friends, many hours go by in a blink. Try sitting on a hot stove. A halfhour is eternity. How about waiting for a medical diagnosis? How long is a half-hour then? But here we are, waiting to see what comes next. There is silence. More silence. Still more silence. Finally, something happens. Is it the expected final judgment? No. Are we about to find out what is written on the now-open scroll? Sorry. What then? Another entirely different set of visions. I saw the seven angels who stand before God, and seven trumpets were given to them. Another angel came and stood over the altar,

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E x p e r i e n c i n g t h e A p o c a ly p s e having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. The smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. The angel took the censer, and he filled it with the fire of the altar, and threw it on the earth. Thunders, sounds, lightnings, and an earthquake followed. The seven angels who had the seven trumpets prepared themselves to sound. (Rev 8:2–6)

I’m confused again and ask: “What is going on?” John replies: “Do you hear them? People are crying out to God in distress. The empire is intent on ignoring or silencing all opposition. As the angel of his presence formally submits these prayers to God, seven angels wait impatiently with their trumpets in hand. If they get the go-ahead, warning blasts will resound. Persecution and oppression cannot be allowed to cross a critical threshold.” “I never heard of this angel of his presence. Who is he?” John: “Isaiah wrote of him.1 He is the same one who rescued Israel in the days of old. In this vision, he is grieved by the groans coming from earth.” “Why are the prayers mixed with the burning of incense?” John: “Incense and prayer go together in Scripture.” “Why were the embers thrown to the earth?” John: “They trigger the peals of lightning, rumblings, lightning flashings, and an earthquake. These signal impending danger. God hears the prayers of his servants, just like he did in the exodus. Should persecutions relent, the trumpet warnings may yet be avoided. Otherwise, things will get worse. Remember Pharaoh; he was warned. Remember Jericho. Seven days of trumpet blasts and then the walls fell.”2

THE FIRST TRUMPET The first sounded, and there followed hail and fire, mixed with blood, and they were thrown to the earth. One third of the earth was burned up, and one third of the trees were burned up, and all green grass was burned up. (Rev 8:7)

1. Isa 63:9. 2. Josh 6:3–5.

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Tr u m p e t s R a i s e d ( 8 : 1 – 1 3 ) I say: “This is awful.” John responds: “It is not literal. It is a symbolic warning. The Vesuvius eruption terrorized the Roman world. It is branded onto our memory. Do you see the parallel?” “Not really.” John: “There are always natural disasters. That is not the point. The first trumpet blast is a warning to the powers at large. The Romans know this. They interpret disasters like Vesuvius to be evidence of displeasure by the gods. God is using its remembrance to urge: ‘Stop your oppression!’” “Why was all the green grass burned in the vision?” John: “That is not a question that eyewitnesses would ask. The land around the Vesuvius eruption was completely scorched.” “Were a third of the trees and earth actually burned in that calamity?” John clarifies: “Vision numbers are not to be understood like that. A third is greater than the fourth specified in the seal vision. It still demonstrates significant restraint.” “Can hail really mix with fire and blood?” John: “Hail and lightning cause fires to break out. Red rain is rare, but it does happen. Romans interpret these things as bad omens.” “Are you saying then that this warning has already happened? It is not a prophecy.” John retorts: “Of course, it is a prophecy. Warnings repeat through time as oppressive regimes emerge. This time it was Vesuvius. Next time, it will be something else.” “Is there a scriptural basis for what you are saying?” John: “The trumpet judgments resemble the plagues in Egypt at the time of the exodus. Those also included hail mixed with fire and destruction of grass and trees.” .

THE SECOND TRUMPET The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood, and one third of the living creatures which were in the sea died. One third of the ships were destroyed. (Rev 8:8–9)

I need clarification: “What is happening here?”

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E x p e r i e n c i n g t h e A p o c a ly p s e John answers: “During the Mt. Vesuvius eruption, chunks of fiery mountain rained down. Thousands of fish were killed by poisonous water and left dead on the seashore. Ships were destroyed and commerce disrupted. All this misses the point though. There is a deeper meaning.” “What meaning?” John: “Recall the Egyptian plagues. They began after the people cried for relief from oppression and slavery. Water turned to blood and fish died. Why? Pharoah refused to repent. He was determined to continue persecuting God’s people.” “I still don’t get it.” John: “Jeremiah gives us another example. Babylon was described as a great fiery mountain to be swallowed by the sea.”3 “But Babylon has been gone for centuries.” John: “Babylon is code for all persecutors. Today it is Rome. Tomorrow it will be some other great power. They drown in the sea of evil by which they rule. Foreign invaders and internal strife always mark the end of their reigns.” “What then does it mean that a third of the sea turned to blood?” John: “That is the blood of the oppressed. Their toil is not forgotten even after the fiery mountain is swallowed by the sea.”

THE THIRD TRUMPET The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. The name of the star is called “Wormwood.” One third of the waters became wormwood. Many people died from the waters, because they were made bitter. (Rev 8:10–11)

I ask: “What is this star?” John answers: “It is better to ask who, not what.” “You mean Satan?” John: “Could be. Or perhaps another under his control.” “What does it mean that he fell on a third of the rivers and springs?” John: “It is a contrast. Jesus leads us besides streams of living water. Satan leads us into rivers of poisonous water. Living water brings life; poisoned water brings death.” 3. Jer 51:42.

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Tr u m p e t s R a i s e d ( 8 : 1 – 1 3 ) “Why is the star called Wormwood?” John: “Wormwood means bitter. This points us back to the episode at Mara after the exodus. The water was bitter and undrinkable. Moses followed God’s instructions and it became pure. Satan’s work can be undone.” “Is this why only a third of the population were poisoned?” John: “Not everybody drinks from the cup of Satan’s lies.”

THE FOURTH TRUMPET The fourth angel sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars; so that one third of them would be darkened, and the day wouldn’t shine for one third of it, and the night in the same way. (Rev 8:12)

I ask: “This cannot be literal, can it?” John answers: “No. I can see that you are starting to understand. It indicates a great shaking coming amid a time of darkness. Yet, there is still hope.”

THE HOVERING EAGLE I saw, and I heard an eagle, flying in mid heaven, saying with a loud voice, “Woe! Woe! Woe for those who dwell on the earth, because of the other voices of the trumpets of the three angels, who are yet to sound!” (Rev 8:13)

I ask: “Did you actually hear this eagle speaking Greek?” John responds: “No; of course not. I saw it hovering and flying silently overhead. It came immediately after the first four trumpet blasts. It was an ominous warning, a fearful pause. The last three impending trumpet announcements are at hand.” With all this jumping back and forth through time, I ask for clarification: “Where were we timewise when the first four trumpets sounded?” John: “They reverberate repeatedly whenever the good news is about to be silenced.”

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CONCLUSION There is a pattern emerging. Nations rise. They increase in power and influence. Arrogance follows. The brave stand as witnesses against evil policies and practices. This leads to persecution, mild at first, intense later. Under the burden of oppression, people cry for deliverance. God hears and the trumpets rise in response. Their reverberations announce plagues and disruptions of various kinds. The evil system breaks down, and its rulers are held accountable. The supporting spiritual powers are rebuked. Repentance can silence the trumpets. If they do, normal patterns of life can continue, at least for a while. There is a time coming when hearts will harden. Three more trumpets lie in wait. Let’s pray that we are not there yet.

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QUESTIONS TO CONSIDER 1. Was the seventh seal the only one without a corresponding vision? Was it simply silence? Are the seven trumpets part of the seventh seal, or are they an independent set of revelations? Could the rest of John’s book describe the content of the secret scroll with all seals now broken? These questions provoke much discussion among scholars. What is your view? 2. Read Isa 63:8–11. It describes the angel in God’s presence. Could this be the angel that mixes prayers with incense and submits them to God? Could the trumpets signal that God is about to respond? 3. Trumpets sound for a variety of reasons in Scripture. These include (1) warning or alarm (Isa 18:3), (2) enemy attack (Zeph 1:16), (3) retreat (2 Sam 2:28), (4) cry for help (Num 10:9), (5) declaration of victory (Ps 47:5–6), (6) religious ritual (Lev 25:9), (7) announcement of God’s presence (Exod 19:16), (8) restoration (Isa 27:13), (9) judgment (Joel 2:1–3), (10) coming of Christ (1 Cor 15:52). Which of these applies to the trumpets of Revelation? 4. Read Ps 141:1–2; Ezra 9:5–15; Dan 9:21; Luke 1:10. In ancient Israel, an incense offering was made at morning and evening sacrifices. The above passages illustrate the relationship between this practice and prayer. Could this explain why John associates the golden censer and the incense altar with prayer? 5. Read Ezek 10:2, 7. These texts feature a throne guardian (cherub) taking embers from the fire and giving them to a man clothed in linen. He was told to scatter them over the city of Jerusalem. Read Prov 25:21–22; Rom 12:20. How could these passages relate to the coals being thrown to earth in John’s vision? What might the act of throwing or scattering coals represent? 6. Read Exod 2:23–25. These verses describe the people groaning under their oppression and crying out for relief. How long do you think they were in bondage? Why didn’t God immediately act to relieve the peoples suffering? Could the Exodus prayers mirror those of the Wayfollowers experiencing intense persecution in John’s revelation? Do you think the prayers are calls for vengeance?

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E x p e r i e n c i n g t h e A p o c a ly p s e 7. Lightning, rumbling, thunder, earthquake, and hail characterize God’s presence and his intention to act. Scholars notice that these intensify as we move through Revelation. For example, Rev 4:5 presents lightning, rumbling, and thunder. Revelation 8:5 adds an earthquake to the mix. Revelation 11:19 includes hail. Finally, Rev 16:18, 21 manifest all the previous elements but indicate an earthquake like none other and hailstones one hundred pounds each. What might John be trying to communicate as he magnifies these signs? 8. Read Joel 2:1–3, 12–13, 23–25. Compare and contrast Joel’s trumpet with the trumpets of Rev 8. 9. It is long known that the four trumpets announce plagues that mirror those of the exodus. Read Exod 7:20–21; 9:23–25; 10:21–22. The common elements include water turned to blood, fish dying, poisoned water, hail mixed with fire, destruction of plants and trees, and darkness. Compare the Exodus plagues with those announced by the first four trumpets. There is significant debate concerning the purpose of the plagues of Egypt. Were they warnings giving Pharaoh time to repent? Was God determined to show that he was superior to the Egyptian gods? Was God’s intent to bring judgment? Were all of these in view? Do these same things apply to the trumpet plagues in Revelation? 10. Pliny the Younger and Dio Cassius described the Vesuvius eruption.4 The sun was darkened, fish died, high acidic content poisoned the water, fire rained down, buildings rocked back and forth, huge stones were thrown from place to place, and the land was scorched. Do these things relate to what John saw in his trumpet visions? Richard Bauckham writes that John inflated recent catastrophes using apocalyptic language to stir the emotions and imaginations of his audience.5 Could he have a point? 11. Rain that looks like blood is a natural phenomenon caused by microorganisms. Sometimes it lasts for only a couple of minutes; other times it can go on for days. It was largely considered to be a bad omen up through the Middle Ages.6 How do these understandings impact how you interpret the first trumpet? 4.  Eyewitness to History, “Destruction of Pompeii”; Dio Cassius, “Roman History,” 66.21–24. 5. Bauckham, Theology, 20. 6.  Pliny the Elder, Natural History, 2.57.147.

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Tr u m p e t s R a i s e d ( 8 : 1 – 1 3 ) 12. Read Jer 51:24–25, 55–56, 63–64; Rev 18:21. These passages describe Babylon as a burning mountain that is swallowed up by the sea. What could blood represent in Jer 51:35; Isa 15:9? Could these descriptions help us interpret the second trumpet? 13. Many scholars suggest that the third trumpet action is directed at spiritual entities who provoke nations to evil and incite persecution of God’s servants. They point to passages such as Isa 14:12–15; 24:21; 34:2–4; Mark 13:25. G. K. Beale writes concerning the third trumpet: “We see here the judgment of an angel who is a legal-like representation of evil people.”7 First Enoch 18:13–14 illustrates the tradition at the time of John describing spiritual hosts as burning mountains. It states: “I saw there seven stars like great burning mountains . . . this has become a prison for the stars and the host of heaven.” Could these passages add context to Rev 8? 14. Wormwood is a plant that has a bitter taste. Read Deut 29:18; Jer 9:14–15; 23:15; Lam 3:15. One way to explain wormwood’s use in Revelation is to contrast it with the living water that Jesus promises to provide. Do the above passages confirm this interpretation? Read Exod 15:23–26. This describes the bitter water incident that the Israelites faced after they left Egypt. What lessons do these verses teach that could apply to the third trumpet vision? 15. There are many references in the Old Testament that associate darkness with either separation from God or coming trouble. The following verses are examples: Ezek 32:7–8; Joel 2:2; Amos 5:18; Matt 8:12; Mark 13:24–25; 2 Cor 6:14–15. Could the sun not giving light refer to a time when people become so hardened that the opportunity to repent is lost? Could the one-third terminology indicate that there is still time? 16. An eagle flying overhead signifies a bad omen (Deut 28:49; Jer 48:40). The Romans were known to study the flight of birds to forecast the future. To whom is the woe message of Revelation directed? What might be the meaning of this message?

7. Beale, Book of Revelation, 478.

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Locusts and Fire-Breathing Horses (9:1–21)

An eagle hovers in the sky. There is an ominous feel to what lies ahead. Three more trumpets appear. As they rise, something scary appears on the horizon. Oh no! It can’t be. We enter the realm of the supernatural.

THE FIFTH TRUMPET The fifth angel sounded, and I saw a star from the sky which had fallen to the earth. The key to the pit of the abyss was given to him. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit. (Rev 9:1–2)

I ask: “Is this fallen star an angel?” John answers: “Yes. The star might even be Satan himself.” I then ask: “What is the pit of the abyss?” John: “It leads to where the fallen angels are imprisoned.” “Why was this fallen angel given the key?”

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L o c u s t s a n d F i r e - B r e at h i n g H o r s e s ( 9 : 1 – 2 1 ) John: “Peter and Jude wrote about this.1 Evil is to be released from God’s restraint when the final judgment is at hand.” “Do these final three trumpets blow only once?” John: “Many antichrists will arise before the man of sin comes on the scene.2 Likewise, there will be many precursors to the last three trumpet blasts. Then, all the principalities will be let loose en masse.” “What does the smoke like a furnace represent?” John: “Pure malevolence and the deception that goes with it.” Then out of the smoke came locusts on the earth, and power was given to them, as the scorpions of the earth have power. They were told that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only those people who don’t have God’s seal on their foreheads. They were given power, not to kill them, but to torment them for five months. Their torment was like the torment of a scorpion, when it strikes a person. In those days people will seek death, and will in no way find it. They will desire to die, and death will flee from them.(Rev 9:3–6)

This is hard to understand. I need clarification and ask: “Please explain?” John answers: “Locusts have a five-month lifespan. They travel with the wind in swarms so dense that they blacken the sun. The land before them is green, and the land behind is left bare. Nothing escapes. Scorpions have stingers that they use to kill insects. Their stingers can be very painful to people, but they don’t normally cause death. Tradition tells about angels of destruction commanding thousands of scorpions in the abyss. Do you see the picture?” “I’m not sure.” John: “Obviously, these are not the locusts and scorpions that we see in nature. They don’t bother with vegetation. These are wicked hordes. Their stings are lies, accusations, temptations, and deceptions. They work to accentuate guilt, jealousy, resentment, and various temptations that lurk beneath the surface.” “I hope that I don’t have to experience this.” John: “These locusts don’t affect those who follow the Lamb. Ezekiel acknowledges that evil is like briars and thorns; its stings are like those of 1.  2 Pet 2:4; Jude 1:6. 2.  2 Thess 2:1–12.

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E x p e r i e n c i n g t h e A p o c a ly p s e scorpions.3 Despite this, we should not fear. As long as we keep our focus, these stings have no power.” “Why do people seek death?” John: “Giving in to temptation is destructive. Justifying it is even worse. This inevitably leads to guilt and dismay. People can easily become overwhelmed when everything collapses around them. Seeking death is an alternative to turning to the loving hands of God.”

THE LOCUST SWARM The shapes of the locusts were like horses prepared for war. On their heads were something like golden crowns, and their faces were like people’s faces. They had hair like women’s hair, and their teeth were like those of lions. They had breastplates, like breastplates of iron. The sound of their wings was like the sound of chariots, or of many horses rushing to war. They have tails like those of scorpions, and stings. In their tails they have power to harm men for five months. They have over them as king the angel of the abyss. His name in Hebrew is “Abaddon,” but in Greek, he has the name “Apollyon.” The first woe is past. Behold, there are still two woes coming after this. (Rev 9:7–12)

I comment: “This is confusing.” John tries to explain: “It is. I described what I saw as best as I could. Demonic representations often combine human- and animallike features. Remember, these are metaphoric pictures. Don’t focus on the images; their horrific appearance conveys the ugliness of evil. Focus on the meaning.” “What meaning?” John: “These hordes are bent on destruction. Humanity is their target. They appear fearsome but can operate only through the faces of those who are under their control. On their own they are powerless. They appear to have crowns of great authority, but it is an illusion. Our tradition contains stories about the demon goddess Lilith with her long, unkempt hair. Like her, the locusts rely on lies and deception to achieve their goals. They seem invincible, but they are weak. They look fierce and deadly, but their lion teeth are powerless. They are organized and ready to follow a deadly battle plan, but it will fail. The sound of their flight is loud; it is all noise. Lambfollowers look beyond appearance and toward the King of kings.” 3. Ezek 2:6.

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L o c u s t s a n d F i r e - B r e at h i n g H o r s e s ( 9 : 1 – 2 1 ) “How do their stings terrorize?” John: “Each sting works to accentuate the toxic desires that lie within. As we entertain and dwell on wrong thoughts, the smoke of darkness grows. Ultimately, we become what we think. A person who is fully enslaved cannot even remember what it felt like to be free.” “Who is Apollyon?” John: “Abaddon and Apollyon both are words that mean destroyer. This is the one who commands the spirits who were released from the pit. The god Apollo has a similar name and is frequently pictured with the locust symbol.4 Roman emperors enjoy presenting themselves as Apollo reincarnated.”5

INFERNAL HORSES WITH HUMAN RIDERS The sixth angel sounded. I heard a voice from the horns of the golden altar which is before God, saying to the sixth angel who had the trumpet, “Free the four angels who are bound at the great river Euphrates!” The four angels were freed who had been prepared for that hour and day and month and year, so that they might kill one third of mankind. The number of the armies of the horsemen was two hundred million [two times a myriad times a myriad]. I heard the number of them. (Rev 9:13–16)

I ask: “Who is speaking?” John speculates: “I’m not sure. I was focused on the angel blowing the trumpet. Maybe it was the angel of the presence who submitted the prayers of the saints to God.” “What is happening?” John: “This vision uses graphic physical warfare imagery to symbolize a coming spiritual invasion. Romans and Jews both fear hordes of invaders crossing the Euphrates River intent on conquest and devastation. The Parthians from the east once utterly defeated seven Roman legions. This forever shattered the illusion of Roman invincibility. Jews remember the conquests by Assyria and Babylon. Those empires crossed the Euphrates border and respectively demolished the kingdoms of Israel and Judah.” “Who are the four angels who are about to be released?” 4. Beckwith, Apocalypse of John, 563–4. 5. Morris, Book of Revelation, 131.

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E x p e r i e n c i n g t h e A p o c a ly p s e John: “It’s hard to say. They are not those who held back the four winds in a previous vision. Our traditions speak of malevolent beings chained in different places. These angels were obviously bound against their will and are eager to be freed. We can say that their intent is not good. They will stir up a huge cavalry that they will unleash on humanity.” “That number you heard is huge.” John: “It is a number beyond imagination.” “Where are we timewise?” John: “Near the end. Or not. Evil is about to run its course. But this happens with the collapse of every great power. The vision’s one third terminology indicates that even now, hope remains.” Thus I saw the horses in the vision, and those who sat on them, having breastplates of fiery red, hyacinth blue, and sulfur yellow; and the horses’ heads resembled lions’ heads. Out of their mouths proceed fire, smoke, and sulfur. By these three plagues were one third of mankind killed: by the fire, the smoke, and the sulfur, which proceeded out of their mouths. For the power of the horses is in their mouths, and in their tails. For their tails are like serpents, and have heads, and with them they harm. (Rev 9:17–19)

I comment: “This vision is even more confusing than the one with locusts.” John pauses and then begins to explain: “It intensifies the scene. The horses resemble the Chimera, a mythological fire-breathing beast described by the Greeks. That one has the head of a lion and a serpent for a tail. It is even more frightful than the Leviathan described by Job.” “How do these creatures compare to the locusts?” John: “They have the power to destroy human souls. The four Euphrates angels recruit this huge demonic cavalry to incite people to hatred and even violence. The humans riders have an illusion of power and control. They don’t know it, but they are slaves to the horses they ride. Notice the breastplates. Their colors are fully aligned with the fire, smoke, and sulfur coming from the horses’ mouths.” “What do fire, smoke, and sulfur represent?” John: “Wickedness destroys like a fire. Like burning sulfur, it consumes everything in its path, leaving behind the smoke of its destruction.” “What about the serpent tails?” John: “The venomous serpent tails inflict poisonous wounds onto those that are vulnerable. They continue the work started by the locusts.” 96

L o c u s t s a n d F i r e - B r e at h i n g H o r s e s ( 9 : 1 – 2 1 ) The rest of mankind, who were not killed with these plagues, didn’t repent of the works of their hands, that they wouldn’t worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can’t see, hear, or walk. They didn’t repent of their murders, their sorceries, their sexual immorality, or their thefts. (Rev 9:20–21)

I comment: “This is terrible.” John attempts to bring some balance: “The love of God is the only antidote. People are stubborn. But, even now, there is hope.”

CONCLUSION The stinging locusts and fire-breathing horses presented in this section are both graphic and confusing. Questions arise. How do they relate to me? How do they relate to us? Let’s consider how one of these stinging locusts might behave. It starts in the mind. A wrong thought appears out of nowhere. A temptation presents itself. What do we do? Turn it over to God and it quickly disappears. There is no sting. Play with it and the locust bite takes root. A soul wound begins to fester, especially if we pretend that God doesn’t see. Justifying and engaging in the darkness makes things worse. We become one of the faces that a locust controls. Over time, the infection becomes near impossible to purge. Other venomous attacks create additional wounds. Victims become overwhelmed and dismayed. Torment follows. I can understand how this can lead to a person wanting to die. Now let’s turn to the devilish horses. Their serpent tails inflict hatred and division. The goal is to get people to align with their malevolent plans. It often starts with an illusion of virtue. Be careful. Ends never justify questionable means. It is interesting: John’s horses do the killing. The riders are simply enslaved victims. Our enemies are not flesh and blood; they are the principalities and powers who lead people astray (Eph 6:12). Although hatred and division seem to be increasing nowadays, I doubt the hordes that John describes are fully present. Neither are they entirely absent. I can only imagine how bad things could become. Before the flood, Scripture tells us: “The wickedness of man was great in the earth, and every imagination of the thoughts of man’s heart was continually only evil” (Gen 6:5). Jesus teaches: “For as were the days of Noah, so will be the coming of the Son of Man” (Matt 24:37). He tells us that in Noah’s time, life 97

E x p e r i e n c i n g t h e A p o c a ly p s e was proceeding normally. Evil can increase to the point where people don’t suspect that anything is wrong. There might even be an illusion of peace (Jer 6:14). Any suggestion otherwise is mocked and cancelled. John’s visions are countercultural. They shout: “Resist! Come out!” The shield of faith, breastplate of righteousness, helmet of salvation, and sword of the Spirit keep us safe. Love defeats worldly power, resentment, revenge, and all sorts of other wrongs. Jesus crucified is the proof.

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QUESTIONS TO CONSIDER 1. Is the fallen angel with the key to the abyss shaft evil? If so, how did he get the key? If this supernatural being was in God’s service, why do you suppose John described him as fallen (read Isa 14:12; Luke 10:18)? John easily could have avoided that phrase. Revelation 20:1–2 features an angel coming from heaven holding the key to the abyss. This angel seizes Satan and binds him for a thousand years. Could this angel be the same one described in ch. 9? Could the key to the pit of the abyss be the same as the key to the abyss? 2. Read Gen 6:1–4; Pet 2:4; Jude 1:6. Peter and Jude state that fallen angels are imprisoned in Tartarus until the time of judgment. They get this from the book of 1 Enoch, which was highly regarded in early Christianity. That book elaborates on Gen 6:1–4. The fallen angels are those who left their heavenly estate and took wives on earth. This led to the Old Testament giants and the rapid proliferation of evil leading up to the flood. First Enoch 10:12 states that these watchers are bound for seventy generations. At that time, they will be judged. First Enoch 19:1; 20:1 designate the archangel Uriel as the one who keeps them chained. Some modern readers have trouble with this intertestamental tradition. They would rather interpret Gen 6:1–4 to be the intermarriage between the lines of Seth and the lines of Cain. Where do you come down on this issue? 3. About half of the translators state that John saw a star falling from heaven. The others write that John saw a star that had fallen from heaven. How does this affect our understanding of the passage? 4. Read Joel 1:4, 6; 2:1–10. Compare and contrast these passages with the locusts of Revelation. 5. Enemy armies in Scripture are often portrayed as uncountably large. Judges 7:12; Jer 46:23 are examples. The Apocalypse of Zephaniah is a document composed prior to John’s Revelation. Chapter 4:2 refers to a place housing “thousands of thousands and myriads of myriads” of evil angels.6 John writes that he heard the number of mounts, which was two times a myriad of a myriad. (Myriad turns out to be the Greek word for ten thousand). Could John be saying he heard the number, 6.  Charlesworth, “Apocalypse of Zephaniah.”

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E x p e r i e n c i n g t h e A p o c a ly p s e and it was a googolplex? In other words, it is beyond calculation. Should we be anticipating a literal army of two hundred million? 6. The Apocalypse of Zephaniah 4:2–3 describes the appearance of evil angels. It states that their faces were like a leopard, their tusks outside their mouths like wild boars, and their hair loose like that of women. Their job was to take the souls of the ungodly and leave them in a place of torment. Do you see parallels to John’s locust and horse creatures? 7. Read Ezek 2:1–10. It describes the words of rebellious people. Compare and contrast this with the torment coming from the locusts and fire-breathing horses. 8. The locusts bring five months of terror. Five often has a symbolic meaning in Scripture. Read Lev 26:8; Isa 30:17; Luke 12:6; 1 Cor 14:19. What do these references have in common? 9. John’s horse beasts apparently are composites from various Greek and Hebrew mythologies. The chimera described in the Iliad has the body of a goat, head of a lion, and tail of a snake; it spews fire from its mouth. The Leviathan (Job 41) is a seemingly invincible sea serpent that breathes fire. Daniel’s fourth beast (Dan 7:7) has iron teeth that crush, devour, and break everything in pieces. First-century hearers were familiar with this imagery. Today’s readers are not. What difference might this make? 10. Read Isa 9:18. It describes the impact of wickedness. How might this relate to what comes out of the mouth of the horse creatures of John’s vision? 11. The last part of Rev 9 provides a list of evils. Included are the words “worshipping demons and idols of gold, and of silver, and of brass, and of stone, and of wood, which can’t see, hear, or walk.” How might this apply to us in the twenty-first century? How have the meanings of words such as morality, sorcery, and theft changed since John’s time? 12. Read Eph 6:10–20. Might this relate to the images of the locusts and fire-breathing horses?

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Mighty Angel, Little Scroll (10:1–11)

Surely things will wrap up now. All that remains is the seventh Revelation trumpet blast. But no! The scene shifts again. A mighty angel appears, holding a little scroll. We are no longer in the heavenly throne room. We find ourselves yanked back onto the island of Patmos where John is exiled. He is standing near the seashore. Let’s listen. I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. He had in his hand a little open book. He set his right foot on the sea, and his left on the land. He cried with a loud voice, as a lion roars. (Rev 10:1–3)

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E x p e r i e n c i n g t h e A p o c a ly p s e I comment: “This angel is an imposing figure.” John agrees: “He is. The rainbow resembles the one surrounding God in the throne room. Like Jesus, he comes in a cloud. His appearance and lionlike roar are godlike.” “Are you saying that this mighty angel is Jesus?” John: “Likely so. If not, he surely carries the authority that Jesus gave to him.” “Why is his right foot on the sea and his left on the land?” John: “This is a position of dominance and a stance of authority. His foot is on the sea, not in it. This angel prevails over the sea, from which chaos and evil beastly systems arise. The land represents the rebellious domain of worldly powers.” “Is the little scroll the same as the one with seven broken seals?” John: “No. There is much more going on in the heavenly and spiritual realms than we can understand. This does not mean that we can’t know anything. This little scroll has a lot to reveal. God entrusts humanity with an important task. We are to establish God’s worldwide kingdom on earth. The little scroll describes our commission.” When he cried, the seven thunders uttered their voices. When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, “Seal up the things which the seven thunders said, and don’t write them.” (Rev 10:3–4)

I ask: “Who are the seven thunders?” John answers: “As the seven Spirits represent the Holy Spirit, the seven thunders refer to the voice of God the Father. It was jolting to hear the thunderous shout responding to the mighty angel’s roar.” “What did the seven thunders say?” John: “I’m not at liberty to tell you. Some mysteries are to remain sealed, at least for now.” The angel whom I saw standing on the sea and on the land lifted up his right hand to the sky, and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there will no longer be delay, but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets. (Rev 10:5–7)

I ask: “What mystery?” 102

Mighty Angel, Little Scroll (10:1–11) John clarifies: “Everything promised throughout Scripture will be fulfilled. One final mystery remains. How will all of this take place?” “What is meant by in the days of the last trumpet call?” John: “There is a tension between waiting a little longer and no more delay. Up to now, the focus was on repentance. Perhaps more people might still turn to God. As that possibility fades, the time of the end approaches. This does not mean that the final unveiling will be instantaneous. We still will not know the day or the hour of the Lord’s return.1 The last trumpet blast triggers a dramatic series of events. But don’t expect evil to simply give up; it will fight to the very end.” The voice which I heard from heaven, again speaking with me, said, “Go, take the book which is open in the hand of the angel who stands on the sea and on the land.” I went to the angel, telling him to give me the little book. He said to me, “Take it, and eat it up. It will make your stomach bitter, but in your mouth it will be as sweet as honey.” I took the little book out of the angel’s hand, and ate it up. It was as sweet as honey in my mouth. When I had eaten it, my stomach was made bitter. They told me, “You must prophesy again over many peoples, nations, languages, and kings.” (Rev 10:8–11)

After reading this part of the unveiling, John elaborates: “The little scroll discloses God’s secret plan. Lamb-followers will be victorious and vindicated. This is the good news, and it is sweet. All is not rosy. The road is hard. Our message enrages the principalities and powers. Intense persecution is coming. Some will be dragged before rulers, and maybe even killed. The reality of this difficult journey is bitter.”

CONCLUSION This chapter of Revelation has less confusing symbolism than those we encountered in earlier chapters. There are no stinging locusts engulfed with smoke, and no fiendish horses breathing fire and sulfur. The message of this chapter is clear. We are entrusted with a commission. God’s good news is to be proclaimed to all nations. Our task is not easy. Persecution is coming. In the West, we live in relative ease. Persecution is when someone posts mean words on social media. Not so in many parts of the world. Out of sight, out of mind, they say. What will happen when real persecution 1. Matt 24:36.

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E x p e r i e n c i n g t h e A p o c a ly p s e comes? I don’t know. I am weak. I’m not a Dietrich Bonhoeffer who stood against Hitler. I am certainly not a Richard Wurmbrand or an Aleksandr Solzhenitsyn who suffered torture for decades in communist prisons. And then, there are the myriad of faithful witnesses of whom I’m unaware. Please God, I believe. Help my unbelief. I need strength.

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QUESTIONS TO CONSIDER 1. Who is the mighty angel? Some scholars suggest that he is Jesus. He does have godlike attributes. He roars. God also roars in Scripture. Job 37:4; Hos 11:10; Joel 3:16; Amos 1:2; 3:8 are examples. He resembles the Son of Man vision in Rev 1. Jesus came with the clouds (1:7), his face shone like the sun (1:16), and his feet were like burnished bronze (1:16). The rainbow points back to God’s throne room (4:3). The pillars of fire imagery reminds us of God who led the Israelites through the wilderness (Exod 13:21). Other scholars concede that this angel operates with the authority of Jesus but likely is an angel nonetheless. They argue that Jesus does not appear as an angel elsewhere in Revelation and would never swear an oath. Note, however, that God swears oaths many times in Scripture, including a few with his hand raised (Deut 32:39–42; Ps 106:26; Dan 12:7). So, might this angel be Jesus? 2. Read Exod 14:16; Isa 10:26; Dan 12:7; Matt 14:26–31. Comment on how these passages relate to the mighty angel with his right foot on, but not in, the sea. 3. What or who is the seven thunders? Some think that it describes another set of calamities. They submit that they were canceled because the people refused to repent. Others counter this interpretation. They discern that the text commands John to seal the message, not cancel it. They also point to God’s thunderous voice in Scripture. Exodus 19:19; 1 Sam 7:10; Ps 18:13 are examples. Psalm 29 is particularly important. This passage describes seven characteristics of God’s voice. Could the seven thunders be another set of disasters? Could the seven thunders refer to God’s voice? Could John have been about to reveal too much too soon? 4. Zechariah 4:1–10 associates the seven Spirits with the Holy Spirit. Could seven thunders be John’s way to extend that pattern to refer to God the Father? 5. What did the seven thunders say? There are several similar examples in the Old Testament. Read Isa 8:16; Dan 8:26; 12:4. God often has more to say but holds back immediate explanations. Amos 3:7 teaches that God always reveals his plans to his prophets. Could this be why John was told more but was forbidden to reveal it? Read 2 Cor 12:3–4. Might Paul have had a similar experience? 105

E x p e r i e n c i n g t h e A p o c a ly p s e 6. Could the little scroll be the same as the one that now has seven broken seals? Some scholars claim (with a few examples) that the Greek words for little scroll (bibliaridon) and scroll (biblion) are interchangeable. Others counter that there is not enough evidence to make such a claim. What do you think? 7. The scroll of Ezek 2:8–10; 3:1–10 was directed to the rebellious house of Israel. To whom is John’s little scroll directed? Compare and contrast the scroll and commission given to Ezekiel versus the one given to John. 8. Why do you suppose the little scroll is sweet as honey to the mouth but bitter to the stomach? Jeremiah 15:16; Ezek 2:8–10; 3:1–10 could provide clues. Some say the scroll is bitter because of the harsh consequences humanity is about to face. Others claim it is because of coming persecutions. What is your position? 9. There is significant debate as to how to translate Rev 10:11. The WEB translation writes: “You must prophesy again over many peoples, nations, languages, and kings” (emphasis added). Many translators use a substitute for the word over. Alternatives are as follows: against, further to, before, about, concerning, to, in front of, and upon. Read Matt 10:18; Mark 13:9–10; Luke 12:11–12. Considering these passages, which of the above alternatives makes the most sense? Could John’s message to peoples, nations, languages, and kings apply to believers who compromise with world systems? How so? 10. It is hard to distinguish between those things that have been fulfilled and those things that are not yet. There is tension between the statements wait a bit longer, there will be no more delay, and these things will soon take place. Comment on how you work through these difficulties.

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Temple and Two Witnesses (11:1–19)

A mighty angel orders John to measure the temple. Why? Which temple? Where is it? He never seems to obey the command. Then, two enigmatic witnesses appear. They speak fire, stop the rain, and cause plagues. After that, they die and rise again. How strange! Who are they? What is their message? The text leaves out many details. Finally, the last temple blasts, and the heavens rejoice. Are we done? Apparently not. Mysteries remain.

MEASURE THE TEMPLE A reed like a rod was given to me. Someone said, “Rise, and measure God’s temple, and the altar, and those who worship in it. Leave out the court which is outside of the temple, and don’t measure it, for it has been given to the nations. They will tread the holy city under foot for forty-two months.” (Rev 11:1–2)

Baffled again, I ask: “How do you measure people with a rod?” John doesn’t have an answer and begins to speculate: “Beats me. I suppose I could count them. But how would I do that? The angel handed me the measuring stick and then he suddenly disappeared without explanation. The Jerusalem temple was destroyed by the Romans decades ago. Even if it still stood, I’m on Patmos. There is no way that I can travel hundreds of miles to take measurements. Perhaps the person referred to an actual temple not yet built. Why did he tell me to measure it now? What should I 107

E x p e r i e n c i n g t h e A p o c a ly p s e do with the dimensions? The temple must be the spiritual one that is under construction. Every believer is a living stone.1 Jesus is the foundation that the leaders rejected.2 Our job is to continue measuring. In other words, we add to its structure.” “I guess that’s possible. But what then are the altar and the Holy City’s outer court?” John: “The altar embodies the sacrifices of thanksgiving we offer, even in difficult times. The outer court is the place of witness. Enemies trample this when they oppose and distort our message.” “What does forty-two months mean?” John: “Forty-two months, time times and half a time, 1260 days, and three and a half years represent times of travail. This is ingrained into Jewish tradition. Babylon’s siege was three and a half years long, as was Rome’s. Antiochus Epiphanes IV desecrated the temple for the same period. When it comes to prophecy, this terminology could be literal, but often it is not. The trampling of the outer court ends when the spiritual temple that I was to begin measuring is completed.”

THE T WO WITNESSES I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth. These are the two olive trees and the two lamp stands, standing before the Lord of the earth. If anyone desires to harm them, fire proceeds out of their mouth and devours their enemies. If anyone desires to harm them, he must be killed in this way. These have the power to shut up the sky, that it may not rain during the days of their prophecy. They have power over the waters, to turn them into blood, and to strike the earth with every plague, as often as they desire. (Rev 11:3–6)

I ask: “Who is speaking?” John comments: “God spoke this to me in a dream. Putting dreams, visions, and encounters into a cohesive whole is not easy.” “Tell me about the two witnesses.” John: “They provide a prophetic testimony to the nations. There are two because by two a thing is established.3 They wear sackcloth because they 1.  1 Pet 2:5. 2. Ps 118:22. 3.  2 Cor 13:1.

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Te m p l e a n d Tw o Wi t n e s s e s ( 1 1 : 1 – 1 9 ) mourn the unrighteousness they encounter and pray that their testimony will be effective.” “Are these two witnesses Moses and Elijah, who appeared in the transfiguration?” John: “No.” “How about Enoch and Elijah? They were the only two who didn’t taste death.” John: “No again.” “Are they Peter, the apostle to the Jews, and Paul, the apostle to the gentiles?” John: “No.” “Okay, I give up. Then, who?” John: “John the Baptist came in the spirit and power of Elijah. He was not Elijah. These two come in the spirit and power of Moses and Elijah. They are not Moses and Elijah. They are called lampstands, as are the seven churches.” “Are they Smyrna and Philadelphia? The Lord spoke well to them without rebuke.” John: “No. The first one likely represents the remnant of faithful Jews. The second, believing gentiles.” “How does fire come from a mouth?” John retorts: “Don’t be so literal. God provided Moses and Elijah with powers needed to guarantee their success. The same is true here. Do you recall the first Pentecost when the Holy Spirit came? Our speech was like tongues of fire. There is power in words. Truth cuts to the heart. Similarly, the living water that Jesus provides rains down wherever the witnesses testify. These things are not actual fire and rain.” “How are those doing harm doomed to die?” John: “Not by human violence; that is for sure. There is such a thing as spiritual death, but the details are in God’s hands. Those that seek to silence or ignore the witnesses are destined to give account to him.” “Is there anything else that you can add?” John: “The two witnesses are called olive trees. This designation alludes to the prophet Zechariah.4 Zerubbabel and Joshua were called olive trees because they were anointed to rebuild the temple that Babylon destroyed. There are parallels here. Zerubbabel and Joshua lived in troubled times. Surrounding rulers opposed their every move, but God guaranteed 4. Zech 4.

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E x p e r i e n c i n g t h e A p o c a ly p s e their success. Do you see the similarities? The two witnesses are building a spiritual temple. Worldly powers work to extinguish their message, but the witnesses will complete their mission anyway.”

THE BEAST WINS When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them, and kill them. Their dead bodies will be in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified. From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. Those who dwell on the earth rejoice over them, and they will be glad. They will give gifts to one another, because these two prophets tormented those who dwell on the earth. After the three and a half days, the breath of life from God entered into them, and they stood on their feet. Great fear fell on those who saw them. (Rev 11:7–11)

I ask: “Who was the beast who rose from the abyss?” John: “This beast appears among the prophet Daniel’s visions. It is a world power that will oppose and trample everything that is good. The abyss symbolizes chaos and malevolence. God’s enemies come with that spirit. Daniel prophesied that a time is coming when God’s enemies have free rein. Earth-dwellers will be left alone to do as they will. There will be rejoicing and riotous living. The voices of Jesus-followers though gagged remain unburied. They continue as a silent witness.” “So, this beast arises at the end of time?” John: “Many sinister beasts emerge, grow in power, and then collapse from the seeds of their own destruction. The cycle repeats over and over till an especially wicked one rises as the end approaches.” “What is the great city?” John: “Sodom symbolizes immorality. Egypt symbolizes idolatry and bondage. Jesus was crucified in such a place. The great city is spiritual Babylon where greed, immorality, and oppression rule. It is a counterfeit Jerusalem. This spiritual Babylon is where God’s witness is crucified.” “What does three and a half days signify?” John: “It signifies a very short period of trouble right before the beast collapses.” 110

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THE VOICE I heard a loud voice from heaven saying to them, “Come up here!” They went up into heaven in the cloud, and their enemies saw them. In that day there was a great earthquake, and a tenth of the city fell. Seven thousand people were killed in the earthquake, and the rest were terrified, and gave glory to the God of heaven. (Rev 11:12–13)

I ask: “Do all believers ascend to heaven at this point?” John answers: “Not likely. Don’t overlook the symbolism. The cloud represents vindication and victory. The entire church welcomes the Lamb in celebration as he appears in glory at the second coming. God is gracious, even now. He spared seven thousand in the time of Elijah. Now, all but seven thousand are spared. In the time of Isaiah, only a tenth survived. Now, nine-tenths survive. His mercy abounds till the very end.”

THE SEVENTH TRUMPET The second woe is past. Behold, the third woe comes quickly. The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!” The twenty-four elders, who sit on their thrones before God’s throne, fell on their faces and worshiped God, saying: “We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your bondservants the prophets, their reward, as well as to the saints, and those who fear your name, to the small and the great; and to destroy those who destroy the earth.” God’s temple that is in heaven was opened, and the ark of the Lord’s covenant was seen in his temple. Lightnings, sounds, thunders, an earthquake, and great hail followed. (Rev 11:14–19)

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E x p e r i e n c i n g t h e A p o c a ly p s e I ask: “What is the third woe? Nothing happened after the seventh trumpet blast.” John clarifies: “The last trumpet triggers the third woe, not yet described. Patience! Explanation is coming.” “I’m confused.” John: “We are back in the throne room at the end of time. Songs of thanksgiving, victory, and reward ring out. All things have been made right. Notice the lyrics. They celebrate things that already happened. The phrase who was, and who is skips the is to come part. After the twentyfour elders finish singing, the fully constructed temple appears. Its doors are opened; nothing is hidden. The new covenant emerges in the ark. The temple is about to come down and fill the earth. Eternity awaits. The thunder, lightning, earthquake, and hail dramatically embody God’s presence.”

CONCLUSION This section contains symbolism that is hard to decipher. John jumps back and forth in time. He weaves several dreams, physical appearances, and visions into his throne room scene. Despite this, there are general truths that stand out. It is a mistake to treat this chapter as a puzzle to be solved. Those living during Jesus’s incarnation were certain that they had all the answers. Their faith relied on solid scriptural proof texts. What happened? Few recognized their Messiah as he walked the earth. Will there be more surprises? Likely so. There are mysteries that we are not supposed to unravel. There are other things to consider. Those convinced that the last generation is far off tend to entirely ignore John’s revelation. Those who believe we are the last generation obsess over uncovering secret meanings and solving riddles. Both miss the point. John’s revelation applies to every age. So, how does this section speak to us? We are the witnesses. We have a job to do. We are to use our gifts to represent God’s kingdom well. We are fellow builders of the true temple that is under construction. Opposition can be intense but be assured, we will prevail. The great city, spiritual Babylon, will fall and the Holy City, the new Jerusalem, will fill the earth.

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QUESTIONS TO CONSIDER 1. Some commentators believe John was ordered to measure a temple that will be built before Jesus returns. Many scholars disagree. They challenge the methodologies used to distinguish between literal and symbolic passages. Others believe the temple was the literal one that they say still stood when John wrote Revelation. There are several problems with this interpretation. Why was John told to measure it? How does its measuring fit with the rest of the chapter? Most scholars think in symbolic terms. There are many New Testament passages that refer to the temple in this way. Examples include Ps 118:22; Matt 21:42; John 2:19; 1 Pet 2:4–5. Which of these approaches is most likely? 2. Ezekiel 40 describes a man in linen measuring a new temple. Zechariah had a similar experience (Zech 2:1–4). Compare and contrast these visions to the temple that John was supposed to measure. Were those Old Testament prophets measuring things that already existed? 3. Eugene Peterson writes that the place of worship (temple) is protected, but the place of witness (outer court) is not. It is trampled by the nations and exists in the face of hostility.5 Comment on his description. How might it relate to the mission of the two witnesses? 4. Throughout time, interpreters wondered about the identity of the two witnesses. Church fathers like Tertullian and Hippolytus asserted that they will be Enoch and Elijah.67 Victorinus believed one of them will be Jeremiah, who he claimed never died.8 Other proposals include Peter, Paul, James the Just, James (brother of John), Moses, John the Baptist, and even Jesus. Some hypothesize that the Old and New Testaments are the two witnesses. Does this kind of speculation serve a useful purpose? 5. The two witnesses stand before the Lord of the earth. Does this Lord refer to God? Is he Satan? Scholars disagree. Revelation 11 alludes to Dan 8:23–24. John 12:31 implies that Satan is the ruler of this world. Exodus 8:22; Josh 2:11; Ps 24:1, and other passages imply something different. What do you think? 5. Peterson, Reversed Thunder, 112. 6.  Hippolytus, “On Christ and Antichrist,” 43.1. 7.  Tertullian, “Treatise of the Soul,” ch. 50. 8.  Victorinus of Pettau, “Commentary on the Apocalypse,” 11.5.

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E x p e r i e n c i n g t h e A p o c a ly p s e 6. Read Luke 1:17. This passage indicates that John the Baptist came in the spirit and power of Elijah. John 1:21 features John the Baptist telling Pharisees that he is not Elijah. Yet Jesus declares that he is (Matt 17:11–13). Daniel 7:21 describes a beast making war with the saints, not with two witnesses. Jeremiah 11:14–16 implies that all of Israel is an olive tree. Romans 11:17 calls gentiles a wild olive tree that is grafted in to the natural one. Revelation 1 defines lampstands to be churches, not individuals. Do these passages add weight to the premise that the two witnesses, God’s olive trees, refer respectively to the Jewish remnant and the gentile church? 7. Read Deut 19:15; Matt 18:16; Mark 6:7, 11. Could these passages explain why two witnesses were necessary? Are those who hear their message without excuse? How so? 8. Much of ch. 11 is modeled on Zech 4. How do the difficulties faced by Zerubbabel and Joshua compare to those faced by the two witnesses? Could Zerubbabel (royalty) and Joshua (priest) correspond to New Testament believers being called a royal priesthood (1 Pet 2:9)? 9. Read Luke 9:54–55. The disciples were rebuked for wanting to call fire from heaven onto an unfriendly village. Does this mean that the powers given to the two witnesses cannot be literal? There are several passages that describe spoken words as fire. Isaiah 11:4; Jer 5:14; Acts 2:2–4 are examples. Could these verses impact how we read the powers given to the two witnesses? 10. Many are convinced that the 1260 days (or forty-two months; time, and time, and half a time; three and a half years) must be understood literally. There are many historical accounts that seem to confirm this interpretation. Elijah stopped the rain for forty-two months (Luke 4:25; Jas 5:17). The Babylonian and Roman sieges were approximately the same length of time. Antiochus Epiphanes IV desecrated the temple for three and a half years. Most scholars have a nuanced view. They assert that sometimes it refers to the entire New Testament period; other times it refers to a short undetermined time of distress. They ask, “Since all other numbers of Revelation are symbolic, why should this one be different?” They observe that the 1260 days of Rev 12 cannot be three and a half years. Must the 1260 days be literal? Could the fact that the Israelites camped at exactly forty-two stops (Num 33:5–49) during the forty wilderness years contribute to the debate? 114

Te m p l e a n d Tw o Wi t n e s s e s ( 1 1 : 1 – 1 9 ) 11. Who is the beast who wars against the two witnesses? First-century readers certainly would recall Dan 7:2–3, 7, 21. Those verses describe a beast rising from the sea, making war, and prevailing. Yet in Revelation, the beast arose from the abyss, not the sea. Did John consider the sea and the abyss to be synonymous? Psalms 65:7; 69:2; 144:7; Isa 51:9–10 could provide clues. 12. John symbolically calls the great city Sodom and Egypt, where their Lord was crucified. Sodom is a symbol for wickedness (Jude 7), and Egypt is a symbol for bondage (Judg 6:8; Mic 6:4) and idolatry (Ezek 20:7). Is John referring to Jerusalem? This provokes debate among scholars. Passages throughout Revelation consistently identify the great city as Babylon. But Babylon isn’t where Jesus was crucified. Perhaps the Holy City of God (spiritual Jerusalem) and the great city (spiritual Babylon) are both worldwide. Maybe the great city contains the apostate portion of the church. What is your opinion? 13. Some among the peoples gazed at the witnesses and refused to allow their burial. Who were these? Could the unburial be a silent rebuke to those who are celebrating and exchanging gifts? In ancient cultures, it is an insult to leave a person unburied. Could this insult paradoxically signify a victory? 14. The two witnesses were called to heaven in a cloud. What is the significance of the cloud? Read Matt 24:30; 26:64; Acts 1:9. Do these passages provide insight? 15. Read 1 Kgs 19:18; Isa 6:10–13; Amos 5:3. These passages refer to only a tenth or seven thousand spared. Contrast this to the number killed in Rev 11. What could this say about the character of God? Those who survived gave glory to God. Was their confession forced or genuine? 16. How do the two hymns concluding ch. 11 contribute to the overall message of Revelation? 17. Bruce Metzger comments that ch. 11 would be an appropriate ending to the book of Revelation.9 Do you agree? Why or why not?

9. Metzger, Breaking the Code, 71.

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Dragon Thrown Down (12:1–17)

Storytelling is an ancient craft. A skilled teller is able to engage the senses far more deeply than flat monotonic fact-filled compositions. Reality is complicated. Sometimes it leaves us without adequate expression. Enter mythology. It is a word that is belittled in the modern world. Why? “It is unreal nonsense, nothing more than primitive folk tales.” Or: “Mythology is unscientific and unreliable; it flies in the face of the scientific method.” Really? What if it is true? What if it is real? What if the heavens testify? Perhaps, then, the saga of the cosmos speaks, shouting from the heavens day and night to the ends of the earth. Is it a myth? John would say: “Yes.” Is it true? “Yes, again.” But is it real? “Most certainly. It really happened and is still happening.” Get ready for a wild ride.

THE WOMAN AND THE DRAGON A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. She was with child. She cried out in pain, laboring to give birth. Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. (Rev 12:1–4)

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D r a g o n Th r o w n D o w n ( 1 2 : 1 – 1 7 ) A dragon? A pregnant women clothed with the sun!? Really? What will John say about this? So, I ask: “What kind of signs are these?” John explains: “We Jews look to the heavens for messages of revelation. One of the psalms tells us that the skies speak night to night and reveal knowledge even to the ends of the earth.1 The woman and the dragon are examples.” “That sounds weird. But okay, how does a sign in heaven apply to the woman?” John: “The Virgo constellation is known as the virgin. Twenty days each year, the sun clothes her midsection. This reduces to about eighty minutes when the moon is at her feet. There are twelve visible stars above her head. Nine of these stars come from the constellation Leo. Mercury, Venus, and Mars are the other three. “This is not all. Leo is the constellation just above Virgo, known as the lion. When the wandering star Jupiter conjoins with Regulus, Leo’s brightest star, a king is about to be born. If this happens on Rosh Hashanah, the coming king is Jewish. All the signs I just described were in perfect alignment at the birth of Jesus, the Lion of Judah. The wise men who visited Jesus recorded this. The heavens spoke and revealed knowledge about the Messiah’s birth.”23 “What about the dragon?” John: “There is another constellation called Hydra. It is a sea serpent called Leviathan in our tradition. Sometimes we call this creature a dragon, the source of chaos and malevolence. The Hydra constellation appears in front of the woman. There are two constellations above it. These are Corax (seven stars) and Crater (ten stars). These correspond to the dragon’s seven heads and ten horns. Hydra occupies approximately a third of the celestial equatorial belt. The stars surrounding its tail appear falling to earth as the constellation disappears below the horizon. The star V Hydrae within Hydra shines deep red, matching the dragon’s color.” “Tell me more about this dragon.” John explains: “The dragon is that ancient serpent, who is called the devil, Satan, the deceiver of the whole world. The seven horns with crowns symbolize the kingdoms that he ruled over the complete span of history. The ten horns express the totality of his present sphere of influence. He 1. Ps 19:1–2. 2.  Steinman and Young, “Evidences.” 3.  This alignment took place on Sept. 11, 3 BCE.

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E x p e r i e n c i n g t h e A p o c a ly p s e attempted to destroy Jesus at birth. Remember Herod? He killed all Bethlehem’s toddlers after Mary and Joseph fled to Egypt.4 The dragon unleashed havoc, even in heaven, accusing humanity and questioning God’s sovereignty. Before the coming of the Messiah, the prophet Daniel wrote that this dragon was able to sweep down hosts of heaven,5 who could not yet counter his charges. Even the archangel Michael had difficulties.”6 “What else can you tell me about this imagery?” John: “There is much more to say. The woman is groaning in the pain of childbirth. I remember anticipating the Messiah’s coming while my people experienced the pain of Roman oppression. The woman represents the faithful remnant, clothed with glistening sunbeams of the Messiah’s light. Her crown is a diadem of twelve, sparkling, gemstone stars, one for each of the twelve tribes. The moon, which imperfectly reflects sunlight, portrays the imperial, false religion under the woman’s feet in submission. This is very different from the woman on Roman coinage. Those display the sun, the moon, and the goddess Faustina. They give glory to the emperor.” She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. (Rev 12:5–6)

I ask: “Is this still celestial imagery?” John answers: “No, the celestial signs introduced the characters. Now the real drama begins.” “Why was the child immediately caught up to heaven? What about his life?” John: “His life is not the focus here. Jesus was in Satan’s grasp, but death couldn’t hold him. He broke out of Hades and then was caught up to establish his royal role. The war in heaven required his immediate attention. That is the focus.” “What is this rod of iron?” John: “It is a shepherd’s staff. With the curved part Jesus gently pulls back his sheep when they stray. He strikes attacking enemies with the straight part. The nations would be wise to take heed.” “Tell me about the woman’s flight to the wilderness?” 4. Matt 2:16. 5. Dan 8:10. 6. Dan 10:12–13.

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D r a g o n Th r o w n D o w n ( 1 2 : 1 – 1 7 ) John: “A new exodus is in view. The dragon failed to devour the son and impede his mission. The faithful remnant and her offspring will face trouble as they announce God’s kingdom to the world. The exodus journey ended when Joshua led the people into the promised land. Our wilderness journey ends when Jesus brings us into the new earth. God nourished those of the exodus with manna. Jesus is the bread of life. Moses struck the rock to provide water. Jesus is living water; those that believe in him will never thirst. God was present in the exodus tent of meeting. We find his presence living within our hearts.”

SATAN THROWN DOWN TO EARTH There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. They didn’t prevail, neither was a place found for them any more in heaven. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. I heard a loud voice in heaven, saying, “Now the salvation, the power, and the Kingdom of our God, and the authority of his Christ has come; for the accuser of our brothers has been thrown down, who accuses them before our God day and night. They overcame him because of the Lamb’s blood, and because of the word of their testimony. They didn’t love their life, even to death. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time.” (Rev 12:7–12)

I ask: “What was Jesus doing during this war in heaven?” John replies: “He serves as our advocate, deflecting Satan’s charges. This gives Michael and legions of other angels the authority and strength to directly take on the enemy. They and Lamb-followers secured the victory. Risen believers now are serving among the angels in the heavenly realm.” “I don’t get it. Wasn’t Satan already cast out at the fall?” John: “No. After the Adam and Eve incident, he lost his right to actively participate in God’s throne room. He could only bring charges as he did against Job. The ascension ended that. There is no longer room for him or his accusations. There is more. Satan unjustly killed the Lord. He now becomes the accused. His days are numbered.”

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THE FOCUS SHIFTS TO THE EARTH When the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. Two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, and times, and half a time, from the face of the serpent. The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. The dragon grew angry with the woman, and went away to make war with the rest of her offspring, who keep God’s commandments and hold Jesus’s testimony. (Rev 12:13–17)

I ask: “I get the dragon attacking the woman. But what do the eagle wings symbolize?” John replies: “This is another reminder of the exodus. Pharoah stubbornly pursued the Israelites after they were freed from his grasp. Moses wrote that God lifted his people from their enemies to himself on eagles wings.7 He also protected and nourished them as eagles do for their young. In the new exodus, the eagle’s wings symbolize something similar. God is giving the woman the Holy Spirit for protection and strength. This will enable her to endure and will carry her during her wilderness journey to the ultimate promised land.” “Who is this serpent that pursues the woman? What happened to the dragon?” John: “The dragon is the serpent. This description alludes to the incident during the exodus where the people were attacked by venomous snakes. They were instructed to look at a bronze image on a pole.8 We look to Jesus who was lifted onto the cross. Satan’s fiery darts have no power over us.” “What is this flood of water? How does the ground swallow it?” John: “Think of it this way. After the Messiah completed his mission, the dragon turned to the woman who seemed weak and vulnerable. Out of the dragon’s mouth came floods of lies that incited opposition from ruling authorities. Hostility increased because this woman refused to conform either to Jewish legalism or to the requirements of the imperial cult. Mobs replete with rage sought her destruction. These trials diffused after a time. 7. Exod 19:4. 8. Num 21:8.

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D r a g o n Th r o w n D o w n ( 1 2 : 1 – 1 7 ) The initial hostility rose like a river, but then it sank beneath the surface, soon forgotten. Neither the woman nor her testimony could be eliminated.” “Who are the woman’s offspring?” John: “The entirety of the church. They took the movement worldwide. The dragon soon realized that he could not destroy God’s plan. Perhaps he could restrain it. So, he intensely persecuted the woman’s offspring, who are those following the Lamb. His attacks started immediately after the child was caught up to rule from his throne. It will continue until the child appears as King.” “What did the dragon do next?” John: “Things were getting out of hand for the dragon. Lamb-followers were quickly increasing their numbers. The dragon needed a new strategy. He stood stunned, but he was not about to give up. By the sand of the sea, he considered his options. He was about to recruit the full force of empire from the many waters of chaos. He would shout propaganda from the sands of human rebellion. Another possibility presented itself. Bring corruption into the church and render it ineffective.”

CONCLUSION The seventh trumpet sounded. What happened to the third woe? We are still waiting for an answer. Unexpectedly, John takes us on an entirely different journey. It starts with celestial signs announcing a royal birth. This is followed by the rightful King establishing his reign in heaven. Meanwhile, Lamb-followers embark on their wilderness journey under the care, protection, and presence of the Holy Spirit. God’s kingdom has arrived. Its influence is rapidly expanding. New followers join the movement day by day, loving one another and demonstrating the love of God (Acts 2:44–47). The vision ends with the downed dragon. Lost, confused, and full of hate, he attacks the faithful remnant and her followers. That means us. Two thousand years have passed, and we are still traveling on our wilderness journey. How long, O God? A little longer. Be strong!

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QUESTIONS TO CONSIDER 1. Read Ps 19:1–6; Rom 10:17–18; Col 1:23. These passages tell us that the heavens pour out speech and reveal knowledge to the ends of the earth. Could this be why many early Jewish synagogues had zodiacs inscribed on the floor (Beth Alpha in Galilee is an example)? Ignatius, a contemporary of John, wrote a letter to the Ephesians as he was being transferred to Rome to be martyred. It contains a short hymn about a bright star. It reads: A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life.9

Compare this song to John’s heavenly signs. How does the ancient way of looking to the sky for signs differ from modern astrology? 2. Matthew 2:11 tells us about wisemen who visited Jesus after his birth. Jupiter was known as the wandering star. It separated from Regulus, coming back in alignment some months later. Could this explain how the star was rising in the heavens as the wisemen traveled and then came to rest when they arrived at Bethlehem?10 Does this explanation seem more probable than the popular Christmas story positing a star hovering just above the manger? 3. Who is the woman? Some assert that she is Mary, the mother of Jesus. Isaiah 7:14; 9:6 could support this interpretation. However, there is no evidence that Mary was pursued or miraculously delivered after the ascension of Jesus. Others assert that the woman symbolizes all believers, both Jew and gentile. The problem with this view is 9.  Ignatius, “Letter to the Ephesians,” ch. 19; see also Martin, Star That Astonished World, ch. 5. 10.  Heiser, “What Day.”

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D r a g o n Th r o w n D o w n ( 1 2 : 1 – 1 7 ) that gentile believers were not yet Lamb-followers at the time of the Messiah’s birth. Genesis 3:15 could possibly be used to counter this objection. The final hypothesis ties the women to the faithful Jewish remnant. Isaiah 66:7–10; Mic 4:9–10; John 16:20–22 provide scriptural support for this approach. Which is most likely? 4. In the Old Testament, the sea monster Leviathan is equated with forces of chaos and evil. Examples include Job 41:1; Pss 74:14; 89:8–10; Isa 27:1; 51:9; Ezek 29:3. How might these compare to John’s dragon? 5. The seven heads and ten horns of the dragon provoke debate. Commentators agree that the numbers seven and ten symbolize perfection and completeness. How might this apply to the dragon’s seven heads and ten horns? The church father Victorinus thought the seven heads were seven Roman kings. He asserted that the ten horns were kings that will rule at the end of time.11 The book of Daniel equates horns to kings (Dan 7). What could the heads and horns represent? 6. The dragon sweeps down a third of the stars with his tail. What was the nature of these stars? Scholars disagree on this point. Various positions follow. Which seems most likely? a. They were the fallen angels aligned with Satan. When did this happen? If it was at the fall (Gen 3), what is the scriptural basis for this assertion? b. Refer to Dan 8:9–12. This passage describes a little horn casting down the host of heaven and trampling on them. It implies that the sweep of a third of the stars refers to the dragon’s temporary victory over God’s forces. c. Refer to Gen 6:1–4; 2 Pet 2:4; Jude 1:13. The angels are those who left their heavenly estate and took wives among the sons of God. This is a rebellion, but did Satan instigate it? First Enoch 6:3–5 names the angel Semjaza as the leader. 7. There were popular mythologies that John may have repurposed to convey a Christian message. Leto was a Greek goddess who was impregnated by Zeus. She was told that a son would be born who was destined to kill the dragon Python. This creature found out and pursued the woman. It was thwarted after Poseidon, the brother of Zeus, 11.  Victorinus of Pettau, “Commentary on the Apocalypse,” 12.3.

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E x p e r i e n c i n g t h e A p o c a ly p s e hid her on the island Delos. He sank this landmass to prevent Python from finding it. Four days after Apollo and his sister Artemis were born, Apollo had the strength to leave and kill the dragon. Compare and contrast this story to John’s narrative. How do you feel about John reapplying such a narrative through the lens of his traditions? 8. John alludes to Ps 2. What does this psalm add to the message that John brings? 9. Old Testament passages identify Michael as Israel’s advocate (Dan 10:13, 21; 12:1; Jude 9). He could restrain Satan and his forces but could not secure the victory. Only when Jesus became our advocate (1 John 2:1–2) could the battle be won. Comment on the part Jesus plays in the war in heaven. 10. When was Satan cast out of heaven? Was it at the time of Adam? Was it before the crucifixion? Was it after the ascension? Will it be at the final judgment? Job 1:6–9, 2:1–6; Lam 2:1; Zech 3:1–2; Isa 14:12–14; 34:3–4; Matt 24:29; Mark 3:27; Luke 10:18; 12:30–31; 16:11 are passages that apply. First Enoch 40:6–7 describes angels interceding for those on earth and forbidding the accusers to come before God. 11. What does it mean to fall (or be thrown down) from heaven? Satan originally was an active participant in God’s throne room. He lost that status when he was initially cast out after deceiving Eve. He retained the right to bring charges. The church father Oecumenius writes that after the crucifixion, Satan was deprived of that rank; he had no more place to accuse.12 Are there mysteries here that we are not able to unravel? Comment on these questions. 12. Who are those angels associated with Satan? Deuteronomy 32:8–9 provides a clue. This passage describes God dividing the nations among seventy sons of God. He chose Israel as his inheritance. Did some of those sons of God rebel (Ps 82)? Could those be the ones thrown down with Satan? 13. Read John 12:30–31; 14:30; Eph 2:2; 2 Cor 4:4. Who does Satan control after Jesus’s ascension? 14. John describes a new exodus. The following passages allude to the original exodus: Exod 14:5–14; Deut 2:7; 8:3, 15–16; 29:5; Ps 136:16. Compare and contrast the original exodus to the one of Revelation. 12. Oecumenius, Commentary on the Apocalypse, 12.9.

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D r a g o n Th r o w n D o w n ( 1 2 : 1 – 1 7 ) Read John 4:10; 6:31–35; Rev 7:17. How might these verses relate to the new exodus described by John? 15. During the exodus, Israelites were attacked by fiery (venomous) serpents (Num 21:6–8). The people were instructed to create an image of a bronze serpent set on a pole. Those who looked to the pole would live. It came to pass that the people began to worship this pole, so King Hezekiah destroyed it (2 Kgs 18:4). The meaning of the bronze serpent was a mystery. Jesus provided the answer almost a thousand years later (John 3:14–15). How might this apply to the woman fleeing from the serpent? 16. Exodus 19:4; Deut 12:10–14 describe God protecting Israel as an eagle protects its young. Isaiah 40:31 tells us that those who wait on the Lord will renew their strength and mount up with wings like eagles. How might these passages relate to the woman flying away with eagles wings?

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The dragon stands by the seashore. He needs a new strategy, having been expelled from heaven. Suddenly, a ten-horned, seven-headed beast emerges from the sea. He is rapidly coming towards us. It is a frightening sight. A huge two-horned lamb breaks forth out of the ground. Scary! What is next? These two creatures appear unstoppable. Will Lamb-followers remain faithful? They must.

THE FIRST BEAST Then I stood on the sand of the sea. I saw a beast coming up out of the sea, having ten horns and seven heads. On his horns were ten crowns, and on his heads, blasphemous names. The beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority. One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth marveled at the beast. They worshiped the dragon, because he gave his authority to the beast, and they worshiped the beast, saying, “Who is like the beast? Who is able to make war with him?”

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D r a g o n , B e a s t, a n d L a m b ( 1 3 : 1 – 1 8 ) A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. He opened his mouth for blasphemy against God, to blaspheme his name, and his dwelling, those who dwell in heaven. It was given to him to make war with the saints, and to overcome them. Authority over every tribe, people, language, and nation was given to him. All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed. If anyone has an ear, let him hear. If anyone is to go into captivity, he will go into captivity. If anyone is to be killed with the sword, he must be killed. Here is [a call for] the endurance and the faith of the saints. (Rev 13:1–10)

I ask: “Does this vision take us to the end of time?” John answers: “Yes and no. When empires collapse, subsequent powers harvest the ruins of previous civilizations. Eventually a great darkness will cover the earth for one last time.” “What is this beast emerging from the sea?” John: “It is a composite of the four beasts in the prophet Daniel’s vision. They all rose from the same waters of chaos and enmity. The heads on Daniel’s four beasts that span time sum to a total of seven. Note the speed of the leopard; the strong, stable feet of a bear; and the fierceness of a lion. These attributes characterize Daniel’s first three beasts. The ten horns of Daniel’s fourth beast are a worldwide confederation of subservient kings. This amalgamated beast will conquer and trample everything it encounters to establish a new world order.1 “The blasphemous names on the beast’s heads are its monikers of selfglorification. The earth-dwellers are enchanted by the lure of state-directed propaganda. By aligning with the beast, they indirectly worship the dragon, the silent partner behind it all.” “What are the blasphemous words that the beast is uttering?” John: “Roman emperors assume titles of divinity. Domitian in particular calls himself lord and savior. These imperial sovereigns demand absolute allegiance to their rituals, policies, and requirements. They kill or silence anyone who objects. The forty-two months of their rule corresponds to a limited time period when God permits this sacrilege to continue.” 1. Dan 7.

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E x p e r i e n c i n g t h e A p o c a ly p s e “The dragon’s diadems are on the heads. Why are the beast’s diadems on the horns?” John: “The dragon’s diadems emphasize the span of his rule, starting with Adam and ending with the Lamb’s return. The beast’s diadems highlight his worldwide dominion in the present.” “What is this mortal wound that apparently was healed?” John: “There is a mortal wound, but it is not the one described in the vision. It was inflicted by Jesus when he rose from the dead. That one is fatal. The wound in this vision only appears mortal.” John pauses for a moment, contemplates, and then continues: “I digress. A rumor spread supposing that Nero was still alive. At least three false look-alikes subsequently attempted to seize the Roman throne. One of these even had support from the Parthian Empire. Other rumors expect a reincarnated Nero to appear someday. This mythological person will rule a revived empire that will dominate everything it encounters.” After another short pause, John proposes a different answer: “There is another less exotic explanation. After Nero’s death, the empire fell apart. Three emperors (Galba, Ortho, and Vitellius) came and went within a year. Rome’s wound after Nero was as if to death and many anticipated the empire’s imminent demise. The government surprisingly stabilized under Vespasian and now Rome is as strong as ever. People are astonished at its recovery, saying, ‘Who is like it? Who can fight against it?’ Every province again gives full allegiance to the empire and to its emperor.” “You mean that Rome is the beast?” John: “Could be. Perhaps another Rome-like empire will emerge that will be even more destructive.”

THE SECOND BEAST I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. He performs great signs, even making fire come down out of the sky to the earth in the sight of people. He deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword

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D r a g o n , B e a s t, a n d L a m b ( 1 3 : 1 – 1 8 ) wound and lived. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn’t worship the image of the beast to be killed. He causes all, the small and the great, the rich and the poor, and the free and the slave, to be given marks on their right hands, or on their foreheads; and that no one would be able to buy or to sell, unless he has that mark, which is the name of the beast or the number of his name. Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six. (Rev 13:11–18)

I ask: “Why is this second beast rising from the land?” John answers: “The Roman rulers are foreigners arriving on ships. They appear to be rising from the sea as they appear on horizon. The second beast consists of local governors. The priests who administer the imperial cult are also part of the equation. These are well-compensated enforcers and they come from our own land. They give their full allegiance to the ruling powers, from which their authority derives.” “Tell me more about this two-horned lamb beast.” John: “The dragon, beast, and lamb form a false trinity. The beast receives authority from the dragon and the lamb glorifies the beast. The beast’s apparent death and recovery are a cheap imitation of the death and resurrection of Jesus. The two-horned lamb mimics the work of the two witnesses. As a lamb, it promotes education, modern philosophies, diversity, sexual liberation, and wealth. Yet it blasphemes just like the dragon. With one horn it deceives. If that fails, the other horn persecutes. All its actions advance the interests of the revived empire and those of the dragon. “This lamblike monster is powerful. Its ability to subdue is like fire from heaven burning away opposition. This mocks God’s power that empowered the two witnesses. Amazing miraculous demonstrations are performed before everyone in plain sight. The flashy allure of these subtle deceptions is possible because of scientific and technological advancements. This second monster breathes life into the first by speaking for it. It demands that all the empire’s subjects give their full allegiance to its idolatrous system.” “How are people marked?” John: “The Romans call this patriotism. To participate in the guilds, people are required to offer a small sacrifice to the gods and acknowledge

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E x p e r i e n c i n g t h e A p o c a ly p s e Caesar as lord and savior. Because Christians will not do this, they frequently cannot buy or market their products at the city squares.”2 “What is 666, the number of a man? Is this an individual?” John: “In one way it alludes to Nero. Depending on his name’s Hebrew spelling, the numerical values of the letters compute to either 616 or 666. There is another way to calculate the number. It corresponds to a leader’s evil characteristics. This could be Nero or any malevolent ruler. More generally, the number six falls short of seven, a number representing perfection. It is repeated three times for emphasis; 666 then highlights imperfection. We might say that 777 represents the divine Trinity; 666 represents the dragon trinity.”

CONCLUSION This chapter of Revelation is jolting. It is a reality check. The ever-present dragon is always scheming to raise up another ten-horned, seven-headed beast and two-horned lamb. We don’t have to speculate whether those of our time comprise the final version. Three of John’s statements summarize Rev 13: 1. If anyone has an ear, let him hear. 2. Here is a call for the endurance and the faith of the saints. 3. He who has understanding, let him calculate the number of the beast. Every nation, democratic, benevolent, or not, can potentially become a beast. It doesn’t happen all at once. Little by little, things move in that direction. When the soil is properly prepared, a charismatic antichrist is a step away from capturing the imagination of a people. Persecution will begin as soon as Lamb-followers go against the trendy policies and norms that engulf the culture. The book of Revelation is a call to resist. But who is like the beast, and who can fight against it? This is a good question. Are we able to endure? We must.

2. Ramsey, Letters to Seven Churches, 105–8, 126–27.

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D r a g o n , B e a s t, a n d L a m b ( 1 3 : 1 – 1 8 )

QUESTIONS TO CONSIDER 1. Beale describes Christ’s crucifixion and resurrection like D-Day. That was the turning point of WWII. The war continued for a couple more years, but the outcome was never in doubt.3 Mulholland uses a different analogy. He describes a chess game where one player offers to sacrifice a piece. The game is over when the other player takes the bait, even though there are remaining moves to be played.4 How might these examples relate to the war in heaven that now continues on earth? 2. The dragon’s diadems are on the heads, but the beast’s diadems are on the horns. Why the change? 3. This chapter has the phrase Who is like the beast? Read Exod 15:11; Pss 35:10; 113:5; Isa 40:18; 44:7. What do you think of the way John frequently creates contrasts? Examples follow. Can you think of others? a. The Lamb’s authority comes from the one who sits on the throne. The beast’s authority comes from the dragon. b. The Lamb died and now is alive. The beast suffered the appearance of a mortal wound that is now healed. c. The cherubim and elders honor the Lamb because of his selfgiving, love-based sacrifice. Earth-dwellers honor the beast because of overpowering violence and deception. d. Father, Son, and Spirit comprise the true Trinity. The dragon, beast, and lamb form a false trinity. e. Christians are sealed with the Lamb’s name on their foreheads. Beast-followers have the mark of the beast. 4. Compare and contrast Dan 7 with Rev 13. 5. Translators disagree on how to translate v. 8. Two variations follow: a. All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed (WEB, emphasis added). 3. Beale, Book of Revelation, 689. 4. Mulholland, Revelation, 526–27.

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E x p e r i e n c i n g t h e A p o c a ly p s e b. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world (KJV, emphasis added). Read John 17:24; Eph 1:4; Heb 4:3; 9:26; 1 Pet 1:20; Rev 17:8. Which translation fits better with your understanding of the gospel? Could both be true? What might this say about the doctrine of predestination? Read Ps 69:28. Is it possible for someone to originally be written in the book of life and then be blotted out? 6. Compare and contrast Jer 15:2; 43:11 with vv. 9–10. Were those verses exhortations to the faithful or warnings to the persecutors? To whom were the Jeremiah passages addressed? 7. The second beast performs magical signs to persuade people to align with the beast. Magicians did the same in front of Moses and Pharaoh (Exod 7:11–12, 22; 8:7). The second beast also imitates Elijah (1 Kgs 18:24–39). Will these signs be real with supernatural support, or will they be illusionary frauds? Romans were known to use ventriloquism to make idols speak. They used other spectacles such as lighting tricks to amaze the crowd. Matthew 24:24; 2 Thess 2:9–10 could add insight. 8. Why does the second beast have two horns? One possibility is that it mimics the two witnesses described previously. Their mission was to advance God’s kingdom. The two-horned lamb works to extend the beast’s kingdom. A second possibility is that John is alluding to Daniel’s ram kingdom with two horns (Dan 8:3). Could the second beast have a religious nature? Revelation 16:13–14; 19:20; 20:10 refer to a false prophet. Is this the two-horned lamb? The first beast establishes the dragon’s worldview. The second beast translates that worldview into a lifestyle that promises wealth and security. Is modern Christianity in danger of falling for this kind of propaganda? 9. Jews put tefillin on their foreheads and on their left forearm facing their heart. This is done to show allegiance to God. Second Chronicles 26:19 describes leprosy breaking out on the forehead of an apostate priest. Roman soldiers were branded in John’s time. There were also certificates issued to certify purchases. These are all physical marks. Jeremiah 3:3 describes Israel as having the forehead of a prostitute. The seals previously mentioned in Rev 7 were symbolic. Could the

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D r a g o n , B e a s t, a n d L a m b ( 1 3 : 1 – 1 8 ) mark of the beast be physical? Could it be simply a figurative contrast to the sealing of Lamb-followers into the kingdom? 10. Daniel 8:23–25; 11:32, 36; 2 Cor 11:14; 1 John 2:18–19; 2 John 1:7 describe antichrist characteristics. Since people like this existed even in John’s time, should we be concerned with identifying the one coming at the end? 11. The number 666 has been the source of much speculation and superstition. Four possibilities follow. Which is most likely? Can there be more than a single answer? a. Translate a Greek name into Hebrew and then assign numeric values to the letters. Both Jews and Greeks embraced this kind of gematria. Unfortunately, many names convert to the same number. To add to the confusion, names often have multiple Hebrew spellings. Many of John’s hearers did not speak Hebrew, so they wouldn’t know how to perform the calculation. b. Six-hundred sixty-six is a triangular number (the sum of the integers one through thirty-six). Thirty-six is a triangular number (the sum of the integers one through eight). The last number of a triangular number represents the whole. This means that eight has special significance. Some early Christians posited that the antichrist would be the eighth Roman emperor. c. Six-hundred sixty-six is a symbol for the antichrist. It is not meant to identify a particular person. But then, what might John mean when he tells his listeners to calculate the number of the beast? Does he mean that we should take care to add up the characteristics of such a person? d. Six-hundred sixty-six emphasizes imperfection and points to the false trinity. This contrasts with 777, which emphasizes perfection and represents the true Trinity.

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Final Warning (14:1–20)

The beast devours the civilized world. State-directed propaganda breathes energy into the great city and its ever-expanding influence. All is not well. Violence and injustice shake the status quo. Rapid shifts of the cultural sands are troubling. Lamb-followers are mocked, ignored, sometimes killed. What happened to God’s kingdom on earth? Where is God? Does he not see?

THE L AMB AND THE 144,000 I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpists playing on their harps. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those

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F i n a l Wa r n i n g ( 1 4 : 1 – 2 0 ) who had been redeemed out of the earth. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. In their mouth was found no lie, for they are blameless. (Rev 14:1–5)

I ask: “Where are we now? What is going on?” John answers: “The throne room appeared to me in this vision. I saw the Lamb ruling in the heavenly Zion along with the faithful first fruits of his kingdom. We saw this group before. They are the ones who introduced the good news of Jesus to the world. “In the heavenly Zion, the 144,000 are fully transformed into the Lamb’s image. They stand blameless. The dragon and his accusers have been expelled. When the new heaven and earth merge, these and an uncountable number of fellow servants will descend victorious onto the new earth.” “What is the song you heard?” John: “At first, I didn’t know what it was. All I heard was a loud rumbling sound like thunder coming from above. But it wasn’t that. It was harp music, or at least that is what I thought. Then came the voices. I saw the 144,000 singing victoriously before the throne.” “What were the lyrics?” John: “I can’t say.” “Why could only the 144,000 learn the song?” John: “I suppose others could parrot the song, but they wouldn’t experience its impact. Only those who endured earthly trials and God’s deliverance can relate.” “Why are the 144,000 all virgins?” John: “Remember just prior to Noah’s flood how the sons of God left their heavenly estate to take wives on earth? There is a contrast here. Unlike the fallen angels, the resurrected 144,000 remain pure in their obedience to God.” “What happened to the uncountable number of believers?” John: “This vision did not focus on them. Perhaps this is because we are back at the beginning.”

THREE ANGELS I saw an angel flying in mid heaven, having an eternal Good News [gospel] to proclaim to those who dwell on the earth

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E x p e r i e n c i n g t h e A p o c a ly p s e [earth-dwellers], and to every nation, tribe, language, and people. He said with a loud voice, “Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters!” Another, a second angel, followed, saying, “Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality.” Another angel, a third, followed them, saying with a great voice, “If anyone worships the beast and his image, and receives a mark on his forehead, or on his hand, he also will drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger. He will be tormented with fire and sulfur in the presence of the holy angels, and in the presence of the Lamb. The smoke of their torment goes up forever and ever. They have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name. Here is the perseverance of the saints, those who keep the commandments of God, and the faith of Jesus.” I heard a voice from heaven saying, “Write, ‘Blessed are the dead who die in the Lord from now on.’” “Yes,” says the Spirit, “that they may rest from their labors; for their works follow with them.” (Rev 14:6–13)

I ask: “Why is an angel needed to proclaim an eternal gospel?” John answers: “This message is not the Christian gospel. The angel is directly overhead in the vision. His message goes out to everyone, everywhere.” “What then, is this message?” John: “The vision tells us. Respect God, the Creator of all. Give him glory, and worship him only. Turn from the beast. His idolatrous system is doomed. With this change of heart, many will be open to accepting the message of Jesus.” “What is Babylon the great?” John: “Babylon destroyed the first temple. It led the people into exile. Rome did the same to the second. They enslaved thousands. This explains why we identify Babylon the great with Rome. More generally, the term is code for any system of idolatry, immorality, and persecution.” “How has Babylon fallen? Rome’s influence is alive and well?” John: “It may appear alive and well, but its demise is certain. The second angel proclaimed an inevitable future as if it had happened already. This dramatically emphasizes the call to give God glory.” 136

F i n a l Wa r n i n g ( 1 4 : 1 – 2 0 ) “Tell me about the third angel.” John: “This angel heightens the emphasis. After three warnings, there is no excuse. Notice the loud voice. As we move through time, subsequent warnings become more urgent.” “The full strength of the wine of God’s anger sounds harsh.” John emphatically counters: “Harsh? Don’t you see what is happening? The earth is full of injustice, oppression, and suffering. When it comes to evil there can be no compromise. It can’t be watered down. Half-measures will not do. This said, God’s anger is not primarily directed at people. His focus is on the dragon and its beastly systems. There cannot be a transformed heaven and earth until a complete cleansing takes place. After Babylon’s collapse, I hope everyone will turn to the loving God.” “What happens to those who don’t repent?” John: “Apocalyptic visions are stark. This vision is meant to jolt beastfollowers out of their complacency. It is not our business to assign eternal destinies. I’ll leave those kinds of questions in God’s hands.” “Is the third angel also warning Lamb-followers?” John: “Yes and no. He warns us to persevere. But with this, Jesus and the Holy Spirit call out encouragement: ‘Blessed are the ones who remain faithful.’”

THE HARVEST I looked, and behold, a white cloud; and on the cloud one sitting like a son of man, having on his head a golden crown, and in his hand a sharp sickle. Another angel came out of the temple, crying with a loud voice to him who sat on the cloud, “Send your sickle, and reap; for the hour to reap has come; for the harvest of the earth is ripe!” He who sat on the cloud thrust his sickle on the earth, and the earth was reaped. Another angel came out of the temple which is in heaven. He also had a sharp sickle. Another angel came out from the altar, he who has power over fire, and he called with a great voice to him who had the sharp sickle, saying, “Send your sharp sickle, and gather the clusters of the vine of the earth, for the earth’s grapes are fully ripe!” The angel thrust his sickle into the earth, and gathered the vintage of the earth, and threw it into the great wine press of the wrath of God. The wine press was trodden outside of the city,

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E x p e r i e n c i n g t h e A p o c a ly p s e and blood came out of the wine press, even to the bridles of the horses, as far as one thousand six hundred stadia. (Rev 14:14–20)

I ask: “Are we now at the end of time?” John answers with a puzzled look: “It seems so. The harvest vision gives us a glimpse of the final judgment.” “Was this first angel Jesus?” John: “It sure looks like it, doesn’t it? He is like a Son of Man seated on a cloud, just like Daniel predicted. The golden crown signifies his preeminence.” “If Jesus, why did another angel give him orders?” John: “That other angel was simply delivering the God’s message. The angel announced: ‘The time is now.’” “Is he gathering the faithful or is he judging the unfaithful?” John: “Both. The wheat and chaff grew together.1 He is separating the two.” “Tell me about these grapes that are trampled outside the city?” John: “These are the spiritual forces of darkness. The destroyers of God’s good creation are taken outside to the wilderness so the fire angel can burn away the evil.” “How can blood flow almost two hundred miles?” John: “This is the approximate length of the Jordan River. It originates at its headwaters at the base of Mt. Herman and ends at the Dead Sea where nothing lives. This image of blood sharply contrasts with Ezekiel’s vision.2 There, fresh, living water is trickling from the temple’s entrance. As it flows downhill, it becomes deeper and deeper. All kinds of fruit-bearing trees, good for both nourishment and healing, flourish beside the river. Eventually, it flows directly into the Dead Sea, now teeming with life. Do you see the difference? Ezekiel’s river brings life; the winepress river brings death.” “How can there be blood up to horse withers?” John: “This is common battle language. It is meant to emphasize and shock. There are many examples of this kind of writing in the Roman world.”

1. Matt 13:30. 2. Ezek 47.

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CONCLUSION The false trinity that was led by the dragon left us wondering. Can Lambfollowers withstand the many physical and psychological attacks? How long until God acts? The scene shifts in this chapter. John revisits the New Testament period but from a heavenly perspective. It is a response to the unholy trinity. God is patient but not absent. His angels have been shouting warnings for more than two thousand years. Repent! Give glory to God! Finally, we get a glimpse of the final judgment. The sheep are separated from the goats (Matt 25:31–46). Babylon has fallen. Spiritual darkness is destroyed outside of the redeemed Holy City. What does this mean to us? Be encouraged. Victory is coming. Babylon-type oppression is fallen. Despite how dire things look in our time and place, God sees and will act.

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E x p e r i e n c i n g t h e A p o c a ly p s e

QUESTIONS TO CONSIDER 1. Many scholars believe that the physical Mt. Zion (near the temple mount) is in view. They envision Jesus and the 144,000 standing there upon his return. Isaiah 40:9–11 is a proof text for this view. Yet Gal 4:24–26; Heb 12:22–24 describe Mt. Zion as part of the heavenly Jerusalem. Most scholars assert that the 144,000 refer to all believers, including Jew and gentile. They argue that the term first fruits does not necessitate more to come. Second Thessalonians 2:13; Jas 1:18 could be used to counter this claim. Second Kings 19:30–31; Isa 37:31–32; Mic 4:6–7 refer to a faithful remnant. Who are 144,000? Could John have the physical Mt. Zion in mind? 2. Genesis 6:1–4 states that the sons of God took wives from the daughters of men. Commentators frequently link these to Seth’s offspring. This is a modern interpretation. All intertestamental Jewish and early Christian writings understood the sons of God to be fallen angels (1 Enoch, Book of the Giants, and others). New Testament authors (2 Pet 2:4; Jude 1:6) agree with this premise. State your thoughts. 3. Why are the 144,000 all virgins? Could this relate to passages calling for ceremonial purity before warfare (Deut 23:9–10)? Might virginity equate to those who live uncompromised lives? Second Corinthians 11:2 portrays faithful Christians as such. Some scholars envision the 144,000 to be a contrast to the fallen angels of Gen 6:1–4. They remain pure, unlike those of Gen 6 who took wives from the sons of men. What is your opinion? 4. Psalms 33:3–5; 40:3; 96:1–4; Isa 42:10 are examples of new songs in the Bible. Do you think the song sung by the 144,000 contains similar themes? Why couldn’t anyone but the 144,000 learn this song? 5. It was common for people in the ancient world to consider the earth to be a flat, circular disk. The angel flying directly overhead in midheaven reflects this view. He delivered his message at the center of the disk directly overhead. This is a place visible to all. Modern readers are troubled when ancient texts don’t agree with established science. Is this really a problem?

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F i n a l Wa r n i n g ( 1 4 : 1 – 2 0 ) 6. There are those who use the phrase “angel flying in midheaven” as a proof text for angels having wings. Do you think this is a valid way to interpret Scripture? 7. Does the eternal gospel (v. 7) necessarily refer to the good news message that we share with the world? If it does, why is an angel needed to bring it? If not, what is the message? 8. John consistently uses the term nation, tribe, language, and people to refer to those who might still turn to God. The term earth-dwellers refers to those aligned with the beast. Do the warning angels anticipate repentance? 9. When the second angel announces “fallen, fallen is Babylon,” has it already happened? Could he be announcing a future reality to emphasize its inevitability? Isaiah 21:9 includes this exact phrase more than a century before Babylon’s fall. We do similar things in English. It is like saying in mid-baseball season, “The Mariners are doomed.” When in time do the three angel announcements take place? 10. What is the full strength of the wine of God’s anger and wrath (Isa 63:3–6)? Is its purpose retribution and payback? Or does it have the purpose of cleansing and purifying? How does our answer to this question affect our perception of God? What could be meant by the statement: “They will be made to drink the wine of the passion of her sexual immorality”? 11. God judged Israel by allowing Babylon to come and destroy Jerusalem and the temple. When God judges, does he wield the sword himself? Or does he simply lift his protective restraint? Is he calling for people to repent and return? Or is he focused on vengeance? To whom are his anger and wrath (passion) directed? Are they to the people? Or are they at the dark forces that destroy their souls? Does God love his enemies (Matt 5:44–48; John 3:16)? 12. There is significant disagreement among Christians relating to the destiny of those who refuse to accept the gospel message. The four positions are (a) eternal conscious torment, (b) annihilation, (c) universalism, or (d) hopeful inclusion. There are many passages that can be used to support each view. Revelation 13 writes that the “smoke of the torment goes up forever and ever, and they have no rest day or night.” This appears to support eternal conscious torment. Who are 141

E x p e r i e n c i n g t h e A p o c a ly p s e the they that have no rest? Isaiah 34:9–10 uses near-identical language that cannot be literal. Some propose that smoke of torment relates to the memory of the beast and its rebellion, not how long beast-followers suffer. Still more claim that vv. 14–20 imply annihilation. Luke 12:47–48 indicates that judgment will entail varying levels of punishment. Is it wise for Christians to break fellowship over this issue? 13. Verses 9–13 call for the endurance of the saints. Could this apply to the entire New Testament period? Must it necessarily apply only to believers in the last generation? 14. Scholars debate whether the first angel with a sickle is Jesus. Those who say he is refer to Dan 7:13–14. They also comment that because Rev 1:13 refers to Jesus, it is unlikely that John would demote this imagery in ch. 14. How do you address these questions and others that follow below? a. Why does Jesus seem to be taking commands from an angel? Perhaps the angel was simply bringing a message that originated from the one seated on the throne. b. Why would Jesus be described as an angel? Since this term relates to function, not identity, the question doesn’t bother many commentators. c. Why does Jesus perform the first harvest and another angel perform the second? Is this because Jesus is focusing on establishing his kingdom while the second angel deals with the spiritual forces of darkness? Why are the grapes trampled outside the Holy City (read Lev 14:40–45; 2 Chr 33:15)? 15. Most scholars assert that the first wheat harvest focuses solely on judgment. They hold this view because John patterns the harvest text according to Joel 3:10–16. Read Hos 6:11; Matt 3:12, 13:24–30; Luke 3:17. Could the wheat harvest have a double purpose? 16. Ancient peoples were more allegorical and less precise in their writings than we tend to be in the twenty-first century. It is hard to know what to make of statements like blood will flow for sixteen hundred stadia [164 miles] up to a horse’s bridle. This kind of language was common in the ancient Near East. Examples follow. Does this impact how you read the apocalyptic symbolism?

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F i n a l Wa r n i n g ( 1 4 : 1 – 2 0 ) a. “They shall smite one upon another, and they shall smite down a great multitude of stars upon the earth, even their own star; and blood shall be from the sword unto the belly” (2 Esd 15:35). b. “And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height” (1 En. 100:3). c. “They [the Romans] ran everyone through whom they met with, and obstructed the very lanes with their dead bodies, and made the whole city run down with blood, to such a degree indeed that the fire of many of the houses was quenched with these men’s’ blood.”3 d. “They [the Romans] killed them continuously until the horse was immersed in blood up to his nose. The [flow of] blood was moving rocks of 40 seah loads.”4 17. There is symbolism in the term 1600 stadia. 1600 = (4x4) x (10x10), where four symbolizes worldwide and ten represents completeness. In other words, 1600 symbolizes a complete, worldwide judgment. Another observation is that 1600 stadia is the approximate length of the Jordan river starting at Mt. Hermon and ending at the Dead Sea. This raises the possibility that John is drawing a contrast with the living water originating from Ezekiel’s temple (Ezek 47:1–8). How should we interpret the blood flowing for 1600 stadia?

3. Josephus, Wars of the Jews, 6.8.406. 4. Guggenheimer, Jerusalem Talmud, Ta‘an 4:5.294.

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The Song of Moses (15:1–8)

Chapter 15 starts with a mixed message. Lamb-followers stand secure in the heavenly throne room, having passed victoriously though the waters of death. But looking down through the crystal firmament, things don’t look so good. We see fire. This is accompanied by seven angels announcing plagues. What happens next? Singing! This is not what one would expect. I saw another great and marvelous sign in the sky: seven angels having the seven last plagues, for in them God’s wrath is finished. I saw something like a sea of glass mixed with fire, and those who overcame the beast, his image, and the number of his name, standing on the sea of glass, having harps of God. (Rev 15:1–2)

I ask: “After the final judgments, what are these angels doing?” John clarifies: “Don’t think chronologically. We are back in the throne room before that final judgment anticipating a great victory. Prayers are about to be answered. No more waiting.”

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Th e S o n g o f M o s e s ( 1 5 : 1 – 8 ) “Why do Lamb-followers stand beside the glass sea? Is this a new exodus?” John: “Yes, one with parallels to the first exodus. When the children of Israel safely crossed the Red Sea on dry ground, a Song of Moses rang out. Likewise, a new song of victory is in view now. Did you take notice of the harps? We use these instruments to rejoice and praise God.” They sang the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvelous are your works, Lord God, the Almighty! Righteous and true are your ways, you King of the nations. Who wouldn’t fear you, Lord, and glorify your name? For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed.” (Rev 15:3–4)

I comment: “These lyrics are not at all like the Song of Moses.” John disagrees: “Is that what you think? There are many similarities. Moses sang that God is awesome in deeds, majestic in holiness, just, righteous, and perfect. His song praises God who delivers his people. It proclaims that there is none like him. The children of Israel joyously acknowledged God’s awesome power. Does the new song not capture the theme of the two songs of Moses in Scripture?” “But the words are not the same. How can it be the same song?” John: “The words are secondary. It is the themes that are important.” “Why is this new song also called the song of the Lamb?” John: “Jesus expands its meaning. Moses led the children of Israel out of Egyptian bondage. Jesus delivers people from the yoke of sin and death. Moses witnessed horse and rider thrown into the sea. The new exodus led by Jesus features dark, spiritual forces drowning in a symbolic sea. In both cases, the enemies voluntarily rush to their own destruction. Moses perceived a God of war. Jesus demonstrated God’s love by willingly allowing himself to be nailed to a tree. The children of Israel won by God’s direct intervention; the children of God win by submitting to persecution, even martyrdom. The exodus freed only one nation; the new deliverance extends to all. Moses glimpsed at God. The Son fully reveals his true nature.” After these things I looked, and the temple of the tabernacle of the testimony in heaven was opened. The seven angels who had the seven plagues came out, clothed with pure, bright linen, and

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E x p e r i e n c i n g t h e A p o c a ly p s e wearing golden sashes around their breasts. One of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. The temple was filled with smoke from the glory of God, and from his power. No one was able to enter into the temple, until the seven plagues of the seven angels would be finished. (Rev 15:5–8)

I ask: “What are these bowls?” John explains: “We encountered them before. They are the incense censers that hold the prayers of the saints. Those Lamb-followers were protected under the throne room alter as they cried out: ‘How long?’ The answer was: ‘Wait a bit longer.’ This changes now. The answer now is: ‘No more delay!’ The prayers in the bowls are given to the seven angels. Answers are coming.” “Why was entry to the sanctuary forbidden?” John: “Cleansing is needed. The malignancy of sin must be completely excised before the new heaven and earth can merge. Then, God will again dwell harmoniously with humanity. Even now, the temple doors are open. There is no curtain blocking the entrance.” “Why is the sanctuary filled with smoke?” John: “This alludes to the tent of meeting during the exodus.1 The smoke symbolizes God’s presence and power. Entrance to the ancient tabernacle required careful Levitical purification. Did you notice the seven angels exiting the tabernacle? They were dressed in pure, bright linen with golden sashes. This is proper priestly clothing. They are ready for the important task ahead. Their task is to prepare the earth to receive the heavenly spiritual Jerusalem.”

CONCLUSION As I ponder the song in this chapter, I realize that the chant it contains is not like the original Song of Moses. Yes, they are both songs of victory sung by those standing safe beyond a sea of travail. Both songs praise God for who he is, and they both celebrate an exodus-like rescue from oppression. That is where the comparison ends. The original Song of Moses glorifies a warrior God who conquers and throws horse and rider into the sea. This revised song honors God without exalting violence. Glory goes to a God who reveals his true nature, a God of love. Victory comes through the death 1. Exod 40:34.

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Th e S o n g o f M o s e s ( 1 5 : 1 – 8 ) and resurrection of God himself. Lamb-followers follow his example. They conquer not by military power but by their faithful testimonies. The drama of the ages contains mysteries that nobody would expect. Yet, there remains a tension. The angels have not yet released the plagues that they bring. This sounds ominous.

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QUESTIONS TO CONSIDER 1. Revelation presents an irony. Victory comes not through violence but through Jesus’s crucifixion and Lamb-follower endurance. Paul writes about this in 1 Cor 1:21–25. So does Luke (Luke 10:21). Comment on this paradox. 2. Chapter 13 posited the question: “Who can stand before the beast?” How does ch. 15 answer this question? How does first-century Rome resemble the twenty-first-century West? How are they different? What idolatries exist today that can seduce Lamb-followers? 3. How does the crystal of Ezek 1:22 compare to the sea described by John? 4. Read Isa 43:1–2; 1 Cor 3:11–15. How might these passages relate to Lamb-followers standing by the sea mingled with fire? Compare the original and new exodus deliverance to the imagery of passing through the waters. 5. Some commentators think John’s song was a chant used by the early church. Consider Pss 57:8–11; 71:22; 108:2–6. All of these use the harp as an instrument. Compare and contrast them to the Song of Moses and the Lamb. Psalms 86:8–10; 111:1–3; Jer 10:6–7 are prayers. Do the lyrics of John’s song allude to these? Does Exod 15:11 capture the essence of this new song? There are two songs by Moses in Scripture. These are in Exod 15:1–21 and Deut 31:30; 32:1–44. Compare and contrast them with the song of Rev 15. Comment about how John consistently reinterprets and expands Old Testament themes. 6. Incense bowls are broad, shallow vessels that carry offerings and libations. Revelation 5:8 describes the four living creatures and the twenty-four elders holding golden bowls of incense. Those contained the prayers of the saints. Could they be the same bowls that the living creature gave to the seven angels in this chapter? Does understanding that the bowls contain prayers affect how you interpret the judgments that are coming? 7. Would God’s wrath better be described as passion or perhaps as a refining fire (Mal 3:2–4)? Define the word wrath. Does that definition conflict with your notion of God?

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Th e S o n g o f M o s e s ( 1 5 : 1 – 8 ) 8. Daniel 10:5; 12:6–7 are passages describing a man (or angel) clothed with linen and a gold belt. Exodus 39:1–2 presents clothing used by priests while they address their temple responsibilities. The seven angels are dressed like the man in Dan 10:5. What could be the significance of this attire? John provides a helpful definition in Rev 19:8. 9. Exodus 40:34–38; 1 Kgs 8:10–12; 2 Chr 5:13–14; Isa 6:1–4 are verses that present smoke or clouds covering God’s presence. How might this relate to the smoke appearing in the temple of John’s vision? Why does the smoke obscure his presence? Read 2 Chr 7:2. Why couldn’t the priests enter Solomon’s temple? How could this apply to Rev 15?

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Previous chapters of Revelation introduced a throne room, angels, various creatures, and many other mysterious apocalyptic symbols. Now seven angels are about to pour seven bowls of wrath on the earth. John’s revelation weaves a symphony of throne room visions that spans history. Each unveiling brings additional meaning as it harmonizes with his previous orchestrated experiences. The next movement is at hand.

THE FIRST THREE BOWLS I heard a loud voice out of the temple, saying to the seven angels, “Go and pour out the seven bowls of the wrath of God on the earth!” The first went, and poured out his bowl into the earth, and it became a harmful and evil sore on the people who had the mark of the beast, and who worshiped his image. The second angel poured out his bowl into the sea, and it became blood as of a dead man. Every living thing in the sea died. The third poured out his bowl into the rivers and springs of water, and they became blood. (Rev 16:1–4)

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B o w l s o f Wr at h ( 1 6 : 1 – 2 1 ) I ask: “How did Lamb-followers escape the sores?” John explains: “These are not literal sores. They are spiritual and psychological soul wounds. It is painful to realize that wealth, fame, consumerism, selfishness, and greed fail to satisfy. With each disappointment, a new sore emerges.” “What is happening when the second and third bowls are cast into the waters?” John: “These plagues remind us of both the exodus plagues and the trumpet judgments. Moses and Pharaoh witnessed the Nile River turning bloodred. The trumpet judgments stirred memories of the Mt. Vesuvius eruption that caused a bloodred sea. The bowl plagues dramatize these historical events to magnify their impact. The sea of the second plague is the chaos and distress caused by rebellious demonic systems. The third plague presents contrasts. Jesus promises to lead us by rivers of living water. Idolatry brings rivers and streams of darkness where murder, sexual immorality, theft, false witnesses, and slander flow. There is no life in these things. These plagues present another contrast. Blood is a symbol for suffering. Up to now, Lamb-followers suffered at the hands of the beast. The tables now flip as beastly systems turn inward.”

PRAISE BREAKS OUT I heard the angel of the waters saying, “You are righteous, who are and who were, O Holy One, because you have judged these things. For they poured out the blood of saints and prophets, and you have given them blood to drink. They deserve this.” I heard the altar saying, “Yes, Lord God, the Almighty, true and righteous are your judgments.” (Rev 16:5–7)

I ask: “Why did the angel say, who are and who were but eliminate who will be?” John explains: “There is no will be. The future is now.” “Isn’t singing inappropriate in light of all the anguish?” John: “Not at all. Finally, the prayers of the saints are answered. It’s been a long time coming. No more will malevolent principalities dominate the earthy realm. Their schemes come right back at them. How could the angel not break out in praise?” “Was the altar actually speaking?”

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E x p e r i e n c i n g t h e A p o c a ly p s e John: “No. That was the collective response coming from Lambfollowers who were protected beneath. God does answer prayer. It doesn’t always come in ways that we wish, but his judgments are just and true.”

THE FOURTH AND FIFTH BOWLS The fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn’t repent and give him glory. The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain, and they blasphemed the God of heaven because of their pains and their sores. They didn’t repent of their works. (Rev 16:8–11)

I comment: “Tell me about these two bowls.” John explains: “The sun is the source of light and light is a symbol for truth. Truth burns. When earth-dwellers attach themselves to the beast, they tie their security to the darkness of corrupt institutions. As the entire system starts to shake, what will beast-followers do? It won’t be self-reflection. They become angry and blame God. The fifth bowl consists of various kinds of calamities. It aims at the foundations and strikes at the very heart of the beast’s ability to rule. Those in charge try to restore order. Nothing works. Darkness and despair engulf everything. Repentance and prayer are the only solution. Instead, they curse.”

THE SIXTH BOWL The sixth poured out his bowl on the great river, the Euphrates. Its water was dried up, that the way might be prepared for the kings that come from the sunrise. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; for they are spirits of demons, performing signs; which go out to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty. “Behold, I come like a thief. Blessed is he who watches, and keeps his clothes,

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B o w l s o f Wr at h ( 1 6 : 1 – 2 1 ) so that he doesn’t walk naked, and they see his shame.” He gathered them together into the place which is called in Hebrew, Megiddo. (Rev 16:12–16)

I ask: “Is this an actual invasion?” John replies: “In a sense it is. The Euphrates is the largest river in southwest Asia. It is the natural boundary between the Parthians to the east and Rome to the west. But remember. This is apocalyptic symbolism. This barrier symbolizes God’s restraint. When it dries up, a pathway opens for distress and affliction. Provincial governors turn on the very systems that contributed to their success.” “What are those frogs that come from the mouths of the false trinity?” John: “As the empire falls apart, the beast and false prophet resort to false promises and foul, impure lies. Good is called evil and evil is called good. As the final battle draws near, every cultural norm is challenged.” “Who is the false prophet?” John: “He is a charismatic leader who promises to restore order and bring a utopia of peace and prosperity. He is also the little horn described by Daniel.1 It works for a time. Kings and governors follow his lead as he gathers his followers at the iconic Mt. Megiddo. He seeks to crush all opposition.” “I don’t get it. Who will he fight? Besides this, Megiddo is a plain, not a mountain.” John adds context: “You are right, Megiddo is a plain, but we are speaking in spiritual terms. Armageddon symbolizes all battlefields, past and future. The coming confrontation is the mother of them all. The beast and false prophet will for the last time attempt to kill the gospel and everyone who oppose their rule. This is the ultimate confrontation: good versus evil.” “How will Lamb-followers get through all of this?” John: “That is why Jesus interjected his words of encouragement. He reminds his followers that he will return unexpectedly when all seems lost. Those sealed into the kingdom have an important mission, now more than ever. Their light shines, especially in the darkness.”

1. Dan 7:8.

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THE SEVENTH BOWL The seventh poured out his bowl into the air. A loud voice came out of the temple of heaven, from the throne, saying, “It is done!” There were lightnings, sounds, and thunders; and there was a great earthquake, such as was not since there were men on the earth, so great an earthquake, so mighty. The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of his wrath. Every island fled away, and the mountains were not found. Great hailstones, about the weight of a talent [one hundred pounds], came down out of the sky on people. People blasphemed God because of the plague of the hail, for this plague is exceedingly severe. (Rev 16:17–21)

I ask: “What is happening here?” John replies confidently: “God has had enough. On the cross, Jesus exclaimed: ‘It is finished!’ His counterintuitive action defeated death and Hades. Now, God the Father shouts from the temple, ‘It is done!’ The principalities and powers of the air destroy themselves. Rome, the greatest empire of all time, falls. God remembers the harm done. The three parts of the false trinity break apart. Cities depopulate. The permanent mountains and islands of Roman institutions disappear in an instant. Commerce ceases. Each calamity feels like a hundred-pound hailstone. And still, the principalities and powers of this world curse God.” “I thought you said that Rome might not be the last Babylon.” John: “It is hard for me to see beyond Rome. In any case, patterns of history tend to repeat. It is certain that eventually the final Babylon will fall, never to rise again.”

CONCLUSION It is hard to see through the fog of John’s revelation. At best, we perhaps can experience flashes of understanding. Even to get that far, we need a key. Well, what is the key? It is Jesus. He reveals what the one sitting on the throne is genuinely like. If we think God’s wrath represents uncontrolled, emotional anger, we miss the point. We fail to understand that God is love. Yes, God takes seriously the sickness infecting the world. But he loves creation, and he loves humanity. His wrath is a fire aimed at the infection. It burns away anything that is not love. 154

B o w l s o f Wr at h ( 1 6 : 1 – 2 1 ) Apocalyptic language is a wake-up call. There will be a season when the final iteration of bowl judgments arrives. Then, God will uproot the fully blossomed weed of evil. Anything less will not do. How? God simply entices the darkness to self-destruct. We can expect suffering to intensify as the end approaches. What practical message can we take from John’s message? Jesus tells us in v. 15: Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!

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QUESTIONS TO CONSIDER 1. The bowls appeared earlier in the book of Revelation (5:8). In that case, they contained the prayers of the saints. Could the contents of the bowls in this chapter represent God’s answers to those prayers? How does this impact our understanding of John’s vision? 2. John patterns his future prophecy on past historical events. What are your thoughts on this technique? Metzger writes: “The descriptions are not descriptions of real occurrences, but of symbols of real occurrences.”2 Comment on his quote. 3. Compare and contrast the trumpet (Rev 8–9), bowl, and Exodus plagues (Exod 7–10). What reactions did they invoke? Are God’s people immune from their effects (Jer 45:2–5)? If so, how? 4. Some general questions regarding the bowl plagues follow: a. Are the plagues physical or spiritual? b. To whom are they directed (people or spiritual forces)? c. Is their purpose to destroy or to cleanse? d. The bowl plagues don’t record people being killed. What could be the significance of this? e. Will most people willingly choose to go down with the beast (Zech 2:10–11)? Will they be fully aware of their choice? 5. The plague of sores is reminiscent of the sixth plague of Egypt. Isaiah 1:4–6 describes sores in a symbolic fashion. Are the sores of the first bowl plague to be understood literally or symbolically? Justify your answer. 6. Isaiah 17:12; Rev 17:15 illustrate passages where sea and waters are symbolic symbols. Throughout Revelation, we could substitute the word suffering for blood. How might this impact how we discern the second and third bowl plagues? 7. What does the phrase you have given them blood to drink mean? Isaiah 49:26 contains a similar phrase. Could this term refer to self-destruction? 2. Metzger, Breaking the Code, 92.

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B o w l s o f Wr at h ( 1 6 : 1 – 2 1 ) 8. Read Ps 82:5; Eccl 2:14; Jas 1:10–11; Rev 7:14–16. How might these texts relate to the fourth plague, which was directed at the sun? 9. The fifth bowl was deposited into the air. Does Eph 2:2 impact how we understand that plague? 10. In 1 Kgs 22:19–23, a lying spirit is given to Ahab that led to his downfall. Could this explain how the fifth plague might be conducted? Paul tells us that governmental systems are ordained by God (Rom 13:1). When do they lose their authority? 11. There are many levels of symbolism associated with drying the river Euphrates. Examples follow. How might they relate to the sixth bowl judgment? a. It enables external attacks from eastern kingdoms. b. It facilitates the final confrontation between good and evil. c. The drying up of the Red Sea in the exodus deliverance is a stark contrast to the dried-up Euphrates. In one case, God uses dry ground to deliver his people from his enemies. In the other, he opens a pathway enabling his enemies to attack. Comment on the contrast. d. Nahum 1:4 describes God drying up the rivers and the sea. It also states that Bashan withers. Throughout the Old Testament, Basham is the source of spiritual darkness; it is the domain of spiritual entities. Psalm 22 refers to the bulls of Basham surrounding the one whose hands and feet are pierced. Could John be alluding to Nahum in this chapter? 12. Peter warns his flock about false prophets and false teachers. Second Peter 2:17 describes them as waterless springs. Proverbs 4:23; John 7:38 add more context. How might these passages relate to the frogs of the sixth bowl plague? 13. Jesus warns believers to stay awake. Can believers be deceived by the false prophet? Matthew 7:15–18 could provide insight. 14. Armageddon translates to Mt. Megiddo. It is not a mountain but a plain (Zech 12:11). What is the significance of this? Some scholars notice that Armageddon is a Greek translation of a Hebrew word. In the first century, Hebrew writing had no vowels. The consonants are mgd, from which we get Megiddo. Unfortunately, the Hebrew letter for the 157

E x p e r i e n c i n g t h e A p o c a ly p s e g translation is ayin. This letter has no English equivalent. Because of this, some researchers question whether the Mt. Megiddo translation is correct. A different vowel combination matches the Hebrew of Isa 14:13, which describes God’s dwelling place. If true, the final battle will take place in Jerusalem (Zech 12:9), not Mt. Megiddo. What do you think? 15. There are many Old Testament passages that dramatically describe God’s appearance. Psalm 97:1–7; Isa 40:3–5; 42:14–16; Ezek 38:18–20 are a few examples. How might they relate to John’s description of the seventh plague? The theophanies of Revelation increase in intensity as we read the book. What is the significance of this? 16. Drinking wine presents an imagery of spiritual blindness (Isa 29:8– 10). How might this concept impact the meaning of God making Babylon the great drink the wine of wrath?

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The seven bowl plagues of Revelation were unsettling. Fear not. One of the bowl angels is coming over to explain. He describes a great prostitute sitting on many waters. Sorry. That doesn’t help. Who is this great prostitute? What does she have to do with everything revealed so far? Perhaps we’ll find out. One of the seven angels who had the seven bowls came and spoke with me, saying, “Come here. I will show you the judgment of the great prostitute who sits on many waters, with whom the kings of the earth committed sexual immorality; and those who dwell in the earth were made drunken with the wine of her sexual immorality.” He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored beast, full of blasphemous names, having seven heads and ten horns. The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. And on her forehead a name was written, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH.” (Rev 17:1–5)

I ask, again baffled: “What is going on?” 159

E x p e r i e n c i n g t h e A p o c a ly p s e John patiently adds context: “The bowl plagues left me puzzled. One of the angels sensed my confusion and came over to explain. He described a prostitute sitting on many waters. The next thing I knew, I was in the wilderness, far from the presence of God. That was bad enough. Suddenly, a horrifying sight appeared. A woman wearing purple and scarlet prostitute garb dominated the scene. She was riding a seven-headed, ten-horned beast. She was delirious, pouring out a rancid brew from the golden goblet in her hand. The angel told me that rulers all around the earth gulped it down. Ugh!” “I thought the angel said that she was sitting on many waters, not on a scarlet beast.” John: “I wondered about that at first. The angel explained. ‘The waters represent peoples and multitudes and nations and languages.’ This means she rides the beast’s worldwide dominion to spread her influence over those many waters. Both descriptions are true.” “Who is this woman?” John: “The angel answered this question as well. He said: ‘The woman that you saw is the great city that has dominion over the kings of the earth.’ She is the engine of chaos. She is the one who selfishly and oppressively drains resources from distant lands.” “I still don’t get it.” John: “The name Babylon the great that is written on her forehead will help you understand. Babylon is code for Rome, the great city of our time. It is the center of commerce. Its impact inundates everything. The beast and the woman form an unholy alliance. Notice the scarlet colors. They are the dragon’s colors. Both the woman and the beast are in his service.” “I’m confused. How can a city be a woman?” John: “The prophets Isaiah and Nahum describe Tyre and Nineveh as such.1 Every city has a spiritual aroma. Have you not heard the expression ‘All roads lead to Rome’? The great city Babylon/Rome exports greed, covetousness, immorality, and many other idolatries. The prostitute entices the powerful with more power. The common person receives pledges of security. People who are lured by the flow from her golden goblet become drunk in their spiritual blindness.” I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement. The angel said to me, “Why do you wonder? I 1. Isa 23:17; Nah 3:4.

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Th e H a r l o t R i d e s t h e B e a s t ( 1 7 : 1 – 1 8 ) will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns.” (Rev 17:6–7)

I ask: “Are there really that many Lamb-followers being killed?” John clarifies: “Blood does not always mean blood. Often it means suffering and persecution. Lamb-followers oppose everything the great city represents. The beast and prostitute seek to stamp out their testimony.” “Why did you marvel at this sight?” John: “I was awestruck. The angel guaranteed the harlot’s downfall. Yet, she was enticing even kings and she was gloating over her success. It was a horrifying sight.” The beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. Those who dwell on the earth and whose names have not been written in the book of life from the foundation of the world will marvel when they see that the beast was, and is not, and shall be present. (Rev 17:8)

I ask: “How can the beast who was, not exist? The empire is very present, isn’t she?” John answers: “The angel is pointing to the time when the bowls of wrath are poured. This is when the cycle of beastly empires ends. Suddenly, the final iteration will present itself. It will rise one last time to seduce earth-dwellers.” Here is the mind that has wisdom. The seven heads are seven mountains on which the woman sits. They are seven kings. Five have fallen, the one is, the other has not yet come. When he comes, he must continue a little while. The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction. The ten horns that you saw are ten kings who have received no kingdom as yet, but they receive authority as kings, with the beast, for one hour. These have one mind, and they give their power and authority to the beast. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings, and those who are with him are called chosen and faithful.” He said to me, “The waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages. The ten horns which you saw, and the beast, these will hate the prostitute, will make her desolate, will strip her naked, will eat her flesh, and will burn her utterly with fire. For God has put in their hearts to do what he has in mind, to be of one mind, and to give their kingdom to the beast, until the words of God should be accomplished.

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E x p e r i e n c i n g t h e A p o c a ly p s e The woman whom you saw is the great city, which reigns over the kings of the earth.” (Rev 17:9–18)

I respond: “Now the woman is sitting on seven hills. What happened to the waters and the beast?” John adds context: “All are true. Think of it this way. Apocalyptic literature is presented as a series of pictures. Each describes a thing from a different aspect. Multiple visions are blended into the same reality. This calls for a mind of wisdom. It requires seeing beyond the rigid, literal, surface meanings. The woman is the goddess Roma centered within the seven hills of Rome. The waters are the myriad of conquered peoples and nations. The beast is the political/military institutions that hold everything together.” “How do the prostitute and beast relate?” John: “They are aligned but distinct. The prostitute appears to rule the beast, but this is an illusion. There is no unity when it comes to greed and acrimony. When stressed, beastly empires break apart. They cast off the prostitutes that ride them. Soon after, they experience their own downfall.” “I’m still confused. Is the beast a king, or is it an empire?” John: “Both. The symbolism is elastic. The emperor is the face presented to the world. The heads symbolize emperors past, present, and future. The horns represent a confederation of provincial chiefs who govern just before the collapse. Don’t try to be more specific; that would be a mistake. Babylon/Rome will fall along with the final sovereign.” “So, now you are saying that the Roman Empire is the final beast?” John: “We are dealing with archetypes here. The woman is the mother of all prostitutes. The beast that she rides is the father of all empires. Today Rome is the center of commerce and civilization. This might not be true tomorrow.” “How do beasts fall?” John: “Empires fall because of the corruption and oppression emanating from their great central city. Local chiefs inevitably become jealous and resentful. In hard times, people cry out in distress. Civil uprisings destroy the entire socioeconomic network.” “Who is this eighth king?” John: “Tearing down institutions inevitably brings unexpected disruption. People become horrified and scared when they realize what is happening. This is when a charismatic leader arises, the eighth. He promises to restore order. The coalition of local chiefs quickly and wholeheartedly submits to his rule. Anything beats the emerging chaos.” 162

Th e H a r l o t R i d e s t h e B e a s t ( 1 7 : 1 – 1 8 ) “Why did God put it into the hearts of coalition leaders to support the eighth beast or king?” John: “His plan is to enable a period of pseudo-peace, just before the end of days. People will declare peace and safety, but there will not be real peace.2 This last king stamps out all opposition and designates Lambfollowers to be enemies of the state.” “Will we recognize when this is happening?” John: “Maybe, maybe not. Suddenly, the sign of the Son of Man will appear. Jesus’s coming will take most of the world by surprise.3 By the power of his words, the final beast goes to destruction.”

CONCLUSION As I ponder all of this imagery, I recognize a rhythm in John’s revelatory visions. They transcend history and geography and embody the repeating war between good and evil. Over and over, the story is retold. Empires rise along with their harlots of power and propaganda. They expand through conquest and then they oppress. The static of false ideologies is sometimes political but often it is religious. Many voices silence the echoes of truth. Whispers of goodness are mocked, persecuted, and ultimately defeated. Then, when evil reaches its zenith, judgment comes. The whole seductive system comes crashing down on itself. We observed this pattern in history, we experience it now, and we can expect it to appear again. Time after time it repeats. Instead of turning to the loving Father, “the nations raged, the kingdoms were moved; he lifted his voice, the earth melted” (Ps 46:6). I see another pattern. Upheavals intensify with time. The trumpet plagues were more severe than the previous seal warnings. The bowl afflictions were even more extreme. At some point, the living God will step in and put things right. He’ll come as a thief, at a time most unexpected. Lamb-followers, take notice! John designed his stark language to shock. He wants us to look and reevaluate the world around us. We must not be seduced to flow with the cultural currents. Be found faithful. Swim upstream.

2. Jer 6:4. 3. Matt 24:37–42.

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QUESTIONS TO CONSIDER 1. Nothing is as it seems in Revelation. Drunkenness is not drunkenness (Hos 4:11–12); wine isn’t wine (Isa 29:9–10). Sexual immorality is not sexual immorality (Col 3:5). Blood is not blood (Ezek 39:17–20). Many waters do not mean many waters (Ps 144:7; Isa 17:12–13; Rev 17:15). The great prostitute is not a woman (Rev 17:18). This kind of symbolism is common in apocalyptic and prophetic writings. How would John define each of these terms? 2. In 79 CE a coin circulated in the province of Asia showing the goddess Roma sitting on seven hills. Could John have had this in mind in his vision? Was he subtly calling Roma a prostitute and mocking the spirit behind her culture? 3. The scholar Michael Gorman describes seven aspects of empire.4 Comment on his synopsis. Empires: a. Seduce the powerful with more power, the poor with economic security. b. Merge politics, imperial propaganda, and cultural religion. c. Self-promote while ignoring injustice and economic hardships. d. Resort to any means to silence opposition. e. Grow by conquest and acquiescence of those under their spheres of influence. f. Eventually die by self-inflicted wounds. g. Are short-term manifestations; they rise, dominate, and then fall. 4. John likes contrasts. Compare Rev 17:1–5 to Rev 21:9–11. Note the identical sentences and phrases. Consider the contrasts. These include high mountain vs wilderness; bride vs prostitute; down from heaven vs seated on many waters; glory of God vs blasphemous names; radiant, rare jewel vs prostitute’s garb; and Jerusalem the Holy City vs Babylon the Great City. 5. The Bible speaks of Nineveh, Tyre, and Jerusalem as prostitutes. Why those cities? Each city transitioned from belief to unbelief as the 4. Gorman, Reading Revelation Responsibly, 128–30, 145–47.

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Th e H a r l o t R i d e s t h e B e a s t ( 1 7 : 1 – 1 8 ) following passages illustrate: 1 Kgs 5:1–12; Amos 1:9; Isa 23:14–17; Jonah 3:5–10; Nah 3:4, 7; Isa 1:21–25. What might this say about those who claim the label of Christian but ignore Jesus’s teachings? 6. Wilderness appears in various scriptural contexts. The sin-bearing goat is sent to the wilderness (Lev 16:21–22). The Spirit drove Jesus there (Mark 1:12–13). John the Baptist’s wilderness ministry anticipated God’s restoration (Isa 40:3). It is a region separate from God (Rev 18:1–2). It represents both testing and protection (Rev 12:6), the original exodus, our life’s journey. Why do you suppose that John was taken to the wilderness to view the great prostitute? 7. The great prostitute had a name of mystery. She was called Babylon the great, mother of prostitutes and of earth’s abominations. Why is this a mystery? 8. The great prostitute sits on the scarlet beast. John tells us that the beast will turn against the prostitute and leave her desolate. Is he predicting the fall of paganism? He then describes the beast’s fall. Does he foresee the fall of the Roman Empire? 9. Is the harlot in control? Or is it the beast? The sociologist Jonathan Haidt describes our subconscious as an elephant. It embodies emotions, instincts, passions, and proclivities. The rider of the elephant consists of conscious reason, logic, and will.5 Haidt asserts that we have less control over the elephant than we would like to think. Are community and the Holy Spirit necessary to transform our elephants to reflect God’s image? 10. Revelation 12:3 describes the dragon having seven heads with crowns and ten horns. Revelation 13:1 is different. That beast has ten horns with crowns and seven heads. Finally, Rev 17:3 portrays a beast with seven heads without crowns and ten horns. Why the differences? One possible explanation follows. Verse 12:3 is the dragon/Satan. The crowns emphasize his power over time. Verse 13:1 is a specific beast (literal Rome in John’s lifetime). The crowns highlight a worldwide coalition of ruling provincial governors. Verse 17:1 is not concerned with dominion and power. It describes archetypes. The harlot is the mother of all harlots, and the beast is the father of all beasts. Can you think of an alternative explanation? 5. Haidt, Righteous Mind, 44–51.

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E x p e r i e n c i n g t h e A p o c a ly p s e 11. Pictures of beasts with seven heads and ten horns distribute the ten horns among the seven heads. Based on Dan 7:7, would it be more accurate to assign all horns to a particular head? Why or why not? 12. John marveled at the sight of the harlot and beast. Earth-dwellers also marvel as they follow and worship the beast. The word marvel can be used in either a positive or negative sense. Why did John and the earth-dwellers marvel? Were they taken aback, awestruck in horror? Were they looking on in admiration and/or worship? Could there be other reasons? Read Luke 4:16–30. Did the people in Jesus’s home time view him favorably or negatively? 13. Verses 9–11 is an apocalyptic riddle. What is the identity of the seven heads? Possible explanations follow. Which of these are plausible? a. The five are specific Roman emperors. The first-century CE emperors list includes: Julius Caesar, Augustus, Caligula, Claudius, Nero, Galba, Ortho, Vitellius, Vespasian, Titus, Domitian, and Nerva. Which is first in the count? Roman records differ as to whether Julius Caesar was an emperor. Caligula was the emperor when Jesus was born; Claudius ruled when he died. Galba, Ortho, and Vitellius ruled for less than a year. Should they be excluded? Perhaps we should include only emperors who persecuted Christians. Should we start by assuming Nero is the one who is? Should that designation go to Domitian? Revelation 13:14 tells us that the beast that lives was wounded by a sword. Both Domitian and Nero were killed by daggers. Is this a debate without a solution? b. The five heads that have fallen refer to Egypt, Assyria, Babylon, Persia, and Greece. These were the previous empires that persecuted God’s people. The one who is refers to Rome. The seventh is an unknown future kingdom. c. The numbers are symbolic. The five represent emperors past, the sixth represents emperor present, and the seventh represents the final emperor before the eighth appears. d. A combination of the above approaches. 14. Verses 8 and 11 portray the beast as the one who was, is not, and is about to rise. This is a stark contrast to God as the one who was, who is, and who is to come. John alludes to popular epigraphs written in 166

Th e H a r l o t R i d e s t h e B e a s t ( 1 7 : 1 – 1 8 ) remembrance of people who lived and died in the first century CE. A few examples follow: a. I was, I became, I am not. b. I was not, I was, I am not, I do not care. c. I was not, I was born, I was, I am not, so much for that. How can an angel say that the fifth horn be described as is, yet the beast be portrayed as is not? Is the angel affirming the beast’s demise? In other words, is he a dead beast walking? 15. Why would the coalition turn on the very system that brings them wealth and security? Why would God put it in the heart of these rulers to then submit to the eighth king? God often uses the proclivities of his enemies to accomplish his ends. Judges 7:22; 1 Kgs 22:20–22; Ezek 38:21; Hag 2:22; Zech 14:13 are examples. How do you feel about God operating in this way? 16. Read Dan 7:24–25; 8:9–14, 23–27; Matt 24:15; Rev 11:7–11. Is the eighth king the antichrist? Verse 13 indicates that the coalition of kings will rule for one hour before they wholeheartedly submit to this eighth king. This is the shortest time period known to the ancients. They did not keep track of minutes and seconds. What, if anything, does this say about how long the final coalition of kings will reign? What happens after this last beast prevails over the saints? Will it be a time of apparent peace (1 Thess 5:1–3)? What will be the role of Lamb-followers after their apparent defeat? How will Jesus’s return be a surprise? Comment on the irony between Dan 7:21 and Rev 17:14.

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The beast hates the harlot. He casts her off and down she goes. Commerce is disrupted. Careers destroyed. Will she recover and reconstitute? John is about to tell us.

THE FALL OF BABYLON After these things, I saw another angel coming down out of the sky, having great authority. The earth was illuminated with his glory. He cried with a mighty voice, saying, “Fallen, fallen is Babylon the great, and she has become a habitation of demons, a prison of every unclean spirit, and a prison of every unclean and hateful bird! For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury.” I heard another voice from heaven, saying, “Come out of her, my people, that you have no participation in her sins, and that you

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B a b y l o n Fa l l s ( 1 8 : 1 – 2 4 ; 1 9 : 1 – 5 ) don’t receive of her plagues, for her sins have reached to the sky, and God has remembered her iniquities. Return to her just as she returned, and repay her double as she did, and according to her works. In the cup which she mixed, mix to her double. However much she glorified herself, and grew wanton, so much give her of torment and mourning. For she says in her heart, ‘I sit a queen, and am no widow, and will in no way see mourning.’ Therefore in one day her plagues will come: death, mourning, and famine; and she will be utterly burned with fire; for the Lord God who has judged her is strong.” (Rev 18:1–8)

I ask: “How can people come out of something that has been already cast down?” John explains: “The collapse is imminent. Babylon/Rome hasn’t fallen yet. The warning applies to all of us. Take no part in the greed and injustice. Leave while there still is time. The corrupt, worldwide economic system seems secure and impregnable. It isn’t. The fall will come suddenly, in an instant. Be ready!” “How is Babylon guilty of sexual immorality?” John: “That phrase applies to any kind of idolatry. It is spiritual adultery; we are designed to worship only God.” “What do you mean by a dwelling place for demons and unclean spirits?” John: “Babylon/Rome will be stripped naked, but she still will exist. Though she be depopulated and without influence, the ghosts of her past will remain.” “What are unclean birds and beasts?” John: “These represent demonic powers. This is typical Jewish poetry.” “What does it mean that she will be paid back double?” John: “The word double is used for emphasis. It would make no sense to understand it as two times. How could anyone calculate double the impact of injustice?”

L AMENT The kings of the earth, who committed sexual immorality and lived wantonly with her, will weep and wail over her, when they look at the smoke of her burning, standing far away for the fear of her torment, saying, “Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.”

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E x p e r i e n c i n g t h e A p o c a ly p s e The merchants of the earth weep and mourn over her, for no one buys their merchandise anymore; merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble; and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, and people’s bodies and souls. The fruits which your soul lusted after have been lost to you, and all things that were dainty and sumptuous have perished from you, and you will find them no more at all. The merchants of these things, who were made rich by her, will stand far away for the fear of her torment, weeping and mourning; saying, “Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls! For in an hour such great riches are made desolate.” Every ship master, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away, and cried out as they looked at the smoke of her burning, saying, “What is like the great city?” They cast dust on their heads, and cried, weeping and mourning, saying, “Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!” For she is made desolate in one hour. (Rev 18:9–19)

I ask: “Weren’t the kings the ones that caused her downfall? Why are they lamenting?” John clarifies: “Uprooting a system brings unexpected calamity. Commerce stops. Monetary values disappear. Fortunes are lost. Careers vanish. Merchants have no customers for their wares. Sailors wait in dismay for travelers and cargo. When all of this takes place, there is great remorse. Many will cry out, ‘What have we done?’” “What happens to Lamb-followers?” John: “Remember when the power of the Holy Spirit was first unleashed. We encouraged each other daily in teaching, fellowship, and prayer. We had all things in common. Those who had much shared with those who had little.1 Those who could provide help reached out to those in need. God’s presence was evident in real, tangible ways.”

1. Acts 2:42–47.

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CELEBRATION “Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her.” A mighty angel took up a stone like a great millstone and cast it into the sea, saying, “Thus with violence will Babylon, the great city, be thrown down, and will be found no more at all. The voice of harpists, minstrels, flute players, and trumpeters will be heard no more at all in you. No craftsman, of whatever craft, will be found any more at all in you. The sound of a mill will be heard no more at all in you. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. In her was found the blood of prophets and of saints, and of all who have been slain on the earth.” (Rev 18:20–24)

I ask: “Is this still something that will happen in the future?” John answers: “It is. Rome, the greatest of empires, will fall for good.” “Most of those products don’t seem so bad.” John: “It is easy to be blind to their glitter and look only on the material side. Prosperity, large revenues, and rapidly developing technologies are quite appealing. The great city of the world looks fair and glorious in their eyes, and even the godly are dazzled by her beauty; but when the light of heaven shines, her fall is seen to be inevitable. She is seen to be hateful; her palaces are seen to be prisons, her highest wisdom little more than low cunning, her most exalted intelligence base born, her sweetest songs discordant cries; the evil spirit, welcomed back, has come in sevenfold power; for the dry places afford no rest to those who still love sin and the pleasures of sin.”2 “What is the stone that the angel threw into the sea?” John: “It is a symbol. The final Babylon/Rome vanishes forever into the sea of chaos. Jeremiah used similar symbolism prior to ancient Babylon’s demise.3 Daniel presents a contrast. He envisioned a stone destroying the statue in Nebuchadnezzar’s dream. That stone is also a kingdom but not one made by human effort.4 It is the kingdom of God.” 2. This wording is taken from the section on Rev 18 in Ellicott, New Testament Commentary. 3. Jer 51:63–64. 4. Dan 2:34.

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REJOICING IN HEAVEN After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, power, and glory belong to our God: for true and righteous are his judgments. For he has judged the great prostitute, who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand.” A second said, “Hallelujah! Her smoke goes up forever and ever.” The twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne, saying, “Amen! Hallelujah!” A voice came from the throne, saying, “Give praise to our God, all you his servants, you who fear him, the small and the great!” (Rev 19:1–5)

I ask: “What inspires all this singing?” John explains: “With Babylon’s fall, those in God’s presence envision the future. Once evil is purged, all is to be made new. The celebration begins with powerful chants coming from multitudes of Lamb-followers. The twenty-four elders and the four living creatures join in. Shouts steadily grow louder and louder. Finally, Jesus speaks from the throne, calling for all of creation to participate and rejoice. Ultimately, the cheers resound like the sound of rushing waters.” “How did you know the voice calling for praise was Jesus?” John: “It came from the throne. Who else could it be?” “Why then did he refer to the Father as his God?” John: “It wasn’t the first time. He said the same thing to Mary Magdalene after the resurrection.”5 “Singing sure seems to be a major activity in the throne room?” John agrees: “It is a joyous place. Singing ingrains truth. The more we sing heavenly lyrics, the more they sink deep into our spirit. How can the multitudes in heaven do otherwise? It is awe inspiring when God’s perfect 5. John 20:17.

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B a b y l o n Fa l l s ( 1 8 : 1 – 2 4 ; 1 9 : 1 – 5 ) plan of redemption becomes clear. Let all of creation rejoice. Praise Adonai! Fallen, fallen is Babylon the great. Our God reigns now and forevermore.”

CONCLUSION Finally, we get to a chapter where the symbolism is not difficult to understand. Verses 4–5 sum it up: Come out of her, my people, that you have no participation in her sins, and that you don’t receive of her plagues, for her sins have reached to the sky, and God has remembered her iniquities.

This is a call for reflection. The book of Revelation is a message coming directly from the Lord. His shout echoes through time to the churches collectively and to each follower individually: “Come out, my people. Remain pure. Be found faithful. I am coming soon.” A final question comes to mind: Should the present Babylon fall, will we be among the lamenters? Will we rejoice? I must be honest. If the Internet permanently goes down along with the power grid, I think I would lament. God have mercy.

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QUESTIONS TO CONSIDER 1. John switches between grammatical tenses in this chapter. He carefully weaves past, present, and future. As a result, ch. 18 applies to every generation of Lamb-followers. Examples follow. a. Past tense: John saw visions or heard proclamations prior to his writing the book of Revelation.” b. Present: John warns believers to come out whenever those believers live. c. Inevitable present: Babylon is declared fallen while Rome continues to exert its full dominance. Her judgment is irrevocable and permanent (the smoke of her goes up forever). d. Future: John describes the destiny for a particular Babylon (Isa 21:7). 2. Gorman writes that empires bring about their own destruction. Believers are not called to overthrow them but to persist as faithful witnesses.6 Do you agree? Comment on Hab 2:15–17; Rom 1:21–25. 3. Three times repetition is a technique used by ancient authors for emphasis. Chapter 18 contains many of these. Examples follow. What might John be trying to convey? a. Verse 2: unclean spirits, unclean birds, hated animals b. Verse 3: peoples, rulers, merchants c. Verse 6: Give as she gave, pay her back double, prepare wine like she did. d. Verse 8: hunger, mourning, death e. Verses 9–19: rulers, merchants, sea captains f. Verse 20: God’s people, apostles, prophets 4. The Come out from her theme appears in Isa 48:20; 52:11; Jer 51:45– 47. Paul draws on similar themes in 2 Cor 6:14, 17. This also is reminiscent of Lot being warned to come out of Sodom (Gen 19:15–17). How do we as Christians come out of the Babylon of our day? Does it require that we form enclaves of separatist communities? 6. Gorman, Reading Revelation Responsibly, 145–51.

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B a b y l o n Fa l l s ( 1 8 : 1 – 2 4 ; 1 9 : 1 – 5 ) 5. The New Testament contains many passages with the theme do not be deceived. The following passages are examples: Matt 24:11; Mark 13:5–6; 2 Tim 3:13–14. How might these passages apply to Christians today? What does it mean that Babylon’s sins rose to heaven? 6. John patterns past events to his prophecy of the future. As God acted, so he will act. The following passages describe the fall of Babylon in Old Testament times: Isa 13:19–22; 47:5–9; Jer 51:6–9, 37. Were those predictions literally fulfilled? Compare and contrast those passages with the language in Rev 18. 7. Scholars debate whether the great angel was Jesus. He came down from heaven with great authority, burning bright with glory. These researchers argue that other ascriptions of glory in the book of Revelation refer to either God or Christ. Do you think that angel necessarily is Jesus? 8. Babylon’s fall will be quick. Daniel 4:29–31; 5:1–5, 22–23, 30 give examples of this in the Old Testament. What were the sins of Nebuchadnezzar and Belshazzar that prompted immediate judgment? Can you envision how a powerful nation could fall in a day? How might Acts 2:42–47 apply, should the entire economic system collapse in an instant? 9. John lists many products that were traded through the Roman system of commerce. He ends his list with trafficking “slaves, that is, human souls.” He alludes to Ezek 27:13, which includes the same thing in its condemnation of Tyre. First Timothy 1:9–10 also casts trafficking slaves in a bad light. In the ancient world, slavery was a given. A large percentage of the Roman population were slaves. Are you surprised that these Bible authors would come out against the practice? If we lost our technologies and heavy machinery, would slavery return? 10. Ezekiel 26:13, 21; 27:12–24, 30–36; 28:13 are laments for Tyre. How might those passages parallel to John’s writing in this chapter? 11. Revelation 21:18–21 describes the new Jerusalem. Why are the precious stones there good but the precious stones of Babylon’s commerce bad? 12. John’s readers remembered Rome burning. Could John have had this in mind when he visualized Babylon being burned with fire? Could fire simply be a symbol for complete destruction? 175

E x p e r i e n c i n g t h e A p o c a ly p s e 13. Exodus 20:18; 1 Sam 26:12–14; Ps 38:11–14 present cases where people stood far off. What emotion is present in all these passages? Were the kings, merchants, and shipmasters repentant? 14. Read Jer 49:13. How might this relate to the rejoicing of this chapter? 15. Did the stone that the angel threw into the sea cause the calamity or was it simply a symbol of destruction? A similar action is portrayed in Jer 51:63–64. How does its symbolism compare? Daniel 2:34, 45 describe a stone that is not cut by human hands. It breaks apart Nebuchadnezzar’s statue of four kingdoms. What (or who) could that stone represent? How might it relate to the stone of this chapter? 16. Second Kings 9:7 describes judgment coming to Jezebel. Jezebel was the queen of Israel during Ahab’s reign. The wording is very similar to that of Rev 19:2. In which ways does Jezebel prefigure the character of the harlot of Revelation (1 Kgs 18:4; 21:1–16)? 17. Isaiah 34:10 foretells the destruction of Edom. It states that the smoke of her destruction goes up forever. John uses the same terminology in Rev 19:3. What is meant by this imagery? Many in the first century called Rome the eternal city. Is John drawing a contrast?

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The King Returns (19:6–21)

The bride readies as the wedding nears. Where is the bridegroom? There he is! He is riding on a white horse. His enemies are nearby. They gather to disrupt the ceremony. Will there be an ultimate showdown? Let’s find out.

MARRIAGE SUPPER OF THE L AMB I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, “Hallelujah! For the Lord our God, the Almighty, reigns! Let’s rejoice and be exceedingly glad, and let’s give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready.” It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. He said to me, “Write,

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E x p e r i e n c i n g t h e A p o c a ly p s e ‘Blessed are those who are invited to the marriage supper of the Lamb.’” He said to me, “These are true words of God.” I fell down before his feet to worship him. He said to me, “Look! Don’t do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy.” (Rev 19:6–10)

I ask: “Why did you bow down to worship an angel?” John, somewhat irritated, responds: “You weren’t there. The peals of thunder followed by his incredible appearance were beyond explanation. When he said that these are the true words of God, I thought he was Jesus.” “What did he mean by the spirit of prophecy?” John: “Prophecy is not about telling the future. It is about testifying the truth about Jesus and his kingdom.” “Who is the bride?” John: “She is the composite whole of the true church. Each member is an invited guest to the feast. The bright linen clothes of righteousness are important. Our garments start out as clean no matter what our lives were like before we were sealed into the kingdom. With the help of the Holy Spirit, we can avoid soiling them. When we confess our sins and repent, they are rewashed.” John reflects as he continues: “This wedding ceremony is quite a different picture than that presented by the idolatrous harlot. The wedding supper is nothing like the pagan, immoral galas dedicated to the gods.”

THE RIDER ON A WHITE HORSE I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. He is clothed in a garment sprinkled with blood. His name is called “The Word of God.” The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with an iron rod. He treads the wine press of the fierceness of the wrath of God, the Almighty. He has on his garment and on his thigh a name written, “King of Kings, and Lord of Lords.” (Rev 19:11–16)

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Th e K i n g R e t u r n s ( 1 9 : 6 – 2 1 ) I ask: “What is meant by heavens opened? Weren’t you already in the throne room?” John clarifies: “A new vision appeared before me as I stood looking at the elders and the four creatures. The bowl angel stood beside me as a guide.” “This sounds like the second coming.” John: “It is. Jesus appears on a white horse accompanied by the armies of heaven. The victory procession is nothing like the insignificant Roman imitations. His many crowns are very different from the dragon’s limited domain. He is the true King of kings, not like the Parthian counterfeits. He is called Word of God. His presence exposes the blasphemous words uttered by the beast and false prophet. “His first coming was as a Lamb; now he comes as a Judge. His flaming eyes peer deep into hearts. He protects using the iron shepherd staff. He conquers with a single offensive weapon, the sword of truth. Military imagery frames the scene, but conventional weapons of violence are of no use.” I follow up: “The rider has a secret name. But a name is inscribed on his thigh. What gives?” John: “Rulers often have more than one title. God reveals himself in stages. Before Moses, people did not know the name he revealed at the burning bush. When all is fulfilled, I anticipate many mysteries revealed.” “Is his garment dipped in the blood of his conquered enemies?” John: “Ugh! That would be gross. The enemy forces have not yet gathered for the final battle, so that is not possible. It was by his blood that the victory was secured.”

THE FORCES OF DARKNESS DEFEATED I saw an angel standing in the sun. He cried with a loud voice, saying to all the birds that fly in the sky, “Come! Be gathered together to the great supper of God, that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, small and great.” I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him who sat on the horse, and against his army. The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who

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E x p e r i e n c i n g t h e A p o c a ly p s e worshiped his image. These two were thrown alive into the lake of fire that burns with sulfur. The rest were killed with the sword of him who sat on the horse, the sword which came out of his mouth. All the birds were filled with their flesh. (Rev 19:17–21)

I ask: “Why is the angel calling birds to gorge on flesh? That sounds awful.” John explains: “This is symbolic military imagery patterned according to the writings of Ezekiel.1 After great battles, there frequently is not time to bury those slain. They are left on the battlefield. Vultures and wild beasts consume their remains. Many traditions assert that those left unburied will not have a future in the new creation. This vision builds on that belief. Think of this as a wake-up call. Don’t align with the beast. Turn to Jesus to secure your future in the life to come. This brutal imagery starkly contrasts with the celebratory wedding feast of the Lamb and his bride.” “What happened to the actual battle?” John: “There was no actual battle. The beast and false prophet were simply captured and thrown into the lake of fire. This was the first necessary step. Once all deception is exposed and removed, the Lamb speaks his sword of truth. It is easy to underestimate the power of words. It exposes the guilty and vindicates the innocent.” “What part does the cavalry on white horses play?” John: “They do as Jesus instructs. The Lion of Judah was the only one worthy of opening the seven seals; he is the only one with the sword of truth. He alone is the ultimate Judge, but he grants his followers the privilege of partnering with him to set things right.” “What is the lake of fire and sulfur?” John: “It is the place of final judgment. It reminds me of the Dead Sea area which still from time to time spews smoke and flame. Nothing lives there.”

CONCLUSION The battle of Armageddon drives popular speculations. Yes, the enemies gather. They prepare for the great war. They surround the saints. Victory seems certain. But then, nothing happens. The beast and false prophet are simply captured and eliminated. Often, we hear how Jesus will come as a 1. Ezek 39:18.

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Th e K i n g R e t u r n s ( 1 9 : 6 – 2 1 ) lion roaring in wrath. Yet, this is not what we see. His garments are dipped in blood, his own. He judges by words of truth. By defeat at the cross he wins. Nothing is as we would expect. Two verses mark this chapter: 1. Blessed are those who are invited to the marriage supper of the Lamb. 2. It was given to her to array herself with bright, pure, fine linen—for the fine linen is the righteous acts of the saints. Following the Lamb is not simply a one-time response to an invitation. It is a journey of step-by-step transformations. This is impossible without the help of the Holy Spirit. Recall Jesus’s words to the troubled church of Laodicea. He longs for their presence at the wedding feast. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. (Rev 3:20–21)

These are words to ponder.

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QUESTIONS TO CONSIDER 1. People often say, “Jesus came the first time as a lamb but will return as a lion.” Not all scholars agree. a. Gorman writes: “At this battle, as in all other battles, no actual fighting takes place. . .   The images of battle are supposed to suggest to us the promise and reality of God’s defeat of evil, but they are not the means of that defeat. . . . In the cataclysmic battle of Revelation 19, what do the heavenly armies do? Nothing. . . . All the actions belong to Christ, and his only weapon is the sword of his word.”2 b. Bauckham writes: “The military imagery is controlled by judicial imagery. . . . His eyes of flame (19:12) are those of a divine judge who sees infallibly into hearts and minds (1:14; 2:18, 23). So, this is not the slaughtered lamb turned slaughterer, but it is the witness turned judge. The faithful and true witness (3:14) is now called faithful and true. Similarly, although he is not called the Lamb (7:14), the blood of his faithful witness still marks him (19:13a) and qualifies him to be the word of God in person (19:13b).”3 c. Metzger writes, “All this is symbolism at its highest. No one imagines that such statements are literal. Never shall we see a ‘white horse,’ or a sword projecting from the mouth of the conqueror, or the birds gorged with the flesh of fallen warriors. The descriptions are not descriptions of real occurrences but are symbols of the real occurrences.”4 d. Peterson writes that Jesus meets evil with a battle song of triumph. He is aggressive towards wickedness without using weapons of wickedness.5 How do these comments fit with your understanding?

2. Gorman, Reading Revelation Responsibly, 150–58. 3. Bauckham, Theology, 105–6. 4. Metzger, Breaking the Code, 91–92. 5. Peterson, Reversed Thunder, 164.

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Th e K i n g R e t u r n s ( 1 9 : 6 – 2 1 ) 2. First-century Romans were baffled. They couldn’t understand why Lamb-followers would sing hymns as they faced persecution (Acts 16:25–30). Yet, their faithfulness overturned the entire Roman system. What lessons can we draw from this? 3. Why was John tempted to worship an angel? 4. Isaiah 25:6–9 predicts a great feast celebrating the destruction of death. Luke 13:29–30 tells us that people will come from east, west, north, and south to recline at the table of the Lord. Matthew 22:8–10 describes a wedding feast where many are invited, but some prove unworthy. How might these texts relate to Rev 19? Comment on the statement “Some who are last will be first, and some who are first will be last” (Matt 20:16). 5. Matthew 22:11–13 describes a person at the wedding feast without appropriate dress. Isaiah 61:10 describes proper wedding garments. There is a tension here. John tells us that the bride is given linen clothes, bright and clean. He also states that fine linen is the righteous deeds of the saints. Jesus rebukes churches of Sardis and Laodicea for soiling their garments (Rev 3:4–5, 18). Revelation 16:15 provides another similar exhortation. Apparently, we are given the linen clothes but are responsible for keeping them clean. How do we do this? Is it by will, or is it by the Holy Spirit? It is easy to expend lots of effort doing what seems right, only to be told: “I never asked you to do that.” Give examples of how this can happen. Do the linen garments cover the church collectively, or do they apply to individuals? 6. There is a debate among scholars. Whose blood was on the garment of the white horse rider? Isaiah 63:1–4 describes a day of vengeance where the conqueror comes from Edom in splendid apparel sprinkled with the blood of his enemies. Psalm 58:10 provides another example where God bathes his feet in the blood of the wicked. Many scholars assert that John flips this imagery. The rider’s garments were colored by his own blood. Unlike those other passages, the rider’s garments are dipped. They are not sprinkled or bathed. Revelation 19:15 tells us that the rider will tread the winepress (future tense), so how can the blood of his enemies be already on his garments? These scholars observe that John always associates Jesus with his own blood (1:5; 5:5, 9; 7:14; 12:11). Whose blood is on Jesus’s garments?

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E x p e r i e n c i n g t h e A p o c a ly p s e 7. Psalm 2 provides context for Rev 19. What are common themes in these passages? Does understanding that the rod of iron is a shepherd’s staff impact your understanding? How so? How do Pss 93:1; 96:13; 97:1–3; Dan 10:6 descriptions compare? 8. Exodus 6:3 states that God did not reveal his name to the patriarchs. The rider on the white horse has a name that nobody knows but himself. Targum Isa 62:2 writes: “The Gentiles shall see your righteousness, and all kings your glory,” and: “They shall call you by a new name.” How do these passages relate to Rev 19? 9. The white horse rider and his accompanying cavalry form a victory procession. There are other victory processions described in the New Testament. Two of these are portrayed in Matt 16:27; 1 Thess 4:16–17. How do these compare? 10. There are two weapons available to Jesus. The rod of iron alludes to Ps 2:9 and 23:4. It is used to protect his flock. The second weapon is the sword coming from his mouth. Isaiah 11:4; 2 Thess 2:8; Heb 4:12; 2 Cor 10:3–5 add context. Why do you suppose that Jesus first dealt with beast and the false prophet before turning to their followers? Read 1 Cor 13:3–7; Gal 5:22–24. Is there a danger that we could misuse the power of words? 11. John patterns vv. 17–18 on Ezek 39:17–22. The imagery has a repulsive impact. Jewish tradition goes even further. It describes a feast in the age of the messiah. The participants gorge on the flesh of the mythical creatures Leviathan and Behemoth.6 Those creatures respectively represent realms of disorder on sea and land. What might dramatic symbolism like this be trying to convey? 12. Who is the false prophet? Is he the two-headed lamb introduced in ch. 13? Is he the antichrist? Is he both? 13. John tells us that the rest were those slain by the sword which came out of his mouth. What is meant by the word slain? Could it mean cut to the heart? Who were the rest? Were they those who were gathered to attack? Were they those that were still alive? Are these two groups identical? 14. Scholars debate the origin of lake of fire symbolism. It is not found in known Jewish or Greco-Roman literature. The Dead Sea area was 6.  B. Bat. 74b–75a.

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Th e K i n g R e t u r n s ( 1 9 : 6 – 2 1 ) well known for smoking bitumen. However, it is not a given that this links to the lake of fire.7 Egyptian mythology spoke of a lake of fire. It is where the devourer of souls (Ammut) threw the unworthy rather than eating them. Their fate is everlasting restlessness, which is called the second death.8 What could John have had in mind? Later in Revelation, death is thrown into the lake of fire (Rev 20:14). How does death burn or face torment? Those who are marked with the beast don’t immediately accompany the beast and false prophet. Does hope for them remain?

7.  Philo, “On Abraham,” 27:141. 8.  Wallis Budge, “Book of the Dead,” 17:40–42; 24:9; 175:15–20.

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Thousand Years and After (20:1–15)

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More imagery. More symbols. More debates. Revelation 20 features the thousand-year reign of Christ, Satan bound, Gog and Magog, and the final white throne judgment. Confusion abounds. Clarity, please!

THE THOUSAND YEARS I saw an angel coming down out of heaven, having the key to the abyss and a great chain in his hand. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn’t

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Th o u s a n d Ye a r s a n d A f t e r ( 2 0 : 1 – 1 5 ) worship the beast nor his image, and didn’t receive the mark on their forehead and on their hand. They lived and reigned with Christ for a thousand years. The rest of the dead didn’t live until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. (Rev 20:1–6)

I ask: “Who was the angel descending from heaven?” John attempts an answer: “Can’t tell. Perhaps Jesus. After all, he was the one who bound the strongman.”1 “But can an angel refer to God?” John: “It can. The role of an angel is to deliver messages. God frequently fills this role.” “Why were those who were beheaded singled out?” John: “They stood out when I saw them. That doesn’t mean that the vision showed only souls without heads. Some, like Paul, were beheaded, to be sure. Others were crucified. Still more were brutally murdered in the Colosseum. Many endured various lesser persecutions. The vision displayed a great multitude. It included all of those who didn’t worship the beast.” “When will this happen?” John: “The vision didn’t say. It depends on Satan’s binding. If the thousand years begins when Jesus returns, Satan’s confinement will take place during a coming earthly reign. This means that Lamb-followers will receive their enhanced physical bodies at this first resurrection. “Perhaps the thousand years started when Jesus defeated death. That’s when the principalities and powers were stripped of their authority. It is when Satan fell from heaven. Satan’s binding leaves him without recourse; the good news will continue to spread unabated. Yes, it is true. Caesar rules, persecution continues, and evil infests everything. Yet, Lamb-followers have the upper hand. God’s kingdom will most certainly fill the earth. “Or just maybe, the thousand years begins when Rome falls and its gods are no longer worshipped. That is when Satan will no longer be able to deceive the nations. The entire world will come to acknowledge the one true God.” “This is quite a mystery.” John agrees: “It is, isn’t it?” 1. Mark 3:27.

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E x p e r i e n c i n g t h e A p o c a ly p s e “Is the thousand years literal?” John: “Apocalyptic numbers are almost always figurative. Ten means fullness or completeness. Ten cubed adds emphasis. A thousand years designates a long undefined time span. It contrasts with the short ten days of persecution coming upon the Smyrna church.”

THE DEFEAT OF SATAN And after the thousand years, Satan will be released from his prison, and he will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war; the number of whom is as the sand of the sea. They went up over the width of the earth, and surrounded the camp of the saints, and the beloved city. Fire came down out of heaven from God and devoured them. The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever. (Rev 20:7–10)

I ask: “What is happening?” John explains: “We witnessed this imagery before. It happened when the dragon, beast, and false spirit gathered for the mother of all battles at Armageddon. We saw it again when the kings of the earth and their armies gathered to make war against the one seated on the white horse. These three visions may describe the same event.” “But this vision features Gog and Magog. That’s different from the Armageddon vision.” John counters: “That doesn’t matter. Symbolism is elastic. This vision alludes back to Ezekiel’s prophecies.2 Gog and Magog represent the nations of the earth. They gather to surround and destroy the worldwide encampment of God’s people. This imagery reminds me of Pharoah’s army backing the children of Israel against the Red Sea.”3 “If you are right, this vision happens when Christ returns, not a long time after.” John: “Good point! In that case, the fire coming down is the words of judgment coming from the Lamb’s sword of truth.” 2. Ezek 38. 3. Exod 14.

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Th o u s a n d Ye a r s a n d A f t e r ( 2 0 : 1 – 1 5 ) “Does this mean that Satan is destroyed immediately after the beast and false prophet?” John: “Perhaps.” “Does the lake of fire represent eternal conscious torment?” John: “It is the place of final judgment. The form of that judgment could vary. Only God knows.”

JUDGMENT BEFORE THE GREAT WHITE THRONE I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. If anyone was not found written in the book of life, he was cast into the lake of fire. (Rev 20:11–15)

I ask: “Is Jesus sitting on the throne or is it God the Father?” John clarifies: “Jesus wields the sword of truth.” “Is this the end of the cosmos?” John: “Could be but not necessarily. I simply reported what I saw in the vision. The earth and sea faded from view as the focus shifted to the final judgment.” “Who were those standing before the throne?” John: “The souls of all those who were not part of the first resurrection. This includes rich and poor, powerful and weak, people from every class. Lamb-followers are excluded. They will not experience the second death.” “Why does the vision distinguish those who died at sea from those who died on land?” John: “Traditions claim that those dying at sea cannot resurrect. These traditions are false. The vision makes this clear.” “Are there actual books?”

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E x p e r i e n c i n g t h e A p o c a ly p s e John: “There were books in the vision, but God doesn’t need books. The point is that all thoughts and actions are recorded, whether good or bad.” “Will everyone standing before the throne experience the second death?” John: “The vision was unclear about that.” “What is the second death?” John: “The first death is physical death. The second death is soul death. It could represent nonexistence. Or it may represent conscious existence apart from God’s presence. Perhaps some of both.”

CONCLUSION This chapter is hotly debated. Each eschatological system consists of a string of plausible narratives. Sometimes people structure their lives in accordance with their end-time interpretations. This is unfortunate. John’s revelations are intentionally vague. It is not for us to know times or seasons. Precise details remain mysterious. What can we know? Jesus will return. Evil will be defeated. Everything that is wrong will be set right. Lamb-followers will not experience the second death. We will reflect God’s image as genuine humans in the redeemed new earth. We will experience God’s presence forever.

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Th o u s a n d Ye a r s a n d A f t e r ( 2 0 : 1 – 1 5 )

QUESTIONS TO CONSIDER 1. First, John saw an angel coming down from heaven. Next, thrones appear. Finally, a great white throne comes into view. Each of these initiates a new vision. They could be chronologically in order; they could overlap; they could follow a nonchronological pattern. Which is most likely? Does it matter? 2. The book of Revelation almost didn’t make it into the Bible. During the first two centuries after Christ, it was universally accepted. Church fathers, including Irenaeus, Papias, Hippolytus, Justin Martyr, and others, quoted it frequently. They were convinced that John the apostle was its author. Things changed in the third century. Dionysius noticed the grammatical irregularities in the book. The style is quite different from the Fourth Gospel. He called Revelation a forgery. Others were alarmed because gnostics misapplied Revelation’s symbolism. The thousand-year physical reign of Christ on earth was especially attacked. Many asked, “Why another thousand years?” It was not till the end of the fourth century before the book of Revelation was officially accepted by the Eastern Church; it is still excluded from their liturgies. What are your thoughts on Revelation’s journey into the biblical canon? 3. The millennial reign of Christ is perhaps the most debated topic among scholars. There are many proposals put forward. If we exclude the rapture and the role of Jews from the controversy, three possibilities remain. Amillennial proponents insist that the millennium starts with the resurrection of Christ. Postmillennialism adherents believe a millennial period of peace will begin once paganism is defeated, sometime prior to Christ’s return. Premillennialists anticipate Christ launching his millennial reign on earth when he returns. Which of these do you favor? Should this affect how we live as Christians? 4. Isaiah 65:20 seems to point to a temporary millennial period. Amillennial proponents disagree. They claim that the surrounding verses describe the new earth. They further assert that Isaiah foresees the reversal of Adam’s curses upon humanity. What do you think?4

4.  Beale, “Amillennial Response.”

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E x p e r i e n c i n g t h e A p o c a ly p s e 5. Must Satan’s binding be absolute? Is it possible that Satan can still communicate and direct the unbound principalities and powers (Eph 6:12)? Jesus teaches that his sheep will flee from the voice of a stranger (John 10:1–5, 14, 23, 27–29). Do you think he is referring to Satan? Suppose that Satan is completely bound. Could evil be explained by humanity’s natural inclinations? 6. A lying spirit entices Ahab to engage in a war (1 Kgs 22:19–23). This led to his downfall. Does Satan act in the same way to disrupt the works of God? How might his binding limit him? 7. Jesus describes binding a strongman so his house can be plundered (Matt 12:27–29). The church father Augustine comments on this passage as it relates to Rev 20 (see below). Does Augustine’s comment fully explain the binding of Satan? The Lord Jesus Christ Himself says, “No man can enter into a strong man’s house, and spoil his goods, except he first bind the strong man”—meaning by the strong man the devil, because he had power to take captive the human race. . . . It was then for the binding of this strong one that the apostle saw in the Apocalypse “an angel coming down from heaven, having the key of the abyss, and a chain in his hand. And he laid hold,” he says, “on the dragon, that old serpent, which is called the devil and Satan, and bound him a thousand years,”—that is, bridled and restrained his power so that he could not seduce and gain possession of those who were to be freed.5

8. Do you agree with Andrew of Caesarea, who comments on the meaning of thousand in John’s revelation? His quote follows: For when David says “of the word that he commanded for a thousand generations” [Ps 105:8] we should not understand this as a hundred times ten. Rather David means many generations taken as a whole. So also in this case, we regard the number “thousand” to signify either many or that which is complete.6

9. John sees the souls of those who were beheaded for their testimony (v. 4). Beheading was reserved for Roman citizens. Most were killed 5. Augustine, City of God, 20:7. 6.  Andrew of Caesarea, Commentary on the Apocalypse, 20:1–3.

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Th o u s a n d Ye a r s a n d A f t e r ( 2 0 : 1 – 1 5 ) by other means. Why do you think John specifically refers to those killed in that way? Does beheading symbolize all kinds of deaths? The Aramaic translation substitutes the word cut off for beheaded. Could this better capture the meaning? 10. When are believers resurrected? Luke 20:37–38; 23:43; 2 Cor 5:8 imply immediately upon death. When do they receive their physical resurrected bodies? Daniel 12:2; 1 Thess 4:15–16; John 5:28–29 provide clues. Does Rev 20:4–6 provide a possible answer? 11. The symbolism of Ezek 38 and 39 patterns much of Rev 20. Compare and contrast these Ezekiel texts with Rev 20. Do Rev 16:12–16; 19:17–20 describe the same event as Rev 20:7–10? Why or why not? 12. Psalm 114:3–7 uses similar imagery as Rev 20. It describes the sea fleeing and mountains skipping. Does this passage help us understand the symbolism in v. 11? 13. Jesus tells us that he comes to cast fire on the earth (Luke 12:49). Daniel 7:9–10 describes fire coming from the throne as the books are opened. Are these texts to be understood literally, or is fire simply a symbol for judgment? 14. Matthew 25:41 tells us that there is eternal fire prepared for the devil and his angels. Is he referring to the lake of fire? What does it mean that death and Hades are thrown into this lake? Is it saying that death and Hades are destroyed? Is it metaphorically referring to the dead who were imprisoned in Hades? Is it portraying death and Hades as spiritual entities? Would it be reasonable to call the lake of fire a lake of final judgments? Could there be different destinies for those who wind up there? 15. There are passages in Scripture that describe names or deeds written in books. Exodus 32:32–33; Ps 69:28; Dan 7:9–10; 12:1 are a few examples. What lessons can we draw by applying these texts to Rev 20?

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All Things New (21:1–27)

Gone are the dragon, beast, and false prophet. No more harlot with her corrupting influence. What remains? There are many promises that till now remain unfulfilled.

THE NEW HEAVEN AND THE NEW EARTH I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband. I heard a loud voice out of heaven saying, “Behold, God’s dwelling is with people, and he will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away.”

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A l l Th i n g s N e w ( 2 1 : 1 – 2 7 ) He who sits on the throne said, “Behold, I am making all things new.” He said, “Write, for these words of God are faithful and true.” He said to me, “I have become the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. He who overcomes, I will give him these things. I will be his God, and he will be my son. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.” (Rev 21:1–8)

I ask: “What are we seeing here?” John explains: “We see spiritual reality. God’s desire from the beginning was to dwell with his people on earth.” “Is this going to be an entirely new creation?” John: “Could be but not necessarily. One thing is for sure. All the corruption will be gone. The future will be better than the Eden paradise. A vast city replaces the small garden.” “Why is there no sea?” John: “The sea symbolizes engulfing chaos. During my first visit to the throne room, I saw a solid crystal sea separating God’s realm from the earth below. Ezekiel saw the same thing as he looked up.1 The crystal barrier was above. When the new heaven and new earth merge, there will not be such separation.” “What is this Holy City coming down from heaven?” John: “The new Jerusalem. It is a place that houses the totality of God’s people. It is the perfected church.” “What was so special that God told you write?” John: “He is adding emphasis to the message. His words were stamped with the titles alpha/omega and beginning/end. Everyone who thirsts for righteousness will be satisfied. He will welcome all who conquer into his family.” “How do we conquer?” John: “Not by force, that’s for sure. We conquer by remaining faithful, by proclaiming the good news to the world, by standing firm against the beast and harlot even when all seems lost.” “Is there anything else you want to say?”

1. Ezek 1:22.

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E x p e r i e n c i n g t h e A p o c a ly p s e John: “God is faithful. He promised that Abraham’s seed would be a light to all the nations.2 They failed. Many wondered. Did God nullify his promises? No! God himself at great cost stepped in to fill the void. Jesus became the true Israelite who conquered the dark forces. Jews from every nation attached themselves to this new and unexpected hope. They seeded the new Jerusalem. Because of Jesus, Israel did become a light to the nations.”

THE BRIDE OF THE L AMB One of the seven angels who had the seven bowls, who were loaded with the seven last plagues came, and he spoke with me, saying, “Come here. I will show you the wife, the Lamb’s bride.” He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, having the glory of God. Her light was like a most precious stone, as if it were a jasper stone, clear as crystal. (Rev 21:9–11)

I comment: “This is very different than the harlot of Babylon.” John agrees: “Yes, it is. The bride is on a high mountain; the harlot was in the wilderness. The bride represents the Holy City; the harlot represents a great city of idolatry. The bride has the radiance of precious jewels; the harlot was dressed as a prostitute. The bride reflects God’s glory; the harlot spoke blasphemy. The bride comes down from heaven; the harlot sat on a scarlet beast.”

THE NEW JERUSALEM [I saw the city] having a great and high wall; having twelve gates, and at the gates twelve angels; and names written on them, which are the names of the twelve tribes of the children of Israel. On the east were three gates; and on the north three gates; and on the south three gates; and on the west three gates. The wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb. (Rev 21:12–14)

I ask: “Why is there a wall? Wasn’t Satan already defeated?”

2. Gen 22:18.

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A l l Th i n g s N e w ( 2 1 : 1 – 2 7 ) John explains: “The city exists but is not yet. Did you not notice the future tenses? There will be no death; he will wipe away tears; living water will be given. Eventually, the not yet will be now.” I follow up: “But what do the walls represent?” John: “Walls provide security, and they keep out that which is forbidden. More importantly, the wall is needed to support the twelve gates pointing towards the four corners of the earth. Through these gates, all peoples and nations can gain entry and directly experience God’s presence.” “Why do the gates have the names of the twelve tribes?” John: “Do you remember the first Pentecost? Remnants from each of the scattered tribes were there. They seeded the gospel and opened the gates.” “How do the angels fit in?” John: “They are guardians at the gates. They prevent those with impure motives from penetrating the Holy City.” “Why were the apostle’s names written on the foundations?” John: “The Holy City rests on the foundation of their testimonies.”

MEASUREMENTS He who spoke with me had for a measure a golden reed to measure the city, its gates, and its walls. The city is square, and its length is as great as its width. He measured the city with the reed, twelve thousand stadia. Its length, width, and height are equal. Its wall is one hundred forty-four cubits, by the measure of a man, that is, of an angel. (Rev 21:15–17)

I comment in surprise: “This is weird. A 1500-mile cube is protected by a wall only 216 feet high.” John clarifies: “It is high enough. These dimensions are loaded with meaning. Don’t you see the symbolism represented by the numbers twelve and ten? Twelve stands for the people of God; ten signifies completeness. The size of the Holy City is twelve times ten cubed. This means that it is destined to contain the totality of the people of God. The wall’s height is twelve squared cubits. It represents the interdependence of Lamb-followers who will reflect God’s glory in the new creation. It is interesting to realize that the building’s base is the approximate size of the Roman Empire. In the new creation, God’s people will inhabit the entire civilized world. The new Jerusalem city is a perfect cube, as was Solomon’s temple.” 197

E x p e r i e n c i n g t h e A p o c a ly p s e “How can human and angelic measurements be the same?” John: “A cubit is the length of a person’s forearm. One could speculate that a huge angel’s cubit would be much larger. That would make the wall’s height more compatible with the dimensions of the city. The vision prevents such speculation.”

MATERIALS The construction of its wall was jasper. The city was pure gold, like pure glass. The foundations of the city’s wall were adorned with all kinds of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; and the twelfth, amethyst. The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass. (Rev 21:18–21)

I comment: “I’m confused. I never heard of transparent gold.” John clarifies: “In a literal sense, you’re right. Transparent gold enables God’s splendor to be unhindered by opaque obstacles. Righteousness will reign, especially in the town square where people interact.” “What about the precious stones?” John: “Precious stones reflect light. Apostles and Lamb-followers uniquely are designed to reflect God’s goodness. There is more symbolism here. The twelve stones resemble those worn by priests on their breastplates. God remains faithful even to the old covenant.” “What about the jasper and the unbelievably large pearl?” John: “God’s appearance on his throne was like transparent green jasper. His presence emanates throughout this Holy City. The pearl is a precious and expensive commodity. It alludes to the cost of Jesus’s self-giving sacrifice enabling the new Jerusalem’s gates to open.”

CHARACTERISTICS I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. The city has no need for the sun, neither of the moon, to shine, for the very glory of God illuminated it, and

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A l l Th i n g s N e w ( 2 1 : 1 – 2 7 ) its lamp is the Lamb. The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it. Its gates will in no way be shut by day (for there will be no night there), and they shall bring the glory and the honor of the nations into it so that they may enter. There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb’s book of life. (Rev 21:22–27)

I ask: “Didn’t Haggai predict a temple greater than Solomon’s?” John explains: “Yes, he did. God fulfills this and more. Temples house God’s presence. We need not go to a building for this; his presence is forever with us. We are the temple greater than Solomon’s.” “What is this business about no sun or moon?” John: “The vision equates light with truth. Jesus is that light. In the new Jerusalem, nobody will think to worship lesser luminaries like the sun and moon.” “Where do these kings come from?” John: “I answered this before. The new Jerusalem’s blueprint is firm; its construction is ongoing.” “Will there always be people outside?” John: “Let’s leave that question to God.”

CONCLUSION John presents us with a glimpse of spiritual reality. Despite humanity’s failures, God honors his covenants, both old and new. The phrase who overcomes is key. This phrase appears in each letter to the seven churches. 1. To Ephesus after losing its first love: Who overcomes I will give to eat of the tree of life, which is in God’s paradise (2:7). 2. To Smyrna suffering intense persecution: Who overcomes will not be hurt by the second death (2:11). 3. To Pergamum near Satan’s throne: Who overcomes I will give of the hidden manna (2:17). 4. To Thyatira starting to compromise: Who overcomes I will give authority over the nations (2:26). 5. To Sardis having soiled garments: Who overcomes will be arrayed with white garments (3:5). 199

E x p e r i e n c i n g t h e A p o c a ly p s e 6. To Philadelphia, weak but strong: Who overcomes will be a pillar in the temple of my God (3:12). 7. To Laodicea, the lukewarm: Who overcomes will sit with me on my throne (3:21). God proves himself to be faithful and true despite our shortcomings. Let’s end this section in praise: Praise the Lord, all nations! Extol him, all peoples! For great is his steadfast love toward us, and the faithfulness of the Lord endures forever. Praise the Lord! (Ps 117:1–2)

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QUESTIONS TO CONSIDER 1. It is easy to assume that ch. 21 follows chronologically after 20. But then, why are angels guarding the city gates? Why are there some who are denied entry? How could kings exist outside the city? Perhaps this chapter envisions a perfected new Jerusalem in the future, while acknowledging the reality of the present. What do you make of this possibility? When God says, “It is done,” is he referring to the present, or is he declaring the inevitable future? 2. Does Revelation teach that our destiny is heaven, or is it life on a restored physical earth? What does Isa 65:17–24 have to say about this? 3. Bauckham writes: “In the beginning God had planted a garden for humanity to live in (Gen 2:8). In the end he will give them a city. In the new Jerusalem, the blessings of paradise will be restored, but the new Jerusalem is more than paradise regained. As a city it fulfills humanity’s desire to build out of nature a human place of human culture and community.” He also describes the new Jerusalem as rapture in reverse. Comment on his observations.3 4. Gorman describes the new Jerusalem as a city with many theologically significant omissions. This includes no sea, no death, no tears, no unclean things, no temple, no sun, no moon, no closed gates.4 Comment on his no list. 5. The absence of sea symbolizes two things. a. The forces of chaos and disorder represented by the sea are destroyed. How do Pss 74:13–14; 93:4; Isa 27:1 relate? b. John’s throne room vision included a sea of glass like crystal (Rev 4:6). Ezekiel saw an expanse above, shining like awe-inspiring crystal (Ezek 1:22). Could the absence of the sea in Rev 21 describe the joining of heaven and earth? What might it be like to live in this new reality? 6. Revelation 21 anticipates fulfilled Old Testament prophecies. Often, these originally were directed to physical Israel. John extends them to include people from all nations. The new Jerusalem applies to both the 3. Bauckham, Theology, 135. 4. Gorman, Reading Revelation Responsibly, 163.

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E x p e r i e n c i n g t h e A p o c a ly p s e history of Israel and of the church. A list of prophecies follows. How do these demonstrate God’s faithfulness? a. Verse 1: new heaven and earth (Isa 65:17) b. Verse 2: the new Jerusalem (Isa 52:1–3; Hag 2:9) c. Verse 3: God dwelling with his people (Ezek 37:26–28; Zech 8:7–8) d. Verse 4: no tears, no death (Isa 25:8; 35:10; Matt 5:4) e. Verses 5–6: living water for the thirsty (Isa 55:1; Matt 5:6; John 4:10, 13–14; 7:37–38; Rev 7:17) f. Verse 8: excluding that which is profane (Gal 5:19–21) g. Verse 10: the new Jerusalem (Isa 65:18–19). h. Verse 11: God’s glory emanating (Isa 6:3; Hab 2:14; Rev 4:3) i. Verse 14: inscribed foundations (Eph 2:19–20) j. Verses 19–29: precious stones (Isa 54:11–12) k. Verse 22: God’s presence (Ezek 48:35). l. Verse 23: no sun or moon (Isa 24:23; 60:19–20) m. Verse 24: Gentiles included (Isa 2:2; 49:5–6; 60:3–5; Jer 3:1) n. Verses 25–26: Open gates (Isa 60:11) 7. Chapter 21 presents a host of contrasts. This is especially clear when comparing the bride (vv. 9–11) to the harlot (17:1–5). Other comparisons follow. Comment on these. a. Chapter 4 presents God seated near the twenty-four elders and four living creatures. Chapter 21 reveals God dwelling with all his people. b. The seven church letters reveal imperfections. The new Jerusalem bride has no such flaws. c. Kings in earlier chapters of Revelation oppose God. Now they are coming to him. d. The beast’s culture of death gives way to a culture of life. e. The false trinity’s rule was temporary. God rules forever. f. The two dead witnesses soiled Babylon’s main street (11:8). Pure, transparent gold illuminates the new Jerusalem. 202

A l l Th i n g s N e w ( 2 1 : 1 – 2 7 ) 8. The single promise of vv. 5–8 accentuates those of the four previous verses. What stands out? a. John is specifically told to write. b. The command comes from God himself. c. God declares that his words are trustworthy and true. d. God stamps the promise with alpha/omega and beginning/end. e. The seven church letters contain the phrase who overcomes (2:7, 11, 17, 26; 3:5, 12, 21). f. A warning is present. 9. Paul writes in temple terms (Eph 2:18–22). Compare and contrast his description with John’s. 10. Zechariah 2:1–7, 10–11 is a pattern for much of Rev 21. Could Zechariah have envisioned the same city that John saw? Could John’s wall be the same as Zechariah’s wall of fire? 11. God demonstrates his eternal plan throughout the descriptions of the new Jerusalem. How would you answer the following questions? a. Why did the gates contain the names of the twelve tribes? b. Why did the foundations feature the names of the twelve apostles? c. What is the significance of the city being a cube of 12,000 (12x10x10x10) stadia? This translates to approximately 1500 miles. d. What is the significance of the wall being 144 (12x12) cubits? This is 216 feet high. e. There is no such thing as gold transparent like glass. Why might the walls and city center be composed of this substance? f. Why do you think there is there no sun, moon, or sea? 12. Scholars debate the meaning of the twelve precious stones that adorn the twelve foundations. Verse 19 tells us that they were adorned with every kind of jewel. Why were only twelve listed? Were others present? These gems resemble those on the breastplates of priests (Exod 28:17– 20), but their order is scrambled and three are different. First Peter 2:5 203

E x p e r i e n c i n g t h e A p o c a ly p s e teaches that every believer is a living stone in a spiritual house being built. Jewish tradition states that the stones on priestly garb represent characteristics of each tribe. How might precious stones relate to each apostle and each Lamb-follower? 13. Jesus tells us that he is the door (John 10:7–9). Read Matt 13:45–46. Could the gates of pearl highlight the heavy price Christ paid on the cross? 14. The temple is where God’s presence and glory are manifest. In Gen 3, Eden was the temple. After God’s presence was lost, people built the tower of Babel to force God’s approval. It didn’t work; God had other plans. In Old Testament times, God’s presence resided first in the tent of meeting and later in Solomon’s temple. After Jesus tabernacled with us on earth, things changed. God’s spirit resides with believers who individually are called stones of the collective temple (1 Cor 3:16–17; 12:27). Jeremiah 31:31–34; Ezek 11:19–20 present foretastes. Why doesn’t the new Jerusalem have a temple?

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Heaven and earth merge; all things become new; evil is no more. Paradise is restored and promises fulfilled. What else can we say? The message of the book of Revelation is universal. Its mysteries apply to every generation. Let’s listen as John wraps up his apocalyptic journey.

THE RIVER OF LIFE He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever. (Rev 22:1–5)

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E x p e r i e n c i n g t h e A p o c a ly p s e I comment: “This sounds like the river that Ezekiel described.”1 John agrees but adds context: “It is that and more. Ezekiel’s vision was a glimpse; this vision is a panorama. He saw the river flowing from the temple but didn’t realize it originated from God’s eternal throne at the city center. Ezekiel saw trees on both sides of the river. He didn’t know they had a single source with shoots springing up in many places. Ezekiel understood that the river brings life to a place that was dead. He didn’t know that it also provides living water to all who thirst. Ezekiel’s trees had leaves for healing. He didn’t describe what was to be healed. Ezekiel’s vision left the swamps and marshes unredeemed. Now, nothing is cursed. Plus, Ezekiel never saw the most important part. God’s people will see him face-to-face. His light eliminates all darkness. God reigns forever with those marked with his name.”

JESUS IS COMING He said to me, “These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon.” “Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book.” Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. He said to me, “See you don’t do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God.” He said to me, “Don’t seal up the words of the prophecy of this book, for the time is at hand. He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness still.” (Rev 22:6–11)

I comment: “This is the second time you tried to worship an angel.” John replies: “I was standing there with this angel and suddenly, Jesus’s voice came out of nowhere. Wouldn’t you be confused?” “What can you say about the things the angel told you?” John: “Daniel was told to seal up his prophecy. The mysteries he saw were to remain secret. It’s different now. Jesus is Lord. His kingdom is here. We need only wait for his ultimate appearance. Some will remain in their defiance. This is to be expected.” 1. Ezek 47.

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River of Life (22:1–21) “What is meant by soon? Are we talking about months and years?” John: “No, of course not. God is patient. There are many still to be sealed into his family. To him, a day can be a thousand years.2 In the meantime, let’s do what we can to establish God’s kingdom on earth.” “Behold, I come quickly. My reward is with me, to repay to each man according to his work. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. “I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David; the Bright and Morning Star.” The Spirit and the bride say, “Come!” He who hears, let him say, “Come!” He who is thirsty, let him come. He who desires, let him take the water of life freely. (Rev 22:12–17)

John: “There was that voice again. This time I didn’t fall to worship.” I chuckle and then I ask: “Who was speaking? Was it Jesus or the angel?” John: “Both in turn. First Jesus, ‘I, Jesus, have sent my angel.’ Then, the angel, ‘The Spirit and the Bride say, Come.’” Jesus again, and after that the angel concludes. It is not hard to tell the difference.” “How do we wash our robes?” John: “When we miss the mark, we repent and ask forgiveness. This is how we are restored and made clean. God is faithful and just.3 He is always ready to forgive.” “Who are the dogs?” John: “Dogs are those who oppose God and lead Lamb-followers away from the truth. Sometimes they are even numbered among us. Isaiah wrote: ‘Yes, the dogs are greedy. They can never have enough. They are shepherds who can’t understand. They have all turned to their own way, each one to his gain, from every quarter.’”4

2.  2 Pet 3:8. 3.  1 John 1:9. 4. Isa 56:11.

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JOHN’S CLOSING STATEMENT I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book. He who testifies these things says, “Yes, I come quickly.” Amen! Yes, come, Lord Jesus. The grace of the Lord Jesus Christ be with all the saints. Amen. (Rev 22:18–21)

I ask: “Why are you concerned about additions and deletions to your revelation?” John emphasizes: “These revelations came directly from the Lamb. They must not be altered.”

CONCLUSION It has been quite a ride as we journeyed with Ignatius and John through this extraordinary book. What else can we say? How might we summarize our experience in a few paragraphs? The blessings stand out for me. The book of Revelation contains seven beatitudes. 1. Blessed is he who reads and those who hear the words of this prophecy and keep the things that are written in it, for the time is near (1:3). 2. Blessed are the dead who die in the Lord from now on. “Yes,” says the Spirit, that they may rest from their labors, for their works follow them” (14:13)! 3. Behold, I am coming like a thief! Blessed is he who watches and keeps his clothes, so that he doesn’t walk naked and they see his shame (16:15). 4. Blessed are those who are invited to the marriage supper of the Lamb (19:9). 5. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ and will reign with him one thousand years (20:6). 6. Blessed is the one who keeps the words of the prophecy of this book (22:7).

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River of Life (22:1–21) 7. Blessed are those who do his commandments, that they may have the right to the tree of life and may enter in by the gates of the city (22:14). These seven straightforward statements encapsulate the meaning of the entire book. It doesn’t tell us exactly what will happen and when. It boils down to: “Resist; remain faithful! If you waver, repent. Jesus’s return is imminent. Good will triumph.” Blessed are we if we have ears to hear. God will dwell with us forever.

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QUESTIONS TO CONSIDER 1. A temple is a place where we go to experience God’s presence. In modern Christianity, this often is relegated to the church building. This enables us to separate God from the rest of our weekly activities. How might the new creation be different? 2. Verses 1–5 are patterned after Ps 46:4–5; Ezek 47:1–9; Zech 14:7–9. Compare and contrast the visions described in those verses with, John’s. Jewish tradition longed for a return to paradise. Barnabas 6:13, for example, states: “Behold, I make the last things as the first.” The original paradise of Eden had rivers flowing to Havilah where gold and precious stones were plentiful (Gen 2:10–12). Could John have had Genesis in mind when he described the new Jerusalem? 3. Ezekiel 36:25–27 describes the sprinkling of clean water and the implanting of the Holy Spirit. God declares himself to be the fountain of living water (Jer 2:13; 17:13). Isaiah 55:1 appeals to anyone who thirsts to come to the waters. Jesus also speaks of living water (John 4:10; 7:38). How might this imagery relate to the river flowing from the center of the new Jerusalem? 4. Verse 2 describes the fruit produced by the tree of life as being for the healing of the nations. What might this mean? Might it pertain to our learning how to be truly human? That is, will it take time to know how to properly reflect God’s goodness to creation? 5. Matthew 5:8 states: “Blessed are those who are pure in heart, for they shall see God.” Verse 4 tells us that the Lamb’s servants will see God’s face. What might that mean? The following passages provide insight: Job 33:26; Ps 17:15. 6. The angel said that the Lord is the God of the spirits of the prophets (v. 6). What might this mean? Numbers 16:22; 27:16 could provide insight. 7. Verse 15 states that the dogs will not have access to the tree of life. Who are these dogs? Deuteronomy 23:17–18; Ps 59:5–8 provide clues as to how the ancient Israelites used this term. 8. Jesus declares in v. 16 that he is the bright morning star. The planet Venus appears in the sky at each new day’s dawn. Numbers 24:17

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River of Life (22:1–21) describes a star rising from Jacob. Second Peter 1:19 adds more context. What does the term bright morning star represent? 9. Isaiah 44:6; 48:12 contain the phrase first and the last. Jesus applies this phrase (or the equivalent alpha and omega) to himself four times in Rev (1:8, 17; 21:6; 22:13). What might this say about the deity of Christ? 10. It is common for ancient authors to warn against alterations to their work. First Enoch 104:11 is one example. Similar warnings are given in Deut 4:2; 12:32. There are those who insist that John’s warning applies to the entire scriptural canon, not just to the book of Revelation. Do you agree? Some use John’s statements as a weapon. Can you think of examples where bad interpretations could be poisonous?

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Bibliography Andrew of Caesarea. Commentary on the Apocalypse. Washington, DC: Catholic University of America Press, 2011. Augustine. The City of God. New Advent, n.d. From vol. 2 of Nicene and Post-Nicene Fathers, 1st ser., edited by Philip Schaff, translated by Marcus Dods (Buffalo, NY: Christian Literature, 1887). Revised and edited for New Advent by Kevin Knight. https://www.newadvent.org/fathers/120120.htm. Aune, David E. Revelation 1–5. World Biblical Commentary 52A. Grand Rapids: Zondervan, 1997. ———. Revelation 6–16. World Biblical Commentary 52B. Grand Rapids: Zondervan, 1998. ———. Revelation 17–22. World Biblical Commentary 52C. Grand Rapids: Zondervan, 1998. Balthasar, Hans Urs von. Dare We Hope That All Men Be Saved. San Francisco: Ignatius, 1988. Barclay, William. The Revelation of John. The Daily Study Series 1. Louisville: Westminster John Knox, 1958. Bauckham, Richard. The Climax of Prophecy: Studies on the Book of Revelation. London: Bloomsbury T&T Clark, 1999. ———. The Theology of the Book of Revelation. Cambridge: Cambridge University Press, 1993. Beale, G. K. “An Amillennial Response to a Premillennial View of Isaiah 65:20.” Journal of the Evangelical Theological Society 61 (2018) 462–92. https://www.etsjets.org/files/ JETS-PDFs/61/61–3/JETS_61.3_461–492_Beale.pdf. ———. The Book of Revelation: A Commentary on the Greek Text. Grand Rapids: Eerdmans, 1999. Beckwith, I. T. The Apocalypse of John. New York: Andesite, 2015. Bede. Explanation of the Apocalypse. e-Catholic 2000, n.d. From translation by Edw. Marshall (London: Parker & Co., 1878). https://www.ecatholic2000.com/bede/ untitled-31.shtml. Boxall, Ian. “Reading the Apocalypse on the Island of Patmos.” Scripture Bulletin 40 (2010) 22–33. Cahill, Nicolas D. “The City of Sardis.” Sardis Expedition, 2010. From The Lydians and Their World. https://www.sardisexpedition.org/en/essays/latw-cahill-city-of-sardis. Carrington, Phillip. The Early Christian Church. Cambridge: Cambridge University Press, 1957.

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Bibliography Cassius, Dio. “Roman History.” Bill Thayer, n.d. From translation by Earnest Cary, Loeb Classical Library (Cambridge, MA: Harvard University Press, 1914–27). http:// penelope.uchicago.edu/Thayer/E/Roman/Texts/Cassius_Dio/home.html. Charles, R. H., trans. “Book of Enoch.” Wesley Center Online, n.d. From The Apocrypha and Pseudepigrapha of the Old Testament (Oxford: Clarendon, 1913). http://wesley. nnu.edu/index.php?id=2126. Charlesworth, James H., trans. “The Apocalypse of Zephaniah, aft 100 B.C. & bef A.D. 70.” From The Old Testament Pseudepigrapha (Garden City, NY: Doubleday & Co., 1985). http://web.archive.org/web/20100330084339/http://userpages.burgoyne. com/bdespain/progress/progzeph.htm. Clarke, Adam. Commentary on the Bible. Sacred Texts, 1831. https://www.sacred-texts. com/bib/cmt/clarke/index.htm. Davis, Brett. See the Strange: The Gospel According to Revelation. N.p.: N.p., 2020. Digging for Truth. “Digging Deeper.” Digging for Truth, n.d. https://www.diggingfortruth. org/digging-deeper. Donaldson, James, trans. “Apostolic Constitutions (Book 7).” New Advent, n.d. From vol. 1 of Ante-Nicene Fathers, edited by Alexander Roberts et al., translated by Alexander Roberts and James Donaldson (Buffalo, NY: Christian Literature, 1885). Revised and edited for New Advent by Kevin Knight. https://www.newadvent.org/fathers/07157. htm. Duruy, Victor. History of Rome and the Roman People. London: Forgotten, 2018. Duvall, J. Scott. Revelation. Teach the Text Commentary Series. Grand Rapids: Baker, 2017. Ellicott, Charles A. New Testament Commentary for English Readers. London: Forgotten, 2018. Eyewitness to History. “The Destruction of Pompeii, 79 AD.” Eyewitness to History, 1999. http://www.eyewitnesstohistory.com/pompeii.htm. Ginsberg, Louis. Legends of the Jews. Translated by H. S. Szold. Melrose Park, PA: Jewish Publication Society, 1913. Gorman, Michael J. Reading Revelation Responsibly: Uncivil Worship and Witness. Eugene, OR: Cascade, 2011. Guggenheimer, Heinrich W., trans. Jerusalem Talmud. Sefaria, n.d. https://www.sefaria. org/Jerusalem_Talmud_Taanit.4.5.10?lang=bi&with=all&lang2=en. Haidt, Jonathan. The Righteous Mind. Harlow, UK: Penguin, 2013. Heiser, Michael S. The Old Testament in Revelation. N.p.: Naked Bible, 2021. ———. Reversing Hermon. Crane, MO: Defender, 2017. ———. The Unseen Realm. Bellingham, WA: Lexham, 2019. ———. “What Day Was Jesus Born.” YouTube, 2016. Naked Bible Podcast Episode 138. https://www.youtube.com/watch?v=3rFznc3Af64. Hippolytus. “On Christ and Antichrist.” New Advent, n.d. From vol. 5 of Ante-Nicene Fathers, edited by Alexander Roberts et al., translated by J. H. MacMahon (Buffalo, NY: Christian Literature, 1886). Revised and edited for New Advent by Kevin Knight. https://www.newadvent.org/fathers/0516.htm. ———. “On the Apostles and Disciples.” New Advent, n.d. From vol. 5 of Ante-Nicene Fathers, edited by Alexander Roberts et al., translated by J. H. MacMahon (Buffalo, NY: Christian Literature, 1886). Revised and edited for New Advent by Kevin Knight. https://www.newadvent.org/fathers/0524.htm.

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Bibliography Luther, Martin. “Martin Luther’s Preface to the Revelation of St. John (1522).” University Lutheran Church, n.d. From Luther’s Works, edited by E. Theodore Bachmann, 35:398–99 (Philadelphia: Fortress, 1960). https://www.universitylutheran.church/ luther-on-revelation.html. Martin, Ernest L. The Star That Astonished the World. 2nd ed. N.p.: Academy for Scriptural Knowledge, 1996. Martyr, Justin. “Dialogue with Trypho.” New Advent, n.d. From vol. 1 of Ante-Nicene Fathers, edited by Alexander Roberts et al., translated by Marcus Dods and George Reith (Buffalo, NY: Christian Literature, 1885). Revised and edited for New Advent by Kevin Knight. https://www.newadvent.org/fathers/0128.htm. Metzger, Bruce. Breaking the Code: Understanding the Book of Revelation. Nashville: Abingdon, 1993. Morris, Leon L. The Book of Revelation. Grand Rapids: Eerdmans, 1987. Moyise, Steve. The Old Testament in the Book of Revelation. Journal for the Study of the New Testament Supplement Series 115. London: Bloomsbury, 2015. Mulholland, M. Robert, Jr. Revelation. In James, 1–2 Peter, Jude; Revelation, edited by Philip W. Comfort, 401–606. Cornerstone Biblical Commentary 18. Carol Stream, IL: Tyndale, 2011. Oecumenius. Commentary on the Apocalypse. Translated by John Suggest. Washington, DC: Catholic University of America Press, 2006. Peterson, Eugene H. Reversed Thunder: The Revelation of John and the Praying Imagination. San Francisco: Harper Collins, 1991. Philo. “On Abraham.” Early Christian Writings, n.d. From The Works of Philo Judaeus: The Contemporary of Josephus, translated by Charles Duke Yonge (London: Bohn, 1854–90). http://www.earlychristianwritings.com/yonge/book22.html. Pliny the Elder. The Natural History. Perseus Digital Library, n.d. From translation by by John Bostock (London: Taylor and Francis, 1855). http://www.perseus.tufts.edu/ hopper/text?doc=Perseus:text:1999.02.0137. Pliny the Younger. Letters of Pliny the Younger. Edited by Helen H. Tanzer. New York: Stechert, 1936. Ramsey, William. The Letters to the Seven Churches: A History of the Early Church. Grand Rapids: Baker, 1985. ———. The Church in the Roman Empire: Before CE 170. New York: Palala, 2016. Roberts, Alexander, and James Donaldson, trans. “The Epistle of Barnabas.” New Advent, n.d. From vol. 1 of Ante-Nicene Fathers, edited by Alexander Roberts et al. (Buffalo, NY: Christian Literature, 1885). Revised and edited for New Advent by Kevin Knight. https://www.newadvent.org/fathers/0124.htm. Sefaria. “Avot D’Rabbi Nathan.” Sefaria, n.d. From the William Davidson ed. https://www. sefaria.org/Avot_D’Rabbi_Natan?tab=contents. ———. “Shabbat.” Sefaria, n.d. From the William Davidson ed. https://www.sefaria.org/ Shabbat?tab=contents. Steinman, Andrew, and Rodger Young. “Evidences That Herod the Great’s Sons Antedated Their Reigns to a Time before Herod’s Death.” Biblioteca Sacra (2021). https://www. academia.edu/42668719/Evidences_That_Herod_the_Greats_Sons_Antedated_ Their_Reigns_to_a_Time_before_Herods_Death_forthcoming_in_Bibliotheca_ Sacra_.

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Bibliography Strabo. The Geography of Strabo. Perseus Digital Library, n.d. From translation by H. C. Hamilton, 3 vols. (London: Bell & Sons, 1903). http://www.perseus.tufts.edu/ hopper/text?doc=Perseus:text:1999.01.0239. Sumi, Geoffrey. Review of The Comet of 44 B.C. and Caesar’s Funeral Games, by John T. Ramsey and A. Lewis Licht. Bryn Mawr Classical Review, Aug. 7, 1997. https://bmcr. brynmawr.edu/1997/1997.08.07/. Tacitus. The Agricola and Germania. Translated by K. B. Townshend. Aberdeen: Aberdeen University Press, 1894. https://archive.org/stream/tacitusagri​colag00taciiala/ tacitusagricolag00taciiala_djvu.txt. Tertullian. “A Treatise of the Soul.” New Advent, n.d. From vol. 3 of Ante-Nicene Fathers, edited by Alexander Roberts et al., translated by Peter Holmes (Buffalo, NY: Christian Literature, 1885). Revised and edited for New Advent by Kevin Knight. https://www. new​advent.org/fathers/0310.htm. Tucker, Jack. Innocents Return Abroad: Exploring Ancient Sites in Western Turkey. N.p.: CreateSpace, 2012. Victorinus of Pettau. “Commentary on the Apocalypse.” Preterist Archives, n.d. https:// preteristarchives.org/st-victorinus-of-petau/. Vos, Howard. Nelson’s New Illustrated Bible Manners and Customs: How the People of the Bible Really Lived. Nashville: Thomas Nelson, 1999. Wallis Budge, E. A. “The Book of the Dead: The Papryus of Ani.” Sacred Texts, Oct.–Dec. 2000. From 1895. https://www.sacred-texts.com/egy/ebod/. Weinrich, William C., ed. Revelation. Ancient Christian Commentary on Scripture: New Testament 12. Downers Grove, IL: IVP Academic, 2005. Williamson, Peter S. Revelation. Catholic Commentary on Sacred Scriptures. Grand Rapids: Baker, 2015. Wright, N. T. Revelation: 22 Studies for Individuals and Groups. N. T. Wright for Everyone Bible Study Guides. Madison, WI: IVP, 2012. ———. Revelation for Everyone. The New Testament for Everyone. Louisville: Westminster John Knox, 2011.

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