Time: c 1100 BC.

Summary: The book of Ruth is dated during the latter part of the period of the Judges, and shows that in a time of national decline and immorality, God preserved a remnant that could serve as the seed for a future revival. This would be accomplished through Ruth’s descendant, David, from whom the Messiah would come. Ruth is one of four women listed in the genealogy of Christ in Mat 1, and one of two women to have Bible books named after them.

Key verse: “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will me by people and your God my God” (Rth 1:16).

Ruth’s noble choice: Rth 1:1-22 a) Naomi’s family dies: Rth 1:1-5 b) Naomi returns from Moab: Rth 1:6-22

Ruth’s faithful service: Rth 2:1-23 Ruth and Boaz meet in the harvest

Ruth’s virtuous appeal: Rth 3:1-18 Ruth goes to Boaz at the threshing floor

Ruth’s blessed reward: Rth 4:1-22 a) Boaz arranges to marry Ruth: Rth 4:1-12 b) Naomi is blessed with a new family: Rth 4:13-22

WHAT DOES THE BIBLE REALLY SAY ABOUT RUSSIA IN PROPHECY?

Our attention is centered upon Eze 38. This chapter, which is often linked with Dan 11, has been a particular focus for Bible students in all ages. And no wonder, for it is one of the most dramatic chapters in the Bible. It portrays God’s people of Israel gathered back to their own land in the latter days, and then being attacked by a large confederate army led by Gog of the land of Magog. The main invading force comes from the north. The AV says they come from “the north parts”, but more recent translations render this as “far north” or “the recesses of the north” or “uttermost parts of the north”. This undoubtedly encouraged Dr John Thomas in his conclusion, stated in Elpis Israel, that this power could be identified with the “King of the North” in Dan 11: 40-45, since both are to meet their doom in Israel in the end time, with other nations in support.

Over the last 400 years, as printed Bibles became more readily available in many languages, there has been enormous speculation as to the identity of Gog, and the nations he would lead into this conflict, and the other nations that would be aligned with him. The level of Bible interest was perhaps at its highest in the western world in the 18th and 19th centuries; this coincided with the time of the powerful czars that ruled Russia from the time of Peter the Great, who came to power in 1689. From then on Russia was a country to be reckoned with. It is natural that Bible scholars of the period should consider Russia as a prime candidate for the “King of the North.” Historical and Scriptural evidence was adduced and a lively debate followed. Bible commentaries in the 19th century reflect this debate and the differing conclusions.

The aim of this article is to revisit this debate. We are particularly interested in the evidence on which the conclusions were based. It may also be that there is clearer evidence today, at least historically, than early brethren had available to them. They were understandably very keen to arrive at a conclusion about such a key chapter on prophecy, especially since they thought it was likely to be fulfilled in their lifetimes. It is natural that, in efforts to reach their conclusions, they would have assessed and taken into account the most current political situations and policies of the nations, giving very considerable weight to those immediate circumstances. We might not like to admit that this was (and is) done, but rather that the Bible only is the basis for prophetic interpretations; however, the evidence is compelling. In the case of the return of Israel to their homeland, by contrast, the scripture testimony was plenteous and unambiguous, and so, despite the lack of outward signs of such a return, our brethren of 150 years ago were confident in their expectations. But the identification of the King of the North was and is a different matter!

Gog of the land of Magog

Eze 38 reveals the final time when the prophet is to set his face against a power and to utter words which signal Yahweh’s pending judgement. Gog is the object of that judgement, he is “of the land of Magog”, and he is a prince. This is the first reference to Gog and Magog in the Bible. There is only one other reference, Rev 20:8, describing the nations that rebel against Christ at the end of the Millennium. In Eze 38 and 39 there are 8 refs to Gog, making it clear he is an individual, the leader of the Host. Magog probably should be seen as a collective term to describe the enemy lands from which the host comes, which is its probable meaning in Revelation although it also carries the implication of being a person. The fact that Magog is one of the sons of Japheth (Gen 10:2) adds an odd note and causes speculation. It may be there was a land named after him as with others from the beginning of history, but the Bible makes no reference to it, so it is wisest to discount it as a factor in our research. However, we should note that Josephus (Ant 1, 123, vi. 1) refers to the land of Magog as the land of the Scythians. But where is that? Scythian appears to be a term covering a multitude of different nomadic peoples of no fixed abode. I have not seen a Bible Atlas that attempts to place Magog on a map, although I found it in the back of one 19th century Bible!

The key factor is that Gog is a prince, captain or ruler! But the Bible versions differ. Some say he is a “chief prince of Meshech and Tubal”, others that he is “prince of Rosh, Meshech and Tubal.” This difference in translation arises from the fact that the LXX (Septuagint translation, from Hebrew into Greek in the 1st/2nd century BC) translated the word “rosh” as a proper name — as though there were a country by that name. In every other place (nearly 600) in the Old Testament it is indisputably a common noun meaning “chief, head, etc.” The Hebrew text (called the Masoretic) has vowel accents which indicate it is a common noun. Some argue that the sentence structure in the Hebrew is different, and that that justifies making rosh a proper noun. However, rosh occurs within similar sentence structures elsewhere in the Bible, eg, Isa 7:8-9, where it is obviously just a common noun. Today we have some English versions which render it as chief (ie, New Jerusalem) and some as Rosh (i.e. NIV, mg only). Jerome lived in Bethlehem, in the third century, in order to make a new translation of the Bible into Latin from the oldest manuscripts available; he refused to follow the LXX translation of Rosh as a proper noun because there was no existing nation by that name. Jerome’s translation, which became known as the Latin Vulgate, influenced the early English translations, including the AV, to all render rosh as “chief.”

Can Rosh be identified?

There have been many efforts to identify this country in ancient history. None are particularly convincing. The tendency is to quote authorities, selecting the ones who support our line of thinking. A favourite is the historian Bochart; Dr Thomas referred to him as “celebrated” but the Encyclopaedia Brittanica devotes just a few lines to Bochart. He wrote about 350 years ago and viewed Rosh as being Russia. Cook’s voluminous Commentary notes, “Traces of the name (rosh) have been found by Bochart and Frahn in ‘Ar-ras,’ the Arabian name for the river Araxes, and the people who inhabit its shores … from which the Russians are thought to have derived their name.” Is this really appropriate and sufficient evidence to prove such a major point? Even if there might be some connection between Ar-ras and rosh, this river, later called Araxes and now Arak or Aras, flows into the Caspian Sea and forms the northern border of Iran. It rises in the mountains of eastern Turkey after forming the southern boundary of Azerbaijan and Armenia. How would the name of such a river contribute to the name of a people that would be centred on Moscow 2,000 km north and emerge from the 10th century AD onwards?

So much has happened since Dr Thomas wrote his original work over 150 years ago. Archeology was in its infancy then; all the major finds of Layard and others were still in the future. Dr Thomas had to base his investigations on the comments of historians who were forming opinions on very sketchy evidence. With a better knowledge of the times, the evidence is still far from concrete when we go back into prehistory, for there was no real history of the land, the land which is now occupied by Russia, in the era before Christ. We need to realise that this type of historical research leads to very tentative evidence. But some people just have to be dogmatic! The classic case in recent history is Germany. A Cambridge University Professor of History observed that the Germans “harnessed prehistory to their racial mad chariot and did so because they felt somehow that history must be, or must be made to be, on their side…. ‘The one and only thing that matters to us,’ Himmler is supposed to have said, ‘and the thing these people (the State-employed historians) are paid for by the state, is to have ideas of history that strengthen our people in their national pride.’ ” The writer concludes by observing, “And here of course, pre-history, where we really know so little and guess so much, came into its Germanic own.” (Prof Glyn Daniels: The idea of pre-history, p 115)

If Rosh is the name of a country, it is more likely to be the people known as Rash or Rasu. “The land of Rash, on the western border of Elam, is mentioned in the cuneiform inscription (see Delitzsch, Paradies 322),” says Hastings Bible Dictionary (vol 4, page 314), commenting that this is an area further east than the prophecy seems to require. It adds, “Gesenius actually thought of the Russians, but this is impossible.” The recent IVP Illustrated Bible Dictionary (vol 3) refers to the same thing in its entry on Rosh, saying, “Most follow Delitzsch in identifying Rosh with Assyria. Rasu on the NW border of Elam (ie, Media).” Is it too far east? We will look at that later when we consider what is “north”!

Some confidently assert that Rosh is identifiable with Russia; others, like the dictionaries just referred to, equally confidently deny this, saying it is “impossible” or “unlikely,” and the New Bible Commentary Revised (p 682) declares it is “unsupportable.” What is the background to this drastic difference of judgement? We have come to the conclusion that expositors are looking for evidence to support an emotional conviction that Russia must be Rosh, and the result is not dissimilar to the search for scriptural evidence by some who are convinced they have an immortal soul. There is little doubt that the people of Russia in the Moscow region were first called Rus, and this led to the land being called Russia and the people Russians. But where did the term Rus come from? A chronicle of the history of Russia, written in the 12th century AD, says that “Varangians were known as Rus… on account of these Varangians, the Russian land received its name.” The Varangians were Scandinavian migrants from the north. The word, it is suggested, is derived from Rousti, the Finnish name for Sweden, in particular the people of today’s Roslagen area, roosmen, rowers who travelled south down the large Russian rivers. It is said that “north central Russia is full of place names derived from Finno-Ugrian.” (Cultural Atlas of Russia and Soviet Union, p 37) This development occurred in the 8th to 10th centuries AD. There is one source that suggests the name could have been in use as early as the 6th century. But some suggest that earlier the Greeks called the people “Rhos”. It is true Greek colonists before the time of Ezekiel established trading posts on the shores of the Black Sea. We know this because the historian Herodotus has left a record of a visit to the area. But the origins of the evidence that shows the name Rhos or Ros was in use then are never quoted. And even if Ros were so used, it would need to be demonstrated how that led to the name of Russia 1,400 years later. In books like the Cambridge Encyclopaedia of Russia and the Cultural Atlas of Russia, both of which have lengthy sections on the earliest history of the area, there is not the slightest hint of how this might have come about. A number of ancient history sites on the internet offer no answer either.

In the days of Ezekiel, and for more than 1,000 years afterwards, nearly all the land known today as Russia was open steppe country and, further north, forests, roamed by nomadic tribes generally referred to as Scythians. The Scythians themselves left no written records, they were not settled people, their language was not committed to writing, and the historians’ attempts to understand something about them is based almost entirely on the contents of tombs that date from the period. One interesting insight is their apparent appearance in Assyrian records and inscriptions. Kings Sargon and Esarhaddon had battles with these northern neighbours in the times of Judah and Israel. But the area in question in Bible times was that of northern Iran and Azerbaijan, not Russia. Later the Medes and Persians had to contend with the Scythians. (Ency Brit; the World Atlas of Archaeology, p 216) The Assyrians called them the Saka and, because the cuneiform inscriptions refer to “Sariti and Pariza, sons of Gaagi, chief of the Saka,” (History of Assurbanipal from cuneiform inscriptions, p 94, Cook’s Comm); some speculate whether Gaagi was a prototype of Gog! Indeed there are a number of speculations about this name, but they all seem so vague that we have not considered them.

The Nations of Ezekiel 38

If we accept, for the sake of argument, that Rosh might be a proper noun, then there is something particularly odd about the nations listed in Ezekiel 38. The names given, not only Meshech and Tubal, but also Gomer, Togarmah, Cush (Ethiopia) and Phut (Libya), are all grandsons or great grandsons of Noah. They existed from ancient times as peoples mentioned in the early chapters of Genesis — and peoples live in lands and give their names to their lands. But Rosh is the odd one out. There is no other mention of this Rosh in Scripture and no mention in secular history. Seeing that Ezekiel spent much of his life in Babylon where examples of ancient writing have survived in great abundance, the absence of any inscriptions referring to Rosh raises extreme doubt. The one possible piece of evidence is Rash or Rasu, a people lost in ancient history, who may have lived near the border of Elam.

If we accept the argument, against all the evidence, that Rosh refers to Russia, then we have another hurdle to get over. Although the other names are ancient peoples widely known as much as 1,500 years prior to Ezekiel, Russia was not to come into existence for another 1,400 years beyond Ezekiel’s day. There is no other example of God’s prophets anticipating a modern name long before it came into being. Such an approach is without parallel elsewhere in Scripture.

Those who link Rosh with Meshech and Tubal cannot explain why these two countries already warrant a mention twice in Ezekiel (Eze 27:13; 32:26) as nations that traded with Tyre and are later destroyed for their sins. Some see Meshech as being the same as Moscow. As proof they offer the word “Moschi,” but where did this word originate? Nobody has advanced any evidence. How the descendants of a grandson of Noah developed into a people about 4,500 years ago is not difficult to believe, but how they then eventually became the people of a far-distant city four millennia later, defies all but the most elastic imagination. Meshech, Tubal and Togarmah exist in Bible Atlases. But I suspect there is a lot of guesswork involved, as there is so much variation in their placement by different publishers. It may also be noted that none of the major publishers of non-Biblical history atlases place these names in their maps, although they have maps covering the same period of history, ie, the Assyrian/ Babylonian and Greek Empires.

The Russian name for Moscow is Moskva, which is one of the words of Finnish-Ugrian origin referred to earlier. Similarly, Tubal, a people which Nebuchadnezzar destroyed along with Meshech (Eze 32:11,26), surely cannot now mean the inhabitants of Tobolsk! We need more evidence than widely-separated names with similar sounds, which is the most common of occurrences across languages and time. The atlases just referred to always place these names in some part of Turkey. We also have to be consistent in our interpretations. With the ancient people of Moab, Edom, Elam etc, about which there are latter-day prophecies, we look at the areas in which they existed and understand the prophecies concerning these peoples as referring to the same areas today and the nations occupying them. We do not speculate as to where the peoples may have possibly migrated over the many centuries since the prophecies were given.

How far north?

The one remaining point to be considered is the question of “north.” On the surface the geographical evidence looks powerful. Gog will come from the “far north” (Eze 38:15), says the NKJ version. Certainly, as we look at a map, Moscow is just about due north of Jerusalem. But is this proof conclusive? Does it stand close investigation? The Hebrew for “north” has the sense of northward, as when God told Abraham to look northward, southward, eastward and westward, signifying a directional arc; northward (same word) doesn’t just mean due north. In Eze 26:7 we read, “For thus saith the Lord GOD; Behold, I will bring upon Tyrus, Nebuchadrezzar king of Babylon, a king of kings from the north.” But Babylon is almost due east of Tyre! We find several passages that speak of Babylon as being north of Israel, when strictly speaking it is east! (At any rate, the issue might well be as much the direction from which Gog and its allies attack, as their physical location in relation to the land of Israel. It is well known that those who traveled from even the far northeast on their way westward and southward — such as from Persia or Babylon to Egypt — would have entered the land of Israel from the north, due to the prevailing trade routes and best available roads of the times.)

How far north is “far north”? What does the Hebrew mean by the words which the AV renders as “north parts” and “north quarters” in Eze 38:6,15? The Hebrew word basically means border or coast and is usually rendered “side” in the AV. It first occurs in Gen 49:13 concerning “Zebulun… his border shall be unto Zidon.” So the word has the sense of outer boundary. What is the boundary of the north? The ultimate boundary is the North Pole! But surely the prophet means the boundaries of the known north. Zidon and Damascus were cities north of God’s land, but the nations over which Gog was prince were beyond these, and the indications of ancient history concerning the location of Meshech, Tubal and Togarmah fit the picture. It may be that the reason we cannot identify the areas of these nations today with absolute confidence is the outworking of the purpose of God. In the days of the prophet the vast areas of Russia were peopled by wandering nomads who rode horses and herded cattle, who left no written records, and only touched upon known history when they briefly came in contact with ancient civilisations. On the other hand, Ezekiel was writing of known peoples, some of whom were nations that traded with Tyre, even though they were nations remote from Israel.

Gog’s hidden identity in the other prophets

In conclusion, there are no genuine grounds for believing that Russia is mentioned in Bible prophecy. Yet undoubtedly there will be an end time attack on God’s people, and it will come principally from the north. It may well be that Russia will support and aid the attackers, but we cannot believe on Scriptural grounds, that Russia is the leader Gog. There is additional proof of this point in Eze 38 itself. After stating that Yahweh “will be sanctified in thee O Gog, before their eyes.” The prophet continues, “Thus saith the Lord GOD: Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them?” (vv16,17 — a rhetorical question with an affirmative answer). So we can surely find in former prophets more passages that speak of Gog’s attack upon Israel. And we find many of them, and while the name “Gog” is not used, the message of warning is the same. We have Dan 11 of course, but may also consider Jeremiah, Joel, Obadiah, Zephaniah and Zechariah. Ezekiel is blessed with being able to give more detail of the course of events.

Finally there is Isa 14 which, when seen in its proper light, has a compelling impact. Many know this chapter because of its reference to Lucifer. V 4 tells us it is a proverb against the King of Babylon, and we might presume it refers to Nebuchadnezzar or his predecessor — or perhaps to the king of Assyria, which bore rule over Babylon in Isaiah’s day. But while this chapter certainly had an initial application close to Isaiah’s time (whatever that was, exactly), the first 4 vv make it plain that the most important application of this prophecy is to the time when Israel finally rules over its oppressors. This strongly suggests that, in a last days context, Lucifer is Gog!

The apparently never-ending feud between Jews and the Moslem Arabs, could easily see the Moslem nations of the former USSR join the fray in the near future. Turkey is the odd one out, but how quickly things can change — let us remember Iran when the Shah was in power!

We strongly suspect that if Dr Thomas were alive today, he would revise his prophetic anticipations considerably. In his preface to the 4th edition of Elpis Israel, written 17 years after the first, he acknowledges that in the third part, which deals with prophecy, he found it necessary to make the most alterations. And now, 134 years later, the scene is so totally different. His vision was wonderful for the age, but as the age changes, there is a sense in which each generation needs fresh pioneers, and a fresh look at the old interpretations. In saying this, we also most readily acknowledge the fundamental fact that Truth never changes, that there is “one hope, one Lord, one faith…” But in revisiting the question of Russia we have not been talking of fundamental truth. For 30 years the writer lectured following the traditional understanding, but then became uneasy as he saw more and more weaknesses in the evidence — compelling a complete reappraisal. This article shares the substance of that reappraisal.

Let me finish with a very telling example. The brotherhood was faced with a particular crisis of understanding the signs of the times in 1940. England stood alone against the might of Germany, which had made a pact with Russia. The U.S.A. refused to officially enter the war. France fell. (In Elpis Israel, Dr. Thomas had written about Ezekiel’s prophecy and its application of Gog and Magog to Russia and Germany.) But then Germany turned on Russia. There was confusion in the minds of many, a confusion that demonstrates the unwisdom of being dogmatic about the details of prophecy when those details are based on interpretations and not clear-cut statements. The Editor of ‘The Christadelphian’ Magazine made some very pertinent comments; after surveying the course of war as against prophetic expectations, he said, “What conclusion can we reach from these seeming contradictions? Only at present there is no conclusion: we must let events interpret prophecy. The words of the prophets are given not to make us clever but to make us humble: to reveal God’s working, not our superiority.” (May 1941)

It seems to the writer that we need to reflect on these wise thoughts again. It has been said that those who will not learn from history are destined to repeat it. Let that not be said of Christadelphians.

David Caudery

Suppose you were a believer in Ephesus in the first century, and your congregation has just received and read the book of Revelation. Would you not eagerly set about trying to understand the contents of the book? The document would be there to study at length. What background information and reference material might you bring to the study? Here are some suggestions:

a.	You belong to an established church, or ecclesia, founded by the apostle Paul. It was born in controversy and grew in the midst of adversity (Acts 19). So you have several experienced members to confer with.
b.	You have read the letter from Paul to the Ephesians, and therefore have been given insights into: the heavenly places with Christ, being saved by grace through faith, deliverance from the prince of the power of the air, the glorious opportunity for Gentiles, the need for unity, the conflict with darkness, the need to make the most of the time (for the days are evil), the need to pray for persecuted saints, the need to witness boldly (knowing that victory in Christ is certain).
c.	You have heard the report of the elders who last met with Paul (Acts 20:17-35), and you know about the price of witnessing, the warnings of apostasy, and the exhortation to hold fast.
d.	You have had Timothy as an elder for some time; you will have undoubtedly seen the results of Paul’s pastoral letters to him, eg: Stand up for your beliefs, Resist heretics, Serve the living Christ who is the Savior of the church, or ecclesia, Be warned of times of stress to appear in the ecclesial world in the last days, and Preach Christ.
e.	You would be aware of the spread of the Gospel in Asia, but also of the work of the Judaizers (eg, Gal 2:4,5), who were out to undermine Paul.
f.	You probably have a copy of some of the New Testament writings, especially the Mount Olivet prophecy by Jesus, and almost certainly a copy of the Septuagint (the Old Testament in Greek).
g.	You would be aware of the Jewish uprising against Rome (keenly so if the Revelation were written just before AD 70). Given the background information and reference material, you would be able to identify with much of the Revelation content, especially the basic conflict between Christ’s disciples and the many “enemies” of the Truth.

Now come to interpreting the Revelation itself. Would you not assume that the whole message was relevant, since Jesus had just sent it to you? In the first place, the message was explicitly sent to your church. Ephesus had held out against false teachers, but had also lost its first love. Is this true? Of course — Jesus said so. And if true of you personally, then you need to repent.

Next, there are messages sent to other churches. Can you learn from them? Of course. We can always learn from the mistakes of others, and be warned against making the same mistakes ourselves.

What about the visions (from Rev 4 onwards)? Many points are directly relevant to you and your church (see above): (a) Resist false prophets. (b) Hope for the tree of life. (c) Overcome through the blood of the Lamb. (d) Be ready for the Second Coming.

As to points pertaining to Israel: Assuming a date of writing prior to AD 70, you might guess that Israel was in for a very difficult time with Rome, and that a great tribulation would come upon that land as a result of the rebellion. However, according to your awareness of Old Testament prophecy (and the Olivet prophecy?), the ultimate outcome must be the oppressor’s destruction and the faithful remnant’s restoration in the Kingdom of God.

In the meantime, you must faithfully endure (like the martyred Antipas and the exiled John), for Jesus is coming soon.

“Hear what the Spirit says to the churches.”

The message to the seven churches, or ecclesias:

1. is direct from Jesus Christ, the Son of God.
2. is urgent, as it deals with things soon to take place.

3. points to specific church activities and attitudes which need to be changed before Christ’s second coming, which is repeatedly said to be “soon”.

4. is clearly relevant and immediately applicable to believers in modern times, around the world.

5. has power to save: to save us from ourselves, and to save us from the big troubles that are coming on this world.

Many disciples are reluctant to read, much less study, the book of Revelation (sometimes called the Apocalypse, from the Greek word meaning “that which is unveiled, or revealed”). Some potential readers are simply daunted — they feel completely inadequate to understand all those symbols and prophetic sayings. Some have the impression they need an encyclopedic knowledge of history in order to properly interpret the text — and they have no inclination to become historians. Some have heard several different expositions of the book and find themselves totally discouraged — if different interpretations are going to cause turmoil, the best thing is to avoid getting into the fray. Finally, some rightly perceive that effort is required to come to a reasonable understanding of the book — and they basically don’t like studying.

Yet see the blessings missed by such reluctant students:

“Blessed is he who reads the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near” (Rev 1:3).

Because the book itself promises a blessing to the reader, and a double blessing to those hearers who keep (do) what is written (taught) in the Revelation, we encourage everyone to read and study the Bible text for him/herself. You will find the effort immediately rewarding. You will discover that the text often explains itself. You will perceive that the general struggle between the “good guys” (eg, the Lamb and his followers) and the “bad guys” (eg, the Beast and its followers) is similar to what the rest of the Bible talks about. Finally, you will be pleased to learn that at least the first three and last two chapters of the book (that’s almost 25%) are relatively easy to understand, and certainly quite relevant to your life of discipleship. So make the effort.

Take an initial or another first-hand look at the words, and absorb the teaching of the message.

Your reading of Revelation 2 and 3 is to begin the three-step process stated in the verse cited earlier:

“Blessed is…

• he who reads the words of the prophecy, and
• blessed are those who hear, and
• who keep what is written therein; for the time is near.”

Reading is the easy part. Hearing is more difficult; it implies that you are paying close attention to what the words actually say, with the intention to do something about them once they are understood. Keeping is the most difficult, since it means living out the teaching of Scripture in our daily lives. The daily doing of God’s commandments is the test of whether we truly love God (cf 1Jo 5:2,3), but it is made possible only by the help of God Himself.

The basic message of the Revelation is crystal clear: Jesus, the Lamb of God, has defeated Sin in his first coming, and will score the final victory over Sin (and the world of wickedness) in his second coming.

If you are one of the faithful, hang in there!

If you are one of the wayward, REPENT, and then hang in there!

If you are one of the opposition, you are not only going to lose, you are going to be destroyed — maybe you should think about switching sides?

So make sure you keep/get on Christ’s side before it’s too late!

Interpretation is generally straightforward. Take the first few verses in Rev 1. The opening verse tells us that it is “the revelation of Jesus Christ…”. Although the verse goes on to say that God gave it to Jesus, the emphasis seems to be on the glorified Christ, and how he has been commissioned by God “to show to his servants what must soon take place”. Thus Jesus “made it known by sending his angel to his servant John…”

When this angel speaks, it is like Jesus himself speaking. So the voice in Rev 1:10,12, and Rev 1:17 onwards, comes from a representative angel who is depicted as a glorified high priest (Rev 1:13-16) and asserts that he is the resurrected Lord (Rev 1:17,18). With this authority, the Jesus-angel claims to hold the seven churches in his right hand (Rev 1:20), to walk in their midst (Rev 1:13; 2:1), and to bring a specific message for each of the seven churches (Rev 1:11). So when the phrase “He who has an ear, let him hear what the Spirit says to the churches” is repeated seven times (Rev 2:7,11,17,29; 3:6,13,22), this is a matter that demands our attention!

Study, analyze, outline, and draw your own conclusions. The point is that anyone and everyone can do this kind of study and will profit from the work. If you are still doubting whether or not to make the effort, consider this: a disciple cannot “keep” the words of the book unless he/she first understands them. God’s blessing only comes to those who “keep the words of the prophecy of this book” (Rev 22:7).

You can bet your life on the trustworthiness of these words. They are certain. They come directly from the Lord. And they are urgent. Read them for yourself:

“These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place. And behold, I am coming soon” (Rev 22:6,7).

General characteristics of the seven letters

1. Each letter begins with “To the angel of the church in ______ write: The words of him…”

2. Each introduces Christ by some description from Rev 1 appropriate to the particular church, and ends with a promise which agrees with this description.

3. Each has “He who has an ear, let him hear what the Spirit says to the churches”.

4. Each opens with “I know your works” or its equivalent.

5. Five churches are told to repent. The other two are promised a crown.

6. A coming of the Lord is referred to in five of the letters; “Satan” is mentioned in four.

7. Each church is unique, and despite serious sin in their midst, all still belong to Christ.

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Two interesting points that tie the letters together with the rest of the Book:

First, “These are the words of him who…” always introduces an aspect of the great One Like the Son of Man in Rev 1, or Christ:

• Rev 2:1: Seven stars, seven lampstands: see Rev 1:13,16.

• Rev 2:8: first and last: see Rev 1:8.

• Rev 2:12: sharp, 2-edged sword: see Rev 1:16.

• Rev 2:18: eyes of fire, feet of bronze: see Rev 1:14,15.

• Rev 3:1: Seven stars: Rev 1:16,20.

• Rev 3:7: The key of David, to open…: Rev 1:18.

• Rev 3:14: Amen, the faithful and true witness: Rev 1:5.

Secondly, “To him who overcomes, I will give/do…” always introduces a promise which has been developed in more detail in the body of the Book of Revelation, later…

• Rev 2:7: tree of life, in paradise of God: Rev 22:1,2.

• Rev 2:11: not hurt of second death: Rev 20:6,14; 21:8.

• Rev 2:17: hidden manna, white stone, new name: Rev 3:12.

• Rev 2:29: morning star: Rev 22:16.

• Rev 3:5: book of life: Rev 13:8; 17:8; etc.

• Rev 3:12: New Jerusalem: Rev 21:2.

• Rev 3:21: to sit on my throne…: Rev 5:6-8; 7:17.

Thus the message to the seven churches unifies the whole of Revelation… because in these messages the identity of the speaker AND the promises of God are tied together.

This article is designed to help a Bible student better understand the book of Revelation. The articles will illustrate a method for making sense of the text and present a framework for interpretation.

Preview

An “Introduction” will discuss the following:

1. The author and audience
2. The date of writing
3. First-century application

4. Resolving a critical problem
5. The stage set again

The next section, “What Happens in the Book”, will begin looking at the specific details in the book. In particular, each chapter will be described in terms of its setting, the beings involved, and the action that takes place.

Introduction

The author and audience

The book opens with a clear statement of who is revealing what to whom:

“The revelation of Jesus Christ, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John” (Rev 1:1).

The revelation (Gr “apokalypsis”) is about Jesus, and by Jesus. God is the original source of the information (cf 2Ti 3:15). John is the recipient of the words and visions via the angel sent by Jesus. It will become plain that the Apocalypse is characterized by prophetic language and focuses on the imminent Coming of Christ.

“Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near. John to the seven churches that are in Asia…” (Rev 1:3,4).

The initial readers of the Revelation were members of the seven churches in Asia (today’s western Turkey). In the first century setting, one person apparently read for many hearers. This resulted in a seven-part communication chain. By God’s providence, that same apocalyptic message has been preserved for us to read and understand and obey.

God –> Jesus –> Jesus’ angel –> apostle John –> 7 churches –> reader –> hearers (us!)

In the beginning and end of the book (Rev 1:4; 22:16), the seven churches are stated to be the intended audience. They are specifically addressed in detail in Rev 2; 3. They also seem to be brought into the story at key points in the message (eg, Rev 13:9,10; 14:12; 16:15). Therefore, the entirety of the book must have been relevant to them. Moreover, they would have been expected to understand what was written. To have received a prophetic message that was incomprehensible would be pointless.

Date of writing

There are no dates given in the book. This means the actual date of writing is unknown. But there are some reasonable arguments available to determine the approximate time.

First of all, it was written during the lifetime of the apostle John, which puts the date of writing sometime in the first century — unless John was extraordinarily old.

Secondly, we know John was “on the island called Patmos on account of the word of God and the testimony of Jesus” (Rev 1:9). Evidently, John had been exiled to Patmos because of his Christian faith. Furthermore, John states that he was sharing “the tribulation” with brethren (also v 9). Therefore, it is reasonable to think that John wrote during a time of widespread persecution of the Christians. The most likely times are the periods of intense persecution like those described in Revelation 2:9,10,13; 3:9,10, which interestingly enough seem to couple persecution by both Jew and Gentile.

The apostle Paul wrote about such persecutions (eg, 2Ti 2:11,12; 2Co 11:24-26) and indeed was imprisoned by Romans as a result of Jewish hostility and false accusation. Peter likewise wrote about the “fiery ordeal” to be experienced by “the brotherhood throughout the world” (1Pe 4:12-19; 5:8-10). The Christians in Jerusalem were reminded about their public abuse and affliction, the plundering of property and imprisonment, and exhorted to endure again (Heb 10:32-26; 13:3). If all of these are pointing to the same general time period, John may have been imprisoned for reasons comparable to Paul: in the defense and confirmation of the gospel (cf Phi 1:7,12-18). That argues a time when both Jew and Roman were persecutors of the Christians.

Going outside Scripture, the history books inform us about many times of persecution in the first century. Bible students tend to zero in on one of two periods: during the reigns of Roman Caesars Nero (AD 54-68) or Domitian (AD 81-96). Since the Jewish persecution effectively dried up after the fall of Jerusalem in AD 70, the only time period which reflected both Jewish and Roman persecution was during Nero’s reign. Given the selection criteria of a concurrent, intense Roman and Jewish persecution, the date of writing the Apocalypse had to be proximate to AD 70, and most likely before.

A full discussion about the evidence for an early date of writing can be found in the article entitled “When was the Revelation written?” (see Lesson, Rev, date of). However, the debate about dates should not intrude upon the fact that John did write the book, and that he wrote it for our instruction.

Each person should decide what date makes the most sense from the internal, Bible evidence (this is given the most weight) as well as the external, non-Biblical evidence. While having one date or another in mind will undoubtedly affect the interpretation framework, it should not affect the lessons taught and the exhortation provided. And it definitely will not affect the certainty of Christ’s return!

First-century application

Members of the seven first-century ecclesias would have sought to understand and apply the apocalyptic message to their situations and lives, just as they would have done for any Scripture. In short, there was an actual, meaningful first-century application of the entire Revelation prophecy, which did not (because it could not) include the historical events of the next 1900 years.

Two suggestions emerge from this observation. First, any interpretation of Revelation should take into account what the initial hearers thought had happened or was about to happen in their lifetimes. Second, while every generation of believers would be right in applying the words of Revelation to their point in history — just as we do today — a legitimate understanding of the book cannot depend upon a knowledge of interim history. There was and is sufficient information in Scripture itself to provide a suitable interpretative framework for understanding and applying the Apocalypse.

Without doubt, a principal teaching of Revelation is the literal return of Jesus Christ to earth to establish the Kingdom of God and reward the faithful by sharing his throne and glory (eg, Rev 1:6; 5:10; 11:15; 20:4; 22:4,5; 2:26,27; 3:21). That glorious event has yet to happen. When the first-century readers pondered the Revelation, they surely believed that Jesus was to come in their lifetimes. But he did not. Does that mean the early believers had a wrong understanding of the book? No! How else would one interpret the following texts?:

• “… what must soon take place (Rev 1:1)…
• for the time is near (Rev 1:3)…
• I am coming soon (Rev 3:11)…
• what must soon take place (Rev 22:6)…
• Behold, I am coming soon (Rev 22:7)…
• Behold, I am coming soon, bringing my recompense with me (Rev 22:12)…

• Surely I am coming soon” (Rev 22:20).

Resolving a critical problem

So how does a Bible student reconcile the idea that the first-century believers were right to believe that Jesus was coming soon — in their lifetimes — with the fact that Jesus did not come? Several solutions have been offered to this very real dilemma. The following suggestion, which happens to go hand-in-hand with the viewpoint that the Apocalypse was written prior to AD 70, seems to be a reasonable solution.

In two parables, Jesus predicted the overthrow of the Jewish nation because of the Jews’ wickedness, ie, their refusal to accept him as God’s Messiah (Mat 21:43; 22:7). In his Mount Olivet prophecy, Jesus was specific about the desolation of the land and the destruction of Jerusalem (cf Luke 21:20-24). Like God did in the past, this method of prophetic teaching was designed as a last resort to bring the hearers to repentance (eg, 2Ch 36:15-17).

Jesus also declared, “You will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord’ ” (Mat 23:39). Notice carefully the placement of the “until”: First they say, then they see — not the other way around! This necessary repentance of the Jews as a prerequisite to Christ’s return was also taught by the apostles (eg, Acts 3:19,20). Evidently, the Jews who experienced the Roman devastation of their land and cities, and underwent the horrible siege of Jerusalem, did not call out in faith to God to send the Savior. Likewise, the Jews surviving the Roman overthrow in AD 70 did not manifest the repentance required by God. Therefore, God did not send Jesus.

So the stage was set for Christ’s return. Jesus could have come, as indicated in the Olivet prophecy (Mat 24:29-31; Mar 13:28,29), several of the New Testament letters (1Th 5:1-11; 2Th 2:1-8; 1Pe 4:3-5,17-19; 2Pe 3:1-13), and the Revelation (Rev 1:7; 3:11; 22:7). But unrepentant Israel postponed the fulfillment of that teaching.

Yet God’s purpose has not been frustrated in the least (cf Isa 55:11). There was obviously an alternative way of fulfilling the prophecy. In this case, “the times of the Gentiles” (Luke 21:24) appear to have lasted a long time. But there also appears to be a limit set: “until the full number of the Gentiles come in” (Rom 11:25), ie, until they believe in Jesus Christ and thus come into God’s household of faith. The context of this last reference in enlightening:

“Lest you be wise in your own conceits, I want you to understand this mystery, brethren: a hardening has come upon part of Israel, until the full number of the Gentiles come in, and so all Israel will be saved; as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob’, and this will be my covenant with them when I take away their sins” (Rom 11:25-27).

This passage indicates that there is a plan by God to save both Jew and Gentile. When the full number has been reached — like in the days of Noah when the ark was finally filled with those people who were wanting to be saved — the Deliverer will come! The wailing and mourning of the Jews who recognize Jesus as their Messiah suggests that they have finally perceived the mercy of God and come to repentance (Rev 1:7; Mat 24:30; Zec 12:10).

The stage set again

The stage has been set one more time for the imminent return of Jesus. The nation of Israel was miraculously brought into existence again by God in 1948. Many of the details of the Mount Olivet prophecy seem to fit the situation in Israel today. The first-century scenario, of Israel versus Gentile powers, is being played out again with modern counterparts. Scripture seems to have anticipated a third and final showdown (Eze 21:27): there was Babylon and its allies in 586 BC, Rome and its mercenaries in AD 70, and finally a last-days “beast” and “horns” in ????. We may well be that generation of people who experience the Coming of Christ!

The battle’s outcome is certain. Jesus will win. So the nearness of Christ’s Coming and the importance to be ready for it was, is, and will be absolutely relevant to every generation of believers. True disciples will always be living as if it were “the last days”. And if Christ does not actually return in their lifetimes and they die, in his service, they simply fall asleep, waiting the time of resurrection. And their next waking moment will be standing before their king, ready to be rewarded with the rest of “those who fear God’s name, both small and great” (Rev 11:18).

What happens in the Book

Before developing a framework for understanding, it makes sense to become familiar with the contents of the book. A simple way is usually a good way. One helpful way is to take the chapters in order, and briefly describe the setting, the beings, and the activity of each chapter. This information will begin to dictate the framework requirements.

Chapter 1

Setting: The island called Patmos, off the coast of Asia Minor, 40 miles southwest of the city of Ephesus. John the apostle is in exile “on account of the word of God and the testimony of Jesus”, ie, on account of his Christian faith.

Beings: God, Jesus Christ, the angel sent by Jesus, the glorified Jesus, and John.

Activity: God gives the revelation to Jesus, who then gives it to his angel to present to John, who is instructed to “write what you see in a book and send it to the seven churches…” After the appropriate prologue (vv 1-8), John describes how he was “in the Spirit on the Lord’s day” and finds himself in what appears to be the Holy Place of a temple, with seven golden lampstands in it. He then experiences the visitation of an extraordinarily glorious being (vv 9-18), which initially causes John to fall senseless to the ground.

From the given details, such as “I died, and behold, I am alive for evermore”, this glorious being evidently represents the resurrected and exalted Christ. The glorified Jesus explains that the seven stars in his right hand are the “angels of the seven churches” and that the seven lampstands “are the seven churches”. John is again instructed: “Now write what you see, what is, and what is to take place hereafter.”

Chapters 2 and 3

Setting: John in the Spirit on the Lord’s Day (same as Rev 1:10).

Beings: The glorified Jesus, the angels of the seven churches, the seven churches, and John.

Activity: John writes successive messages to each of the seven church congregations (via its angel), in the geographically clockwise order of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. In each message, the glorified Jesus introduces himself in terms of the characteristics listed in 1:13-18. Each congregation is commended, rebuked, and exhorted as appropriate; each is promised the rewards of being a spiritual conqueror; and each is told, “He who has an ear, let him hear what the Spirit says to the churches.”

Chapter 4

Setting: John, still in the Spirit, is transferred to God’s rainbowed throne room in heaven.

Beings: God, 24 enthroned elders, four living creatures, and John.

Activity: John is invited to enter an open door in heaven: “Come up hither, and I will show you what must take place after this.” In the heavenly throne room, John sees a Being on His throne (v 2), with four cherubim-like “living creatures” on each side of the throne, surrounded by twenty-four white-robed, golden-crowned “elders”. The four living creatures never cease to sing the praise of the Lord God Almighty (v 8), and the 24 elders give round-the-clock worship to the Creator God, Who is worthy of all honor (v 11).

Chapter 5

Setting: Same as Rev 4.

Beings: Same as Rev 4, plus a strong angel, the Lamb, and — by implication of their voices being heard — myriads of angels and every creature in heaven, on earth, under the earth, and in the sea.

Activity: John sees a scroll in the right hand of the Creator and weeps because a search throughout the universe fails to find anyone qualified to open it (even a strong angel?). His weeping is ended, however, when one of the elders assures him that “the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”

When John takes a closer look, he sees a Lamb standing between the throne and the four living creatures and among the elders. This Lamb takes the scroll from the Creator’s right hand and becomes the object of a new song by the elders, who praise his sacrifice and his kingship to come: “Worthy art thou to take the scroll and to open its seals, for thou wast slain and by thy blood didst ransom men for God from every tribe and tongue and people and nation, and hast made them a kingdom and priests to our God, and they shall reign on earth” (v 10). The angelic host and all creation join in the praise, and the four living creatures pronounce a climactic “Amen!” to the worship.

Chapter 6

Setting: The same as Rev 5. But from his vantage point in heaven, John is able to see events unfold on the earth below. Attention is focused on those scenarios.

Beings: He who is seated on the throne (v 16), the Lamb, the four living creatures, four horses and their riders, those involved in each seal scenario, and John.

Activity: John sees the Lamb open the first six seals on the scroll, one by one. Each of the first four seals in accompanied by a call, “Come!”, from one of the four living creatures, whereupon a colored horse with a specially-equipped rider comes forth. The white horse and rider (with a bow) go out conquering. The red horse and rider (with a sword) take peace from the earth. The black horse and rider (with a measuring balance) bring famine. The pale horse and rider (named Death) kill with sword, famine, pestilence, and wild beasts.

Upon the opening of the fifth seal, John sees dead martyrs under the temple altar, hears their cry for vindication, sees them each given a white robe, and hears the promise that (after a further trial for living saints) their cry will soon be answered. The sixth seal opening brings monumental chaos: a great earthquake; portents in the sun, moon, stars, and sky; whole mountains and islands in upheaval; and terror among every class of people — who seek to hide from the day of wrath of God and the Lamb. The picture fades out on this scene of impending disaster for the existing world.

Chapter 7

Setting: The same heavenly temple as in Rev 6. This time, the earthly scene changes to four angels holding winds that will soon be allowed to blow in judgment on the earth.

Beings: God who is seated on the throne (v 10), the Lamb, the four living creatures, the 24 elders, four angels who hold the winds, another angel who gives them instructions, a great multitude of people (represented by 144,000), and John.

Activity: Four angels are standing at the four corners of the earth (land of Israel?), temporarily holding back the four winds from blowing. A fifth angel calls out to them to keep holding “till we have sealed the servants of our God upon their foreheads”. John hears the number of 144,000 spoken, 12,000 out of each of 12 named tribes of Israel. But when he looks, he sees a great multitude from every tribe, tongue, people, and nation, which could not be numbered. They stand before the throne and the Lamb, clothed in white robes and with palm branches in their hands, thanking God for salvation.

Then one of the elders asks John about the identity and background of the 144,000. John replies, “Sir, you know.” Whereupon the elder explains: they have spiritually survived “the great tribulation” and profited by the redemption made possible by the blood of Christ. Therefore, they are privileged to dwell in God’s temple, serving Him day and night, and thriving in His presence. They will never be hungry or thirsty or afflicted or tearful again, for “the Lamb… will be their shepherd.”

Chapters 8 and 9

Setting: The same heavenly temple as in Rev 7, but John looks down on another set of scenes on earth: six angelic trumpet blasts bring another series of God-sent disasters and destruction.

Beings: God, the Lamb, seven trumpet-carrying angels, another angel who carries a golden censer, those involved in each trumpet scenario, a flying eagle, and John.

Activity: The Lamb opens the seventh seal, and “there was silence in heaven for about half an hour.” Each of the seven angels who stood before God (Rev 8:2, the same as the seven spirits in Rev 1:4?) is given a trumpet. Another angel who is carrying a golden censer comes and stands at the heavenly altar. He is given “much incense to mingle with the prayers of the saints”. Then he fills the censer with fire from the altar and throws it on the earth, causing thunder, lightning, and an earthquake! This initiates the sounding of the seven trumpets.

The first trumpet blast brings hail and fire, mixed with blood to the earth. Result: a third of the land, trees and grass burn up. The second trumpet causes a great burning mountain to be thrown into the sea. Result: a third of the sea becomes blood, a third of the fish die, and a third of the ships are destroyed. The third trumpet causes a blazing star to fall on a third of the rivers and other water sources, poisoning the men who drink it. The fourth trumpet causes a third of the sun, moon and stars to be struck, so that both daylight and night light are darkened by a third.

An eagle then flies across the sky, crying “Woe, woe, woe” on earth’s inhabitants to accompany the three remaining trumpets.

The fifth trumpet blast (also called the first “woe”) reveals a star fallen from heaven to earth. It opens a bottomless pit from which a sun-darkening cloud of locusts emerges; they pour forth and begin to torment mankind for five months with their scorpion stings. The locusts resemble battle horses, with men’s faces and women’s hair. They are led by an angel king called “Destroyer”.

The sixth trumpet blast (the second “woe”) prompts a voice to call out from the temple altar, “Release the four angels who are bound at the great river Euphrates.” Upon their release, John hears the number of the size of their army: 200,000,000! Lion-headed, serpent-tailed horses which breathe fire, smoke and sulfur carry riders with sapphire breastplates. They kill a third of mankind. Notwithstanding this terrible God-directed plague, the rest of mankind do not repent.

Chapter 10

Setting: The earth, at a spot where the sea and land meet.

Beings: A rainbowed angel and John himself.

Activity: Another mighty angel comes down from heaven. He is wrapped in a cloud, and has a rainbow over his head, a face like the sun, and legs of fire. He has a little scroll in his hand. And he sets his right foot on the sea, and his left foot on the land, and calls out with a loud voice which causes seven thunders to sound. However, John is not permitted to record what the thunders say. The angel swears by the Creator that “there shall be no more delay”, and that the seventh trumpet will complete the fulfillment of the message of the prophets. He then instructs John himself to take and eat the little scroll, which proves sweet to John’s taste but bitter in his stomach. Then he is told, “You must prophecy about many people and nations and tongues and kings.”

Chapter 11

Setting: Primarily the earth: a temple, its outer court, and a great city. However, the chapter ends with a scene in the heavenly temple.

Beings: Two witnesses, the beast, others involved in the sixth and seventh trumpet scenario, God, the 24 elders, John himself, and Jesus.

Activity: John himself is given a measuring rod and asked to measure the earthly temple, but to leave out its outer court, which is to be given over to the Gentiles for 42 months. Two witnesses, symbolized by two combination olive trees/lampstands, enter the picture. They are further described as two prophets with powers much like those of Moses (eg, turning water to blood) and Elijah (eg, bringing fire down from heaven).

When they have finished their testimony for the Lord, “the beast that ascends from the bottomless pit” (the same place as Rev 9:2?) makes war on them and kills them. Their dead bodies are displayed for 3 1/2 days in the street of a great city (spiritually called Sodom and Egypt, where Jesus was crucified), to the great rejoicing of many peoples of many nations. Their celebration is abruptly ended when the breath of life from God enters the dead witnesses and the revitalized prophets ascend in a cloud up to heaven in the sight of their foes. The scene is climaxed by a great earthquake which destroys a tenth of the city, killing 7,000 people; the rest of the people “are terrified, and give glory to the God of heaven”.

The seventh angel now sounds the seventh trumpet, and the third “woe” begins.

Loud voices in heaven proclaim, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign for ever and ever.” The 24 elders join in the worship, declaring that the time has now come for God to take power and reign through Christ, who comes to judge the dead, reward the faithful, and destroy the destroyers of the earth. This scene ends with the heavenly temple being opened, showing the ark of the covenant. “And there were flashes of lightning, voices, peals of thunder, an earthquake, and heavy hail.”

Chapters 12 and 13

Setting: Heaven, though in a place different from the throne room. John continues to see events on earth as well, and there again appears to be interaction between heaven and earth.

Beings: Seven “dramatic personae”: a woman, a dragon, a male child, Michael the archangel, the rest of the woman’s offspring, a beast, and a second beast; God, John himself, and Jesus.

Activity: A great portent appears in heaven: a pregnant woman in travail, clothed with the sun, with a crown of twelve stars, and the moon under her feet. Then another portent appears: a great red dragon with seven crowned heads, ten horns, and a tail which sweeps down to earth a third of the stars of heaven. It is seeking to devour the child about to be born of the woman. A male child is born, but it is immediately caught up to God. The woman flees into the wilderness to a place prepared by god, and is nourished there for 1,260 days.

Now war in heaven breaks out. Michael and his angels fight against the dragon and his angels. The dragon, “that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world — he is thrown down to the earth, and his angels are thrown down with him.” His defeat prompts the rejoicing of a loud voice in heaven, declaring that his expulsion means the salvation of God, and that the triumph is made possible by the blood of the Lamb. However, the wrath of the dragon, who knows there is only a short time left, is about to fall upon the earth.

Thus the scene changes to earth, with an enraged dragon pursuing the woman. The serpent pours out a flood of waters to sweep the woman away. She is given eagle wings to fly into the wilderness, and the earth — to help her — swallows up the flood waters. Now even more angry with the woman, the dragon goes off to make war on the rest of her offspring, “on those who keep the commandments of God and bear testimony to Jesus.”

John then perceives himself standing on the sand of the sea (the same place as 10:9?). There he sees a seven-headed, ten-horned beast rising out of the sea. Its horns have crowns, its heads have a blasphemous name upon them, and its body is a composite of lion, bear and leopard. The dragon gives its power to the beast, and this — along with a mortal head wound miraculously healed — causes men to worship both the dragon and the beast. Uttering haughty and blasphemous words, the beast is given authority for 42 months, and allowed to make war on the saints and conquer them. All except those whose names are written in the book of life fall prey to the authority and worship of the beast. Here is a “call for the endurance and faith of the saints”.

John then sees another beast which rises out of the earth. “It has two horns like a lamb and speaks like a dragon.” It exercises all the authority of the first beast in its presence, and makes the inhabitants of the earth worship the beast. Imitating Elijah-like signs from heaven, this second beast deceives men and convinces them to make an image of the first beast, which — being able to speak by the cunning of the second beast — then becomes the focus of worship. Anyone who does not worship the beast is killed. Finally, an identification system is set up so that no one can buy or sell unless they have the 666 mark of the beast.

Chapter 14

Setting: First, Mount Zion, on earth. Next, mid-heaven, with flying angels. Finally, the earth again, this time being reaped by two angels with sickles.

Beings: The Lamb, the 144,000, God, the four living creatures, the 24 elders, an angel flying in mid-heaven to proclaim an eternal gospel, a second angel declaring the fall of Babylon, a third angel warning those who worship the beast, a crowned sickle-bearer on a cloud, another angel who gives instructions to reap, another sickle-bearing angel, an angel who has power over fire, and John.

Activity: John sees the Lamb standing on Mount Zion with the 144,000. These redeemed ones learn a new song which only they can learn, and which they sing before the throne and before the four living creatures and the 24 elders.

Then John sees a flying angel who warns earth-dwellers with this message: “Fear God and give him glory, for the hour of his judgment has come; and worship him who made heaven and earth, the sea and the fountains of water.” Another angel follows, saying that Babylon the great has fallen. A third angels follows, saying that if anyone worships the beast and its image, or receives its mark, he shall suffer the wrath and destruction of God. (Here again is a call for the faithful endurance of the saints.)

Now the scene changes to a white cloud. Upon it sits “one like a son of man”, with a golden crown on his head and a sharp sickle in his hand. He is instructed by another angel to “put in your sickle, and reap.” So he does, and the earth’s harvest is reaped.

Then the vision changes to the heavenly temple. Another angel with a sharp sickle comes out and is instructed by yet another angel — one who comes from the altar and has power of fire — to “put in your sickle, and gather the clusters of the vine of the earth…” So the ripe grapes are cut and thrown into the great winepress of God’s wrath.

Chapter 15

Setting: Heaven. Then the temple of the tent of witness in heaven.

Beings: Seven angels with seven plagues, those who have conquered the beast, the four living creatures, and John.

Activity: John sees another portent in heaven: seven angels with seven plagues. They represent the last of God’s wrath to come on the earth. Then John sees a sea of glass, and standing beside it those who have conquered the beast and its image and the number of its name. They have harps in their hands, and sing the song of Moses and the song of the Lamb.

After this, John looks and sees the temple of the tent of witness opened. Out of it come the seven angels with the seven plagues. They are robed in pure bright linen and girded with golden girdles. One of the four living creatures gives each of them a golden bowl filled with God’s wrath. Then the temple is filled with the smoke of God’s glory, and no one is allowed access until the seven plagues are ended.

Chapter 16

Setting: The heavenly temple, but from there John looks down on another set of earthly scenes: the seven angels pour out their bowls of wrath, bringing God’s final disasters and destruction.

Beings: Seven angels with bowls, those involved in the seven plague scenarios, the angel of the water, the people under the temple altar, and John.

Activity: A loud voice from the temple tells the seven angels, “Go and pour out on the earth the seven bowls of the wrath of God.” And they do.

The first bowl is poured on the earth, causing foul and evil sores to break out on the men who serve the beast. The second bowl is poured into the sea, turning it to blood, and killing everything in it. The third bowl is poured into the fresh water sources, and they too become blood. This action prompts the angel of the water to state the justice of God’s doing this, while the altar (ie, the souls under it: see 6:9) cries out: “Yea, Lord God the Almighty, true and just are thy judgments!”

The fourth bowl is poured on the sun, causing it to scorch men with fierce heat. They respond by cursing God, and do not repent. The fifth bowl is poured on the throne of the beast, turning its kingdom into darkness and causing men to gnaw their tongues in anguish. Again they respond by cursing God and do not repent.

The sixth bowl is poured on the great river Euphrates, drying up its waters and thereby preparing the way “for the kings of the east”. Three demonic spirits issue from the mouths of the dragon, the beast, and the false prophet, gathering “the kings of the whole world” and assembling them for battle against Almighty God at a place called Armageddon. Against this background of a “man versus God” showdown, the faithful are reminded: “Lo, I am coming like a thief! Blessed is he who is awake, keeping his garments that he may not go naked and be seen exposed!”

The seventh bowl is poured into the air, prompting a great voice in the heavenly temple to declare, “It is done!” There are simultaneous flashes of lightning, loud noises, peals of thunder, and a great unprecedented earthquake, which causes the great city Babylon to split into three parts and the cities of the nations to fall. The tidal waves generated by this earthquake smash every island and even every mountain on earth. Huge, hundred-pound hailstones fall on men, who curse God for this terrible but obviously heaven-sent plague.

Chapter 17

Setting: The wilderness.

Beings: One of the seven angels of Rev 16, the great harlot, the beast, the Lamb, and John.

Activity: John is taken by one of the seven angels into wilderness to see a great harlot, who has fornicated with the kings of the earth and whose promiscuous activity has made the “dwellers on earth” drunk. John sees a woman seated on a seven-headed, ten-horned scarlet beast. She is arrayed in purple and scarlet, bedecked with jewels, and holds “a golden cup filled with abominations and the impurities of her fornication”. Her forehead carries a name of mystery: “Babylon the great, mother of harlots and of earth’s abominations”. The woman is drunk with blood of the saints and the martyrs of Jesus.

John is evidently awestruck and mystified by the woman’s appearance and behavior. But then the angel explains: The woman is “the great city which has dominion over the kings of the earth”. The beast is the same seven-headed, ten-horned monster encountered before (13:1), and continues to fascinate its devotees, who marvel because “it was, and is not, and is to come”. The seven heads are interpreted to be “seven hills on which the woman is seated” and also “seven kings, five of whom have fallen, one which is, and the other which has not yet come”. The ten horns are stated to be “ten kings… who are to receive authority for one hour, together with the beast”. The waters where the harlot is seated are interpreted to be “peoples and multitudes and nations and tongues”.

The beast and the ten horns come to hate the harlot, and to “make her desolate and naked, devour her flesh and burn her up with fire”, according to God’s predetermined plan. Afterwards, they will make war on the Lamb, but he will conquer them. Details of this battle are provided in Rev 19.

Chapter 18

Setting: From his location on earth (still in the wilderness?), John hears and watches the destruction of the Babylon harlot.

Beings: An angel with great authority who will pronounce the destruction, a voice out of heaven, those associated with the destruction and lamentation of Babylon the great, those who rejoice over the fall of Babylon, a mighty angel who will cast the millstone, and John.

Activity: An angel with great authority comes down from heaven to the earth, making it bright with his splendor, and bringing the announcement of Babylon’s fall. Another voice from heaven makes an appeal to the faithful: “Come out of her, my people, lest you take part of her sins, lest you share in her plagues.” The reasons for God’s judgments upon her are then made very clear.

The kings of the earth who committed fornication with the harlot weep and wail when they see the smoke of her burning, and stand afar off in fear over her torment. The merchants of the earth likewise weep and mourn over her demise and torment. Shipmasters and seafaring men who traded with Babylon also cry out when they see the smoke of her burning: “Alas, alas, for the great city, where all who had ships at sea grew rich by her wealth! In one hour she has been laid waste.”

In striking contrast, the saints and apostles and prophets are urged to rejoice over Babylon’s fall, “for God has given judgment for you against her!” Then a mighty angel throws a great millstone into the sea as a symbolic end of the great city (guilty of the blood of the prophets and saints), declaring that “it shall be found no more.”

Chapter 19

Setting: The same location as in Rev 18, although there are also visions of what is happening in the throne room.

Beings: A great multitude in heaven, the 24 elders, the four living creatures, God on his throne, the angel who has been speaking with John, Jesus manifested as King of kings and Lord of lords, the armies of heaven, the beast, the false prophet, and their armies, an angel standing in the sun, and John.

Activity: John hears the mighty voice of what seems to be a great multitude (of angels and martyrs? see Rev 5:11; 16:7) in heaven rejoicing in the judgments of God and the destruction of the great harlot. The 24 elders and four living creatures fall down in worship and add their “Hallelujah!”

A voice from the throne calls for more praise, and the “Hallelujah!” response is tremendous. The voice of the great multitude is augmented by the sound of many waters and mighty thunder peals. It is time for great rejoicing, “for the marriage of the Lamb has come, and his Bride has made herself ready…” She is clothed with fine linen, bright and pure, as evidence of her righteous deeds and her surviving of the tribulation.

The angel who has been speaking with John now instructs him: “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” He assures John that that statement is wonderfully true. John falls down at his feet, wanting to worship the angel, but he is told not to do so, since the angel is likewise a servant. Rather, John is told: “Worship God.”

A new scene begins. John sees heaven opened, and a white horse comes forth carrying a rider with flaming eyes, many crowns, and a blood-dipped robe. “And the armies of heaven, arrayed in fine linen, white and pure, followed him on white horses.” Their leader is called Faithful and True, the Word of God, King of kings and Lord of lords, “and in righteousness he judges and makes war.” From his mouth issues a sharp sword with which to smite the nations; he will rule them with a rod of iron.

An angel standing in the sun calls for the birds of the air to gather to eat the flesh of men and horses, as the scene changes to a showdown between the beast and its armies and the Lord and his armies. The beast is captured, along with the false prophet, and the two of them are thrown alive into the lake of fire. their army is slain, and the birds gorge themselves on the carcasses.

Chapter 20

Setting: Earth (the same location as Rev 19?), with scenes of the dragon’s binding, a judgment seat, the dragon’s loosing, another battle scene, another judgment, and the final end of Death and Hades (the grave).

Beings: An angel with a key and chain, the dragon, judges on thrones, martyrs of Jesus (see Rev 6:9-11), the nations deceived by the dragon, a being on a great white throne, the resurrected dead, and John.

Activity: First John sees an angel come down from heaven with the key of the bottomless pit and a great chain. He seizes the dragon, that ancient serpent, and binds it in the pit for a thousand years, knowing that it must be loosed again for a little while.

Next, John sees a judgment seat convened. Those who have lost their lives for the sake of Jesus and who have not worshipped the beast “come to life and reign with Christ a thousand years”. A special blessing is given to those who share in this first resurrection.

The scene changes. When the thousand years are ended, the dragon will be loosed from its prison, and come out to deceive the nations again. The dragon’s army march over the earth and surround the camp of the saints. Fire comes down from heaven and consumes them. The dragon is then thrown into the lake of fire where the beast and false prophet are.

John then sees a great white throne and another judgment take place, this time of all the resurrected dead. “If any one’s name is not found written in the book of life, he is thrown into the lake of fire.” Significantly, Death and Hades are themselves thrown into the lake of fire, which is the second death.

Chapter 21

Setting: Still earth (the same location as Rev 20?), the initial scene being a holy city coming down out of heaven. John is then taken to a great high mountain to see this holy city more closely.

Beings: God on his throne, one of the seven angels who had the seven bowls of plagues, the Bride (the holy city), and John.

Activity: John sees “a new heaven and a new earth”, with focus being on a new Jerusalem coming down out of heaven, pictured like a bride. John hears a great voice from heaven announcing that God himself has come to dwell with men, and will remove every tear and sorrow, and even death itself.

God declares, “Behold, I make all things new.” He then states how He will reward the faithful (those who conquer — recall Rev 2; 3) but punish the faithless, cowardly, polluted, etc. by extinction in the lake of fire.

The one of the seven bowl-angels speaks to John: “Come, I will show you the Bride, the wife of the Lamb.” He carries John “in the Spirit” to a great high mountain, where John again sees the holy city coming down out of heaven from God. The radiant, crystal city — with gates of pearl and streets of gold — is 15,000 miles long and equally wide and high! This city represents the people of God from both Old Testament and New Testament times (eg, gates with the names of the twelve tribes of Israel; foundations with the names of the twelve apostles). Only those whose names are written in the book of life shall enter it.

The city has no temple, “for its temple is the Lord God Almighty and the Lamb.” Similarly, it needs no sun or moon to shine upon it, since it has God as its light and the Lamb as its lamp. The city is open 24 hours a day for the nations to come for enlightenment.

Chapter 22

Setting: Earth. John finishes his tour of the new city and concludes with the final words of the angel and Jesus.

Beings: God on his throne, the Lamb, their servants (the Bride), Jesus’ angel, and John.

Activity: John is shown the river of the water of life flowing out from the throne of God and of the Lamb. It flows through the middle of the city, and has the tree of life (which bears fruit every month and leaves for healing) on each side of it. The redeemed of God — here called servants — manifest the reward of God’s name on their foreheads, and begin their reign with Christ.

Jesus’ angel assures John of the certainty of this victorious and glorious outcome, and restates, “Behold, I am coming soon!” John responds intuitively: “Blessed is he who keeps the words of the prophecy of this book.” Then once again, John attempts to worship the angel, who — likewise again — reminds him that as a fellow servant, he should direct his worship toward God instead.

In quick succession, there follow sober warnings and stirring exhortations. “Do not seal up the words of the prophecy of this book, for the time is near. Let the evildoer still do evil… and the righteous still do right.” “Behold, I am coming soon, bringing my recompense, to repay everyone for what he has done.” “Blessed are those who wash their robes, that they may have the right to the tree of life…”

Then Jesus repeats what was said in the opening chapter, that he has sent his angel to John “with this testimony to the churches”. He explicitly declares one last time that “Surely I am coming soon,” and invites all those who wish for the return to join in and say, “Come.”

A solemn warning is given to anyone who might think to tamper with the contents or message of the Book. Then John declares his own “Amen. Come, Lord Jesus”, and ends with a benediction.

(NF)

The “Certain”

A fulfillment of prophecy can only be regarded as certain, for our finite and imperfect minds, when the fulfillment has already come about, or when its terms are absolutely incapable of any meaning save one; both factors would make our assurance doubly sure. Thus, we know that 2Sa 7:12-16 and its counterpart in 1Ch 17:11-14 were in part fulfilled in Solomon, because David so understood it in part (1Ch 28:6), as did Solomon himself (2Ch 6:9-11). We know that it was not entirely fulfilled in Solomon because David clearly looked beyond Solomon’s time (2Sa 7:19), and because the New Testament tells us explicitly that it referred to Jesus (Acts 13:33; Heb 1:5). Again, we know that the Bible promises the literal return of the Jews to the land of Israel, and of the Lord Jesus Christ to the earth, and many other such things plainly taught in Scripture because the terms of these prophecies do not admit of any other faithful interpretation.

The “Probable”

A fulfillment can be regarded as probable when the events we see in history are seen to correspond closely with the terms of a prophecy. Thus, it is hard to see that we could be mistaken in regarding the presence of some millions of Jews in the Holy Land today as, in part at least, a fulfillment of the prophecies of their return. It is probable, too, that this heralds the near return of the Lord. Some prophecies about the return of Israel to the land contain such apparently plain indications that they must suffer great afflictions before the final deliverance from their enemies (Eze 36-39; Zec 14), that we consider it probable that they will in fact suffer in this way.

The “Possible”

Things “possible” may have all degrees of likelihood from high probability to being highly unlikely, and the decision we come to in any particular case is bound to be in some degree subjective. We can hardly expect absolute unanimity, even among those sharing the same doctrinal foundation. Thus… it is possible to regard the “sun, moon and stars” of Rev 6:12,13 as referring to the nation of Israel; it is also possible to doubt this, since the symbols are certainly not invariably used in this sense in Scripture. Which conclusion we come to (if we come to a precise conclusion at all) is not, however, of the first importance, since other passages state in plain terms what may or may not here be intended by the symbols.

Indeed, it is not at all unlikely that we are sometimes moved to understand symbols in a particular way because we have already concluded on what are quite different grounds that certain things are true: in that event it is not the symbols which are teaching us, but we who are reading (right or wrong) our own meaning into them. This fault is more common than we sometimes realize, and we should be on our guard against it.

Within the category of “possible”, too, must be put all detailed predictions of things yet future which are not most categorically defined in Scripture itself — unless, indeed, our predictions are so outrageous as not to be thought possible at all. And in view of the fact that the New Testament often provides us with interpretations of Old Testament prophecies which we should not have thought of for ourselves (such as those of Hos 11:1 in Mat 2:15; and of Jer 31:15 in Mat 2:18), we need to be very careful before we pronounce any interpretation impossible. Even so, since it required the guidance of the Holy Spirit to enable New Testament writers to offer such interpretations to us, we might feel that our own feet should re-main firmly on the ground when we are disposed to adventure our own understanding of Scripture’s prophecies.

Since [in interpreting prophecy] we will be meeting events which certainly lie, in the future… it follows that detailed interpretations are bound to be speculative in some degree, even when they are offered at all. It might even be that no detailed interpretation is possible. But this is not in itself to be regarded as any weakness in the expository basis: it may simply be that information is inadequate for any assurance as to the meaning until the events have actually occurred.

To this it cannot properly be objected that a prophecy which one can only understand when it has happened is of little use. For in the first place its general tenor may be plain even when the detail is not; and in the second place it can be very valuable and reassuring to know that we have reached a certain point in the fulfillment of God’s purpose, and can look forward now to the next stage.

(NRev 131-133).

Eur 1:36: Iraneus (c 169 AD) is said to have introduced the opinion that Apocalypse was written in reign of Domitian (80-96). Isaac Newton does not adopt Iraneus’s opinion: he suggests Iraneus might have heard from Polycarp that he had received the Apocalypse from John about time of Domitian’s death or that John might at that time have made a new publication of it. Eusebius (3rd/4th cent) adopts Iraneus’s opinion (but is thought by some to invalidate it by conjoining the banishing of John to Patmos with the deaths of Peter and Paul).

Eur 1:37: “There is no evidence to show how long he was an exile, or in what year of his sojourn in Patmos the Apocalypse was given.”

P 38: Tertullian says John was banished to Patmos by Nero (65 AD). Arethas quotes Iraneus from Eusebius, but does not follow it: he affirms Apocalypse was written before the destruction of Jerusalem. Syriac Version in title of Apocalypse states: “into which (Patmos) he was banished by Nero.

P 39: Isaac Newton: “It seems probable to me that the Apocalypse was there composed (ie in Patmos) and that soon after, the epistle to Hebrews and those of Peter were written, with ref to this prophecy as what they were particularly concerned in.”

P 40: In conclusion, JT: “It cannot be said with certainty in what year the Apocalypse was written.” (He means, from context, a date of 65 or 67 is quite possible.) JT: “The knowledge of these particular times does not at all affect the interpretation.”

WRev 53: “The date of the writing of Rev is of fundamental importance, vitally affecting the interpretation of the book.”

P 54: 2 objections to Iraneus’s testimony: (1) his doubtful value as a witness: (a) he insists Christ died at age 50; (b) he gives credence to the fantastic story of the miraculous translation of the LXX; and (2) possible mistranslation: Instead of “it was not long since it — Apocalypse — was seen, but almost within our own generation, about the end of Domitian’s reign”…the passage could read: “It was not long since HE — John — was seen…

The book was received during a time of intense persecution (ie 1:9), and the Neronian persecutions were the only such in the 1st century.

Ellicott, vol 8, p 526: Theophylact: John was in Patmos 32 years after ascension. Also, argument by comparing Rev 2; 3 to Eph and Col (also in Asia Minor): Since very little change in conditions, the general weight is in favor of earlier date.

Clarke (6:960,961): “So many conflicting opinions.”

IBD: “External evidence — Iraneus’s being the earliest — support later date.”

ISBE: Iraneus is confirmed by Clement, Origen, etc.

Hastings (IV, 259): “The efforts to force Emperor worship upon Jews goes back to Caligula (39,40 AD).” (But ct Peake, p 928.)

1. Fulfillment Would Be “Soon”: Many verses throughout the Book stress the immediacy, and the extreme urgency, of its message: Rev 1:1,3; 2:16; 3:11; 6:10,11; 22:10,12,20. How was the prophecy fulfilled “soon”? How was it “near” in the days when John received it? The obvious answer is that the Apocalypse was fulfilled (partially, at least) within a very short time after it was given. If it were written in AD 66, the events of AD 70 would certainly be considered as happening soon!

2. Authenticity of a Prophet: A very common pattern with all Bible prophecy is this: one more-or-less immediate fulfillment, usually only partial, in the days of the prophet himself, and another fulfillment much later, often related to the Second Coming of Christ. The Olivet prophecy is notable in this regard. An immediate fulfillment (ie, within at most one generation of its proclamation) was absolutely essential for every prophecy, no matter what it might mean to much later generations — for how else could a would-be prophet prove his credentials to his original listeners? See Deu 18:19-22. So a prophecy, even one written by the Apostle John, would have needed some significant fulfillment within a few years — or the churches would have been well within their rights to reject it as a false prophecy! If the Apocalypse were given, and received, shortly before AD 67, then soon-to-come events would have validated it almost immediately. But if the Apocalypse were given about AD 95 or 96, and especially if it were designed for a single, long, almost imperceptibly slow working-out spanning 1,900 years, where would be any real test of authenticity to the generation first receiving it?

3. Jesus Did “Come” in AD 70: Upon his resurrection, Jesus was given “all authority in heaven and earth” by God (Mat 28:18). Earlier, he had twice declared that the Father had placed all judgment into his hands, in order that “the Son may be honored” (Joh 5:22,23,27). In his parable about the rebellious city, Jesus predicted the destruction of Jerusalem (Mat 22:1-7). As the Son of God, Jesus sent his destroying army (the Romans) against Jerusalem. As a prophet, Jesus had to be proven right — and he was! So in the sense of bringing God’s judgment (in order to induce repentance among the people), Jesus did “come” in AD 70.

4. The Theme Verse of the Apocalypse: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen” (Rev 1:7). This verse is a composite of two Old Testament prophecies, and is demonstrably a theme verse for the whole Book. The first half of the verse quotes from Dan 7:1. The rest of Revelation is based on Christ’s glory with God in heaven and his imminent return to earth in that same glory.

The second half of Rev 1:7 is derived from Zec 12:10-14. The recognition that Jesus is the Messiah brings the Jews to repentance. “Those who pierced him” means the Jews (Mat 26:14, 15,47; 27:2-12,62-66; Joh 18:39,40; 19:6; Act 2:22, 23,36; 3:13-15; 1Th 2:14,15). “The peoples of the earth” (in Rev) and “the clans of the land” (in Zec) are the same! They are the Jewish tribes (cp Rev 5:5; 7:4-8; 21:12), in contrast to “every tribe, tongue, nation, etc.” (Rev 5:9; 7:9; 13:7; 14:6). So a key opening verse in the Rev declares a “coming” of the Lord Jesus to the people of Israel, in Israel. The connection of Revelation 1:7 with the words of Jesus in his Olivet prophecy is unmistakable: Mat 24:30. Since Jesus was predicting the impending overthrow of Jerusalem (in AD 70), then this theme verse must also be part of a message predicting the imminent judgment of God upon Israel. Thus, Rev 1:7, properly seen with its OT links, may have much to say about the scope and the setting of the Book — and thus also about the date of its writing. Since the Book seems to be dealing with God’s judgments upon His people Israel, in their own land, because they have rejected His Son, then the only logical time for its writing in the first century would be before the great outpouring of those judgments, in AD 70. [See Rev, theme verse.]

5. A Judaizing Element in Revelation: Rev 2:9 and Rev 3:9 presume that there was a strong Judaizing element in the Church when John was writing. These were prob Christian brethren whose influence depended in large part on the existence of a Temple and a priesthood in Jerusalem, and whose influence would have been considerably reduced later, after Jerusalem fell in AD 70.

6. A Temple in Jerusalem: Rev 11:1-3 likewise presumes the existence, at the time of writing, of the great Temple in Jerusalem (cp Luk 21:20,21,24). This Temple was of course destroyed by the Romans in AD 70.

7. Other Pre-AD 70 Letters Quote Revelation: Several letters which were undoubtedly written before AD 70 appear to quote extensively from Revelation:

Hebrews… quotes from…	Revelation
The Word of God (Heb 4:12) (= Jesus: Heb 4:13)	The Word of God (= Jesus: Rev 19:13)
…is sharper than a two-edged sword (Heb 4:12)	…with a sharp two-edged sword (Rev 1:16; 19:15)
The city which hath (the: RV) foundations, whose builder and maker is God (Heb 11:10)	The wall of the city (of God) had 12 foundations (Rev 21:14)

And this whole sequence from Heb 12:

Mount Zion	The Lamb on Mount Zion (Rev 14:1)
Heavenly Jerusalem	New Jerusalem out of heaven (Rev 21:2)
The city of the living God	The God of the living creatures (Rev 4:6)
An innumerable company of angels	The voice of many angels (Rev 5:11)
The general assembly	The 144,000 sealed out of Israel (Rev 7; 14)
Written in heaven	Written in the Lamb’s book of life (Rev 13:8; 21:27)
God the Judge of all	The dead standing before God, to be judged (Rev 20:12)
Jesus the mediator of a new covenant	A Lamb as it had been slain (Rev 5:5,6)
The blood of sprinkling	Thou hast redeemed us to God by thy blood (Rev 5:9)
Him that spoke from heaven	Revelation is the only message of Jesus spoken from heaven!´
Let us serve God	They serve Him day and night in His temple (Rev 7:15)

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1 Peter quotes from…	Revelation
Things angels desire to look into (1Pe 1:12)	Angel: “Who is worthy to open the book?” (Rev 5:2)
Faith… gold tried in the fire (1Pe 1:7)	Buy gold tried in the fire (Rev 3:18)
Living stones (1Pe 2:5)	City with 12 foundations, and in them the names of the apostles (Rev 21:14)
A royal priesthood (1Pe 2:9)	Kings and priests (Rev 5:10; 1:6)
Redeemed with the precious blood of Christ as of a Lamb (1Pe 1:19)	A Lamb as it had been slain… Thou hast redeemed us (Rev 5:6,9)
The foundation of the world (1Pe 1:20)	The foundation of the world (Rev 13:8)
To him be glory and dominion for ever and ever (1Pe 5:11)	To him be glory and dominion for ever and ever (Rev 1:6)
Babylon (1Pe 5:13)	Babylon the Great (Rev 17:5)

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2 Peter quotes…	Revelation
The more sure word of prophecy, whereunto ye do well to take heed… (2Pe 1:19)	The Apocalypse itself? (What other “sure word of prophecy” could it be?)
The day star (2Pe 1:19)	The bright and morning star (Rev 2:28; 22:16)
False prophets (2Pe 2:1)	The false prophet (Rev 16:13; 19:20)
Angels… cast down to hell (2Pe 2:4)	The devil and Satan… cast into a bottomless pit (Rev 20:1-3)
Brute beasts made to be destroyed (2Pe 2:12)	The beast and false prophet and dragon… destroyed (Rev 13:11; 19:20; 20:10)
The way of Balaam (2Pe 2:15)	The doctrine of Balaam (Rev 2:14)
A thousand years (2Pe 3:8)	A thousand years (Rev 20:3,5,6)
A thief in the night (2Pe 3:10)	I will come as a thief (Rev 3:3; 16:15)
The heavens shall pass away with a great noise (2Pe 3:10)	The heaven fled away (Rev 20:11; 21:1)
We, according to his promise (where?), look for a new heavens and a new earth (2Pe 3:13)	A new heaven and a new earth (Rev 21:1)

Quite a number of the correspondences suggested above are the only occurrences of those phrases in all of the NT, and indeed, in some cases, in all of the Bible. While one or two such allusions could be attributed to mere coincidence, the (1) virtual uniqueness and (2) cumulative effect of many such allusions strengthen dramatically the case for the other writers quoting Revelation. This line of reasoning was first hinted at by Sir Isaac Newton in his writings on prophecy, and later expanded in WRev:

“It is possible to identify many allusions to the Book of Revelation in Hebrews and in the two epistles of Peter. If this assertion can be established as true, then Revelation must predate the three epistles mentioned. Since Peter definitely died in Nero’s persecution of AD 64-66 approx (much of his First Epistle was to strengthen the brethren in that fiery trial) and since Hebrews is generally admitted to have been written before the Jewish War of AD 67-70, the dating of Revelation is narrowed down to a very fine margin.

“…It may be as well to dispose of the only way of upsetting this argument. It could perhaps be suggested that whilst the links between Revelation and the three epistles may be undoubted, the facts are capable of the reverse interpretation, namely, that Revelation is borrowing from Hebrews and 1st and 2nd Peter… The answer to this comes from careful consideration of the character of the phrases under review. Practically all of them will be seen at once to be ‘Apocalyptic’ in style — they belong naturally to Revelation, they are in keeping with its idiom and symbolism: e.g. ‘the morning star’. Further, when they occur in the three epistles they often introduce matters which have received no mention whatever in their context but which are fully explained in Revelation, eg ‘the city which hath the foundations, whose builder and maker is God’ ” (WRev 55).

Questions About an Early Date

But the idea that the Revelation had a first-century fulfillment — in the Neronian persecution of the Church and the Jewish Wars of AD 67 to 70 — leads to a quite logical question: ‘Why didn’t the Kingdom of God — clearly so much a part of the Apocalypse — come in the first century?’

The answer is: it might have, if the conditions had been right. As JT wrote in Elp: “Had the nation [of Israel] continued to obey the Lord’s voice and to keep the covenant, and when Christ came, received him as king on the proclamation of the gospel, they would doubtless have been in Canaan until now [written in 1848]; and he might have come ere this, and be now reigning in Jerusalem, King of the Jews and Lord of the nations” (Elp 301, 11th ed).

So, ‘does the fact that the Kingdom of God didn’t come in the first century mean that the Apocalypse was in reality a false prophecy, ie, a prophecy not to be fulfilled?’

The answer, again, is: NO!: Sometimes, even though a particular prophecy is plainly from God and therefore inspired, it will not be completely fulfilled (at least, not at the time first anticipated) because those to whom the fulfillment of blessing should come have not properly prepared themselves to receive that blessing — or, conversely, because those upon whom the fulfillment of punishment should come have repented, and sought to be released from the judgment of God: Jer 18:7-10. A well-known case in point is the prophecy of Jonah, directed against the wicked city of Nineveh (the capital of Assyria): Jon 3:1-4. But the time for the destruction of Nineveh came and went, and the mighty city still stood, much to Jonah’s chagrin. Why? Was God’s word void? Of course not! Instead, the city, from king to slave, had repented in sackcloth and begged the mercy of God (3:5-9). And He had listened (3:10). [For more on this approach to Bible prophecy, see WRev 259-273.]

This, of course, leads to one last question: ‘If a first-century (and partial) fulfillment is a proper interpretation of the Book, then can there be any other interpretation which in any sense is also “soon” and “near”?’

YES! And the explanation is ready-at-hand, and easily grasped: see Luke 21:29-32. The Olivet prophecy is generally recognized to have two fulfillments (one in the first century and another in the near future). Likewise, the Apocalypse (which, not coincidentally, shares many points in common with the Olivet prophecy) may also have two fulfillments. The second, or Last Days, fulfillment may rightly be spoken of as “soon” or “near” if considered in relation to the proper starting point. So, to paraphrase the quotation above: ‘When you see the rebirth of the nation of Israel in the Last Days, and especially when you see Jerusalem in Jewish hands again, and again encircled by threatening enemies [cp Luk 21:20-24]… — that is, when conditions in the Middle East mirror the state of affairs in Jesus’ day — … then know that the fulfillment of all things is, from that time, very near — even upon that very generation!’

The Importance?

Why is the dating of Revelation important? Because, given the early date for its writing (AD 65/66), the Book may be seen to have had an immediate fulfillment, which then greatly influences what we may expect as its final fulfillment. In other words, the Last Days fulfillment should follow the pattern of the first century fulfillment. We can expect then:

1.         An attack by Gentile enemies upon Jerusalem.

2.         A downtreading period corresponding to 3 1/2 literal years (also designated as 42 months and 1,260 days).

3.         Severe trials upon Jews living in the Land of Israel, and tribulations which may spread to the rest of the world.

4.         Witnessing (preaching) which converts those who will listen (both Jew and Gentile) to believe in God and the Lord Jesus Christ.

5.         Judgments upon the enemies of God’s people in and around the Land of Israel.

The difference will be that, whereas the first century fulfillment stopped short of the actual Return of Christ, the final fulfillment will go on to the completion of the purpose of God. Jesus will return in glory, the dead will be raised for reward or punishment, the nations will be judged, and God’s Kingdom will be established!

Thus the Apocalypse is seen to gather together the threads of many Old Testament prophecies, and to weave them into a sequence of events that fit both the first century and the Last Days. Rather than clashing with, or standing as a contrast to, the OT prophetic picture, the Apocalypse is seen to extend and enhance it. Rather than being a mystical book, with relevance only to a few Bible scholars, the Apocalypse is seen to be quite understandable and applicable to “every tribe, tongue, people, and nation”!

Evidence for a later date:

The AD 95 date rests almost entirely on the testimony of the early Church “father” Iraneus (c AD 180) — generally considered by today’s scholars to be a rather unreliable witness. Iraneus wrote concerning John: “We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For it was seen not very long ago, but almost in our day, towards the end of Domitian’s reign.”

This is often assumed to fix the date when the Revelation itself was “seen” as “towards the end of Domitian’s reign”, that is, in AD 95 or 96. But the Greek text itself is ambiguous as to the key pronoun and its antecedent; it could as easily read: “…For he [ie, the apostle John himself] was seen not very long ago…” — thus saying nothing about when the Book of Revelation was written, but only about how long its author lived! (Several later “fathers” simply quote Iraneus, perpetuating the same ambiguity; their witnesses are therefore not really independent.)