The authorship of the Book of Revelation is greatly disputed, with many arguments as to whether the apostle John wrote it or not. The traditional claim is that it was written by John the apostle, one of the sons of Zebedee, the brother of James, the disciple who Jesus loved. He was one of the three who listened to the Olivet Discourse, and wrote the gospel and three letters.
From the book itself we see that the writer calls himself John (1:4, 22:8), your brother (1:9), who shares in the tribulation and patient endurance (1:9). He also claims to be a prophet: (1:3, 10:11, 19:10, 22:6-7,10,18).
From the writings of the church fathers there is a consistent tradition of John the apostle being the author. Justin Martyr wrote in AD 140, “And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place.” (Dialogue with Trypho 81). Eusebius refers to Justin’s words saying, “And he (Justin Martyr) mentions the Apocalypse of John, saying distinctly that it was the apostle's.” (Eusebius: Ecclesiasticsal History 4:18)
Irenaeus, the bishop of Lyons in France, who was a disciple of Polycarp, who in turn was a disciple of John, wrote this, “John also, the Lord's disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: "I turned to see the voice that spake with me. And, being turned, I saw seven golden candlesticks ...” (Against Heresies 4:20:11), and this, “And if any one will devote a close attention to those things which are stated by the prophets with regard to the [time of the] end, and those which John the disciple of the Lord saw in the Apocalypse, he will find that the nations [are to] receive the same plagues universally, as Egypt then did particularly.” (Against Heresies 4:30:4)
Tertullian also wrote about the author of Revelation, saying, “For although Marcion rejects his Apocalypse, the orders of the bishops (thereof), when traced up to their origin, will yet rest on John as their author.” (Against Marcion 4:5), and, “Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as "a doubly sharp, two-edged one.” (Against Marcion 3:14)
Jerome also commented on John as follows, “An Apostle, because he wrote to the Churches as a master; an Evangelist, because he composed a Gospel, a thing which no other of the Apostles, excepting Matthew, did; a prophet, for he saw in the island of Patmos, to which he had been banished by the Emperor Domitian as a martyr for the Lord, an Apocalypse containing the boundless mysteries of the future." (Against Jovianus 26)”.
He also described the historical occasion of John’s writing, “In the fourteenth year then after Nero, Domitian having raised a second persecution he was banished to the island of Patmos, and wrote the Apocalypse, on which Justin Martyr and Irenaeus afterwards wrote commentaries. But Domitian having been put to death and his acts, on account of his excessive cruelty, having been annulled by the senate, he returned to Ephesus under Pertinax, and continuing there until the tithe of the emperor Trajan, founded and built churches throughout all Asia, and, worn out by old age, died in the sixty-eighth year after our Lord's passion and was buried near the same city.” (Lives of Illustrious Men 9).
Arguments against apostolic authorship
It has often been suggested that Revelation was written by a different John from the gospels and letters. The letters of two and three John refer to "the elder", who is suggested as the author of Revelation. The first to suggest this was Dionysius of Alexandria, who wrote this, "For blessed," says he, "is he that keepeth the words of the prophecy of this book; and I John who saw and heard these things." That this person was called John, therefore, and that this was the writing of a John, I do not deny. And I admit further, that it was also the work of some holy and inspired man. But I could not so easily admit that this was the apostle, the son of Zebedee, the brother of James, and the same person with him who wrote the Gospel which bears the title according to John, and the catholic epistle. But from the character of both, and the forms of expression, and the whole disposition and execution of the book, I draw the conclusion that the authorship is not his. For the evangelist nowhere else subjoins his name, and he never proclaims himself either in the Gospel or in the epistle." (Dionysus of Alexandria, Fragments 1:1:4)
It has also been noted that the Greek grammar of Revelation is inferior to the gospel. The gospel is in simple clear accurate Greek, while Revelation is said to contain bad grammar and generally to be uncultured. However there are some possible explanations of this. John probably dictated the gospel and letters to a professional secretary, but wrote Revelation himself, hence the bad Greek. He was on Patmos, in difficult circumstances, where he would not have access to a secretary, and he was not an educated man (Acts 4:13). Also there is no reason why John was limited to using only one style of Greek during his lifetime. Luke, for example, in his gospel, wrote the preface in classical Greek, the birth narratives in Aramaic Greek and the rest in an imitation of the Septuagint. Also it should be noted that Revelation is in a completely different literary style from the gospel, describing apocalyptic visions. John does break grammatical rules, but at other times keeps to the rules perfectly, within the same book. In other words, the so-called mistakes could be deliberate. John had just had a vivid experience of meeting the risen Lord Jesus. He was "in the Spirit", so was obviously deeply affected by what he had seen.
Arguments for apostolic authorship
No other person could identify himself simply as "John", as an accepted authority in the church. From church history we know that John, the apostle, spent the last part of his ministry in Ephesus, where the first letter is addressed to. The book is saturated in the Old Testament, in the 404 verses, there are over 600 allusions to the OT, although there are no direct quotations. Many concepts and expressions are found in John and Revelation. These include the unique description of Jesus as the "logos" (Jn 1:1, Rev 19:13), as well as Jesus being the lamb (Jn 1:29, 36, Rev 5:6). Others include, “He that thirsts to drink water of life” (Jn 4:13-14, 7:37, Rev 21:6b, 22:17), “He that overcomes” (Jn 16:33, Rev 2:7, 1 Jn 5:4), keeping the commandments (Jn 14:21, Rev 12:17), the First resurrection (Jn 5:24-29, Rev 20:5). Other concepts also include Satan being cast out at the cross (Jn 12:31, Rev 12:9,13), and Jesus being pierced (from Zech 12:10) (Jn 19:37, Rev 1:7)
In both books there is the same sharp contrast drawn between good and evil and the conflict between this world and God's kingdom, the same emphasis on being a witness, or bearing testimony and on the keeping of God's commandments. Revelation gives witness to the risen Lord, and the Gospel gives witness to the incarnate Lord in the flesh.
The date that Revelation was written is greatly disputed. Dates fall generally into two groups. The early date, before the fall of Jerusalem in AD 70, during or shortly after the reign of emperor Nero, and the late date in the nineties, during the reign of Domitian. John the apostle is known to have lived until the nineties.
The most important thing to note is that the book of Revelation is a letter addressed to seven churches in Asia Minor, so the book has an occasion, as do all the other letters in the New Testament. Also it is essential to remember that the whole book was relevant to the first readers in the seven churches. Any interpretation which does not take this into account should be considered most suspect.
Reading the letters, there are three basic problems facing the seven churches: Jewish hostility, false teachers in the churches, and persecution
1) Jewish hostility
In the letters to the churches in Smyrna and Philadelphia, John refers to the "synagogue of Satan", "those who say they are Jews and are not" (2:9, 3:9). In the Roman empire, Jews were disliked but respected. They had been well established in most Roman cities for centuries. The Christians were seen as a heretical cult. Under the Julio-Claudian dynasty, the Jews had an easier time, but suffered under Vespasian and his sons, Titus and Domitian, especially after the Jewish revolt and destruction of Jerusalem (AD 66-70). Vespasian made the Jews pay their temple tax to the temple to Zeus in Rome instead of to the Jerusalem temple, once that was destroyed. Christians did not have to pay this. The Jews were exempt from Caesar worship, the Christians were not. Jews in the cities of Asia had probably reported Christians who refused to worship Caesar or to participate in pagan worship to the Roman authorities.
2) False teachers in the churches
The following are mentioned: The Nicolaitans in Ephesus, who hated them (2:6), and in Pergamum (2:15) who followed them, the teachings of Balaam in Pergamum (2:14), the prophetess Jezebel and the deep things of Satan in Thyatira (2:20,24). Most of these would involve compromise with idol worship, eating food offered to idols and sexual immorality (2:14,20). The Nicolaitans are an unknown group. All the these are probably different varieties of what was basically the same group and teaching. Irenaeus identifies the Nicolaitans as followers of Cerinthus, the gnostic teacher: "John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that "knowledge" falsely so called” (Against Heresies 3:11:1)
3) Caesar worship
The Roman province of Asia has been described as a religious Disney-land, where people worshipped a multitude of gods, practised astrology, immorality and pagan religion. This the religious background to letters to the Ephesians and Colossians. The cult of Caesar worship was started in Asia to bond the Roman empire together. The intention was to unite the empire in patriotism to Rome. The early emperors did not take their divinity seriously, but were pronounced to be divine after their death. There were imperial temples in several of the cities named in Revelation, and caesar worship became particularly strong in Asia from the early second century onwards. In Ephesus, there was a temple to Domitian, with an eight high metre statue. After Nero, Domitian was one of the early emperors to claim divinity, and was expected to be addressed as 'Dominus et Deus', meaning 'Lord and God'. Emperor worship was enforced more strictly during the reign of Trajan in the early second century.
In the Book of Revelation, persecution has already begun, at least in a small way, and is expected to get worse. The troubles had already started by Antipas being killed in Pergamum, where Satan's throne is (2:13), John being on Patmos, because of the gospel (1:9), and some already being martyred (6:9). Further troubles were predicted: In Smyrna, the Devil was about to throw some into prison, and tribulation for ten days. They were called to be faithful unto death (2:10). The promise was made to Pergamum that they will be kept from the hour of trial which is coming on the whole earth (3:10). The earth is warned that the devil has come down to you in great wrath (12:12), and the great harlot is drunk with the blood of the saints (16:6, 17:6, 18:24, 19:2, 20:4).
In later years, all citizens of the empire were required each year to go to the temple to Roma, the deity of the Roman empire manifested as the current emperor, burn a pinch of incense to Caesar, and say, 'Caesar is Lord'. A certificate called a libellus was signed by the authorities to show that the person had done their duty in worshipping the emperor. Failure to produce a libellus would disqualify a person from joining trade guilds, so they would suffer economically, and refusal to worship the emperor would result in death by burning or being thrown to wild beasts in the arena.
This obviously caused great difficulties for the Christians, as only Jesus is Lord. Christians are called to worship Christ alone. The choice would be to worship Christ or Caesar. In Revelation, the Roman empire is personified as a beast demanding universal worship, that all should bear his mark (13:4,15, 14:9-11, 16:2, 19:20, 20:4). John, in the book of Revelation, shows that the lie that the emperor was god was inspired by Satan, to deceive the whole population of the Roman Empire.
Historically, this happened, for over two hundred years, from late in the first century until AD 312. There was continual conflict between the Christians and the Roman government, with some periods of more intense persecution. Thousands of Christians were martyred because they would not worship Caesar. In the early second century, Pliny, the governor of Bithynia wrote to the Emperor Trajan asking his advice about how to deal with Christians who refused to worship the emperor. He said that when Christians were reported to him he released them if they worshipped the statue of the emperor and cursed Christ. If they refused, then he sentenced them to death. In his reply, Trajan affirmed that Pliny was doing the correct thing.
This is also a message for all time, whenever the state demands worship and allegiance which is only due to God and to the Lamb. This has happened again and again in every century in every nation through history. Examples being Stalin, Hitler, Mao tse Tung in China, Pol Pot in Cambodia, Idi Amin in Uganda, Ayatollah Khomeni of Iran, and Enver Hoxha of Albania in twentieth century. The beast is a picture of anti-Christian government in all times, the Roman empire in John's time and many others since. So, this book is relevant, not only to the original readers, but to Christians who have lived in all centuries in all countries since.
The main message of the book is that although Satan will use his beasts to persecute the church, the final victory belongs to Jesus, because he is King of Kings and Lord of Lords. A great message of encouragement to Christians whenever and wherever they live.
Type of literature
The literature question is probably the most significant question to ask in looking at Revelation, as the type of literature has an enormous affect on the interpretation of the book.
Firstly we need to recognise that Revelation is a letter, written by command of the risen Jesus by John to the seven churches of Asia (1:11). These were real churches experiencing real things. Revelation has the same letter structure as is seen in other NT letters. After an introduction about John (1:1-3), it begins with a greeting: “John to the seven churches in Asia” (1:4), followed by a doxology (1:5b-6). The book closes with a benediction (22:21). The primary message of any letter is always to the original readers in their life setting. They would have understood it and found the contents relevant to their lives. Then, as with all other scripture, letters have abiding value to Christians in all centuries and in all nations.
Secondly, Revelation claims to be a prophecy (1:3, 10:7,10, 22:7,10,18-19). In the OT, a prophet spoke God's message, speaking about the present situation, calling the people back to the covenant, in the light of the future. His aim was not just to foretell the future to satisfy the reader’s curiosity, but to challenge his readers to repent. In the NT, a prophet speaks God's message to men or the church for their upbuilding, encouragement, consolation and edification. (1 Cor 14:3-4). Again, a response is looked for now.
Thirdly, Revelation is written in apocalyptic style. It is titled “The revelation of Jesus Christ”(1:1). The word 'revelation' comes from the Latin, translated from the Greek word 'apocalypse', which means an unveiling or disclosing of something previously hidden.
Apocalyptic literature was very popular at the time this book was written, from around 200 BC to AD 100. Many apocalyptic books were written, which were not included in the NT. For example: the Book of Enoch, the Apocalypse of Baruch, and the Assumption of Moses. Apocalyptic is a type of literature unknown to us today. Someone once said that nearest modern equivalent are rock videos, which make great use of dramatic symbols.
Apocalyptic literature normally claimed to be a revelation from an angel to a great figure of the past, like Abraham or Moses. The message was expressed in vivid or even bizarre symbolism, using familiar items in unearthly combinations. They express the conviction, that although times are currently difficult, God will finally intervene and destroy evil. They were known as 'tracts for hard times'. God’s final intervention was associated with the coming of the Messiah, who would bring in God's kingdom, and the final triumph of the righteous and the judgement of the wicked. The writers were pessimistic about the present world, knowing that man could not overcome evil alone, but looked to God for deliverance. For this reason, there is very little emphasis on moral teaching.
Some Biblical books contain passages written in this style including Isaiah, Daniel, Ezekiel, Zechariah, Zephaniah and The Olivet Discourse.
Example of apocalyptic literature from the Book of Esther
In the Apocrypha, there is a Greek version of the Book of Esther, written about 400 years later than the original book, containing several additional passages. In the first passage, the writer describes a dream Mordecai is supposed to have had, which predicted what is about to happen in the book.
Noises and confusion, thunders and earthquake, tumult on the earth! Then two great dragons came forward, both ready to fight, and they roared terribly. At their roaring every nation prepared for war, to fight against the righteous nation. It was a day of darkness and gloom, of tribulation and distress, affliction and great tumult on the earth! And the whole righteous nation was troubled; they feared the evils that threatened them, and were ready to perish. Then they cried out to God; and at their outcry, as though from a tiny spring, there came a great river, with abundant water, light came, and the sun rose, and the lowly were exalted and devoured those held in honour. (A:5-11)
After the end of the story of Esther, the writer gives Mordecai’s summary of the events as follows:
I remember the dream that I had concerning these matters, and none of them has failed to be fulfilled. There was the little stream that became a river, and there was light and sun and abundant water - the river is Esther, whom the king married and made queen. The two dragons are Haman and myself. The nations are those that gathered to destroy the name of the Jews. And my nation, this is Israel, who cried out to God and were saved. (F:5-9)
This example is helpful as it gives us the meaning of some apocalyptic writing, which would be very
difficult to work out otherwise. This dramatically apocalyptic dream is actually the story of Esther.
The Book of Revelation has some similarities with these books. It too was written at a time of intense persecution. It also makes great use of symbolism, visions and images of beasts and dragons, to portray the great conflict between good and evil. Symbolic numbers are characteristically used to describe spiritual realities. The author is guided by angels, who give interpretations of the visions. The focus on the final judgement and salvation, and the triumph of the righteous and judgement of evil. The writing is highly structured with much repetition, and not particularly concerned with chronology.
There are also some distinct differences. The author uses his own name (1:4), compared with apocalyptic literature which was usually pseudonymous, often claiming to be by some famous person in the past, such as Moses, Ezra, Baruch, or Enoch. Revelation is not pseudo-predictive, such as claiming to live at the time of Enoch and describe the events of the first century AD. John sets his book in his own day and looks forward into the future. Revelation sees that the Messiah and his kingdom have already come, contrasted with the totally pessimistic, fatalistic despair of apocalyptic books. These see the world hopelessly in the control of demonic powers, the only hope being in a final dramatic intervention by God, to bring the evil age to and end and to inaugurate the new age. Revelation claims divine inspiration as a prophecy (1:3), and is concerned with ethical response, containing many calls to repentance, showing more of a prophetic style. So, the Book of Revelation is not a standard apocalyptic book, but shares some characteristics of that style of literature. We should severely question any interpretation of Revelation which doesn't mention apocalyptic literature.
Understanding the Symbolism
Many of the symbols are the same as those used through the rest of the Bible, so we need to use our
knowledge of the rest of Scripture to help us understand the Book of Revelation. One example is the sharp
two-edged sword coming out of Jesus’ mouth (1:16), which should instantly remind us of the picture of the
Word of God (Eph 6:17, Heb 4:12). Through all Scripture, God’s people are described as his bride, so the
holy city, the new Jerusalem, is described as a bride, because it is a vision of God’s people coming into the presence of God himself, and seeing his face (22:4). The picture of washing robes and making them white in the blood of the Lamb (7:14) is impossible if taken literally, but is a graphic, yet profound image of the blood of Jesus cleansing us from sin and making us righteous before him.
At various points through the book, John explains his symbolism to his readers. For example,
following the vision of the risen Jesus walking amongst the lamp-stands (1:13), we are told that the seven lamp-stands are the seven churches (1:20). So the risen Jesus is to be seen amongst the churches. This is a picture of the promise Jesus gave during his ministry, “For where two or three are gathered in my name, I am there among them” (Matt 18:20). The great dragon is clearly identified as the ancient serpent, the Devil and Satan (12:9). There are many explanations in chapter 17, the description of the great whore Babylon, which help us interpret his vision. These explanations should form a foundation for our interpretation of the book. However they are not always given immediately following the first use of the symbol.
||Defined by John
||Seven stars in right hand
||Angels of the seven churches
||Seven golden lampstands
||Seven eyes of the lamb
||Seven spirits of God sent out into the earth
||Golden bowls of incense
||Prayers of the saints
||Those clothed in white robes
||They who come out of the great tribulation, have washed robes white in the blood of the lamb
||Angel of the bottomless pit
||Abaddon (Hebrew), Apollyon (Greek)
||Two olive trees and two lampstands before Lord
||Ancient serpent, devil and Satan, deceiver of the world
||Offspring of the woman
||Those who keep the commandments of God and bear testimony to Jesus
||Those who dwell in heaven
||The mark of the beast
||The name of the beast, or the number of its name
||144,000 on Mt Zion
||The redeemed from the earth
||Those who keep the commandments of God, and hold fast to faith
||Dwellers on earth
||Those whose names are not written in the book of life from the foundation of the world
||Seven mountains woman is seated on, also seven kings
||Waters where whore is seated
||Peoples, multitudes, nations and tongues
||Great city with dominion over the kings of the earth
||Righteous deeds of the saints
||Those who came to life and reigned with Christ a thousand years
||The first resurrection
||Nations at four corners of the earth
||Gog and Magog to gather them to battle
||Camp of the saints
||Lake of fire
||New Jerusalem prepared as a bride
||Lake burning with fire and sulphur
||Wife of lamb, holy city Jerusalem
||Temple is Lord God Almighty and the Lamb
As we read through the book, we need to remember that John is writing down what he saw (1:11). He was shown a series of visual images which he described in writing. We sometimes get the impression that these images were so dramatic that John was lost for words as he struggled to describe them. These images are not intended to be taken literally. To attempt to do so is to impose a western understanding on the book,
and not to appreciate its literary form. Symbolism in apocalyptic literature is often quite fluid, with changes and apparent inconsistencies, so to attempt to take it literally is impossible, and causes the images to become a nonsense. Jesus does not have a literal sword coming out of his mouth (1:16), any more than him being a literal gate (Jn 10:7), with hinges and a lock.
A symbolic understanding in no way diminishes our appreciation of the Bible as the Word of God.
In fact, symbols cause us to think, and to see the profound message being communicated through them. It
is extremely difficult to express spiritual truths, or to describe God without using figurative language. During his ministry, Jesus frequently used images and figurative language, even though his disciples did not always understand or appreciate them. When people attempted to interpret them literally or physically they misunderstood what Jesus was saying to them (eg. Jn 3:4).
Use of numbers
People are often fascinated by all the numbers in the Book of Revelation and frequently use them
as a basis for interpreting the book, attempting to take them literally. However, in apocalyptic literature, numbers had special symbolism, being used as meaningful symbols of spiritual truth. It will be noticed that only certain selected numbers actually appear in the book, particularly four, seven, ten, twelve, and multiples of these. The following are the commonly used numbers in apocalyptic writing, with their meanings: It should be noted that these numbers have the same associations in the Old Testament, as well as in the Book of Revelation.
The number 'one' represents unity, uniqueness, independence and self-existence. The OT repeatedly stated that 'God is one', and there is no other (eg. Deut 6:4). In Revelation, there is one sitting
on the throne (4:2).
The number 'two' represents companionship, added courage, increased strength. Two witnesses were required in the OT law (Deut 19:15). In marriage, two are stronger than one (Eccl 4:7-8). Jesus sent out his disciples in twos (Mk 6:7). In Revelation, there are two witnesses (ch 11) making a strong witness, as well as two beasts (ch 13) representing a powerful enemy.
The number 'three' is the divine number. There are three persons in the Trinity: Father, Son and
Holy Spirit. Revelation also portrays an evil trinity: the dragon (Satan) and two beasts. This is a false Trinity, who deceives and destroys people.
The number 'four' represents the created world. Even though we now know the world is round, we
still speak about the four corners of the earth and there are four points of the compass. In Revelation there are four living creatures (ch 4), four horsemen (6:1), four winds at the four corners of the earth (7:12), and the first four of both the trumpets and the bowls affect the physical world (8:7, 16:2).
The number 'seven' represents God's completion, perfection or totality. Notice that seven is the sum
of three and four, so the number of completion is the sum of the divine and the created world. The number
seven appears to be built into the physical creation: there are seven colours of rainbow and seven days in the week. Today people still 'sail the seven seas', meaning to sail all round the world. Much of the OT sacrificial system was based on the number seven, with many of the sacrifices, feasts and years being in groups of seven. This is particularly seen in the sacrifices during the Feast of Tabernacles (Num 29), and on the Day of Atonement, when the high priest sprinkled blood seven times onto the mercy seat (Lev 16:14). Both these feasts were in the seventh month. The curse in the law was to be punished seven times for sins (Lev 26:18ff), the same number as the seven trumpets and bowls of judgement in Revelation. Jericho fell after seven priests, blowing seven trumpets, marched around its walls for seven days, then blew their trumpets seven times on the seventh day (Joshua 6:15-16).
Revelation is full of sevens, including: seven churches, seven seals, seven trumpets, seven lamp-
stands, seven horns, seven thunders, seven heads, seven mountains. There are also significant words or
phrases that occur seven times through the book, for example: falling down to worship the Lamb, seven
blessings, slaughter (meaning a sacrificial death), and seven doxologies. Less obvious groups of seven
include the seven-fold praise (7:12), and seven body parts of the Son of Man (ch 1). For a full list of the sevens see appendix 2. So far I have found forty-nine groups of seven (seven times seven), which may be significant, or a complete co-incidence.
The number 'ten' represents human power, or worldly government. We have ten fingers and ten toes, so our numbers work on a decimal system. There were ten commandments. In Revelation, the dragon had ten horns (12:3), the beast out of the sea had ten horns and ten diadems (13:1), the woman on the beast
had ten horns (17:3). In apocalyptic writing, when numbers were raised to the cube (ie. n x n x n, = n3), the number was made perfect. So the thousand years (Rev 20) is a cube of ten, representing perfect rule or government. This number is associated with the rule of the Messiah.
Through all the Bible, the number 'twelve' is associated with God’s people. In God’s covenant
community, there were twelve tribes of Israel, and twelve apostles. Also notice that twelve is the multiple of three and four: the number for God’s people is the multiple of the divine and the created world. In vision of the heavenly city Jerusalem all the numbers are twelve or multiples of twelve: the names of the twelve sons of Israel were on the gates (21:14), the foundations had the names of the twelve apostles (21:24), twelve jewels in the foundations of the walls (21:19-20), the twelve gates were twelve pearls (21:21) and the tree of life had twelve kinds of fruit (22:2). The walls are 144 cubits (21:17). The dimensions of the city are 1500 miles, which is 12,000 stadia in Greek (21:16). It may be significant to note that as the city is cubic (21:16), it has twelve edges, making a total distance all around the cube 144,000 stadia. This may have a connection with the 144,000 sealed servants of Jesus (7:4, 14:1).
The number 'three and a half'. Some numbers divided by two also had significant meanings: Jews
thought of the whole of history as seven days, based on the seven days of creation. This was divided into two periods of 3½ years, the times before and after the coming of the Messiah. In apocalyptic writing, it
symbolised incompleteness and a yearning for completeness. It had a sense of hope and patient waiting for
a better day, the longings of the world for something expected. It was often also the period of God's
judgements. There are several significant periods of 3½ years in the Bible, including the ministry of Elijah (James 5:17). The regular sacrifice was removed for three and a half years by Antiochus Epiphanes (Dan 12:7). In Revelation, the beast has authority for forty-two months, which is 3½ years (13:5), the time the woman is nourished in the wilderness (12:14).
For the Jews the number 'six' was a sinister evil number. It had negative associations, rather like
the number thirteen today. It signified a falling short of perfection. Perhaps it came from the fact that
mankind was created on the sixth day and is fallen. In Revelation there are some interesting groups of six. The mark of the beast is mentioned six times through the book, and always linked with worshipping the beast (13:16, 14:9,11, 15:2, 19:20, 20:4). The whore Babylon, the evil city, is also mentioned six times (14:8, 16:19, 17:5, 18:2,10,21), and six things are "no more" in the fall of Babylon (18:21-23).
So to appreciate the apocalyptic style of writing, we should resist the pressure to think that all the
numbers should be interpreted literally, but need to be thinking what that number represents, and how it is used elsewhere in Scripture.
Use of the Old Testament
Although the Old Testament is never quoted directly, the Book of Revelation is full of allusions to
people, events and phrases from the OT. It is almost as if the book is throughly soaked in the thought of the Old Testament. So far I have found over seven hundred verbal allusions in Revelation to the Old Testament. Almost every verse through the book contains one or more such allusions. These come from many of the Old Testament books, including Exodus, the Psalms, and many of the prophets, particularly Isaiah, Ezekiel and Daniel. There are also allusions to Jewish writings from the period between the Old and New Testaments.
Many of the descriptions of God in his heavenly throne room contain cosmic manifestations such
as earthquakes, clouds, the blowing of trumpets and rumbles of thunder. These are similar to the descriptions of the manifestations of God in the OT, known as theophanies, particularly the meeting of Moses with God on Mt. Sinai (Ex 19, 24), Isaiah’s vision (Is 6), Ezekiel’s vision of God (Ezek 1) and Daniel’s vision of the exaltation of the Son of Man before the ancient of Days (Dan 7).
The judgement passages in Revelation draw from the descriptions of different acts of judgement in
the OT, particularly the plagues of Egypt (Ex 6-10), the destruction of Sodom and Gomorrah (Gen 19), and
Ezekiel’s judgement on Gog and Magog (Ezek 38-39), as well as the covenant curses of Deuteronomy (Deut
28-29). The judgement of Babylon (Rev 18) draws together phrases from Ezekiel’s predictions of doom on
Tyre (Ezek 26-28), Jeremiah’s oracles against Babylon (Jer 50-51), and Isaiah’s oracles against Babylon (Is 13-14) and other pagan cities like Edom. Perhaps surprisingly it also includes allusions to judgement oracles against Judah. Even predictions of the judgement of God’s people are combined together with the judgement of pagan nations into a great description of the destruction of the great anti-God city of Babylon. Many of the more apocalyptic descriptions of judgement in Revelation are also found in the OT, like the locusts in the prophet Joel, drinking the cup of wrath (Jer 25), and treading the winepress of God’s wrath (Lam 1).
The description of the heavenly city Jerusalem makes many allusions to Ezekiel’s vision of a great
temple in the restored land (Ezek 40-48), as well as to Isaiah’s predictions of a glorious future for Jerusalem and a new heaven and new earth (Is 60 & 65). The new life described in the heavenly Jerusalem is described in similar terms to life in the Garden of Eden (Gen 1-3). The paradise that was lost through the fall is regained in the great hope of heaven promised to the believers.
Instead of giving us completely new information about the future, the Book of Revelation does not
really tell us anything that we have not already been told elsewhere in the Bible. It portrays the same Gospel message, the same conflict between good and evil, the same glorious future for the saints, and the same future judgement for the wicked. However these are shown in new dramatic and visual ways, which may initially cause confusion. Therefore, while we read through the book, we should keep the rest of the Bible in our minds, and use both the OT and NT to aid us as we attempt to understand this amazing book.
The Main Characters
Through the book, different characters are introduced and described in particular ways, using
distinctive words. The descriptions are contrasted to show the conflict between good and evil. Many of these titles and descriptions are familiar to us from the rest of the Bible.
The spiritual powers
Two contrasting 'trinities' are introduced: the Holy Trinity of God the Father, Son and Holy Spirit
and the opposing evil trinity of the dragon and the two beasts. The Holy Trinity are mentioned together in the initial doxology (1:4-5): the one who is and was and is to come (the Father), the seven spirits before the throne (the Holy Spirit), and Jesus Christ. The trinity of evil are mentioned together when the three foul spirits come from the mouth of the dragon, beast and false prophet (16:13).
God the Father is first introduced in chapter 4, where he given the characteristic title of “the One seated on the throne” (4:2). In the vision of the heavenly throne room, there is no description of the physical appearance of God, but he is the One sitting on the throne in his heavenly courtroom, the king of the universe, in control of everything. Opposing God and everything he does is the Dragon, not introduced until chapter 12, and clearly identified as the Devil and Satan (12:9). In contrast to God sitting on the throne, the dragon has been thrown out of heaven and down to earth (12:9b,10,13), having lost his place of power and authority.
The risen Jesus is introduced in chapter 1 when John was on the Island of Patmos. However he is
not introduced by his most characteristic description, the Lamb, until chapter 5. This lamb has been slaughtered in a sacrificial death, and is therefore worthy to be worshipped as the redeemer of mankind. The Lamb is also on the throne, equal to the Father (22:3). The first beast, the one that rose out of the sea, is introduced in chapter 13. It is a pseudo-Christ, deceiving people by having a mortal wound that was healed (13:3). It is given power and authority by the dragon, and people worship it.
The Holy Spirit is referred to as the seven spirits before the throne of God (1:4, 4:5). Through the
NT, we see that one of the roles of the Holy Spirit is to witness to Jesus and to encourage people to worship him. By contrast the second beast, which rose out of the earth (also introduced in chapter 13) forces people to worship the first beast and the dragon (13:12). This beast is also referred to as the false prophet (19:20). So this second beast is a pseudo-Holy Spirit, not demanding worship itself, but forcing people to worship the first beast. Also, just as the Holy Spirit works miracles to promote worship of Christ, the false prophet also works wonders to promote worship of the first beast.
The people worshipping the spiritual powers
There are characteristic descriptions of the people who worship these two opposing trinities. These
descriptions are also given in stark contrast to show the distinction between light and darkness. Both groups of people are described as a woman and a city. The people of darkness are the whore Babylon (17:1,5). John is invited by the angel to see the great whore (harlot or prostitute), but is shown Babylon, a city. Babylon is always described as “The Great City” (16:19, 17:18). By contrast, the people of God are his bride Jerusalem (21:9-10). John is invited by the angel to see the bride, the wife of the Lamb, and is shown the holy city Jerusalem. Jerusalem is always described as “The Holy City” (21:2) or “The Beloved City” (20:9). Babylon is not introduced until chapter 17, before its destruction is lamented in chapter 18. The heavenly city Jerusalem is described in chapter 21 and 22. Both cities are introduced in almost identical wording in 17:1ff, and 21:9ff, which serves to emphasise the contrast between the two.
Through all of Scripture there is a contrast between the bride and the whore, and between Jerusalem
and Babylon. Hosea demonstrated in his own life how God’s bride had become a prostitute, through their
idolatry and unfaithfulness. Starting from the Tower of Babel, Babylon became a consistent symbol of anti-God power in the OT, contrasted with Jerusalem or Zion, the place in which God chose to dwell with his people.
The believers are described as “the servants of God” (eg. 7:3, 19:2), or the “saints” (eg. 5:9, 13:10, 17:6) which are titles frequently used through the NT. They follow the Lamb wherever he goes (14:4) and worship him alone, refusing to worship the beast. Associated with the powers of darkness are “the kings of the earth” who worship the beast (6:15, 17:2, 19:20), who could be contrasted with the servants of God. The only real way to rule is to be a servant of the Lamb, as his servants will rule and reign with him (1:6, 20:6). Those who attempt to rule in the world gain their power through worshipping the beast, but will face eternal judgement.
The characteristic colour of the Lamb and of God’s people is white, the colour associated with
purity. The Lamb will appear on a white horse (19:11). The great multitude will be dressed in white (7:9), having washed their clothes in the blood of the Lamb (7:14). However the colours which identify with the beasts and Babylon are scarlet and purple (17:3-4), the colours associated with luxury and earthly power.
There is also a contrasting dwelling. The saints are those who dwell in heaven (13:6). Paul said that
our citizenship is in heaven (Phil 3:20), and that we have been raised with Christ and seated with him in
heavenly places (Eph 2:6). By contrast, the unbelievers are described as those who dwell on the earth, or the inhabitants of the earth (6:10, 13:8). In his gospel, John describes them as “the world” (Jn 3:16).
The over-riding difference between the two groups is who they worship. God’s people, the saints,
his servants, worship the Lamb. The Book of Revelation is full of worship, with inspiring scenes of worship in heaven (ch 4-5), when the four living creatures and twenty-four elders fall down and worship God seated on the throne, and the Lamb who was slain. There are fourteen songs of worship recorded through the book, many of which are sung today. By contrast, the unbelievers worship the beast. The whole earth worships the dragon and the beast (13:4,8), and persecutes those who refuse to do so.
Now it gets controversial. Connected with who people worship is a mark or a seal. If people worship
the Lamb, they are his servants and receive his seal on their foreheads, which is the name of the Father
(14:1). Paul wrote that one of the blessings we have in Christ is that we have been marked with the seal of the promised Holy Spirit (Eph 1:13). In other words, the presence of the Holy Spirit in the lives of the believers is God’s mark of ownership (Rom 8:9). By contrast, those who worship the beast receive his mark on their foreheads, which is the name of the beast (13:16-17). Every time the mark of the beast is mentioned in Revelation it is linked with worshipping the beast (eg. 19:20, 20:4). So the mark of the beast is the dragon’s mark of ownership on those who worship him. Christians often worry whether it is possible for a believer to receive the mark of the beast. If we use the rest of the NT to help us in the interpretation, we will see that the mark of the beast is not a physical mark, any more than the Holy Spirit is a physical seal.
According to Revelation, the names of believers are written in the Lamb’s book of life (21:27), and
this happened before the foundation of the world (13:8), giving great security to the believer. However the names of the inhabitants are not written in the Lamb’s book of life (17:8).
So to summarise, unbelievers are the inhabitants of the earth, they worship the beast and bear his
mark, which is the name of the beast. By contrast, the saints are those who dwell in heaven, worship God and the Lamb and bear his seal, which is the name of the Father, and their name is written in the Lamb’s book of life. We see a complete separation between light and darkness, between the saints and the world, with no grey areas between. This distinction also found clearly in John’s gospel.
Looking to the future, there are two contrasting meals: the marriage supper of the Lamb (19:9) and
the great supper of God (19:17-18). There is an invitation to both: as a guest to the marriage supper of the Lamb, or, rather gruesomely, as the food to be eaten at the great supper of God. One is a blessing, the other a graphic picture of judgement. Which dinner a person attends depends on who they worship, the Lamb or the beast. There is a choice of eternal destiny: the new heaven and new earth for the believers (21:1), or the lake of fire of eternal torment for everyone and everything else, which is the second death (20:14).
The spiritual battle
The Book of Revelation portrays a great battle between good and evil, as the forces of darkness
attack and persecute God’s people because they worship the Lamb - “They will make war on the Lamb”
(17:14). The whore was drunk with the blood of the saints (17:6). However the great message of the book
is that the Lamb has conquered through his sacrificial death and is victorious over his enemies. The saints will share this victory as long as they maintain a faithful testimony to Jesus (12:11), through patient endurance (13:10), even though this may mean martyrdom. The victory of Jesus means that death is not the end for the saints, as the martyrs will rule and reign with Christ, and enjoy his presence forever. Even though the saints will experience tribulation and suffering (1:9), they will never experience the wrath of God. From the rest of the NT we know that this is because Jesus took the wrath of God instead of us, bearing the punishment for our sin on the cross.
Through the book there are many descriptions of judgement that will come on the inhabitants of the
earth who worship the beast, as well as on the beasts and the dragon. The wrath of God will come on them,
described through the trumpets (partial judgements), and the bowls (total judgement). A number of times the evil forces “gather for battle” against the saints (eg.16:14, 19:19), but no battle is ever described. The result is foregone conclusion because of the victory achieved by Jesus on the cross.
Structure of the Book
In common with other apocalyptic writings, the Book of Revelation has a highly detailed structure,
with some remarkable patterns. This all may appear rather complicated, but having an awareness of the structure will be a great aid in the interpretation of this book.
The risen Jesus commanded John to write down what he saw (1:11). He was then given a succession
of visual images which he recorded in writing in this book. Many of these visions are introduced with the
words, “And I saw”or “And I looked” (The 'And' is often omitted in the English translations). These visions were almost certainly given in the order recorded, but that does not necessarily mean that they portray events which happen in a chronological sequence in history. As we read through the book we will soon notice that there are several sets of seven numbered visions. These are seven churches (ch 2-3), seven seals (ch 6-7), seven trumpets (ch 8-11) and seven bowls (ch 15-16). The seven letters to churches in Asia are given without a break from 2:1 to 3:22. However in two sections, the seven seals and the seven trumpets, there is a break following the sixth, before the seventh is introduced. The seven bowls are described without any break.
Letters to seven churches (1:9 - 3:22)
The first major section of the book contains the letters to the seven churches (2:1 - 3:22). This begins with a setting describing John on the island of Patmos receiving a vision of the risen Lord Jesus and being commanded to write down what he sees and send it to the seven churches (1:9-20). Before this is a short introduction to the whole book (1:1-8) containing the title of the book (1:1-3), a greeting from John (1:4-5a), and a declaration of praise to Jesus (1:5b-8).
Seven seals (4:1 - 8:1)
The second major section contains the description of the opening of the seven seals (6:1 - 8:1). This
begins with a much longer setting describing the heavenly throne room, where John sees God the Father
sitting on the throne, and the Lamb who is the only one worthy to open the scroll (ch 4-5). The next two
chapters describe the seven seals on that scroll. The sixth seal (6:12-17) describes the dramatic events of the great day of wrath, at the end of which, the question is asked, “Who can stand?” This is followed by two interludes, the 144,000 sealed servants (7:1-8), and the great multitude (7:9-17). Both of these are introduced with the words, “After this I saw”.
Seven trumpets (8:2 - 11:18)
The third major section describes the seven trumpets (8:2 - 11:18). Again there is a short setting
describing the angels standing before God making ready to blow the seven trumpets (8:2-6). Between the
fourth and fifth trumpet is a brief announcement of three woes which will affect the inhabitants of the earth, the unbelievers (8:13). These will be at the blasts of the three remaining trumpets. After the fifth trumpet it is stated that the first woe has passed, and two are still to come (9:12), so the fifth trumpet (the locusts) was the first woe. The sixth trumpet (9:13-21) describes the judgement on the hour, the day, the month and the year on a third of mankind, and that the remaining two-thirds do not repent. This is again followed by two interludes, the mighty angel with the little scroll (10:1-11), and the two witnesses (11:1-13). After these two interludes is another announcement that the second woe has passed (11:14), the sixth trumpet. It also states that the third woe is coming very soon, the seventh trumpet. So the last three trumpets are the three woes (8:13), dividing the trumpets into two sections, the first four, and the last three.
Seven signs (11:19 - 15:4)
Between the seven trumpets and seven bowls is the fourth section of the book describing a series of
seven visions, each of which are introduced “And I saw” (12:1 - 15:4). I have called them the seven signs, because the first is described as a sign or portent (12:1). Before these is another very brief setting of God’s temple in heaven being opened (11:19). The first sign is of the woman, dragon and male child and the war in heaven (12:1-18). The second is the beast from the sea that demands worship (13:1-10), and the third is the beast from the earth making people worship the first beast (13:11-18). The fourth sign is the Lamb and 144,000 on Mt. Zion (14:1-5), followed by the fifth, being three angels making loud proclamations (14:6-13). The sixth sign is the harvest of the redeemed and the wicked (14:14-20). Before the seventh sign is another brief portent or sign of seven angels with seven plagues which will end the wrath of God (15:1). This is a preview of the next section, the seven bowls. The seventh sign is the sea of glass and the saints singing the song of Moses (15:2-4).
Seven bowls (15:5 - 16:21)
The seven bowls form the fifth section of the book (16:2-21), and are described without a break.
They also have a short setting of the temple of the tent of witness in heaven, and the seven angels being told to go and pour out their bowls on the earth (15:5 - 16:1). Like the trumpets, the bowls are also divided into two sections, the first four and the last three. There is a parallel between the first four trumpets and first four bowls. In both sections they affect the same parts of the physical creation: the first of both affect the earth, the second the sea, the third the fresh waters, and the fourth affect the sun and heavenly bodies. The difference is that the trumpets are partial judgements affecting a third of each, but the bowls represent total judgement, bringing complete destruction.
Judgement of prostitute / Babylon (17:1 - 19:10)
The next section introduces the great whore Babylon and describes its judgement (17:1 - 19:10). It
begins differently from previous sections, but very similarly to the section introducing the bride Jerusalem (21:9 - 22:9). John is invited by the angel to see the judgement of the great whore (17:1) and sees a vision of a woman on a scarlet beast, whose name is Babylon (17:5). Then follows a lengthy and detailed explanation that the angel gave John (17:6b-18). There are then seven voices from heaven proclaiming the destruction of Babylon (18:1 - 19:5). The first voice declares that Babylon is fallen (18:1-3). The second calls God’s people to come out of her because judgement is coming (18:4-20). This also contains three laments from the kings, merchants and seamen, who have profited from Babylon. The third voice is an angel with a great millstone (18:21-24). The fourth is the multitude in heaven (19:1-3), the fifth the twenty-four elders and four living creatures (19:4), and the sixth a voice from the throne (19:5), all of whom are rejoicing and singing, “Hallelujah!”. The seventh voice is a great multitude announcing the marriage supper of the Lamb (19:6-8). The section concludes with a blessing, affirmation of the words of God, and John being rebuked for worshipping the angel (19:9-10).
Seven judgements (19:11 - 21:8)
The next section is a set of seven judgement scenes (19:17 - 21:8), each introduced with “And I
saw”. It returns to the earlier pattern of a setting followed with a set of seven. In the setting, heaven opens and Jesus appears on his white horse (19:11-16). The first judgement is the call to the great supper of God (19:17-18), and the second describes the overthrow of the two beasts (19:19-21). The third judgement is the binding of Satan (20:1-3), and the fourth is the rule of the martyrs for 1000 years (20:4-10). (There is only one 'And I saw' in the Greek of 20:4). The fifth judgement is the great white throne (20:11) and the sixth is the judgement according to the books (20:12-15). The seventh and final scene is the new heaven and the new earth and the holy city Jerusalem descending from heaven (21:1-8).
Vision of the bride / Jerusalem (21:9 - 22:9)
The final major section is the vision of the bride Jerusalem (21:9 - 22:9), which parallels and
contrasts with the description of the whore Babylon (17:1 - 19:10). Again John receives in invitation from the angel, this time to see the bride, and is shown a city, Jerusalem. He then is given a long description of the city (21:9-21). Then follows a description of seven things in the city, or not needed in the city (21:22 - 22:5). The first is that there is no temple (21:22), the second that there is no sun or moon (21:23-24). They are not needed because God and the Lamb are there. The third is that the gates are never shut (21:25-27), and the fourth is the river of the water of life (22:1-2a). The fifth is the tree of life (22:2b), and the sixth is the throne of God (22:3-4). The seventh is that there is no more night (22:5). As with the section describing Babylon, this section concludes with an affirmation of the truth of the words (22:6), a blessing (22:7), and finally John being rebuked (again!) for worshipping the angel (22:8-9). This time the order of the affirmation and blessing is reversed. The book concludes with a short epilogue containing statements of the truth of the prophecy and warnings not to change it (22:10-20), and a final benediction (21:21).
Before each set of seven is introduced, there is description of the setting, which is always the throne room in heaven. These settings describe something in heaven being opened, often some part of the heavenly temple. This is followed by dramatic manifestations like flashes of lightning and peals of thunder, and the appearance of angels or of even Jesus himself.
Seven seals - In heaven a door stood open! (4:1)
Seven trumpets - The golden altar before the throne (8:2)
Seven signs - God’s temple in heaven was opened (11:19)
Seven bowls - The temple of the tent of witness in heaven was opened (15:5)
Seven judgements - Heaven opened (19:11)
A more detailed comparison of invitations given to John to see the whore Babylon and the bride Jerusalem
will be made later. The two are clearly intended to be parallelled and contrasted.
“In the Spirit”
In four of the settings the phrase 'in the Spirit' appears. It seems that when there is a change in
location, John is taken there 'in the Spirit'. In the first, John receives a command from the risen Jesus, and in each of the last three John receives an invitation, saying, “Come and I will show you”, one from Jesus, and two from an angel.
'In the Spirit' comes in the setting of the following sections:
Seven churches - John on Patmos receives a command from Jesus (1:10)
Seven seals: - John invited by Jesus up to come up to the heavenly throne room (4:2)
(The setting for the trumpets, signs, bowls and judgements is all the heavenly throne room, so there is no change in location.)
Babylon: - John invited by the angel to see the great whore (Babylon) and taken to the wilderness (17:1)
Jerusalem: - John invited by the angel to see bride (Jerusalem) and taken to a great high mountain ( 21:10)
The day of wrath - scene number six
In Jewish apocalyptic writing the number six has a strongly negative association. Looking at the
structure of this book, the number six of each section appears to describe the final judgement. The sixth seal (6:12-17) describes dramatic cosmic manifestations affecting the physical world and different groups of people attempting to hide from God and the Lamb because the great day of wrath has come. The sixth
trumpet (9:13-21) describe three plagues coming from the heads of 200 million horses which destroy one
third of mankind on the hour, the day, the month and the year. The sixth sign (14:14-20) describing the
harvest, declares that the hour to reap has come and treading of the great wine press of the wrath of God. The seven bowls are all judgement, but the sixth bowl (16:12-16) describes the gathering for battle on the great day of God the Almighty. In the sixth of the trumpets and of the bowls the River Euphrates is mentioned (9:14, 16:12). The Euphrates was the northern boundary of the promised land (Gen 15:18),
beyond which were violent enemies like the Assyrians and Babylonians. It was also the eastern boundary of
the Roman Empire, beyond which were the Parthians, a continuous threat to the power of Rome. So each of
these sixth scenes describe the final judgement on the great day.
The glorious future - scene number seven
As noted before, the number seven in Jewish apocalyptic was the number signifying perfection or
completeness, so it is not so surprising that the seventh scene of each section describes something wonderful. The seventh seal (8:1) is half hour of silence, so we cannot say much about that! In the description of the seventh trumpet (11:15-18) a voice declares that the kingdom of the world has become the kingdom of our Lord and his Messiah (past tense) (v15). It also describes God as the one “who are and who were” (v17). The “is to come” is missing, suggesting he has already come. It also says that the wrath has come (past tense), and the time for rewarding the saints. This would suggest that this scene describes the glorious state beyond the final judgement. The seventh sign (15:2-4) describes those who conquered the beast singing the song of Moses and the Lamb, and declaring that “your judgements have been revealed” (past tense). Again this a glorious victory scene. In the seventh bowl (16:17-21), a voice declares, “It is done!”, then it previews the destruction of Babylon. In the seventh scene of judgement (21:1-8), there is a new heaven and new earth, with the former one passing away. The holy city Jerusalem is coming down from heaven, where there will be no more mourning and crying as God will be with his people in glory. This also previews the description of the heavenly city Jerusalem. So each of these seventh scenes describe the future glorious state.
This will leave us with the following overall structure: The seven churches, and the first five of the
seals, trumpets and signs all represent events during this present age. The number six of each represents the final judgement, and the seventh of each represent future glory.
The bowls represent the final judgment, as they end the wrath of God (15:1) and because they are
total judgements. So beginning with the bowls and continuing almost to the end of the book are scenes
describing the final judgement. Six of the seven bowls, the voices proclaiming the fall of Babylon and six of the seven scenes of judgment are all descriptions of the great day of wrath. They all describe the same event, but from different perspectives. They describe how all the different enemies of God’s people will be judged on that great day, focussing on each in turn.
Looking at the churches, seals, trumpets and signs, which represent events during the present age,
the following changes in focus will be noted. The letters to the seven churches describe what is happening on earth, from an earthly point of view, in actual churches in Asia at the end of the first century. At the beginning of chapter four, John is taken up to heaven in the Spirit, to see what is happening on earth from a heavenly point of view. This is described in the seven seals and trumpets, portraying the persecution taking place and partial judgements. At the start of the seven signs, the focus changes to spiritual beings, the dragon and beasts, showing us what is happening in spiritual realm and the spiritual battle that is taking place. It shows that the persecution being suffered in the churches has a demonic source, but the forces of darkness have been defeated by the Lamb.