This section of Scripture is one of the most abused in modern times. Its companion in Matthew 24 is usually the one cited in the error promoted, but the same teaching is done here in Mark 13.

The disciples noted the grandeur of the temple and Jesus replied with a stark reality; it would all be destroyed (Mark 13:1, 2). This puzzled and disturbed the disciples greatly. So, some of them approached Jesus to find out more. The question they pose reveals their mindset. To them, the destruction of the temple meant the end of time (Matt. 24:3). Jesus broke their question into two essential parts; the temple and the Judgment.

As for the temple, and the surrounding area of Jerusalem and Judea, Jesus said there were definite signs (Mark 13:3-31). They were to watch for these and seek to escape the tribulation to come (13:14-19). That this would take place in Judea, escape was possible, and that generation would see it means these things took place in the past—they are not still unfulfilled. Those who try to apply Mark 13 to modern times greatly err.

In contrast to the signs, including the abomination of desolation spoken of by the prophet Daniel, Jesus said of “that day and hour no one knows” (Mark 13:32-37). The final judgment is like a thief in the night, coming suddenly and without warning (Matt. 24:36, 42-44). The only thing we can do with regard to the Lord’s return is watch…and be ready.

The parable of the wicked vinedressers was fulfilled in the Jewish nation (Mark 12:1-12). God established Israel and sent prophet after prophet to get them to bear fruit. They abused and killed the prophets. Finally, God sent His only begotten Son, Jesus. Instead of accepting and honoring Him, they killed Him. Hence, God cut off the nation and brought it to an end. We must be careful in our reception of the Lord to honor Him as the Son of God and bear fruit in our lives.

We next read of a series of challenges offered by the Jews to the Lord. First, they test Him concerning paying tribute to Caesar (12:13-17). They thought their proposition was impossible to answer without getting into trouble. If Jesus said do not pay Caesar, the Jews would accuse Him to the Romans. If He said pay Caesar, they would condemn Him before the people as supporting a pagan oppressor. Of course, Jesus had the third…and right…option; give to each their due. It is still the same. There are duties we must keep with regard to the State and others we must keep in relation to the Lord. The latter always supersedes the former.

Next, the Sadducees challenge Jesus with what they think is an impossible question (12:18-27). Notice in Acts 23:8 the Sadducees not only reject the resurrection and spirits, but also denied the existence of angles. Though they did not mention angles in their question, Jesus includes it in His reply. Does this teach us something about how to respond to people in error?

It is interesting that here the Lord makes an argument from necessary conclusion. He established the fact (and authority to believe and teach) that there are spirits and a resurrection from something implied in the Scripture. When God said, “I am the God of Abraham…,” it was implied that Abraham was alive, though not on this earth at the time. Most people get this wrong; they infer when it is not necessary and ignore when it is.

We too will leave this world and exist in the next until the great Day. Let us strive to join Abraham, Isaac, and Jacob as we wait.

In this section of Revelation, Christ addressed each of the seven churches of Asia about their situation. There are a few things that stand out in these letters that will help us as we examine the churches of today, including the one of which we are a member.

Interesting Observations

The seven churches of Asia are really representative of all churches of all time. A church today may not be the exact duplicate of one of these churches, but the principles and or facts found among them are found today. For instance, there are churches today that feel they are rich and faithful, but are actually lukewarm (Rev. 3:14-17). Another church stands on its past reputation while it is spiritually dead (Rev. 3:1, 2). We might find a church, though, that is spiritually active in trying to do what is right, but is tolerating a false doctrine or the teachers of it (Rev. 2:14, 15). Any combination may exist.

There is no collective organization among the churches of Asia. They had no headquarters and no entity that tied them to one another. Each church acted independently and was addressed individually by the Lord. In other words, there were no denominations in the first century. There were no collective works, projects, or ministries joined in by multiple churches like we find today.

The churches were addressed publicly. Inasmuch as the Revelation would circulate not only among the seven churches, but also to all other churches, the Lord did not hesitate to openly address their situation. Some of what the Lord said was “positive.” But, He also had “negative” things to say as well. He both commended and condemned. Such action was right and needed; it is still right and needed.

A basic pattern is followed by Jesus as He speaks to each church. It is:

1. Addressee (church)
2. Identity of Christ (i.e. He who holds the seven stars)
3. “I know”
4. The good, if any.
5. The bad, if any.
6. Warning and/or exhortation.
7. Promise.

Though each letter describes Jesus differently, He is still the only One addressing each church. Too, though the promises are worded in various ways, they all mean the same thing – heaven. That is, eating from the “tree of life” (2:7) is the same as the “crown of life” (2:10) is the same as the “hidden manna” (2:17) is the same as “power over the nations” and the “morning star” (2:26, 28) and so on.

By Revelation 21 the destruction of God’s enemies is complete. Babylon was defeated in Revelation 18:20, the beast and false prophet in 19:20, and Satan in 20:10. The last two chapters give us a glimpse of the Christian’s eternal home. No doubt, this encouraged those Christians who first received the letter as they were under such heavy persecution.

Chapter 21 begins with a look at the “new heavens and a new earth” (Rev. 21:1-8). The basic idea is we will have fellowship with God. The new heavens and new earth are not to be thought of like the ones we now think of. The current universe will be destroyed (2 Pet. 3:10-12). Again, the symbolic nature of the book must be remembered. The underlying truth is that the righteous will have an eternal dwelling place with God; one where we will enjoy His immediate presence and fellowship (Rev. 21:3).

Our existence in this “new heavens and a new earth” will be like none we have known (Rev. 21:4). All tears will be wiped away. There will be no death, sorrow, crying, or pain. Can we even imagine such a place? The thirsty will take of the waters of life freely (cf. Matt. 5:6; Jn. 4:10).

This picture of bliss is balanced with the stark reality of the lost. They will experience great torment in the lake of fire (Rev. 21:8). Those who are guilty of “great sins” (sexual immorality, murder) along with those guilty of “lesser sins” (lies, cowardly) will suffer this eternal vengeance.

The outside of New Jerusalem is described in Revelation 21:9-21. The picture is one of great strength and stability. Nothing can penetrate it walls or shake it from its foundations. It is decorated with precious jewels and stones, having beauty beyond compare.

The inside of the city is just as splendid. In Revelation 21:22-22:5, the interior is detailed and brings great awe and joy to the child of God. The Lord God Almighty and the Lamb are both the temple and light of the city. The ones present in the city are the saved of the nations; and they are the only ones. Nothing wicked or sinful will dwell in this grand abode (Rev. 21:27).

In New Jerusalem is the “river of the water of life” as well as the tree of life (Rev. 22:1, 2). The curse is removed, the curse of sin and separation from God is completely absent. It is truly paradise regained! In the endless day, the saints shall reign with their Lord.

The final segment of Revelation is both an exhortation and warning (22:6-21). The things in the book, prior to Revelation 21, would shortly take place (Rev. 22:6, 7, 10, 12, 20; 1:1; 2:5, 16; 3:3, 11). John fell down to worship the angel but was rebuked and told to worship God.

The ones who received the message of the book—destruction for God’s enemies and deliverance for God’s children—could accept it or reject it. If they rejected it, the angel declares let him be unjust and filthy still. The ones who accepted it were to continue to be righteous and holy. No other message is coming, no other warnings to be given, this is it—take it or leave it.

The Lord exhorts that we will all be held accountable according to our works (Rev. 22:12). The ones who keep His commandments will be blessed. Those who do not will be barred from His blessings. Any addition or subtraction from the book would result in a curse.

The Lord tells John He is coming quickly. John’s exuberant reply is, “Even so, come, Lord Jesus” (Rev. 22:20). Can we say the same? Are we ready for Him to come in judgment, whether in time or eternity?

Revelation 18 and part of 19 discuss Babylon’s destruction. In the rest of 19 and on through 20 we read about Christ’s victory and how the faithful will partake in it.

The message of Revelation 18:1-19:10 is the complete downfall of Babylon at the hand of God. Babylon, Rome, is extremely corrupt (Rev. 18:1-8). It is doomed because of its iniquities that infested the “great city,” including the kings and merchants. The latter two indicate that both the politics and business of Babylon were crooked. It seems things have not changed and makes one wonder how long God will tolerate such today before He brings an end to it. Anyway, the saints are instructed to flee her before she is taken down (cf. 2 Cor. 6:14-18; Gen. 19:2). This section (18:1-8) closes by declaring the arrogant city is simply getting what is coming to her; she is reaping what she sowed.

Those whom Babylon corrupted mourn over her fall, while the righteous rejoice (Rev. 18:9-20). The kings mourn because of the loss of their power. The merchants weep because of the loss of their wealth. Both groups are troubled for selfish reasons. They concern is not for sin or even human misery, but for what they have lost. The righteous, on the other hand, are told, “Rejoice over her, O heaven, and you holy apostles and prophets, for God has avenged you on her!” (Rev. 18:20).

Revelation 18:21-24, tells us Babylon was to sink like a millstone, never to rise again. This is an image of the Roman Empire sinking into oblivion. When it fell, it fell forever. The joy that once existed will exist no more; festivity ceases. The reason for this: “And in her was found the blood of prophets and saints, and of all who were slain on the earth” (Rev. 18:24). God was exacting vengeance on the power that stood against His people, putting them to death.

The “great multitude” praise God for the defeat of Babylon (Rev. 19:1-10). These are the saints described in Revelation 7:9, 14. The harlot is judged and condemned. God is praised for bringing her down. Then comes a beautiful scene, the marriage of the Lamb (Rev. 19:7-9). At this point there is a betrothal of the wife and the Lamb, similar to Joseph and Mary’s condition when she was found with child (Matt. 1:18, 20). The marriage is fulfilled in Revelation 21.

John is so overwhelmed by what he is seeing that he falls down to worship the angel (Rev. 19:10). The angel stops him and tells John to worship God. This truth cannot be lost on us today. God, and God alone, is worthy of worship. All other beings, great or small, are not to be worshiped.

Just as God defeated Rome, so He will defeat all His enemies. The message of Babylon’s fall gave great courage and hope to saints in the first century. Their persecution was intense and the cause seemed doomed. However, the Revelation gave them a look behind the scenes to see God knew what was going on, was still in control, and would lead them to victory. He will still lead us to victory, no matter how bad things may appear. Therefore, we cannot lose heart.

Revelation 17 introduces us to the great harlot. She stands in contrast to the woman of the wilderness from Revelation 12. Her dominion is on the many waters; she rules over “peoples, multitudes, nations, and tongues” (Rev. 17:1, 15). These men are intoxicated with her and all she has to offer.

She sits on the beast (Rev. 13:1). There is great luxury and opulence with her (gold, precious stones, etc.), but she is desolate (wilderness). The cup in her hand is gold, very appealing, but full of abominations (toxic). This is a perfect description of Rome. Its material wealth and world domination intoxicated men, but her moral and spiritual bankruptcy proved her ultimately harmful.

This woman on the beast appears very appealing, but is revealed to be a harlot (Rev. 17:5); and is drunk with the blood of the saints. Rome was involved in the ruthless persecution of Christians.

This harlot (Rome) has characteristics of many ancient harlots. She was a harlot of conquest and destruction like Nineveh (Nah. 3:1, 4). She was similar to Tyre, the harlot of commerce (Isa. 23:15-17). Pleasure was a top pursuit, just like Babylon (Isa. 47:8, 9). She was also analogous to the great spiritual harlot, Israel (Isa. 1:21). All of these abhorrent features were found in first-century Rome. Therefore, she is condemned by God.

In Revelation 17:7-18, the angel explains the vision.

Lust controls the beast and the beast upholds the lust (Rev. 17:7, 9).

The seven heads, mountains, and kings are the power aligned against Christ (Rev. 17:9-11).

The ten kings are lesser kings who compromise with the beast (Rev. 17:12, 13).

The Lamb will win (Rev. 17:14).

The waters are people of the earth (Rev. 17:15-17; cf. Dan. 2:40-43).

The woman is specifically identified as “that great city;” lust, seduction, allurements of the flesh (Rev. 17:18).

Looking back it is easy to see how all of this fits Rome. Remember, the letter of Revelation was written to Christians in the first century. Its primary application was to them, not us. Just like 1 Corinthians was written to the church at Corinth and was first pertinent to them. We can learn from these letters, but let us be careful with Revelation in trying to make it primarily applicable to present-day events.

Back to the point: Kings of the earth compromised many things to curry the favor of the Roman Empire. These forces, driven by their worldly lusts, stood opposed to Jesus Christ and His Kingdom. Hence, there was a great battle taking place. It appeared that they were winning. Christians (those of the seven churches and others) were concerned that their cause would fail. This letter was written to let them know the Lamb, Jesus, would be victorious over this satanic power. All who were with Him would gain the victory too—they just had to remain faithful.

Revelation 14 is a fantastic chapter. It has a great deal of action that fascinates the mind. The chapter is not, however, beyond our ability to understand and from which to draw lessons.

The Lamb & The Redeemed

This chapter opens with the Lamb standing with the 144,000 (Rev. 14:1-5). There is not a literal Lamb here. Rather, this is symbolic language to describe the Son of God; the One offered in sacrifice for the sins of men (Jn. 1:29). He is on Mount Zion. Again, there is not a literal mass of material rock in heaven. Instead, the Lamb is standing on a solid, secure place (cf. Psa. 2:6).

The 144,000 represent the saved. They are the ones who were marked in Revelation 7. They were redeemed by the blood of the Lamb (1 Pet. 1:18, 19). They are virgins, that is, they are morally pure (2 Cor. 11:2). These follow the Lamb, by listening to Him, and are the firstfruits; they are dedicated and belong to God [similar to the firstfruits of Old Testament harvests] (Jn. 10:27; Jas. 1:18). Too, they told the truth and did not deceive or lie (1 Pet. 1:22).

If we were to take all of this as literal language, we would be forced to conclude there will only by 144,000 male virgins who never lied in heaven. This is simply not so and totally incompatible with the rest of the Bible. Thus, we are confident this is symbolic language.

The Angels & Judgment

The angels now declare judgment (Rev. 14:6-13). One angel brings the “everlasting gospel.” This is none other than the gospel of Christ, that which will not fade away (1 Pet. 1:23-25). It is intended for all people over all the earth. None are excluded from accountability or access to the gospel.

The hour of judgment is announced. In this there is the pronouncement against “Babylon.” Babylon in Revelation is identified with Rome. At the time of the writing of this book, Rome still stood. Hence, we understand this is a use of the “prophetic perfect,” that is, declaring a thing yet to come as though it was already done (Isa. 46:10; 48:3). The surety of the fall of Rome was so certain, the angel could declare it as done.

The fall of Babylon was due to her sins. Sin brings nations down (Prov. 14:34). God’s wrath abides over any and all that are in sin.

The ones that receive the mark of the beast will suffer punishment. God will not allow them to escape. Rather, they will “have no rest.” This is a comfort to the Christians who received this letter in the first century. They were weary and anxious about the survival of the cause of Christ. God is here reassuring them He and His sons will win and Satan and his slaves will lose.

Another comforting thought is that the saints will rest (Rev. 14:13). They will rest from their dedicated labors to the Lord. Their influence, however, will continue to linger in the lives of those they left behind. They have kept God’s commands and will receive a reward for it. Hence, we know if we do not keep His commands we will not receive a reward of rest.

Harvest Of The Earth

In the last section of Revelation 14, we learn about the harvest of the earth (Rev. 14:14-20). The Son of Man is on a cloud. The idea here is again symbolic. It is not that Jesus is sitting on a cloud in heaven. At the beginning of the chapter He was on Mount Zion. These are word pictures that convey a deeper meaning. Being on a cloud is the idea of Judgment, just as in Isaiah’s day (Isa. 19:1). Jesus was judging the earth.

The righteous are harvested (Rev. 14:15, 16). When on earth Jesus said the fields were white for harvest (Lk. 10:2). We see the gospel has gone out (14:6) and now a harvest taking place. At the same time the unrighteous are being “harvested” as well (Rev. 14:17-20). Their fate is to suffer the wrath of God.

In Revelation 13 we learn that Satan supported the two beasts. These beasts also supported one another. The question is, who or what are the beasts? Why are they in league together? What does the mark of the beast indicate? While not being overly dogmatic about this, a rational, logical study of the chapter will reveal many answers and clear up a great deal of confusion.

The Beast of The Sea

Satan gave authority to the beast of the sea (Rev. 13:1-10).

Note: In some translations the word “I” appears but it should actually be “he” in verse one. So, it would read, “Then he stood on the sand of the sea.” The “he” is the dragon, Satan.

The beast rising out of the sea is satanic; moved and motivated by the devil. It has seven heads and ten horns, associating it with the dragon of 12:3.  Blasphemous names are on its heads. This was manifest in the Caesars as they claimed deity.

To understand why this beast is the Roman Empire, compare this beast with Daniel’s (Dan. 7:7, 8, 17, 23-25). It points to the same kingdom, the fourth kingdom, as the vision of Nebuchadnezzar in Daniel 2. There Daniel interpreted the various parts of the image as four kingdoms starting with Babylon. In world history the fourth kingdom was Rome: Babylon, Mede-Persian, Grecian, Roman. Hence, the first beast of Revelation 13 can be safely identified with the Roman Empire that was moved against Christ’s church by Satan.

This beast was mortally wounded, then healed (Rev. 13:3). The facts fit best with the death of the emperor Nero, which ended persecution temporarily until Domitian revived it.

The beast received worship and was believed to be invincible (Rev. 13:4). The Caesars were considered gods and the empire was thought to be indestructible.

In Revelation 13:5-7, the beast rebels against God and persecutes the saints; making war on them. His authority reached to the end of the earth. The ones who worship him are those not written in the Lamb’s book of life, that is, non-Christians (Rev. 13:8, 9). The meaning of verse 10 is that the persecutors received what they gave. The saints need to trust that God will make things right.

The Beast of The Earth

In the latter half of Revelation 13, the beast from the earth supports the beast from the sea. This beast arises from the earth (Rev. 13:11). If you go back to Revelation 12:15, 16, you will see that the dragon, Satan, spewed forth a torrent of lies and false doctrine (see article on Rev. 12). From this cesspool of religious poison came the false religion of emperor worship. The pagan priests were used to enforce this religion; on the pain of death (Rev. 13:14, 15).

As a false religion, it was deceitful in appearance (Rev. 13:11). It looked like a lamb, but was speaking as the dragon, the devil. Remember, Jesus warned about a “wolf” in sheep’s clothing (Matt. 7:15).

Later in Revelation, the two beasts are mentioned further, but notice that the second one is identified as the “false prophet” (Rev. 16:13; 19:20; 20:10). This shows us that this second beast is religious in nature, a false religion closely associated with the first beast; pagan religion supporting the Roman Empire.

Notice also that this beast performs signs in an attempt to deceive the people (Rev. 13:13-15; cf. 2 Thes. 2:9, 10; Acts 8:9-13).

Finally, we come to the “mark of the beast” (Rev. 13:16-18). Though much speculation has circulated among men, this mark is not all that mysterious. Consider this: God marked His people in Revelation 7:3. This is the counter-point to that. It was used to some degree to control commerce. The number given is 666. What does this mean? Seven is symbolic of perfect. Six is one short of it. Three sixes gives the idea of that which is imperfect striving to reach the level of deity—often represented by the number 3 (think of the Godhead; Father, Son, Holy Spirit).

Here is what we have then: Those caught up in Emperor worship are caught up in a religion that strives to elevate the imperfect (Caesar) to deity. If one was not in this religion, he or she would be shut out of many economic opportunities. Christians were outcasts in society, socially and economically. This really is the most sensible understanding of 666. It is not hidden in bar-codes, a birth mark on a world leader, found in a president’s name, or embedded in our monetary system—whether on credit cards or currency.

Revelation 4-7 give us a picture of God being in control and the Lamb fulfilling God’s purposes. In the next section, chapters 8-11, John writes about the opening of the seventh seal.

The first four trumpets sound judgment on natural elements (Rev. 8). The seventh seal begins with silence in heaven (8:1, 2). This is to arrest the attention of John and the reader. Try to imagine a flurry of activity then suddenly 30 minutes of silence. It would grab your attention and build anticipation.

The saints offer up their prayers to God and He answers (8:3-6). He brings partial judgment against the world in 8:7-12. The blood of the persecutors returns on them (8:7). A great world power is cast down (8:8, 9; cf. Jer. 51:1, 25, 42). In 8:10, 11, we see the bitterness of idolatry illustrated by “wormwood”; Deuteronomy 29:18 will help in understanding this. The fourth angel sounds out and men are covered in ignorance; this is the idea of “darkness” (8:21; Eph. 4:18).

The fifth and sixth trumpets sound judgment against mankind in chapter 9. The fifth trumpet heralded the self-destructive nature of sin (9:1-12). The fallen star is Satan who has limited power (9:1; Lk. 10:18). The smoke darkening the sun and air is the idea that the devil’s work darkens the minds of men (9:2; 2 Cor. 4:3, 4; Acts 26:18). The fruits of sin is displayed in 9:3-10 as harm comes to those who are not God’s. Since the judgment lasts five months, it indicates a definite, but not fatal, period of pain. In verse seven there is the sense of victory with crowns, but it is false being something like gold, not gold itself. The king over these is Satan, the “angel of the bottomless pit.” This is the first woe; two more are to come.

The sixth trumpet sounds God’s use of armies to punish the wicked (9:13-21). Judgment is released in the four angels (9:13, 14). It will take place according to God’s plan and purpose, it is not accidental (9:15). The army that is massed is overwhelming and cannot be stopped by the wicked (9:16-19). Humanity, however, is stubborn and not willing to repent under even this punishment (9:20, 21). The sins committed are violations of two basic principles: sin against God (9:20) and sin against man (9:21). Notice, this is not the end, because they are given opportunity to repent; something that will not happen on the Day of Judgment (2 Pet. 3:9-12; Matt. 25:1-13).

In chapter 10, an angel gives John a “little book” to eat. The angel is closely associated with God and comes in judgment (10:1-7). It is a worldwide judgment as indicated by him standing on the sea and land (10:2). Note, there are some things left to God and not revealed to man (10:3, 4). We must respect such things and not speculate, letting our imaginations run wild. The time for judgment has come at this point and the “mystery” is finished (Rev. 10:6, 7).

John then eats the “little book” (10:8-11). This is not the same book as found in chapter 5. In eating it, it is both sweet and bitter. Essentially, this has reference to what is to come in chapters 11-22. The message is sweet in outlining a victorious Savior, but bitter in what it means for the difficulty of the saints and destruction of so many souls.

The sounding of the seventh trumpet is preceded by the marking of God’s people and a reassurance that truth will prevail (Rev. 11).

John measured the temple of God (11:1, 2). The measuring rod is God’s standard given to John by heaven, not something of an earthly or human origin. In the New Testament, the undeniable truth is that the temple is the church (Eph. 2:21, 22; 1 Tim. 3:15). This is a use of Old Testament language to express a New Testament truth. Similarly, the “Gentiles” are the ones who persecute the “temple” (church) as “they tread the holy city under foot,” not literal Gentiles.

In the next section, we see the “two witnesses” are victorious (11:3-14).

The best explanation is to see the two witnesses as the apostles and church/saints (11:3-6). Peter said he and the other apostles were witnesses (Acts 10:39-41). Paul wrote that the church is a “witness,” that is, its existence declares an eternal truth to all (Eph. 3:9-11). These witnesses uphold the light of truth (11:4; Phil. 2:15). They fight with their mouth (11:5; 2 Cor. 10:3-5). Like Elijah, they have power from God to “shut heaven” (11:6).

The two witnesses are persecuted (11:7-10). They finish their testimony the beast makes war with them (11:7). This is similar to what Paul wrote about the restraining influence of the apostles being removed and the man of sin coming to do his destructive work (2 Thes. 2). The great city is Babylon or the world (11:8, 9; cf. 14:8). Contempt is shown to the two witnesses as their bodies are left unburied (11:9). Joy breaks out among the wicked over the death of the witnesses (11:10).

All is not lost, however, because the two witnesses ascend to God (11:11-13). They are “resurrected” and called to heaven (11:11, 12).

This is the second woe, with the third “coming quickly.”

Finally, there is the declaration of victory (11:15-19). God will exert His will and His cause will triumph regardless of the opposition Satan and his followers put up. Nothing will defeat God and His Son, our Savior. Hence, we must be absolutely sure we are allied with the Lamb.

Chapter 4

This magnificent section of Revelation gives us the picture of God on His throne. John is called to witness the revelation as it unfolds (Rev. 4:1). He sees God in His majesty.

The sovereignty of God is displayed by Him sitting on His throne (Rev. 4:2). He is in a position of power. He rules the universe and none has or will dethrone Him.

The stones described in verse 3 tell us somewhat about God’s character. The whiteness of the jasper gives the idea of holiness. The sardius, red in color, coveys the righteousness and justice of God. Emerald stones are green and in this passage evidences God’s mercy.

In the next verse we learn about the subjects of God, the twenty-four elders. These may represent the 12 tribes and 12 apostles. God’s power is displayed in 4:5 and His transcendent nature in 4:6, with the sea of glass separating Him from others.

God is praised by His creatures and subjects in 4:6-11. The four living creatures are amazing beings. They can see all; watch on God’s behalf. The lion represents nobility, the calf strength, the man wisdom, and the eagle swiftness. The elders worship God and acknowledge His role in salvation and His exceeding greatness.

Chapter 5

In chapter five we are told about the victorious Lamb. God held a scroll in His right hand, the hand of power, that was covered in writing. This gives the idea of completeness, there is nothing lacking on the scroll. It is securely sealed and is, in fact, the plan of salvation (cf. Eph. 3:1-12; 1 Pet. 1:10-12). Someone was needed to execute it.

The only one worthy of bringing the plan into effect was the Lamb of God. No created being was worthy (5:2, 3). Rather, the Lion of the tribe of Judah was singularly qualified. He was the root of David (Isa. 11:1). He was the perfect sacrifice (Jn. 1:29). He had the power, as represented in the seven horns (Matt. 28:18). He had the seven eyes, a reference to the Holy Spirit (cf. Jn. 16:7; Eph. 2:17; cf. Rev. 1:4). As such, the Lion & Lamb was worthy of praise (Rev. 5:8-14).

One thing worthy of note at this point is the mention of the harp in 5:8. Some have seen this as authority to use instrumental music in the worship of the church. However, there are some difficulties with this. First, this is a book of signs and symbols (Rev. 1:1). They harps are a representation of something, not to be taken literally. Second, these things take place in heaven, not on earth. Third, the Lamb is not literal, nor are the golden bowls of incense. If we take the harp as literal and, therefore, as authorized for use in our worship today, then we must also use incense.

Chapter 6

Next we see the opening of the first six seals. They are not all that difficult to understand, in spite of what some modern teachers may claim as they confuse many people.

The first seal represents Christ conquering in the gospel; the white horse of victory (Rev. 6:1, 2). He was resurrected and gave the truth to the apostles and prophets. They spread the gospel on His behalf and had a huge impact on the world.

The second seal shows the backlash that came as a result of the gospel being preached; the red horse of bloody persecution (Rev. 6:3, 4; cf. Matt. 10:34-39). Christians were persecuted by various groups at different times. They first experienced the hatred of the Jews. Secondly, and more devastatingly, they came under the wrath of the Roman Empire, namely Nero and later Domitian.

The third seal represents the grief and suffering of poor Christians in the persecution; the black horse of mourning (Rev. 6:5, 6). Basic commodities were attacked, while the luxury items were left alone.

The fourth seal is the judgment for the rejection of the gospel; the pale horse of death (Rev. 6:7, 8). This shows the consequences of turning from the overtures of the Lord.

The fifth seal tells us of the cry for justice from the martyrs (Rev. 6:9-11). They are at the place of sacrifice, the altar. Their deaths were the result of their loyalty to the Lord. A plea goes up to God for justice.

The sixth seal represents God’s judgment on the persecutors of the saints (Rev. 6:12-17). The mention of the earthquake, sun, moon, and stars is nothing more than prophetic language describing great world powers being overthrown (cf. Isa. 13:1, 10-13). This judgment would affect every class of men (Rev. 6:15). Later in the book we will identify the defeated world-power as Rome, the great persecutor of the saints.

Chapter 7

To prepare for the judgment to come, God has the faithful marked (Rev. 7:1-8). We are shown that God controls the judgment, using His angles (Rev. 7:1-3). The relationship to His saints during this time remains unaffected.

The 144,000 represent all the redeemed on earth. The numbers are symbolic of the complete “house of God,” all of spiritual Israel (cf. Gal. 3:26-29; 6:16; Rom. 2:28, 29). Dan and Ephraim are likely not mentioned due to their connection with idolatry in the Old Testament (Judges 18; 1 Kings 12).

The victorious multitude stand before God (Rev. 7:9-17). They are many, as God promised, and from among all nations (Gen. 15:5; Mk. 16:15). The palm branches were a symbol of festive victory.

The victorious came out of the “great tribulation,” the persecution enacted by the Romans. Their victory was possible because of the blood of the Lamb (cf. 1 Jn. 1:7-9). God will now grant them rest and peace (Rev. 7:16, 17).