Revelation 5

Study Guide 171: Revelation 4-18 PRELIMINARY JUDGMENTS Overview With Revelation 4:1-11 of Revelation, the scene shifts. Here is how John describes it: After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “ Come up here, and I will show you what must take place after this.” At once I was in the Spirit, and there before me was a throne in heaven with Someone sitting on it. Revelation 4:1-2In these two verses we have moved from earth to heaven, and from the then present to what is to come. We have moved from Christ standing among the candlesticks (churches), to the Father on His eternal throne. From this point on in the Book of Revelation, we are thrown ahead in time. The question most Bible students ask is, “ How far ahead?” Do we see in Revelation an unfolding of church history, as some have argued. Or are we seeing events associated with history’ s end? Whichever position we take, the powerful images and terrible descriptions continue to remind us that our God is a flaming fire; a God whose righteousness and whose justice will surely strike terror in the hearts of those who reject Him.

Commentary I have suggested that our most fruitful approach to the study of Revelation is to avoid majoring on the details of this or that interpretive system. Even so, we need to review how believers have approached this book before looking into its major section. We can distinguish four major systems of interpretation taken by those who have a high view of Scripture as God’ s Word to man. Allegorical. This approach, with its roots in early church history (Clement of Alexandria and Origin) regards Revelation as a writing of encouragement. It was intended to assure the first-century reader of the ultimate triumph of Christianity, not to predict the future. As the Book of Revelation shows us vision after vision, we are convinced of God’ s “ sure triumph, glorious over and amid them all” (R.C.H. Lenski, Interpretation of St. John’ s Revelation, Lutheran Book Concern). Preterist. This approach views Revelation as a record of conflicts between the early church and paganism/Judaism. The final chapters are thought to portray a contemporary triumph of the church. In this view, the focus of Revelation is the first century itself. The book’ s value is in revealing principles of God’ s action, not in delineating specific time periods or events. Historical. This approach has traditionally suggested that Revelation is a symbolic overview of church history, culminating in Jesus’ second coming. During Reformation times this was the most popular interpretation, with the beasts of Revelation 13:1-18 identified as the pope and the papacy. The major problem with this approach is its great flexibility; over 50 different interpretations of history have emerged, and each has identified the events and characters of Revelation to fit a particular historical point of view. Modern historists tend to see the book not as images of specific events but rather as seven parallel pictures of how God is at work within history. Futurist. This approach looks at Revelation as prophetic, and suggests that with the beginning of Revelation 4:1-11 the book describes events that are still to come, not only for John but for us as well. This system of interpretation suggests the events describe a time period just preceding the return of Christ, the Tribulation time mentioned in Matthew and in the Old Testament. The Old Testament prophetic passages are expected to be fulfilled literally, and Jesus is to rule on earth as glorious King. Thus Revelation is correlated with pictures of the future given by Daniel, Isaiah, Ezekiel, and other Old Testament prophets. Which one? It’ s clear from a quick glance at these different systems that the approach we take to Revelation will affect our understanding of it, and may even distract us from its chief value! If we take a historical view, we may try to correlate events with councils, persecutions, and movements in church history. If we take the allegorical, we may look for meaning, but deny that the events described could ever happen. If we take the futurist view, we might easily become involved in speculation about how a specific future event correlates with others described in this book or in the Old Testament. To me, the futurist view seems most in harmony with the whole of Scripture. But I do not want to argue for the futurist position. Nor do I think we should try to build a detailed picture of history to come from the teachings of this majestic book. What I want, for myself and those I teach, is a fresh vision of Jesus, standing as an awesome figure at history’ s end. When we do study Revelation to meet Jesus, and our vision is drawn beyond time to an eternity in which He is Lord, our lives and our faith will be enriched.

The Framework: Revelation 4-5 The general framework for a futurist interpretation is provided in Revelation 1:19. There John is told to write “ what you have seen, what is now” (chaps. 2-3) and “ what will take place later” (chaps. 4-21). But beyond noting that we will treat the rest of Revelation as describing events at history’ s end, we need spend no more time on systems. We can instead take John’ s viewpoint, and see these events from the perspective of heaven. We will stand beside the Lord in heaven and keep our eyes fixed on God. Lord God Almighty. Seated on a throne, in a blinding riot of color, is a figure. Lightning plays around Him, flashing on four angelic beings who praise Him day and night, saying: Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come. Revelation 4:8Just beyond this inner circle are 24 elders, who also worship. They joyfully lay their crowns before the throne and say: You are worthy, our Lord and God, to receive glory and honor and power, for You created all things, and by Your will they were created and have their being. Revelation 4:11This first vision of God immediately focuses our attention on His holiness. He, the Eternal, the Creator, the Source of all being, is holy, holy, holy. What we are about to see in the events of history to come is a revelation of the holiness of God. That revelation of holiness does not repel those who know Him. Instead, it stimulates those who live in His presence to worship Him and give Him “ glory, and honor and thanks” (Revelation 4:9). A revelation of God’ s holiness will always lead those who know Him to praise and to purity. But soon we will see an entirely different reaction from those who stand in rebellion against Him. The Lamb. The figure on the throne is holding a book, a scroll that is sealed (locked) and cannot be opened. With John, we are heartbroken that no one can be found to open the book. Somehow we sense that the scroll must be opened and read. Then one of the elders announces that there is One who “ has triumphed” and can open the scroll and its seals. “ Then,” John records, “ I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders” (Revelation 5:6). The elders and four living creatures give the Lamb the same worship they offered to the Father (a clear identification of Jesus as God). They break into a song of praise: You are worthy to take the scroll and to open its seals, because You were slain, and with Your blood You purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth. Revelation 5:9-10The singers are now joined by millions of angels who praise the Lamb, saying: Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise! Revelation 5:12Finally, in antiphonal response, “ Every creature in heaven and on earth and under the earth and on the sea” joins the choir: To Him who sits on the throne and to the Lamb be praise and honor and glory and power, forever and ever! Revelation 5:13And those around the throne echo: “ Amen.” God who is God. These two chapters of worship and praise are a necessary introduction to John’ s description of things to come. They are as necessary for us as they were for him. Perhaps we have been so filled with wonder at a God who loves us and gave Himself for us that we tend to miss an important reality. Though God in Jesus gave Himself for us, He remains the center of the universe. It is God, not man, for whom all things were and are created. It is His glory, not our glorification, that is important. As the Westminster Catechism states, “ The chief end of man is to glorify God and enjoy Him forever.” We must never neglect this reality or come to feel that somehow the chief end of God is to glorify man! We must never measure what happens or what is described in the Book of Revelation from a human viewpoint. All that occurs must be measured against who God is.

Judgment Begins: Revelation 6-9 We must realize God is the ultimate measure of every event before we come (in Revelation 6:1-17) to the breaking of seals on the scroll God holds. For as each seal is opened, new terrors are unleashed on earth. If we see only the impact of those judgments on mankind, we are likely to criticize God’ s holy actions. But it is only after century upon century of grace that God unleashes the punishment required for sin. Looking at man’ s unwillingness to respond to God’ s grace, Paul asked, “ Do you think you will escape God’ s judgment? Or do you show contempt for the riches of His kindness, tolerance and patience, not realizing that God’ s kindness leads you toward repentance?” (Romans 2:3-4) Now, after humanity has rejected God’ s kindness for millennia, and only now, the dam of God’ s patience breaks, and judgment floods the earth. Paul’ s warning is fulfilled: “ Because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’ s wrath, when His righteous judgment will be revealed” (Romans 2:5). The wrath that comes only underlines the grace of God, for now we see what human sin and unwillingness to repent has always deserved. The seals (Revelation 6:1-17). As the seals are opened, war and famine and disease invade the earth, and millions are killed. A fourth of earth’ s population dies under this first wave of judgment. Then comes a second wave, with cataclysmic earthquakes and jolting changes even in the stellar universe. These events are so obviously supernatural that even unbelievers are convinced of God’ s intervention in the world. “ They called to the mountains and the rocks, ‘ Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! For the great day of Their wrath has come, and who can stand?’” (Revelation 6:16-17) As this terrified howl issues from earth, we hear other voices as well. Those who were hated by the world and have been martyred because they responded to God’ s call: “ How long, Sovereign Lord, holy and true, until You judge the inhabitants of the earth and avenge our blood?” (Revelation 6:10) God’ s judgments on mankind are not unjustified. They are in fact required by man’ s own injustice to man, and by humanity’ s hatred of those who have responded to God’ s love. The multitude (Revelation 7:1-17). In Revelation 7:1-17, we see a group of men and women “ that no one could count, from every nation, tribe, people and language” (Revelation 7:9), who stand before God redeemed. We are told who they are. “ These are they who have come out of the Great Tribulation; they have washed their robes and made them white in the blood of the Lamb” (Revelation 7:14). Seeing them, we realize that even in the time of wrath God has remembered mercy! The chapter opens with the calling of 144,000 people, 12,000 from each of the 12 tribes of Israel. At the beginning of the time of wrath these are set aside to serve God. (Many Bible students believe they are evangelists who will go throughout the world calling people to faith in God during the Great Tribulation.) Whoever they may be; one thing is clear from the chapter: God’ s love will operate to call men to Himself even in the time of wrath! God’ s tender love has reached down amid the terrors with continuing promise of personal relationship and caring: Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their Shepherd; He will lead them to springs of living water. And God will wipe away every tear from their eyes. Revelation 7:16-17Even in the days of wrath, only a person’ s hardness of heart can keep God’ s love out. The seventh seal (Revelation 8:1-13). The book now continues with descriptions of more judgment on earth. Again these pictures are cataclysmic, so immense they seem unreal. The second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea. A third of the sea turned into blood, a third of the living creatures in the sea died, and a third of the ships were destroyed. Revelation 8:8-9John is clearly struggling to find words. It’ s helpful as we read these chapters to remember that what we have here is a description of events beyond imagination, events impossible to portray in words. It is as though someone from colonial days were suddenly dropped into our century and asked to explain to one of his contemporaries such sights as spaceships and jet planes, television and skyscrapers. He would have had no words to adequately convey such a vision out of the future. So we should not find it hard to see why John has to struggle for words. “ Something like a huge mountain, all ablaze” is the closest he can come to describing the sight he sees. Many reading these words see visions of atomic warfare. That may be. Whatever it is John describes, it is destruction beyond our wildest dreams, beyond our greatest fears. Demonic invasion (Revelation 9:1-21). In this new plague (apparently demonic) beings from the Abyss torment, but do not at first kill, the people remaining on the earth. After five months, more supernatural beings are released, and they destroy a third of the human beings who have survived the earlier judgments. Yet, in spite of all these supernatural judgments: The rest of mankind that were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, stone, and wood — idols that cannot see or hear or walk. Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts. Revelation 9:20-21They had rejected the love of God. Now not even the wrath of God could persuade their hard hearts to repent.

Interlude: Revelation 10:1-11As we move on into Revelation 10:1-11, it is apparent that all that has gone before is preliminary! Now John hears an angel announce, “ There will be no more delay! But in the days when the seventh angel is about to sound his trumpet, the mystery of God will be accomplished, just as He announced to His servants the prophets” (Revelation 10:6-7) John is told to take a scroll from an angel and then to speak out “ about many peoples, nations, languages and kings” (Revelation 10:11). In these next chapters, we will meet the individuals, the forces, and the institutions that emerge to struggle in deadly conflict with each other and with God Himself, as history draws to a close.

Two Witnesses: Revelation 11:1-19In this chapter a specific period of time is mentioned. During these 42 months, Gentiles will “ trample on the Holy City.” Daniel 12:1-13 mentions this same period of time, as well as many of the individuals and forces we meet in Revelation. Now John introduces us to two individuals identified as “ witnesses.” In spite of the victory of Gentile powers over the Holy City, these witnesses are given supernatural powers that protect them and enable them to strike back against God’ s enemies. Finally, after 42 months of testifying, the two are killed by a supernatural being who comes from the Abyss. Their bodies lie in the open, and the whole world rejoices at the death of the two prophets who used truth to torment those who lived on earth. But after three and a half days, we see the witnesses restored to life! Their enemies watch in anger and terror as the two ascend to heaven in a cloud. At that very hour an earthquake strikes the city, destroying a tenth of it. Many have debated the identity of the two witnesses. Often they are said to be Elijah and Moses. Whatever their identity, their ministry during the time leading up to the end is clear. They will testify to the power of God. After they ascend into heaven, we hear again the praise of those before the throne: We give thanks to You, Lord God Almighty, who is and who was, because You have taken Your great power and have begun to reign. The nations were angry; and Your wrath has come. The time has come for judging the dead, and for rewarding Your servants the prophets and Your saints and those who reverence Your name, both small and great — and for destroying those who destroy the earth. Revelation 11:17-19 Those Who Destroy: Revelation 12-14 The first figure John describes is a pregnant woman who is under attack by a great red dragon. The dragon is identified as Satan (Revelation 12:9). We are told that he is the leader of a group of angels who rebelled against God. While some see this as a description of Satan being cast from heaven originally, the passage clearly relates these events to the 42 months of Tribulation on earth. The woman, probably representing Israel, is taken to a place of safety in the desert while the war in heaven is fought. When the enemy loses the battle in heaven and is cast down to earth, he pursues the woman. When he is unable to reach the woman, he goes off “ to make war against the rest of her offspring — those who obey God’ s commandments and hold to the testimony of Jesus” (Revelation 12:17). Now the dragon is joined by a beast who rises out of the sea. Satan (the dragon) gives “ the beast his power and his throne and great authority” (Revelation 13:2). The symbolism here parallels again the prophetic picture in Daniel 7:1-28. Given supernatural powers, this world ruler exercises “ authority over every tribe, people, language and nation” (Revelation 13:7). He receives worship from all who do not belong to God (Revelation 13:8). Satan, who has always yearned for the worship and the place belonging to God alone, now seems to achieve that goal through the counterfeit Christ who rules in his name. Finally, to these two is added “ another beast, coming out of the earth” (Revelation 13:11). The unholy trinity is now complete. The second beast acts as spokesman for the first, using miraculous powers to force men to worship Satan and the Antichrist. He kills all who refuse to worship and forces “ everyone, small and great . . . to receive a mark on his right hand or on his forehead, so that no one could buy or sell unless he had the mark, which is the name of the beast or the number of his name” (Revelation 13:16-17). These are the destroyers. Satan’ s heart is revealed at last. God acts in love, giving people freedom to choose to follow Him; but Satan acts in hatred, forcing people to surrender their freedom to Him. But we are encouraged as the voice from heaven says that Satan “ is filled with fury, because he knows that his time is short” (Revelation 12:12). He knows his time is short, because the Lamb stands beside the throne of heaven. There is anguish and antagonism on earth, but the glorious figure who dominates Revelation is about to do battle with His enemies.

He will act on behalf of His saints To finally, utterly, completely, ultimately, destroy the destroyers.And so Revelation 14:1-20 returns us to the side of the Lamb. We watch as an angel proclaims the message of the “ eternal Gospel . . . to every nation, tribe, language and people” (Revelation 14:6). Believers who are being persecuted are encouraged to have “ patient endurance” and “ obey God’ s commandments and remain faithful to Jesus” (Revelation 14:12). But as for anyone who worships the beast and his image, another angel delivers a message of judgment. “ He, too, will drink of the wine of God’ s fury, which has been poured full strength into the cup of His wrath. . . . There is no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name” (Revelation 14:10-11).

Further Judgments on Earth: Revelation 15-18 Now more judgments are released on earth, and “ with them God’ s wrath is completed” (Revelation 15:1). Before these judgments begin, those who belong to God and were victorious over the beast praise God in song. Against the background of human sin and Satan’ s rebellion, the righteous judgments of God call forth our praise. Great and marvelous are Your deeds, Lord God Almighty. Just and true are Your ways, King of the ages. Who will not fear You, O Lord, and bring glory to Your name? For You alone are holy. All nations will come and worship before You, for Your righteous acts have been revealed. Revelation 15:3-4It is important to remember that the judgments are righteous as we read of ugly and painful sores, of scorching heat, and of waters turning to blood. We must remember the figure of Christ as we read of people who gnaw their tongues in agony and curse God because of their pains. We must keep the perspective of the angel who declared: You are just in these judgments, You who are and who were, the Holy One, because You have so judged; for they have shed the blood of Your saints and your prophets, and You have given them blood to drink as they deserve. Revelation 16:4The persecutors of God’ s people, in all their pain, “ refused to repent and glorify Him” (Revelation 16:9); in all their agony “ they refused to repent of what they had done” (Revelation 16:11). Even in the final judgment, with earthquake and lightning and volcanic holocaust, “ they cursed God on account of the plague of hail, because the plague was so terrible” (Revelation 16:21). Another woman (Revelation 17:1-18). From Reformation times, commentators have identified the woman of Revelation 17:1-18, portrayed as the “ great prostitute,” and named “ Babylon the Great,” with apostate religion. The Reformers saw her as papal Rome. We can broaden their interpretation by seeing that when Scripture speaks of Babylon as a religious system, it points to a counterfeit faith — sometimes pseudo-Christian, often pagan in nature. During the end times apostate religion apparently will form a relationship with the secular power that is Satan’ s emissary. Raised to world power, false religion will join eagerly in this persecution of those who remain faithful to Jesus. Finally, the secular power, consolidated from at least 10 national entities into a single state, acts to destroy even the apostate church and permit only the worship of Satan and his beast (see Revelation 17:12, Revelation 17:16-17). There is much detail and much symbolism in Revelation 17:1-18. Here again we are reminded of Daniel’ s prophecy of the development of the final world rule of the Antichrist (Daniel 12:1-13). Certainly the detail is significant, and to examine the passage would provide a clearer picture of the future; but what is important to us is to see God revealed against the final patterns of history. By this criteria, what is important here is to see that religion may be the enemy of God. It is not belief that is important; what is important is the one in whom we believe. A counterfeit faith, no matter how much it may seem in harmony with our culture, is an enemy of God. One day Satan will no longer need to hide behind these attractive counterfeits, and he will sweep away the facade and demand that all people worship him. The city of Babylon (Revelation 18:1-24). From the beginning of Scripture, “ Babylon” has been significant. Genesis 11:1-32 describes people building a tower at Babel to reestablish a political basis for unity. In the Old Testament, “ Babylon” was a symbol of godless political and economic power. God’ s people have always been warned to flee from Babylon (see Jeremiah 50:8-9; Jeremiah 51:6, Jeremiah 51:44-45). Revelation 18:1-24 makes it plain that Babylon here represents not only political power but also material wealth and luxury. As God’ s judgment consumes the city of Babylon, her merchants and kings and sea captains and sailors will weep and mourn for their lost riches: Because no one buys their cargoes anymore — cargoes of gold, silver, precious stones and pearls; fine linen, purple, silk and scarlet cloth; every sort of citron wood . . . and bodies and souls of men. Revelation 18:11-13But earth’ s weeping and mourning over Babylon’ s destruction is matched by heaven’ s joy! Rejoice over her, O heaven! Rejoice, saints and apostles and prophets! God has judged her for the way she treated you. Revelation 18:20When the state and its leaders trample the individual; when things have more value than persons; when all is bent to the warped pattern set by Satan . . . then the fall of Babylon will bring joy to the godly.

Characters in the Drama In Revelation 10-18 we see personalities against whom Jesus, the Lamb, stands in sharp contrast. As we look at each element in the drama, we can see why God’ s wrath is just. We can also better understand His character as we see what He hates. The witnesses. These men reveal unregenerate mankind’ s deep-seated antagonism to God’ s spokesmen. These prophets draw vicious anger from the world, in spite of divine protection and authenticating miracles. Just as Jesus was slain by men who angrily rejected Him, so the witnesses are constantly under attack. Finally, the world gladly takes sides with the devil himself and rejoices at the apparent destruction of these men of God. Only when this concentrated hatred for God and His people fully manifests itself does Jesus take up His great power and begin to reign. The evil trinity. This trio is made up of Satan, the first beast (the Antichrist), and the second beast (a false prophet), and is a counterfeit of God the Father, Jesus, and the Holy Spirit. Satan is the key figure here. He empowers the other two (who are apparently human beings) to deceive and coerce the world into a willing worship of Satan. This is a trinity dedicated to destruction, not redemption. They do not serve men, but instead demand that men serve them. They do not die for humanity, but rather take lives when people will not obey their unholy commands. At every point Revelation’ s portrait shows us a stark contrast between the motives, values, and character of Satan and those of God. In the final confrontation, Satan knows his time is short. He is eager to bring all those he can snare with him, to destruction. Most of humanity eagerly joins this rush toward disaster, angrily rejecting repentance even under the most severe of warning judgments. Counterfeit religion. Humanity has always been religious. No culture is without some faith, some ritual practice of religion. But religion, while on the surface a good thing, has never been a friend of God. At the time of the end a “ world church” joins the beast (secular power) in a systematic assault on believers, seeking their deaths. It’ s all too easy in our pluralistic society to be tolerant of false religions or even to attempt to compromise Scripture’ s teaching in order to make room for their adherents in the family of faith. In Revelation we see the unveiling of reality. These faiths at heart are enemies of God and His people. Against them, totally committed to care for His own, stands the Lamb in all the glory of His power. We are not to attack adherents of false faiths now. But we are to recognize the essential anti-God character of religion. We are to hold even more firmly, not to religion but to our relationship with the One who is Lord of lords and King of kings. Political Babylon. Here we see the final culmination of world government. It leads to unparalleled prosperity but also to unparalleled regimentation. The mark of the beast is needed before a person can buy or sell anything; there is total control over the individual. The luxuries, the power, the seeming security convince people that they have no need to depend on God. Pride and self-reliance mark the rise of the world state; mourning and anguish over lost wealth mark her destruction. In Revelation 18:1-24 we see this Babylon being destroyed. The treasures people lay up for themselves are subject to rust and theft, and to the destroying fire. No political system can unify the world or bring the blessings God alone can provide for His people. The Babylon system has to be destroyed, for it is a political system that feeds on injustice and pride and that encourages rejection of God. It is a political system that leads persons and nations astray (Revelation 18:23). It has no room for either saint or prophet, and kills those willing to witness of the reality of God (Revelation 18:24). And what do we see of God through political Babylon? Against the transitory glimmer of human achievement, we see the glow of God’ s changeless glory. Against the background of the wealth destroyed in Babylon’ s fall, we see the treasures stored up for us in the presence of Christ Himself. Our destiny is to worship Him, not wealth or power. Man’ s Babylon will fall. But the city of God will stand forever and ever.

Teaching Guide Prepare Read through these chapters to gain a panoramic view of events. It is the panorama rather than the details you want to help your group members focus on.

Explore Prepare a reading, using verses like those quoted in the commentary. Give a one-or two-sentence summary of the contents of a chapter — then have your group members join you in a responsive reading of the refrain.

Expand Select any of these focused studies to do together, or in teams.

1. Compare the vision of God’ s holiness seen in Revelation 4-5 with the vision of Isaiah in Isaiah 6:1-8. Meditate on each passage. Then discuss: “ How do these teach us to praise God?”
2. Or read Revelation 6-9 with Romans 2:4-10. Note particularly Revelation 6:15-17 and Revelation 9:20-21. What do we learn about the nature of God’ s judgments?
3. Or examine poetic praise songs found in Rev. 10-18 (Revelation 11:15, Revelation 11:17-18; Revelation 12:10-12; Revelation 15:3-4; Revelation 16:5-7). In each context, what leads to praise? What in these chapters can you praise God for? What in these chapters seems hard for you to bring to God in praise?
4. Or, select on of the characters or institutions that is prominent at history’ s end. How does Jesus stand in contrast to that person or institution? What does God’ s judgment on this person or institution tell us about Jesus?

Apply What is the single most important thing you learn about Jesus in these powerful chapters of Revelation?