A View from Above: Options for Understanding the Revelation of Jesus Christ

Copyright © 2014 J. W. Murphy.

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Unless otherwise noted, Scripture quotations are from the New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011, by Biblica, Inc.™

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ISBN: 978-1-4908-5137-2 (sc)

ISBN: 978-1-4908-5031-3 (hc)

ISBN: 978-1-4908-5030-6 (e)

Library of Congress Control Number: 2014916070

WestBow Press rev. date: 10/09/2014

A View from Above

Understanding Revelation is not so much a matter of knowing which view is right as it is being aware of the issues in the ongoing discussion and being able to make a reasoned contribution to the conversation within the family of God. Thus we are enabled to lock arms rather than locking horns as we keep, defend, and propagate the faith of Jesus.

Rationale

Preface – Jesus Is Coming Soon

1.   Revelation Has Something to Say to Us

2.   Delivering God’s Message

3.   Where Does God Reign?

4.   Snatched Away

5.   The Great Deceiver

6.   Insights from Early Christian Experience

7.   Points of View

8.   First-Century Fulfillment

9.   Fulfillment Throughout Church History

10. A Future 1,000-Year Realm

11. Increasing Success of the Gospel

12. A Present Spiritual Kingdom

13. An Extinct Literary Style

14. I Am Making Everything New

15. Piecing the Puzzle Together

16. How Then Shall We Live?

About the Author

Endnotes

References

Murphy has integrated a great deal of biblical and church-historical information in order to create a far more helpful guide to the interpretation of Revelation than many books out there still promoting a countdown to Armageddon and playing ‘pin the tail on the Antichrist.’ His book gives a fine overview of the historical development of many positions taken in the interpretation of Revelation and of the biblical interpretations and misinterpretations that lay behind those positions. His historical perspective allows him to write irenically while also exposing some important fallacies. It is especially encouraging to find a book that will be an accessible guide and a church out there where Revelation is being dealt with responsibly and faithfully.

—David A. deSilva, Trustees’ Distinguished Professor or New Testament and Greek, Ashland Theological Seminary

Moves from details and controversy to the character of God and His eternal plan. Reminds us all of God’s love and faithfulness…, and that God is in control and we have nothing to fear…The life application summaries are extremely well done, inspiring, and faith-building! It… honors God, glorifies Christ, and comforts His people! …I am impressed with [the] insights as to the greater purpose of Revelation. I was often stirred in my heart with awe and love for God and found comfort in [the] life-application conclusions…, [which] strengthen the church and also bring us into greater unity.

—Rev. Jim Roma, Pastor, Akron, Ohio

I love the content… about the impact of Revelation, [that it is] not just about the ‘end times,’ but the times [which] we are living in currently. 1) It’s practical. 2) It’s timely. And (3) It’s thorough.

—Rev. Jason Caddy, Pastor, New Philadelphia, Ohio

Rationale

I was in the Spirit on the Lord’s Day. That can happen in a Sunday school class, right? The teachers said we would soon study Revelation. I understood their perspective, a view not heard much today.

I scanned the other students. Most were new among us. Others were easily impressionable. I didn’t wish them to be fed only one interpretation. I had led studies of Revelation in the past, presenting alternative views and explaining why I see the book as I do.

A course of action leapt to mind. I wanted to explain various options—taking a bird’s-eye look at the issues in understanding this unique book of Scripture. That goal has developed into the book you now hold. Several years of study has refined my understanding. It’s been time well spent. I have my own perspective, for reasons you’ll discover. It’s fine if we disagree. May we be fair and respectful in doing so.

Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it (Rev.1:3).

He who has an ear, let him hear what the Spirit says to the churches (Rev.2:7, 11, 17, 29; 3:6, 13, 22).

The Spirit and the bride say, Come! And let him who hears say, Come! Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life (Rev.22:17).

Among my cloud of witnesses

In memory of Dr. Gilbert W. Stafford, whose simple comment years ago started me dreaming about a work like this one.

With fond thoughts of Aunt Dottie Royer, whose gift to me of one of the books in my bibliography stimulated my thinking.

In appreciation for my son Dan, whose thoughtful consideration of life’s questions has served him well, and will provide him with the answers he seeks.

With gratitude for my mother and father, Vi and Joe, who built a safe and loving home in which Jesus was honored and served.

In honor of my father- and mother-in-law, Melvin and Nadine Pietsch, who have been as exemplary in their lives of Christian faith and service as anyone I have known.

With love and esteem for my wife Jan. Her faithfulness to our Lord and her impeccable strength of character have been my inspiration as she graciously stood by my side while I labored to produce this work.

In worshipful adoration of my Savior and Lord, Jesus the Christ, who still reveals himself to those who have eyes to see and who will at the last day reveal himself in a way that everyone will see.

Preface – Jesus Is Coming Soon

In one city where we lived, a beautiful historic church was carefully maintained. It was always a pleasure to drive by and take a look. Out front was a sign with interchangeable letters. But during the eighteen years we lived there, the message never changed. The sign read, Jesus is coming soon. Are you ready? It was easy to be completely oblivious to that message. Some don’t believe in the Christian portrayal of Jesus. Others don’t believe he will return. Even many of those who do believe seem convinced it won’t be anytime soon. Some, however, are stirred by that expectation.

From time to time we hear about some person or group who predicts a date for Jesus’ return. Some people sell their possessions in anticipation. Others gather in churches or on rooftops and hilltops. Occasionally people demonstrate their commitment by mass suicide. Within my lifetime I have heard numerous stories of specific expectations, the details of which are now lost to my memory.

Revelation assures us that the time will come when we will be reunited with our Lord. It seeks to keep our expectation alive and calls us to faithfulness amid life’s intervening challenges. Sadly, it’s just as easy to ignore that word as it was to ignore the sign outside that church. The fact that so many have predicted and have been proven wrong can easily deter us from faithful expectation. On the other hand, the fact that such expectations continue to surface can keep our faith alive. Many of the examples included here were taken from 242 Dates for the End of the World at www.bible.ca/pre-date-setters.htm. Another treatment of such historical expectations can be found in Gumerlock’s The Day and the Hour.

• As early as AD 53, there was a rumor that Jesus’ return had already taken place. Believers were upset by the idea that the Day of the Lord had come and they had missed it (2 Thess. 2:1-3a). Much the same as in our lifetime at the turn of the millennium, the year 1,000 stirred both fear and expectation about Jesus’ return. People were on their best behavior; possessions were sold to give to the poor; some traveled to meet the Lord in Jerusalem; buildings went unrepaired; crops were left unplanted; and criminals were set free from jails. Since it was thought to mark the 1,000th year from Jesus’ crucifixion, 1033 was thought to mark the beginning of the millennium.

• In 1186, it was expected that the world would be destroyed and only a few spared. The Letter of Toledo warned people to hide in mountains and caves.

• Konrad Schmid made messianic claims for himself and predicted that the millennium would begin in 1369.¹

• In 1524-1525, Thomas Muntzer announced that Christ would return after the German Peasants’ War destroyed the high and mighty. He had a vision in which the Lord promised to catch the enemy’s cannonballs in the sleeves of his cloak. Outnumbered, Muntzer’s followers were killed by cannon fire and he was beheaded on May 27, 1525.

• "Hans Hut, a follower of Muntzer, prophesied that Christ would return to earth at Pentecost in 1528 and inaugurate a millennium in which people would share their goods and enjoy sexual freedom".²

• A prophet named Melchior Hoffman thought he was one of the 2 witnesses of Rev.11 and that the millennium would begin in 1533, which he believed to be 1500 years after Jesus’ death.³

• In 1650-1660, England’s Fifth Monarchy Men expected that Jesus would set up a theocratic government and they tried to conquer England by force. Their movement collapsed when the British monarchy was restored in 1660.

• Paul Felgenhauer claimed that the harvest of earth and the gathering of the vines (Rev. 14:14-20) would take place in 1655 and the millennium would begin.⁴

• In 1666, bubonic plague took 100,000 lives in the same year that the Great Fire ravaged London. To many, the world seemed to be at an end—an expectation which was not helped by the fact that the date ended in the number of the Beast.

• The French prophet Jean Allut prophesied that Christ would return to earth in 1717.⁵

• The Shaker movement taught that their leader Ann Lee (1736-1784) was Christ’s second appearing and the millennium had begun with the rise of the Shakers.⁶

• Richard Brothers believed that he descended from Jesus’ brother James and thus he was God’s nephew, the Prince of the Hebrews. "He predicted that on November 18, 1795, at about sunrise, he would ascend his throne in Jerusalem and that London was the Babylon that was about to be destroyed".⁷

• In 1809, Mary Bateman claimed to have a magic chicken that laid eggs with end-time messages on them. One message said that Christ was coming. The uproar she created ended when an unannounced visitor caught her forcing an egg into the hen’s oviduct.

• In 1814, spiritualist Joanna Southcott claimed that she, by virgin birth, would produce the second Jesus Christ. Her swelling abdomen attracted crowds of people. The time for the birth came and passed and she died soon after. An autopsy revealed she had experienced a false pregnancy.

• John Wesley wrote that the time, times and half a time of Rev.12:14 referred to AD 1058-1836, when Christ should come.⁸

• William Miller calculated that the second coming would occur during 1843 or 1844. A spectacular meteor shower in 1833 gave his ideas momentum. Anticipation built until March 21, 1844, when Miller’s one-year timetable expired. Some followers set another date—Oct 22, 1844. This too failed and Miller’s movement collapsed.

• In Massachusetts, a minister named Thomas Parker expected the millennium to begin about 1859.

• In 1910, many expected the return of Halley’s comet to indicate the Lord’s second coming. The earth actually passed through the comet’s gaseous tail. One entrepreneur sold comet pills to protect against the effects of toxic gas.

• Influenced by William Miller, Charles Russell organized the Jehovah’s Witnesses and predicted the return of Christ in 1914.

• The Witnesses, who were soon to earn the distinction of Most Wrong Predictions, used new calculations to argue for Jesus’ return in 1918, 1925, and 1941.

• When Israel reclaimed Jerusalem in 1967, certain prophecy watchers declared that the Time of the Gentiles had come to an end.

• When the True Light Church of Christ forecast the return of Jesus in 1970, a number of church members quit their jobs in anticipation.

• A 1973 comet caused one preacher to claim that it would signal the Lord’s return.

• Once again, the Jehovah’s Witnesses predicted Christ’s return in 1975.

• When killer bees reached Texas in 1977, one student of prophecy connected them with the locust-like creatures of Rev.9:3-12.

• One author boldly declared that the rapture would occur before December 31, 1981, thinking that Jesus had promised to return within a generation after Israel’s rebirth.

• On the weekend of April 24-25, 1982, a group known as Tara Centers announced in major newspapers The Christ is Now Here! and predicted he would reveal himself within two months. When he didn’t, they claimed the consciousness of the human race was not quite right.

• Another Jehovah’s Witness prediction in 1984 brought their total to nine (1874, 1878, 1881, 1910, 1914, 1918, 1925, 1975, and 1984).

• In 88 Reasons Why the Rapture is in 1988, Edgar C. Whisenant predicted that Jesus would return between September 11-13. His subsequent book, 89 Reasons Why the Rapture is in 1989, was not as well-received.

• A group in Australia predicted Jesus would return through the Sydney Harbor at 9 A.M., March 31, 1991.

• In 1991, Nation of Islam leader Louis Farrakhan proclaimed the Gulf War would be the War of Armageddon … the final War.

• Rabbi Menachem Schneerson called for the Messiah to come by September 9, 1991, the start of the Jewish New Year.

• A Korean group called Mission for the Coming Days foresaw October 28, 1992, as the date for the rapture.

• Several writers in the field of biblical prophecy suggested that, since the year 2,000 was to be the end of a 6,000-year cycle, the rapture would occur in 1993 to allow seven years for the tribulation.

• F.M. Riley’s book 1994: The Year of Destiny told of God’s plan to rapture his people.

• Pastor John Hinkle of Christ Church in Los Angeles announced he had received a vision from God that warned of an apocalyptic event on June 9, 1994.

• Here’s a name that will come up again! In Are You Ready?, Harold Camping predicted the Lord would return in September 1994. In spite of their previous promise not to make any more predictions, the Jehovah’s Witnesses also declared that 1994 was the conclusion of an 80-year generation beginning in 1914.

• Claiming that the Church Age was to last 2,000 years from Jesus’ birth in 4 BC, one author foresaw September 1996 as the time for the Lord’s return.

• So-called psychic Sheldon Nidle predicted the end would come with the convergence of 16 million space ships and a host of angels upon the earth on December 17, 1996.

• Monte Judah predicted that the tribulation would begin in February/March, 1997. Another prediction based on numerology and the Psalms that targeted May 14 of that year as the date of the rapture.

• When Yitzhak Rabin and Yasser Arafat signed a peace agreement on September 13, 1993, some saw the events as the beginning of tribulation. With the signing of the agreement, Daniel’s 1,260-day countdown was underway. By adding 1,260 days to September 1993, you arrive at February 24, 1997.

• Stan Johnson of the Prophecy Club saw a 90 percent chance that the tribulation would start September 12, 1997.

• Since three times 666 equals 1998, some people pointed to that year as being prophetically significant.

• On June 17, 1989, the Catholic priest Sefano Gobbi predicted that the end of the world, the final judgment and the dawning of the Marian Reign of Peace would unfold in 1998.

• In his 1990 book 666: The Final Warning, Gary D. Blevins predicted that Ronald Reagan would be cast into the lake of fire, the rapture would occur, Jesus would return to earth and Satan would be bound in a pit for 1000 years—all in 1998.

• A Taiwanese cult in Garland, Texas, predicted Christ would return on March 31 of 1998. Their leader declared that God would invite the cult members aboard a UFO.

• Marilyn Agee predicted the rapture on Pentecost—May 31, 1998—at the close of a 6,000-year cycle from Adam. Since the Holy Spirit did not descend until 50 days after Christ’s resurrection, and since modern Israel was born in 1948, if you add the 50 days as years you come up with 1998. After May 31, Agee continued her date setting by using various Scripture references to point to June 7, 14, 21 and numerous other dates.

• Newsman and self-proclaimed psychic Charles Criswell King had said in 1968 that the world as we know it would cease to exist on August 18, 1999.

• Rabbi Philip Berg expected the end on September 11, 1999, when a ball of fire will descend… destroying almost all of mankind, all vegetation, all forms of life.

• The people and organizations that called for the return of Christ at the turn of the century is too long to list. If there were a day on which Christ could not return, it must have been January 1, 2000. To come at an unknown time means to come at an unknown time. January 2, 2000 would have been a more likely day for Him to call His Church home–right after the big letdown.

• All the planets were said to be in alignment on May 5, 2000, causing earthquakes, volcanic eruptions, etc. A similar alignment in 1982 produced nothing. The combined gravitational pull of all the planets is only a fraction of that exerted by our moon.

• According to Michael Rood, the end times are prophetically connected to Israel’s spring barley harvest. The Day of the Lord began on May 5, 2000. Rood’s fall feast calendar called for the Russian Gog-Magog invasion of Israel to take place at sundown on October 28, 2000.

• Dale SumburËru looked for March 22, 1997 to be the date when all the dramatic events leading through the tribulation to the return of Christ should begin, with the actual date of Christ’s return somewhere between July 2000 and March 2001.

• For decades, Jack Van Impe has hinted at nearly every year as being the time for the rapture. His new math uses 51 years as the length of a generation. If you add 51 years to 1967, the year Israel recaptured Jerusalem, you get 2018. Once you subtract the seven-year tribulation period, you arrive at 2011.

• Harold Camping was back in a big way on May 21, 2011, when he predicted very publicly that the rapture would occur at 6 PM and the end of the world would come on October 21, 2011. After May 21, he claimed that a spiritual judgment had occurred on that date and the rapture would occur simultaneously with God’s destruction of the universe on October 21. He had previously predicted judgment days on May 21, 1988, and September 6, 1994. Due to his erroneous predictions, Camping came to understand that no one can know when the rapture or the end of the world will occur. His own end occurred on December 15, 2013.

• New Age writers cite Mayan and Aztec calendars that predict the end of the age on December 21, 2012.

• Sir Isaac Newton spent 50 years and wrote 4,500 pages trying to predict when the end of the world was coming. The most definitive date he set for the apocalypse, which he scribbled on a scrap of paper, was 2060.

I prefer the simple and promising way in which the Scripture comes to a close:

He who testifies to these things says, Yes, I am coming soon [Remember the sign outside that church?]. Amen. Come, Lord Jesus. The grace of the Lord Jesus be with God’s people. Amen (Rev.22:20-21).

1.   Revelation Has Something to Say to Us

Ever watched a court case? The first speaker presents a good argument, sounds believable, and is convincing. Wisdom, however, withholds judgment. The next person provides other facts and an alternate perspective. Now everything seems different. I appreciate and sympathize with juries and judges who don’t know the truth but are charged with sifting through innumerable details and conflicting claims to decide what is likely to be true. At times there’s a moment when something clicks and everything makes sense. On other occasions we must rely on inner guidance. In the end we must trust that we’ve reached the right conclusion.

Interpreting Revelation can be like that. We read a book, listen to a preacher, attend a conference, and become convinced about what we heard. Then we’re confronted by another understanding. New issues and questions are raised. Ray Robbins tells his own amusing story in this regard.¹ As a young man, his dispensationalist pastor convinced him this was the only correct interpretation. In college, a professor convinced him he was wrong and he became a postmillennialist. Later, in seminary, two other professors once again convinced him of his error and he became an amillennialist. Then he had occasion to examine Oxford University’s collection of apocalyptic literature, and he now thinks Revelation is an example of that mindset. So he’s able to say, Whatever you believe, I have believed it too. I am sympathetic with whatever position you have, and I love you and give you the right to be wrong. Similarly, one who becomes informed will rise above a one-sided view and find the insight that comes from a broader perspective, allowing him or her to see the wisdom that spans centuries of study.

Fred Craddock [Reflections] says that preaching through the NT is like walking down the street. The Gospels are first, and they are well-lit, a familiar neighborhood. Next comes Paul, still friendly territory, but as you move through the epistles, the shadows grow deeper, the houses more neglected… . Second Peter, First John, Third John, Jude. Then suddenly at the end of the street, shrouded in darkness, stands the frightening, haunted house of Revelation.² Like similar houses we’ve seen in old movies, most people in town hesitate to go near. We may worship in a church where Revelation receives little or no attention. If so, our interest will have to be satisfied at another source. If our church does deal with Revelation, it’s likely that one point of view is put forth or another is explained away. So most listeners will have little exposure or will think that what they’ve been taught is the only correct option. This work attempts to improve that situation. I’ve tried to summarize major theological points of view and highlight historical events that influence our understanding of the Bible’s closing book. C.E. Brown decries the great evil of a lack of historical perspective, which leaves us open to the changing winds of sensational religious doctrine which blow them here and there like autumn leaves in a storm.³ In this discussion of issues related to Revelation and of the prominent understandings of the book, I’ve sought to provide the information which would enable one to reach an informed conclusion, while also explaining why I understand it as I do. Sometimes we get locked in on one point of view without knowing what else is available. This work is intended to unlock your vision.

It attempts in two ways to provide a view from above. It seeks to provide an overlook at major points of view and their development throughout the history or our faith. It also aims to provide the spiritual and eternal perspective which can make sense of human events in light of where history is going and how it will be concluded. The aim here is much the same as that of Revelation itself—to encourage faithfulness in spite of obstacles and opposition, no matter how severe—the kind of faithfulness that’s produced by roots that have gone deep to locate water and a foundation that has been built on bedrock.

Among the benefits is recognizing the integrity of those who hold different points of view. Though he now holds the amillennial view, Riddlebarger was raised as a dispensationalist. He says, I know these authors and the people who read their books to be sincere and committed Christians.⁴ George writes, It is helpful… to observe how wise, honest, devout men differ as they interpret the same Scriptures. As you get to know them and their viewpoints, you come to love and appreciate them in spite of their variations in interpretation. You also become more independent of them and freer to develop your own view.⁵ That’s precisely my understanding. You may wonder why I felt the need to mention something so basic as maintaining charity and respect toward those who hold a different view of Revelation. It doesn’t take long when reading literature in this field before you encounter styles that are condescending and demeaning. Would that we may rise above that.

God can and does speak—both to the church and to individuals within it—through his Word, even Revelation. He has done so on numerous occasions in my experience. It may be for encouragement, instruction, correction, or for a time of spiritual fellowship or worship. These communications have a very real meaning for the situations into which they come. But such individual and personalized meanings should not be confused with the meaning of Revelation.

I’m no longer convinced that John fully understood what he saw and wrote about. As Peter said, the O.T. prophets searched carefully to discover what the Spirit was referring to with his predictions of Christ’s sufferings and ensuing glories. But they were told that the message was not for them but for those still to come (1 Pet.1:10-12). In somewhat the same way as John wept when no one could open the scroll to look inside (Rev.5:4), the book he produced has frustrated those who’ve tried to open its meaning. Nevertheless, let’s consider some applications and benefits of the revelation of Jesus Christ. John assures us that those who read or hear this word and take it to heart are blessed (1:3). How is this true for we who have such trouble understanding what it means, and who can be so repulsed by its gruesome images?

Revelation can be a blessing by keeping us from falling prey to formalism and ritualism, from believing that our connection with the church and/or our adherence to tradition makes us pleasing to God and assures us of his blessings, from believing that our salvation rests on good things we’ve done or religious rituals we’ve performed. Others who had made a similar mistake in the past now suffered the loss of their beloved city and the temple in which they performed their rituals. The opposition the church was facing when Revelation was written served to weed out those whose faith was not genuine. Its recognition of martyrs and its call for endurance in the face of persecution can motivate us to a faith that is active and heartfelt, actually open to hearing God and willing to serve him at any price. If such a faith is ours, we are blessed.

Have we ever wondered if it’s worth it to live as a Christian? If so, then Revelation has something to say to us. It enables us to see the contrast between our faith and the options that threaten to deceive us, and so reinforces our commitment to making the wise choice. It enables us to understand that God still reigns in human affairs, that he’s not taken aback by the schemes that threaten us, that the victory is still his, and so reminds us of the value of living for him. It enables us to attain the long-term perspective that shows us what the future holds, assuring us that the glory to come will far outweigh the troubles of the present (Rom.8:18). When we understand these things, we are blessed.

Have we ever struggled with moral and spiritual purity? If so, then Revelation has something to say to us. It reminds us that God gives us direction not to exert authority or spoil our enjoyment but to warn us of danger, protect us from harm, and guide us to life’s greatest benefits. We might think that purity isn’t important or that God will simply overlook a pattern of compromise and disobedience. Like a pilot with spatial disorientation, we’re capable of convincing ourselves that up is down or that we’re maintaining a straight heading when in fact we’re off course. Revelation’s images and warnings can provide us with the necessary course correction. It portrays compromise, disobedience and impurity as resulting in loss and judgment (18:8). 22:15 includes the sexually immoral, idolaters, and those who practice falsehood among those who are left outside the end-time city of God, for those who are impure, shameful or deceitful will be barred from entering (21:27). These same people are among those cast into the fiery lake in 21:8. But those who keep themselves pure are described in radiant terms (3:4; 14:4-5) and granted ultimate blessings (19:6-8; 22:14).

Have we ever considered just giving up, going along with the crowd, doing what we know we shouldn’t, or ending it all? Are we enticed to succumb to the seductions of culture? If so, then Revelation has something to say to us. Sometimes we feel pressure to go along with the values and practices of the world around us, thinking it’s not so wrong and it’s worth it to avoid standing out in the crowd. Jesus and Revelation warn against it. The things which capture our attention and become our principal focus are the things we worship, the things we adore. Since the splendor of this world can have great appeal, Satan used it to tempt Jesus (Mt.4:8-10). Yet Jesus understood that the proper course is to worship and serve God. Revelation helps us understand why this is true. It broadens our perspective and allows us to see what lies behind the things that appeal to us as well as the final outcomes of the worldly system and of those who remain faithful to the Lord. Revelation is a graphic elaboration of 1 John 2:17, where God’s servants endure even though the world and its temporal desires pass away.

Is there any hardship, pain, opposition, grief, suffering, or persecution in our walk of faith? If so, then Revelation has something to say to us. Sometimes we expect God to protect us from harm and give us a relatively pain-free life. Some imply that what should come our way is prosperity, achievement, success, comfort, and so on. Satan used Psalm 91 to imply as much to Jesus (Mt.4:4-6). But Jesus and Revelation show us something more real, more in keeping with our experience, and more precious than a pain-free existence. Those who mourn will find comfort. The righteous who are persecuted will inherit the kingdom. Those who are insulted and slandered because of Jesus will be rewarded (Mt.5:4, 10-12). Believers will at times be handed over to their adversaries and physically assaulted. Family members will betray them to those who may take their lives (Mt.10:17, 21, 34-35). Those who follow Jesus must deny self, take up a cross, and follow the way of the one who sacrificed his life for others (Mt.16:24-25). It’s those who are faithful even in death who receive the crown of life (Rev.2:10). It’s those who come out of tribulation who have washed their robes and made them white (Rev.8:14). It’s those who obey God’s commands and hold on to the testimony of Jesus who become the objects of the dragon’s warfare (Rev.12:17). It’s those who have not worshiped the beast or received his mark but who went to their deaths for their testimony that are honored by reigning with Jesus (Rev.20:4, 6). It’s not the way of prosperity and comfort but the way of sacrifice and suffering that produces spiritual blessing. We don’t go in search of hardships and pain. We don’t have to, for they will find us. Trials and persecution are our destiny (1 Thess.3:3-4). But if you suffer for doing good and you endure it, this is commendable before God (1 Pet.2:20). If we endure, we will also reign with him (2 Tim.2:12). It’s the very heart of the gospel that blessing can be found at the end of the difficult path, and Revelation resounds with that message (e.g., 2:10).

Hymn writers have sometimes expressed the potential benefits of life’s hardships. Edward Mote penned the words we now recognize from The Solid Rock (circa 1834). What an incredible testimony that when all around my soul gives way, He then is all my hope and stay. More recently, Laura Story has powerfully expressed the same idea in her song entitled Blessings. She points out that pain is a reminder that this isn’t our home, that trials, storms, and the hardest of nights may well be God’s mercies in disguise. In addition, U.S. Senate Chaplain Barry Black has written The Blessing of Adversity. He points to the statements of Psalm 119 that learning God’s decrees is worth any affliction (v.71) and that affliction replaced wandering with obedience (v.67) to demonstrate the benefit that’s found in suffering. Similarly, Samuel Waldron causes us to ask what we are willing to endure for the sake of our Lord. "There is no Christianity where there is no willingness to suffer for Christ’s name. An Easy Christianity which expects God to deliver us from all present and future tribulation and is unwilling to endure such persecution for His name is a false Christianity".⁶

When we pass through trial or storm, do we wonder—even agonize—about why God doesn’t intervene and spare us from our circumstances? If so, then Revelation has something to say to us. Questions like this were asked by believers during the latter half of the first century. In some cases they were vilified in synagogues. Some found it difficult to do business with their neighbors because they refused to give even lip-service to Roman gods or to acknowledge that Caesar was divine. Increasingly they were treated as social outcasts and at times martyrdom was a real possibility. In our culture we sense a dramatic shift in attitudes toward the values of our faith. Sometimes we are ostracized for our beliefs and practices. Far more grievous is the fact that in some nations believers are put to death for refusing to adopt the religion of the surrounding culture. There are ominous signs of what might happen in the future. Some of us endure financial or physical hardship for many years. While some seem to be delivered, others are not. Why doesn’t God do something? Revelation assures us that God is involved in ways that might not be obvious. He works according to a plan that was developed long ago and will reach long into the future. The fact that Jesus endured ridicule, hatred, spiritual turmoil, physical pain, and even death before his victory was won sends the message that the servant should not expect to be treated differently than his master. Revelation allows us to look behind the scenes to view spiritual realities. It’s as if a melodrama⁷ is being acted out on a stage. The audience sees only what’s visible from the front. But we stand in the wings and see the preparations that are taking place. Sets are being rolled into position. Actors are preparing to enter the scene. The director ensures that all the elements necessary to overcome the conflict and move the plot toward its conclusion are at the ready. In a similar way, Revelation portrays the victory that is ours and that will one day be evident. Perhaps the greater blessing is not the elimination of adversity but the gift of hope and confidence that can enable us to endure it.

Do we long to understand the character of our God? If so, Revelation has something to say to us. What does it have to teach us about the heart of God? What can it mean when those who serve him are ridiculed, belittled, ostracized, pressured to forsake him, even put to death for their faith? What can it mean when individuals or governments who seem to hold all the cards and have all the power are openly hostile toward those who identify with Christianity? What can it mean when things seem to go on as they always have and there is no obvious divine intervention, no return of Jesus, no calling God’s adversaries to account, no ultimate display of God’s power? What are we to make of all this? In the midst of the pressures and struggles which were faced by believers in his day, John reminds them—and us—of God’s love (1:5). When we wrestle with doubts and wonder why our circumstances are not changed, Revelation reminds us of God’s heart and character—demonstrated by the sacrifice which delivered us and transformed us into a kingdom of priests (1:5-6). In much the same way that Jesus placed his hand on a terrified John and told him not to be afraid (1:17), the remainder of the book tells us not to be afraid of our enemies or our circumstances, for the Lord sees and cares and is involved and will be victorious. Jesus walks among his churches (1:20-2:1), aware of and concerned about the circumstances and conditions in which his people find themselves, both good and bad (chaps. 2 & 3). Revelation assures us that the Lord loves us so much that he is preparing an incredible future for us (chaps. 7, 19, 21-22). In graphic symbolism it portrays him as fighting the battles we cannot fight for ourselves. It promises us that he will overcome his adversaries and that everyone will understand that the grace of the Lord Jesus is with God’s people (22:21). What is the character and the heart of our God? Revelation is but an elaborate description of what Paul has already said in Romans 8:31-39, that the God who spared not his son but gave him up for us will never stop loving us—no matter what hardship, persecution or danger we face. What an immeasurable blessing is to be found in the assurance that God’s heart is for us and that it is not in his character to callously turn away while we suffer or to allow our suffering to have the last word!

On the other hand, have we ever noticed how some governments or societies seem to personify evil? If so, then Revelation has something to say to us. Those who remember the atrocities of Joseph Stalin, Adolf Hitler, Saddam Hussein and others—as well as those who are painfully aware of deliberate attacks by terrorist organizations against innocent non-combatants—will have no difficulty understanding the assertions of Revelation that the devil himself was the energizing force behind Rome’s paganism and her assaults on Christianity. It’s not hard for us to share that view, since we’re aware of the persecutions described in chapter 6 and of the eventual conquest of the empire by our emerging faith. We might also be inclined to identify certain contemporary organizations and governments as the devil’s pawns. Revelation implies that this may indeed be a possibility. More important, it assures us that our God is indeed sovereign, that he continues to work out his plans in the development of human events, and that he will triumph over all his enemies. Metzger says that Revelation’s different accounts reinforce one another and bring before the reader, over and over again, the truth that God rules and overrules in the affairs of humankind.⁸ We are blessed when we remember these things.

Yet this discussion raises an even more sinister question. Have we ever felt like our own government is our enemy, like we are pressured by government or by society or by an employer to violate our conscience before God? If so, then Revelation has something to say to us. In that day our brothers and sisters were pressured to offer what seemed to be a simple sacrifice, to merely voice the words that Caesar is lord. Why would such things be objectionable? They weren’t being asked to forsake their religion, only to express their loyalty to Rome and its traditions. To refuse to do so must certainly reveal a treasonous attitude and agenda. Those who object must certainly be shunned by neighbors, reported to authorities, and subject to legal penalties. Such was the common thinking. When it came to the point that a believer’s life was on the line, there were those who gave in to the pressure—hoping that God would not hold it against them since they didn’t really mean what they were saying and doing. In our day we may be pressured to distort or conceal the truth in order to make a sale or land a contract or boost profits. We may be tempted to take something for our own use which does not belong to us. We may be pressured to accept and condone—or even to participate in—behavior that God has declared to be sin. We may be duped into adopting a currently popular point of view which flies in the face of God’s self-revelation. We may be tempted to put our own comfort and security above the personal and corporate righteousness which God demands. And, judging from ominous developments around us, the day may come when we’re tempted to deny the faith in order to protect our lifestyle or even save our life. The perspective and the encouragement that Revelation provides can give us the fortitude to remain faithful. There are immense benefits and blessings to be found in faithfulness.

Have we considered whether we would be willing to face death for our faith? We desire peace, safety, security, comfort, etc. Would we be willing to give them up and accept death for the sake of Christ? In this matter, Revelation has something to say to us. It reminds us that this enemy will not have the last word. Those who have their earthly lives taken from them for the cause of Christ will neither fall asleep nor cease to exist but will reign with God as priests (20:4-6; see also 12:11). Yet even this degree of victory over the power of death is not final. Jesus reminds us that he has authority over death and its realm (1:18). Therefore the day of resurrection will also come (20:13). Then the former realities of pain and crying, death and mourning will have passed away (21:4). This is what Paul meant when he said that the perishable body that was sown (in death) will be raised imperishable, that what was mortal will be clothed with immortality, so that death will be swallowed up in victory (1 Cor.15:42-44, 52-54). Those who overcome, who endure to the end, who do not love their lives so much as to shrink from death will not be harmed by the second death (i.e., judgment) (2:11) but will be given the right to eat from the tree of life (2:7). This awareness should motivate the faithfulness to which Revelation calls us. It can also cause us to view physical death with less revulsion and fear, so that—if necessary—we are willing to embrace it on account of our faith. When the end of life is no longer ominous, we are blessed with a greater enjoyment of life itself.

And yet, we may still long for our eternal home. Here, too, Revelation has something to say to us. But it may be different than what we expect. Because the new Jerusalem is pictured as a city coming down out of heaven from God (21:2,10), our ultimate destiny is often thought of as a place. It’s common for us to understand it as a city with jasper walls, gates of pearl, and streets of pure gold. Often we miss the fact that this place is specifically identified as the Lamb’s wife (21:9), dressed as beautifully as a bride prepared to greet her husband (21:2). This signifies a relationship. In other words, God himself is our dwelling place rather than a mere city, no matter how beautiful and precious it is. Our destiny is not so much a place as an intimate and fulfilling relationship with God. This is certainly the greatest blessing of all.

We can learn something else from Revelation that might be easy to miss. It’s saturated with images from the Old Testament, the sacred writings with which John had grown up. When he described his visions, he used images and concepts familiar to him from reading God’s Word. Today, some disregard Scripture because they don’t understand it or consider it relevant for modern times. Thus when they face life’s situations, they are unable to make the connection with the Word of God. But for those who have spent time in the Word, it comes back to them in the circumstances of their lives and they’re able to think biblically. Thus they’re able to apply it to modern life and make sense out of things. If we wish to be ready to respond wisely and well to the challenges that will face us in the future, we must take advantage of the time we have now to immerse ourselves in the Word of God and allow its perspective to become our own.

On several occasions I’ve had the opportunity to listen to a speaker in a group setting and then to participate in a question-and-answer session or—even better—to meet with the speaker individually and request clarification on issues that were unclear. How helpful it would be if we had the same opportunity to probe deeper with the authors of Scripture. Some first-century Christians had the chance to ask questions just like that with people like James, Peter, John, and Paul. Unfortunately for those of us who have come along later, they didn’t often take notes. Even Peter said that Paul’s writings are difficult to comprehend (2 Pet.3:16). If this is true with relatively straightforward writings, it’s even more of an issue with complex and symbolic documents like the Revelation. One of my convictions is that many of its original readers had a basic understanding of what it meant. It made sense to them. There may have been points where their understanding was cloudy or issues about which they had to ask questions, but in general they got the point. For this reason, I find great value in interpretations which take "the reader back to the time of its original telling… . Only then can we ask how this story bears on the modern world and how it addresses enduring human concerns [italics mine]. [It is] a complex and compelling story addressed to the communities of Jesus’ followers in first-century Asia Minor, a story told so vividly that the audience can participate in John’s extraordinary experience and so be transformed, adopting new values, new perspectives—indeed, a new understanding of what the world is really like".⁹ Since we don’t have the opportunity to talk things over with the author or the original readers, we’re forced to sift through the writings of later interpreters—which have become more varied with the passage of time—and try to make sense of it all. That’s my purpose in writing. Most of us don’t have time to read the countless volumes that have been produced and don’t have the specialized training to evaluate all the options, so this book is an attempt to simplify and summarize that process. May the Lord grant you the understanding you seek.

2.   Delivering God’s Message

If we’re going to understand Revelation, we’ll need to understand the practice of biblical prophecy. In verse 3 of chapter one and again in verses 7, 18, and 19 of chapter twenty-two, John refers to his book as this prophecy. The way we understand this word will color the way we interpret the whole book.

Biblical prophecy is not primarily predicting the future

Many people understand prophecy as announcing future events in advance. Prediction does indeed play a part in biblical prophecy. Some are specific and short-term in their predictions (see Gen.6:13, 17; Gen.17:19, 21 & Gen.21:1-3; 1 Sam.2:27, 29, 34 & 1 Sam.4:10-11; 1 Kg. 21:17-19 & 1 Kg.22:29-38; Mt. 26:33-34 & Mt.26:57-75; Acts 21:10-11 & the remainder of the book of Acts). There are others in which a great deal more time elapsed between prediction and fulfillment (see Gen.3:15 & Jn.12:31; Micah 5:2-5 & Matt.2:1-6; Zech.12:10 & Jn.19:31-37). While prediction has its place in biblical prophecy, its main purpose is not predicting the future but speaking on behalf of someone else. An excellent example of this fact is seen in Exodus 6:28 – 7:2. When the Lord told Moses to relate to Pharaoh everything he said to him, Moses objected that he had a speech impediment and Pharaoh would not listen to him. So the Lord declared that Aaron would be his prophet (i.e., spokesman) and would relay what Moses received from God unto Pharaoh himself. The vast majority of messages delivered by the Lord’s prophets concerned the present rather than the future. Beasley-Murray says: "Prophecy never has the purpose of satisfying the curiosity of men about the future. It is given always in order to call forth repentance, and faith,