Key Verse: Revelation 9:20a “The rest of mankind that were not killed by these plagues still did not repent of the work of their hands…”

By now you’ve seen how difficult it is to try to analyze and systematize the content of apocalyptic writing. John is describing a vision, and in so doing is attempting the describe the indescribable. Scores of well-meaning attempts have been made over the years to tell us what John “re3ally meant”, but all such efforts should be taken with more than a grain of salt. Especially if the would-be interpreter is dogmatic about his interpretation!

This is why it’s refreshing from time to time in Revelation to come across material that hints at the purpose of the vision. Look at verses 20 and 21. These two sentences follow a description of two of the three remaining trumpet-disasters. The fifth trumpet precedes a fallen star unlocking “the shaft of the Abyss”, out of which a dense cloud of smoke produces a plague of tormenting locusts (vv.1-11). The sixth trumpet releases a supernatural army of 200 million who destroy a third of mankind. What’s the point of these cataclysmic horrors?

Apparently repentance is the point. Verses 20 and 21 tell us that the “work of [mankind’s] hands” are sufficient to bring heaven’s wrath upon the earth. That “work” is idolatry, murder, occultism, and sexual immorality. The scope of the disasters shows how enraged God is at sin. Were it not for the gracious work of Christ, mankind would have been destroyed long ago. That’s why we should repent of all sin now — while there is yet time.

Key Verse: Revelation 8:6 “Then the seven angels who had the seven trumpets prepared to sound them.”

The seventh seal is opened and a half-hours silence follows (v.1). As the silence ends, John sees “seven angels who stand before God” being given “seven trumpets” (v.2). These seven angels haven’t been mentioned as yet, but they are probably some kind of personification of the “seven spirits” before the throne in 1:4. They are given seven trumpets and each angel in turn blows his trumpet.

But before they blow their trumpets another angel appears. One author calls him “the angel of worship”. He offers incense at the altar,  and it ascends “with the prayers of the saints…before Good” (v.4).

Here is what Lynn Harold Hough says about these events:

“It is remarkable that in the midst of all the rushing movement of the book of Revelation there is alway time to set each particular experience in rich and noble perspective. The hour of worship has its own rights amid all the heavenly events. Even God’s judgements are not apart from the saints. They include the prayers of the saints.” (Interpreter’s Bible Vol.12 p.425)

Then the trumpet disasters begin. First come hail and fire (v.7). Then a burning mountain falls into the sea (v.8) follows by a blazing star falling on the fresh waters (v.10). The result is a badly scorched earth, and polluted sea and land waters. Then a fourth trumpet reduces all day and night light in the heavens by a third (v.12).

The chapter ends with an eagle warning about the disasters yet to follow (v.13). There are still three trumpets to be blown.

Key Verse: Revelation 7:17 “For the Lamb at the centre 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.”

Reading Revelations is like looking through a kaleidoscope. The colours, the patterns, the overall picture keeps changing — it seems in constant flux. Suddenly, the martyrs “under the altar” of 6:9 are now “a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in fort of the Lamb” (7:9). Numbered month them are “144,000 from all the tribes of Israel” (v.4). — I say “numbered” loosely, for we’re reading about an apocalyptic vision here, and any number’s value is symbolic. (Even the naming of “all the tribes” bows to symbolism in this case, for the tribe of Dan is not mentioned. Instead of Dan is Manasseh — see Genesis 49.)

As the martyrs glorify God — “Salvation belongs to our God who sits on the throne, and to the Lamb” (v.10) — the angels “around the throne and around the elders and the four living creatures” (v.11a) fall down and worship (v.11b, 12).

In the middle of all this, a dialogue occurs between two people: John and “one of the elders” (v.13a). The elder asks John if he knows who these countless thousands are. Then he answers the question himself, telling John that “these are they who have come out of the great tribulation” (v.14a). They “have washed their robes and made them white in the blood of the Lamb” (v.14b). And now, “the Lamb…will be their shepherd” (v.17). That first martyr Jesus, who gave HIs life that they might live “will lead them to springs of living water” (v.17b). The Lamb is a Shepherd.

Key Verse: Revelation 6:16, 17 “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?'”

The Lamb opens the first seal, releasing the first of seven plagues upon the earth. The imagery of the first four is powerfully vivid: horses of different colours and their riders, all symbolizing war and its tragic results. A white horse appears, its crowned rider holding a bow, and he rides out to conquer (probably representing an invader). Then a red horse, whose rider holds a large sword and the power to take peace from the earth, follows, Next, a black horse, its rider holding scales in his hand, enters. This rider announces an exorbitant price for wheat, indicating famine prices, the sorrowful result of war. The fourth is a pale horse, ridden by Death itself, symbolizing the disease and casualties of war and famine.

The fifth seal reveals the multitudes slain in war because of their “testimony” (v.9). They call loudly for vengeance and are told to be patient.

The opening of the sixth seal introduces ominous cosmic disaster: a great earthquake, a blackened sun, a blood-red moon, falling stars, and a vanishing sky (vv.12-14). Every human being on earth is so terrified that all of them seek sudden death — not for fear of the disasters, but for fear of Him who precipitates them: the one “who sits on the throne…and the Lamb.” The issue is not the apparent anger of nature. The issue is the very real wrath of the Father and the Lamb at all unrighteousness and injustice. The “great day of their wrath has come”, and in light of their judgments and man’s accountability, “who can stand?”

Key Verse:  Revelation 5:9 “And they sang a new song: ‘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 trice and language and people and nation.”

John now sees a “scroll” in “the right hand of Him who sat on the throne” (v.1). It has writing on both sides and is sealed with seven seals. The value of its message is so great that o one “in heaven or on earth” can break the seals and read it (v.3). John laments, but then hears one of the elders say, “the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals” (v.5).

But, rather than a Lion, John sees a Lamb, “looking as if it had bee slain, standing in the centre of the throne” (v.6). The multi-dimensional factor is very evident here, in that “the one who sat on the throne” (v.1, 7b) is still sitting there even while the Lamb is at the “centre of the throne”. His “seven horns ad seven eyes” represent “the seven spirits of God sent out into all the earth” (v.6). The “seven spirits” were previously described as seven lamps, but in this instance there may be a reflection of the of the seven eyes of God in Zechariah 4:10, “which range throughout the earth”.

The seven horns speak of power — omnipotence. The seven eyes speak of knowledge — omniscience. The Lamb of God is all-knowing and all-powerful. He is, in every way very God. He is the only one “worthy to take the scroll and to open its seals” (v.9). He and the one “who sits on the throne” are one. The hosts of heaven sing, “To Him who sits on the throne and to the Lamb be praise and honour and glory and power, forever an ever!” (v.13). The Lamb is worthy.

Key Verse: Revelation 4:11 “You are worthy, our Lord and God, to receive glory and honour and power, for You created all things, and by Your will they were created and have their being.”

The vision continues. Here we see the “throne room” of heaven. It’s a key description for a number of reasons, not the least of them being that this “throne room” is the main “set” of the drama. For  interests sake, you might try drawing the set as it’s described in verses 1-6. Probably you’ll do what I did — you’ll draw in two dimensions (a flat picture, rather like a disk). But try something else: try drawing it, or imagining it, in three dimensions (like a sphere) — the difference will be rather like that between a square and a cube. And don’t forget, our interpretations will always be less than satisfactory, for John is attempting to describe something that’s indescribable.

The main elements of the description are:

(a) a throne

(b) someone on the throne

(c) a rainbow around the throne

(d) 24 other thrones around the throne

(e) 24 elders on these thrones

(f) seven lamps before the throne

(g) a glass sea before the throne

(h) four creatures around the throne

Add to this the colours of jasper, carnelian, rainbow, white, gold, and crystal — all lit with flashes of lightening and vibrating with peals of thunder, and you have three-dimensional description, It’s an awesome picture.

But the key factor in this picture is the verbal message: Holy, holy, holy is the Lord God Almighty, who was and is, and is to come” (v.8b). We’re dealing here with God the Father Himself. The only adequate response is prostration (v.10). No description can even come close.

Key Verse: Revelation 3:16 “So then, because you are lukewarm, and neither cold nor hot, I will spew you out of My mouth.”

Lynn Harold Hough, in his exposition of this passage, draws our attention to the prophet Zephaniah (Interpreter’s Bible, vol.12, p.397). Consider these words:

“At that time I will search
Jerusalem with lamps
and punish those who are complacent,
who are like wine left on its dregs,
who think, ‘The Lord will do nothing,
either good or bad'” (Zeph. 1:12 NIV.)

“She obeys no one,
She accepts no correction.
She does not trust in the Lord,
She does not draw near to her God.” (Zeph. 3:2 NIV)

Zephaniah, of course, was speaking about Jerusalem. But there’s a timeless message here. Hough says it’s a message about “The Wrong Temperature”. He writes, “This is precisely the religious indifference which characterized the church at Laodicea. As a result, the moral and spiritual temperature was all wrong. There was not the bitter cold of hard hostility to God; there was not the glowing heat of passionate loyalty; there was only that “lukewarm’ temperature which is about as distasteful as anything can be. The question is inevitable: ‘Had Christ died upon the Cross and suffered the great passion in order to produce such lukewarm disciples?’ And the question answers itself in the words, “I will spew you out of My mouth.'”

If there is “more joy in heaven over one sinner who repents than over ninety-nine just persons need no repentance” (Luke 15:7), then we who are saved through faith in Christ should, at least, be as happy and as passionate as we can be about our Saviour. We’ve been saved “from much”; that’s why we should “love much” (Luke 7:36-50).

Key Verse: Revelation 2:5 “Remember therefore from where you have fallen; repent and do the first works…”

The New Open Bible, in the prologue to its map, says “Notice that John addressed the churches in exactly the order shown on this map — from Ephesus north to Pergamos, then south all the way to Laodicea. Some scholars believe Revelation was a circular letter that would have been read first by the Ephesian church, then passed on to the next church on the route.” That was a trade route, connecting these vital cities in Asia.

In this chapter, the churches in Ephesus, Smyrna, Pergamos, and Thyatira are addressed. Perhaps the church to which most of us can relate is Ephesus — a church suffering from the loss of “first love”. Jesus commends them for their commitment, discernment, and toughness (vv.2,3), and then charts there way back to “first love”: “Remember…Repent…do.” Remember how it used to be, turn back to God as number one priority, and love your neighbour for Christ’s sake: just like you used to do!

Key Verse: Revelation 1:17, 18 “…Do not be afraid;…I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.”

Chapter one is fairly straightforward. It sets out to establish the who, what, why, and where of the vision. Relative to the remaining chapters, this one is clear and succinct.

First of all, this is a “revelation of Jesus Christ” given to “His servant John”, and the messenger is an “angel” (v.1). The revelation is a “prophecy” with a note of urgency, for “the time is near” (v.3).

John writes to “the seven churches which are in Asia” and extends greetings from “Him who is, and who was, and who is to come” (v.4). Jesus is described as “the faithful witness, the first born for the dead, and the ruler of the kings of the earth” … “Him who loves us and has freed us from our sins by His blood” (v.5 NIV). The urgency of the hour relates to His “coming with clouds” when “every eye will see him (v.7). This expectation of Christ’s soon return is the key factor in all of Revelation — the book begins with it, and ends with it, “Amen. Even so, come, Lord Jesus!” (22:20). As tough as some of apocalyptic symbols in the book may be to interpret, you can be clear and certain on the central message: Jesus is coming soon! Are you ready?

Exiled to the island of Patmos because of “the word of God and the testimony of Jesus” (v.9), John writes what he has seen to the churches of “Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea” (v.11). Its’ a message about “what is now and what will take place later” (v.19 NIV).

Key Verse: 1 John 5:12 “He who has the Son has life; he who does not have the Son of God doesn’t not have life.”

John says things as they are. He knew that the “whole world” for a period of time was “under the control of the evil one” (v.19). He also knew that “the evil one” can’t “touch” the believer who puts his trust in the “One [Christ] who was born of God” (v.18b). He knew that one sin could separate man from God eternally (the sin of unbelief — 16c), and only one act could forever unite man with God (belief “in the name of the Son of God” — v.13). And, he knew that if the believer was in tune with God’s will on a matter, God would respond to an obedient petition (v.14).

But there was one thing John knew that rose above all else — in fact he calls it his “testimony”: “God has given us eternal life, and this life is in His Son” (v.11). John knew that God was utterly holy and could not tolerate sin. He also knew that God was just and had to punish the sinner. And, most importantly in John’s thinking, he knew that God was love, hating sin but loving the sinner. So what was God to do? The “wages of sin is death”, but “He is not willing that any should perish.”

John knew that God sent Christ to take the penalty of our sin upon Himself — “he is the atoning sacrifice for our whole world” (2:2). Jesus is the key to life. If you have Him you have life — “He is the true God and eternal life” (5:20c)

Key Verse: 1 John 4:21 “And He has given us this command: Whoever loves God must also love his brother.”

It was John, in his gospel, who gave us those immortal words of Jesus, “For God so loved the world that He gave His only begotten Son…” (John 3:16). Now, in this chapter he says, “This is love: not that we loved God, but that He loved us and sent His Son as an atoning sacrifice for our sins” (v.10). “God is love”, says John (v.16b), and He loved us long before we loved Him (v.19). And because God loves us “we also ought to love one another” (v.11).

How do we love one another? Love “with words or tongue but with actions and in truth”, says John (3:18). Love, simply understood, means to seek the best for neighbour and for God. That, of course, implies more than mere verbalizing — it implies action. Love, ultimately, is something you.

This linkage between love for God and love for neighbour was obviously an issue for John. He says, “Anyone who claims to be in the light but hates his brother is still in the darkness. Whoever loves his brother lives in the light and there is nothing in him to make him stumble. But whoever hates his brother is in the darkness and walks around in the darkness; he does not know where he is going, because the darkness has blinded him” (1:9-11).

This message is perfectly consistent with the call of the Old Testament prophets to righteousness and justice. Righteousness meant proper relationship with God. Justice meant proper relations with neighbour.

Even Jesus stressed it. We’re to meet God’s expectation of us by loving him, loving neighbour, and even self, with all our “heart…soul…mind…and strength” (Mark 12:28-31)

Key Verse: 1 John 3: 19, 20 “This then is how we know that we belong to the truth, and how we set our hearts at rest in HIs presence whenever our hearts condemn us. For God is greater than our hearts, and He knows everything.”

Before commenting on this key verse, allow me to make a few observations about two verses which can cause more than a measure of concern to the eager-to-please reader — consider verses 6 and 9. You read these verses and exclaim, “I’m in trouble here! Because I’m sinning every day.” Let me help you.

In both verses, sin is described in the context of habitual and continual sin — that is, sin which is wilfully embraced day by day. John refers to those who “continue to sin” while professing victory over sin ( for sure, he’s thinking of the Gnostics here). He’s not thinking of human failure, but rather he’s addressing committed hypocrisy. If you “live in” Christ (6a) and have “God’s seed” (9b) living in you, then you’ll find yourself combatting rather than embracing sinful behaviour. For those who “continue to sin”, there is no struggle or fight; it’s part of their lifestyle. For those who have “been born of God”, sin is a real issue that needs to be fought and conquered in Christ every day. The former accept sin, the latter fight sin. But everyone does sin.

And, when your heart condemns you (as it surely will from time to time), remember this: God is greater than your heart. While you may be condemning yourself, God may be lovingly reaching out to remind you of the ongoing work of Christ’s blood in your life (1:7). He knows the dark realities of your past and the struggles of your present. He can be trusted to deal graciously with all who put their trust in Him.