Introductory Matters
Title of the book
 Although Revelation is often described as "the Revelation of
John" meaning that it is a revelation to John,1 it is actually a
revelation of Christ (1:1). There are those such as Thiessen who
understand the genitive to be objective referring to a revelation
about Christ,2 but it is more probably a subjective genitive
referring to a revelation by Christ.3 The reason for this is
basically twofold: (1) the contents go far beyond Jesus Christ
Himself with respect to the beast, the harlot, the two witnesses,
et cetera and (2) the next clause in 1:1 which describes the
revelation as being that which the Father gave to Christ would
seem strange if the revelation was about Christ. Why would the
Father need to give a revelation about the Son to the Son?4
Therefore the genitive is probably subjective.
 The English title comes from the Latin revelatio which in
its verb form means "to reveal or unveil that which has
previously been hidden." This was the title given to the book in
the Latin Vulgate.5 The Greek title is Apokaluyi" taken from the
first word in the text.
Authorship
 Although there is some debate, and the affirmation cannot be
stated dogmatically, it seems best to ascribe authorship of the
book to the Apostle John of the sons of Zebedee.
 Support for this position is as follows: (1) Internally (a)
the writer calls himself John (1:4, 9; 22:8); (b) the writer
speaks with great authority as a prophet (1:3; 22:6-10, 18-19);
(c) the writer demonstrates himself to be a Palestinian Jew
steeped in temple and synagogue ritual, the Old Testament, and
the Targum; (d) the writer calls himself John without any further
description, therefore he must have been well known.6 (2)
Externally (a) there was a unanimous agreement as to the Apostle
John as its writer by the early church before Dionysius. It was
affirmed by Justin Martyr, Clement of Alexandria, Hippolytus,
Origin and Irenaeus.7 (b) in accordance with the writers
statement that he was in exile on the isle of Patmos (1:9), the
church Fathers identify this John as the Apostle John. "Clement
of Alexandria says that the Apostle John returned from this
island; Eusebius says that he returned after the death of
Domitian, and Iranaeus says that he remained in Ephesus after his
return until the times of Trajan.";8 (c) in chapters 2-3 the
writer seems to be over the churches of the province of Asia and
strong tradition places the Apostle John in this position.9
 As Morris points out, a big objection to apostolic
authorship is style.10 However, the style objections can be
answered: (1) The solecisms may be deliberate due to the book's
poetic nature. (2) The work reflects alot of apocalyptic reading
behind it. (3) If it was written in exile, the tools for a
scholarly approach may have been absent. (4) There is a mood of
emotional excitment which may not have lent itself to polished
proses. (5) There may have been the help of an amanuensis. (6) It
is not written as an Apostle but as a prophet. And (7) the
curious language may be related to the setting forth of divine
oracles and visions.11
 However, on the other hand, there are many similarities
which exist between the Apocalypse and other writings of John:
(1) Both use the term logos (Jn. 1:1; Rev. 19:13). (2) Both use
the imagery of "the lamb," "the water of life," "he that
overcomes," "keeping the commandments," and the adjective "true,"
alethinos. (3) There is an invitation to him that is thirsty (Jn.
7:37; Rev. 22:17), a commandment received by Christ from the
Father (Jn. 10:18; Rev. 2:27), white clothing for angels (Jn.
20:12) and the worthy (Rev. 3:4), and there is also a sharp
contrast between good and evil.12
 Therefore it seems best to ascribe authorship to the Apostle
John.
Circumstances
 The date of writing. There are two primary views concerning
the time this book was written: (1) early in the seventh decade
of the first century during the reign of Nero, and (2) late, AD
95-96, during the reign of Domitian (AD 81-96).13
 While it is not possible to be dogmatic because of the lack
of conclusive evidence, it seems best in light of the evidence to
place its writing under Domitian. Some of the reasons are as
follows: (1) The churches of Asia Minor have a considerable
history (2:4; 3:1). (2) The persecution of Domitian was more
universal than that of Nero which was centralized in Rome. (3)
The worship of "the beast" may have been prefigured by Emperor
worship which became official policy during Domitian's reign.14
(4) Early tradition puts it in Domitian's reign when Irenaeus
says that the Apocalypse "_ was seen no such long time ago, but
almost in our own generation, at the end of the reign of
Domitian."15 (5) If Revelation 17:8, 11, concerning the beast,
has the Nero redivivus myth in mind, then this too would support
a Domitian date since it would probably take until the time of
Domitian for the myth to fully develop.16
 Therefore a Domitian date of AD 95-96 seems to be best for
the book.
 The place of writing. Internally and externally the evidence
seems to support Patmos, an island off the coast of Asia Minor
not far from Ephesus, as the place of writing. (Rev. 1:9).17
 The recipients of the book. The immediate destination for
the book was the churches of Asia Minor described in chapters 1-
3. Perhaps these were chosen by the great circular road which
linked them, and their order is due to their appearance on the
road. However, since they are from the Lord of the Church they
have application to all of the Church.18
Interpretations
 There are many differing schools of the interpretation of
Revelation. There is the Preterist school which sees the book as
having already been fulfilled by AD 312 with the conversion of
Constintine, the Historical school which sees the book as "_a
panorama of the history of the church from the days of John to
the end of the age,"19 the Idealist school which sees the book as
a conflict of the age-long principles of good and evil with no
historic elements, and the Futurist school which from chapters
four on sees the book to be addressing prophecies yet to be
fulfilled. The last position of the futurists is that which will
be followed in this paper for reasons which will be addressed in
the argument proper.
Theme of the book
 Throughout the book there is a conflict of earthly
personalities and people directed and energized by demons and
especially Satan in order to overthrow Christ's rule on earth,
but the book climaxes with God's ultimate triumph through Jesus
Christ to overthrow evil and establish the Kingdom.20 This is
accomplished by John taking the reader behind the scenes to see
the power which rests in the line of Judah, the Lamb that was
slain being angry, the throne room of God and by addressing
subthemes such as judgment (14:7; 20:11-15), redemption (1:5;
5:6; 7:14; 12:11) and the Kingdom (5:10; 11:17; 12:10; 20:4;
22:5).21
Purpose of the book
 Although the purpose may include "_completing the prophetic
theme presented earlier in the prophecies of the Old Testmanet _"
as Walvoord states,22 it seems better, in light of the early
addresses in chapters 2-3 to the churches, to identify the
purpose as being to comfort and encourage believers in the midst
of suffering and persecution at the hands of evil ones by
assuring them that Jesus Christ and thus they themselves would
ultimately and finally triumph.
The structure of the book
 There are many ways in which the structure of the book can
be determined. It can be outlined literally as Tenney did using
"in the Spirit,"23 by means of recapitulation wherein chapters 12-
19 recapitulate chapters 6-1124 or by having the seven trumpets
and bowls recapitulating the seven seals, or on the basis of 1:19
wherein chapter 1 refers to the "things seen," chapters 2-3 to
the "things which are" and chapters 4-22 to the "things
hereafter."25 It is the outline which is based upon 1:19 which
will be followed in this paper.
 Some of the arguments against using 1:19 as the structure of
the book are as follows: (1) It is too unbalanced. The third
point is out of proportion. But since the book has such a
prophetic emphasis, this use of proportion could be intentional.
(2) Such an emphasis on chapters 4-22 makes the bulk of the book
irrelevant to the seven churches, However, since the seven
churches did not know when Christ was going to return, it would
be as relevant to them as it is to us today especially since it
is written in light of their persecution (1-3). Therefore such
arguments are not conclusive.
 Within the last major division of the book concerning the
"things which will be hereafter" (4:1--22:21), there seems to be
a basic chronological development. This section begins with a
prologue in 4:1--5:14 and then moves through the tribulation in
6:1--19:21 wherein judgments are delivered. These judgments are
part of the historical development of the book being themselves
telescopic wherein the seventh seal introduces the seven trumpets
and the seventh trumpet introduces the seven bowls which conclude
the tribulation.26 Then in chapter 20 the millennium is
described culminating in the eternal state in 21--22.
 The Argument of Revelation
I. Things Which You Have Seen:
 The Christ (1:1-20). As was mentioned above under "the
structure of the book," the overall structure of Revelation is
derived from 1:19 where John is given the injunction to write
what he has seen, the things which are, and the things which
shall take place. Therefore after writing a prologue (1:1-8)
wherein he gives a superscription (1:1-3) and a salutation (1:4-
8), he describes the vision which he had of Jesus Christ (1:9-20)
with respect to the occasion of the vision (1:9-11), what he
observed (1:12-16) and the outcome of the vision (1:17-20).
 The significance of this portion of the book is that it sets
the mood for the rest of the work. The revelation about to be
given is not from John but from the triune God. Therefore, it is
authoritative. The audience from whom it has special value is the
Church (which will be greatly emphasized in chapters 2-3). The
Lord who is going to be so involved in judgments is demonstrating
Himself to be intimately involved with the churches, thus giving
comfort to the Church. As will often be the case, a view of who
God is will precede His acts of judgment to bolster the
confidence of His followers. His character is so magnificent
(1:14-16) that it produces worship by the observer (1:17a), yet
to the one who worships Him, He gives comfort (1:17b-18). Also a
key to endurance by the Church is a proper view of who Christ is.
Therefore, the book begins with such a vision.
II. The Things Which Are: The Churches (2:1--3:22).
 Having generally indentified Himself with the Church (or
individual churches) in chapter 1, the Lord more directly
addresses Himself to seven local churches in Asia Minor, namely,
the church at Ephesus (2:1-7), Smyrna (2 :8-11), Pergamum (2:12-
17), Thyatira (2 :18-29), Sardis (3:1-6), Philadelphia (3:7-13),
and Laodicea (3:4-22), This marks the second major division of
the book moving in accordance with 1:19 from those things which
were, namely, John's vision of Christ, to those things which are,
namely, the Lord's message to the seven historical local churches
which were in existance in Asia Minor while John was on Patmos.
 It seems that these seven churches are listed because they
were the churches over which tradition places John, and they are
in this specific order because this was the way they appeared on
a trade route.27 Although they were historical churches, they do
represent churches of all time because the promise to each are
said to be to all churches.28
 The message to each church essentially follows the same
pattern:29 (1) an address or greeting, (2) a descriptive title of
the Lord which looks back to the vision of chapter one, (3) a
commendation, (4) a criticism, complaint, or condemnation, (5) a
warning or threat, (6) an exhortation, and (7) a promise.
Although there is not space enough to examine each church
individually, it is significant to notice the similarity in
pattern and content among them as a key to explaining why this
section is included. Primarily, all of these churches are in some
way struggling with the effects of evil upon them. Ephesus has
lost their first love and struggles with the false doctrine and
practice of the Nicolatians; Smyrna is suffering; Pergamum is in
the center of Satan's domain and struggles with compromising
their lives; Thyatira is struggling with apostasy; Sardis has a
lifeless profession; Philadelphia needs to hold fast to their
faith in their battle with Judaizers; and Laodicea struggles with
materialism and luke-warmness towards God. While the specifics
with each church vary, they all struggle with evil, and it is in
the midst of these difficulties that Christ speaks to them_to
encourage them concerning who He is (2:lb, 8b, 12b, 18b; 3:1b,
7b, 14b) and to exhort them in faithfulness (2:7, 11, 17, 26-29;
3:5-6, 12-13, 20-22). It is by looking at Christ_who He is and
what He promises_that the Church is able to endure suffering and
evil and break forth triumphant.
 Therefore, in these first two segments of the book, there
has been an emphasis upon encouraging the Church to persevere in
the midst of evil because of who Jesus Christ is, His intimate
relationship with them and His promise of blessing for enduring.
These are basic, positive motivations for enduring. Now in the
third and largest section of the book, a further, and perhaps
negative, motivation is given in that Christ is going to judge
evil and ultimately triumph with those who believe in Him.
III. The Things Which Shall Be Hereafter: The Consummation (4:1--
22:5).
 This third principle section begins with the same words that
were used in 1:19 (meta tauta) "after these things" or
"hereafter." The consummation of all things is about to ensue.
The rapture of the church is presupposed30 and John begins his
lengthy account of the judgment and eternal reign of Christ yet
to come.
 This section can be divided into three parts: (1) the
prologue: the heavenly court (4:1--5:14), (2) the program during
the tribulation (6:1--19:21) and (3) the program after the
tribulation (20:1--22:5), The last two are obviously
chronological in that "the program after the tribulation" is
contingent upon "the program of the tribulation" and is the
climax of the book where, at last, Christ is victorious, the
saints are in the eternal state, and evil is put away forever.
However, the prologue is not so obvious. Why the glimpse into
heaven? Ryrie seems to say it best when he states,
 Chapters four and five form a prologue to the entire
 section. It was necessary that John be given a glimpse
 of the throne in heaven before witnessing the terrible
 judgments to be poured on the earth. In other words, he
 was given a heavenly perspective on earthly events_31
 Therefore, this third major movement of the book follows
"the things which were" and "the things which are" as a statement
of how the magnificant God of chapter 1 and the intimate God of
chapters 2-3 is going to ultimately defeat evil and set up His
temporal and then eternal kingdom, blessing the righteous.
Although much of it is frightening, it ultimately offers comfort
and encouragement to the righteous.
 A. The Prologue: The Heavenly Court.
 In this prologue to "the things which will be hereafter,"
two basic events take place: (1) John is allowed to see the
throne in heaven (4:1-11), and (2) Jesus Christ, the Lamb, opens
the sealed scroll (5:1-14).
 With respect to the first event, it seems that the emphasis
of the throne of God is to encourage the readers_especially the
church_that God is faithful. This can be seen specifically in two
elements present: (1) In 4:3, God is described as having a
rainbow around His throne. This would have caused the reader to
remember the reminder of God's picture of faithfulness in Genesis
9; and (2), if the twenty-four elders represent the church, then
it gives confidence that they will not be on earth during the
tribulation.32 This encourages the readers, as they are about to
hear of great judgment, to look at the throne and its occupant
and see themselves there.
 In the second event, attention is focused once again upon
Christ, but now, as the One who is able to open the scroll which
no man was able to open. It seems that the scroll contains-the
hope for man_that is why John weeps,_but when Christ the Lamb
takes the book, hope returns, and praise bursts forth from all of
creation (5:6-14). Once again, a focus on Christ in His goodness
and provision for man is a basis for hope, praise, worship, and
the judgment to follow.
 Therefore, this prologue precedes the judgments to follow in
order to focus the attention upon God's faithfulness, greatness,
and provision for man as an encouragement to the church and a
perspective of goodness from which the reader is to evaluate the
judgments to come.
 B. The Program During the Tribulation (6:1--19:21).
 In this section, "the things which shall be hereafter" are
vividly described through a description of the seven seal
judgments (6:1--8:1), the seven trumpet judgments (8:2--11:19),
seven explanatory, historical prophecies (12:1--14:20), the seven
bowl judgments (15:1--16:21), an explanation of the "Institution"
during the tribulation, and a description of the intervention of
Christ (19:6-21). Much of this is negative, describing the place
of judgment in the future, but all of it is meant to encourage
the righteous because Christ is depicted as being victorious over
all evil.
 1. The Seven Seals (6:1--8:1).
 The first six seals which are opened are descriptive of
judgment upon the earth. The first introduces the anti-christ who
will delude the people (6:1-2; cf. 1 Thess. 5:3); the second
pictures war and bloodshed (6:3-4); the third describes a famine
picturing death with the black horse (6:5-6); the fourth clearly
proclaims death over one-fourth of the earth (6:7-8); the fifth,
screams of martyrs who are killed during this time for their
testimony, plead for vindication and wait for the end (6:9-11 );
and the sixth describes great cosmic upheavals (6:12-17). It
seems that the purpose of this section is to demonstrate that
these judgments will be world-wide and to strike terror into the
hearts of men who now recognize that these judgments are from God
(6:16) and they cannot stand in them (6:17). Man is going to be
destroyed by God for his evil.
 Yet, in the midst of these "seals" and the cries from men,
comes an answer by means of an interlude or parenthesis to the
question of 6:17. "_ who is able to stand?" is the question in
the midst of judgment, and the answer returns, "the righteous for
whom God suspends judgment." In the midst of judgment, God
remembers mercy.33 This is seen in God's sealing of 144,000
Jews34 (7:1-17) and His saving of innumerable Gentiles (7:9-
17).35
 Once again, an emphasis is made upon the mercy and grace of
God even in the midst of tribulation. As Ryrie says, "The
activity of the grace of God will not cease as long as time
continues."36
 Then the seventh seal is opened resulting in silence in
heaven (8:1). As was mentioned above in the introduction, this
seventh seal marks the beginning of the trumpet judgments. The
silence is probably due to the foreboding and expectancy of the
judgments to follow.
 Therefore, the seven seals mark the beginning of the
tribulation judgments upon man. They gain man's attention and
recognition of God as his judge. They are interrupted in a
display once again of God's grace in the midst of judgment, but
they prepare to continue as the seventh seal introduces the seven
trumpet judgments.
 2. The Seven Trumpets (8:2--11:19)
 With the opening of the seventh seal, the seven trumpets are
introduced being given to seven angels (8:2). Then another angle
is introduced in a preparitory function for the ensuing
judgments. To arouse God's righteous anger once again, he adds
incense to the prayers of those who were probably tribulation
saints (8:3). The smoke goes before God, and the judgments begin
again. This angel begins these judgments by throwing a token
judgment in the sense of warning upon the earth (8:5). Then the
trumpet judgments begin.
 The judgments seem to increase in intensity with this round.
The first trumpet destroys a third of the earth's vegetation
(8:7). The second trumpet destroys a third of the sea and the
life therein (8:8-9). The third trumpet destroys the inland
waters (8:10-11). The fourth trumpet destroys a third of the
celestial bodies (8:12). These are then followed by the
announcement of three woes because of the extreme suffering which
the last three trumpets are going to cause (8:13). The fifth
trumpet brings demonic locusts in order to torment the wicked.
This is a type of talionic justice to those who would persecute
the 144,000. Satan is their leader.37 This ends the first woe
(9:12). The sixth trumpet marks the beginning of the second woe
wherein four evil angels kill a third of the human race. The
response of those who remain is not to repent but to continue in
idolatry and immorality. They are hardened (9:13-21).
 Once again, there is an interlude between the sixth and
seventh judgments. Here is given a number of revelations before
the last judgment. The first is that of an open book which John
is to take from an angel38 and eat as a way of telling John to
assimilate the prophecies from God before he ministers them unto
others (10:1-11). The second is John's measuring of the inner
temple (nao") as a way of God affirming that He will take notice
of those who faithfully worship Him in the tribulation days (11:1-
2).39 And the third revelation has to do with the two witnesses
who will be ministering during the first part of the tribulation
(11:3-13).40 It seens that these witnesses are a manifestation,
once again, of the grace of God, however, they also demonstrate
the hardened spiritual condition of the people (11:7-10). Their
restoration and translation strikes fear in the people's hearts
causing some to give glory to God, and, thereby, once again show
God's mercy (11:13).
 Therefore the nature of these revelations in this interlude
is primarily to demonstrate God's grace and mercy again. The Lord
does not wish for His word of such terrible judgments to be
insensitively given by John; He will acknowledge the worship of
the faithful, and, throughout the entire first half of the
tribulation, mercy is offered through the two witnesses.
 With the judgment of the sixth trumpet, the second woe is
completed (11:14). Now the seventh trumpet is sounded (11:15-19).
This marks the third woe which is so awful because, like the
seventh seal, the seventh trumpet also marks the beginning of the
last judgments_the seven bowls. With this last trumpet is the
proclamation that the rule of the world is taken over by Christ
(11:15). This means that the end is near. The elders on the
throne respond in adoration (11:16-17) while the enemies become
angry (11:18). This proclamation of Christ means that the time is
coming when full justice will be met out by Christ as will be
seen in the bowl judgments. However, in the meantime, it is the
faithfulness of God which is emphasized as the ark is brought
before God (11:19). The outpouring of judgment is His being
faithful to His word.
 Therefore, in this section of trumpet judgments, the
intensity of the judgments increases, however, in the midst of
it, God's mercy is constantly held forth. But ultimately,
judgment must ensue as He is faithful to His word and establishes
His domain over the cosmos.
 3. Seven Historical, Explanitory Prophecies (12 :1--14:20).
 As there have been interludes between each of sixth and
seventh seal and trumpet judgments, so it seems that there is a
major interlude between the first judgments and the final bowl
judgments. In this interlude, there are seven historical
prophecies which explain elements going on in the struggle
between God and evil, on earth as well as in heaven: (1) The
discussion of the woman who is Israel and the dragon who is Satan
and the man child who is Christ (12:5) is described to give a
wholistic view of Satan's war against Christ, his defeat with
Christ's ascension and then Satan's focus upon Israel (12:4-6) .
(2) The scene switches to heaven where Satan and his angels are
defeated by Michael and his angels whereupon they are cast out of
heaven on to the earth whereupon Satan persecutes the woman_the
nation Israel (12:7-12). The purpose of this is to explain
Satan's pursuit of the woman_Israel. This probably occurs at the
mid-point of the tribulation. One of the major conquests has been
achieved. (3) The next revelation is concerning the beast from
the sea who represents a confederation of ten kingdoms, is a man
(2 Thess. 2), actually dies, descends to the abyss and returns to
life (13:3-11). He is active in blasphemy and war (13:5-7a). He
has authority over all but believers (13:7b-8), but he will be
taken captive and destroyed (13:9-10). This again gives comfort
to the righteous. (4) In contrast to the beast from the sea
another beast is described from the earth (13:11-18). He is
strong, with two horns, but not as strong as the first beast
(13:11). He promotes the worship of the first beast (13:12). In
order to help him accomplish his aim he is given power to do
miracles reminiscent of the two witnesses and he will force men
to identify with the first beast by requiring the mark of the
beast, 666, or his name upon them (13:13-17). As the prophet of
the first beast he is rightfully called the false prophet
elsewhere (cf. 16:13; 19:20; 20:10). (5) The scene now moves to
heaven to reveal the purity of 144,000 who kept themselves pure
and are the first fruits of many more Israelites who will turn to
the Lord in the tribulation (14: 1-5). (6) Through the mediatory
work of angels, an everlasting gospel is presented once again
emphasizing God's grace to a rejecting world (14:6-7). Then
another angel announces the fall of Babylon (14:8), and a third
angel announces the doom of the beast worshipers (14:9-13). This
segment continues the theme of judgment but, as usual, prefaces
it with grace. And (7) the interlude ends with the harvests of
the earth (14:14-20). It seems that Christ and the angels are the
harvesters with the false religions of man being that which is
harvested.41
 The purpose of these long prophecies seems to be to give an
historical, as well as a heavenly, perspective to the judgments
which are taking place in view of a long and continual battle
between Satan and Christ which now and then greatly surfaces on
earth.
 4. The Seven Bowls (15:1--16:21).
 After the historical, explanatory prophecies, the judgment
of the seven bowls begins. These are the last judgments, and
because of their intensity they too are preceded by a prelude
(15:1-8). The are called the seven last plagues which will finish
God's wrath (15:1). Praise is given for these consummating
judgments (15:2-4), and the bowls are presented (15:5--16:1).
 Unlike the preceding seal and trumpet judgments these are
not interrupted between the sixth and seventh bowls. They are
given swiftly. The first bowl produces unbearable sores (16:2).42
The second bowl causes the sea to die (16:3). The third bowl
turns the inland waters into blood (16:4). As the praise which
follows asserts, this is a retributive justice (16:5-7). The
fourth bowl causes the sun to scorch man, and, as is usual, the
men do not repent but blaspheme God (16:8-9). The fifth bowl
brings darkness over the beast's kingdom showing his weakness
before God, but still men blaspheme God (16:10-11). The sixth
bowl dries up the river Euphrates to facilitate the final war of
Armageddon which is mentioned as an excursus in 16:13-16. Yet in
the midst of this, grace is again offered in the "warning for
preparedness" in 16:15. The seventh bowl is then poured out and,
with it, the proclamation that, "It is done." (16:17). The
destruction is great causing cosmic disturbances (16:18), the
destruction of Babylon (16:19), the shift of the earth (16:20),
and hail from heaven (16:21a). However, the response remains the
same_blasphemy (16:21b).
 It seems that the significance of this section is in men's
response to the intensity of the judgments. As they become worse
and worse, men become more and more resolute to blaspheme against
God. Continually mercy is offered by the Lord up to the very end,
but men say "No!" and blaspheme.
 5. An Explanation of the Institution during the Tribulation
(17:1--19:5).
 Although the next chronological event to occur is the return
of Christ, another parenthesis is given in order to explain the
institution, Babylon, which has not been discussed thus far in
the book. Two aspects of this institution are discussed: (1) the
religious aspect (17:1-18) and (2) the commercial aspect (18:1-
24). This is then climaxed in praise from heaven (19:1-5). There
is a contrast between the two chapters in that in chapter 17 the
beast, and those with him, destroy the religious Babylon which is
an apostate system (possibly led by Roman Catholicism, cf. 17:9),
but, in chapter 18, God is the One who destroys Babylon because
of its pride, its deception, and its martyrdom of the saints
(18:23-24). Men lament over its fall (18:9-19), but there is
praise by the multitudes in heaven, the 24 elders, the four
living creatures, and the throne of God (19:1-5).
 This interlude seems to have been given to further explain
the wickedness of the evil institute in the tribulation, men's
continued love for evil and the righteousness of God's judgment
upon it.
 6. The Intervention of Christ (19:6-21).
 With this last segment, the tribulation program reaches its
climax and its completion. The judgments and explanations have
been given. Now Christ Himself intervenes.
 Before His final act of judgment is given on the wicked, due
attention is given to the righteous in the marriage banquet of
the lamb because the Lord reigns (19:6-10). The bride is the
Church. Then the Lord appears as a warrior (19:11-13). He has His
armies with Him, who are probably saints being clothed as He is,
and He bears the power and title of authority (19:14-16). This
entire event then climaxes in the annihilation of the antichrist
and his allies (19:17-21). There is no description of the battle
because there is no real threat to the Lord_He, as God, reigns.
 This concludes the program of the tribulation. Judgment,
little by little, was given out always giving evil men a chance
to repent, but they would not. In the end, evil is
destroyed_especially the instigators of evil. Christ is
triumphant over evil. However, this victory is but the beginning
of good news.
 C. The Program After the Tribulation (20:1--22:5).
 Not only does Christ's victory over evil encourage the
righteous who are suffering persecution, but His program of
blessing following the tribulation, offers hope and comfort.
 The program after the tribulation is basically twofold: (1)
First is the millennium. This will be preceded by the
imprisonment of Satan (20:1-3) and the resurrection of
tribulation martyrs (20:4-6). This is called the first
resurrection, and there are 1,000 years between it and the second
resurrection (20:5). During this time, those of the first
resurrection will reign with Christ (20:5). Then, when the
thousand years is completed, Satan will be destroyed after having
been released for a time to lead another rebellion against the
Lord (20:7-10). Then will come the judgment at the great white
throne where the dead will be resurrected and the wicked will be
judged receiving the second death (20:11-15).
 Besides fulfilling prophecy and comforting saints, the
millennium offers to men one last chance to worship the Lord,
this time in a perfect environment, but they will not. Therefore,
the final judgment is just and righteous.
 (2) Lastly is the eternal state involving a new creation and
a new Jerusalem (21:1--22:5). It is as though the "things
hereafter" of l:l9 contain three elements_the tribulation, the
millennium, and the eternal state. This is the conclusion and
climax of all things for the righteous.
 In 21:1-4, the new creation is described as there being a
new heaven and earth (21:1), a new Jerusalem (21:2), a new
relationship of God residing with the saints (21:3) and removing
sorrows (21:4), then a delcaration of a new program wherein the
saints will receive life and sinners the second death (21:5-8).
Perfect justice, mercy, and righteousness will be experienced.
All thingsare new for man giving believers hope, courage, and
comfort.
 Then John examines the city mentioned in 21:2 in more detail
because it is the bride of Christ (21:9). The city comes down
from heaven and is described as being glorious having the glory
of God (21:11) and having a great and high wall suggesting
security (21:12-14). John measures the city, and it is a cube
symoblic of perfection (21:15-17).43 The materials of the city
describe it as a place of great beauty (21:18-21). The omissions
of a physical temple, artificial light, enclosures, and
impurities describe it as a place where God dwells in His
greatness (21:22-27). And the description of its tree of life,
river of life, and the presence of God climax the description of
the city as one of great blessing.
 Truly, this city is the eternal hope, joy, and blessing
awaiting the righteous. It is the climax of God's revealed
program with man where at last He is dwelling among them_face-to-
face.
 IV. The Postlude: Comfort, Caution and Conclusion (22:6-21).
 The book closes in a balanced form emphasizing the comfort
to be received from the preceding chapters. There is comfort in
the fact that what has preceded was true (22:6), the Lord will
soon come (22:7), God is worthy of worship (22: 8-9), the truths
of the book are open to men (22:10-11), there will be rewards
given for faithfulness (22:12-13), there is blessing for the
redeemed (22:14-15), and the Lord is gracious (22:16-17). All
these things are to encourage the readers.
 However, there are words of warning that no one should
either add or subtract from the book (22:18-19). This prophecy is
to remain exactly as it was given to John. Then a concluding
benediction is given testifying to the certainty of Christ's
return and concluding with a prayer of grace for the reader. This
is appropriate since these are the two major themes of the
book_Christ is going to return and it is hoped that the readers
will be objects of His grace rather than His wrath when He
returns.
 Therefore, the book concludes emphasizing the hope which the
preceding chapters gave, warning against tampering in any way
with what has been written, and concluding with the certainty of
His coming as well as a prayer of grace.
 Conclusion
 In conclusion, the book of Revelation is one which offers
comfort and encouragement to believers suffering from evil
because it demonstrates Jesus Christ to be the victor over evil
and the deliverer of the righteous unto a new creation to dwell
with Him. Throughout the work, many opportunities are taken to
explain the context of God's judgments in light of His goodness
and the persistent wickedness of both men and wicked angels so
that it is clear that God's acts of judgment are just and good
and right. Although evil seems at times to dominate now, the
message of the book is that "Jesus is gonna win!" Therefore the
saints can be encouraged.
 SELECTED BIBLIOGRAPHY
 Books
Cohen, Gary G. Understanding Revelation. Chicago: Moody Press,
 1978.
Guthrie, Donald. New Testament Introduction. Downers Grove,
 Illinois: Inter-Varsity Press, 1970.
Johnson, Alan F. "Revelation." In The Expositor's Bible
 Commentary, 12 (1981):397-603. Edited by Frank E. Gaebelein.
 12 vols. Michigan: The Zondervan Corporation, 1976-
 unfinished.
Ladd, George Eldon. A Commentary On the Revelation of John. Grand
 Rapids: Eerdmans Publishing Company, 1972.
Morris, Leon. The Revelation of St. John: An Introduction and
 Commentary .Tyndale New Testament. Inter-Varsity Press.
 Grand Rapids: Eerdmans Publishing Company, reprinted 1983.
Ryrie, Charles Caldwell. Revelation. Everyman's Bible Commentary.
 Chicago: Moody Press, 1968.
Swete, Henry Barclay. Commentary on Revelation. Kregel Reprint
 Library. Grand Rapids: Kregel Publications, 1977.
Walvoord, John F "Revelation" in The Bible Knowledge Commentary:
 An Exposition of the Scriptures by Dallas Seminary Faculty,
 New Testament Edition. Edited by John F. Walvoord and Roy B.
 Zuck. Wheaton: Victor Books. 1983.
_____. The Revelation of Jesus Christ: A Commentary by John F.
 Walvoord. Chicago: Moody Press, 1966.
 Unpublished Materials
Hoehner, Harold W. "Analysis of Bible Books: The New Testament."
 Unpublished Project, Dallas Theological Seminary, January
 1964.
_____. "Outline of Revelation." Unpublished class notes in 228,
 The Book of Revelation: Dallas Theological Seminary, Fall
 1983.
Sunukjian, Donald. "Analysis of Bible Books: New Testament."
 Unpublished Project, Dallas Theological Seminary, October
 1967.
Toussaint, Stanley D. Class notes of student in 308, Pauline
 Epistles and Revelation. Dallas Theological Seminary, Spring
 1984.
___________________________
 1 Leon Morris, The Revelation of St. John: An Introduction
and Commentary, pp. 1, 5.
 2 Henry Clarence Thiessen, Introducution to the New
Testament, p. 316 quoted in Harold W. Hoehner, "Analysis of Bible
Books: The New Testament," DTS, p. 249.
 3 Charles Caldwell Ryrie, Revelation, EBC, p. 13.
 4 Stanley D. Toussaint, class notes of student in 308
Pauline Epistles and Revelation, DTS, Spring 1984.
 5 Harold W. Hoehner, "Analysis," p. 249.
 6 Alvan F. Johnson, "Revelation," EBC, 12:405.
 7 Ibid., 12:404; Toussaint; Gary G. Cohen, Understanding
Revelation, p. 19.
 8 Thiessen, p. 249.
 9 Toussaint.
 10 Morris, p. 27.
 11 Ibid., pp. 29-31.
 12 Ibid., p. 31; Toussaint.
 13 Don Sunukjian, "Analysis of Bible Books: New Testament."
Unpublished Project, DTS, p. 355.
 14 Donald Guthrie, New Testament Introduction, p.
950,Toussaint.
 15 Cited by Guthrie, p. 956.
 16 Morris, p. 37.
 17 Thiessen, cited by Hoehner, p. 250.
 18 Guthrie, pp. 963-64.
 19 Ryrie, p. 8.; Also see John F. Walvoord, The Revelation
of Jesus Christ, pp. 15-23 for a more complete study.
 20 Sunukjian, p. 353; Toussaint, p. 3.
 21 Toussaint, p. 3.
 22 John F. Walvoord, "Revelation," BKC, p. 927.
 23 Toussaint, p. 4.
 24 Sunukjian, p. 358.
 25 Toussaint, p. 4; Ryrie, p. 16; Walvoord, The Revelation,
pp. 47-48.
 26 For a more detailed discussion of this see Walvoord, BKC,
p. 950; George Ladd, A Commentary on the Revelation of John, pp.
121-22 and Ryrie, p. 44.
 27 Toussaint, p. 6.
 28 Ryrie, p. 20. The older dispensational view that these
churches present a panorama of church history is at best
questionable on the basis that such a view would destroy any
doctrine of imminence.
 29 Toussaint, p. 6.
 30 Although John's transferral does not teach the rapture of
the Church, it would occur chronologically at this time,
therefore it may allude to this in a very indirect fashion (4:3).
Ryrie, pp. 33-34.
 31 Ryrie, p. 33.
 32 There has been not a little discussion about the identity
of the twenty-four elders, however, it does not seem that they
can be angelic beings because they are distinguished from them
(v. 6); they are also not all of the redeemed, including OT
saints, because they have not been resurrected yet. Therefore
they are most probably the Church.
 33 Ryrie, p. 49.
 34 These are clearly Jews who are being sealed because they
are ennumerated from the 12 tribes of Israel (7:4-8). See Ryrie
for problems in the list of tribes, pp. 51-52.
 35 Salvation is seen in their wearing white robes (7:9). And
that they are called a multitude from every nation and tribe
affirms that both Jews and Gentiles are included (7:9). They are
also distinct from the church becuase an elder asks about them
(7:13) and they came out of the tribulation (7:14).
 36 Ryrie, p. 54.
 37 Satan is referred to twice in this judgment. He is
probably the star which fell from heaven (9:1, cf. Isa. 14:12-15;
Lk 10:18), and he is here identified as the ruler of the demons
(9:11).
 38 This angel is probably not Christ because there would be
a problem with his descending right now to the earth (10:2) and
because it would be unlikely for him to swear by anything but
himself if he were Christ (10:6). It is probably an angel.
 39 This is not the one in Jerusalem which was destroyed in
AD 70 but probably the one which will be rebuilt and which the
man of sin will set himself up in (cf. 2 Thess. 2:4).
 40 Although the text does not specifically place them in the
first part of the tribulation, this seems best because they
minister 1,260 days and the beast terminates them in 11:7. Now
since the first half of the beast's rule is largely political and
he does not demand personal worship until the middle of the
tribulation, then it fits well to have him kill these prophets in
the middle of the tribulation.
 41 Ryrie, p. 92.
 42 It is important to note that the beast is in power and
has set up his image (16:2). It seems that this places these
judgments at the end of the tribulation period.
 43 Henry Barclay Swete, Commentary on Revelation, p. 284.