PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO REVELATION 15:1-16:21

A. The seven bowls which are introduced in chapter 15 and described in chapter 16 are the third in a set of three cycles of divine plagues sent for the purpose of redemption (cf. 9:20-21; 14:6-7; 16:9,11). Each cycle gets progressively more severe: 1/4, 1/3, and total destruction (the judgment and isolation of evil). This is possibly based on "the cursing and blessing" section of Deuteronomy 27-28.

B. There is a literary relationship between these cycles. The seventh seal is the seven trumpets. The first four trumpets are also directly parallel to the first four bowls.

C. The seventh bowl is the fall of Babylon, which is a symbol of fallen human society organized and functioning apart from God. In John's day it was Rome. In Daniel 2 each successive world empire becomes more and more anti-God until the last world-wide, anti-God empire in which the Messiah is born which is Rome (see Introduction to Daniel 8, www.freebiblecommentary.org).

D. Chapters 15 and 16 draw their imagery from the Exodus experience of Israel (as did chapters 12-14). This end-time deliverance from evil is seen as the ultimate Exodus (i.e., deliverance).

E. The beasts and the whore of Babylon (rebellious human society) are defeated at Armageddon (16:12-16), while Satan is defeated along with Gog and Magog (rebellious humans) at the very end (cf. 20:7-10). The Second Coming of Christ in chapter 19 is an extension and fulfillment of the seventh seal and the seventh trumpet and the seventh bowl judgments. This is God's answer to the martyrs' question of 6:9-11.

F. The difficulties in interpreting these end-time battles are:

1. The type of literature in which they are expressed, apocalyptic/prophetic.

2. They are dealt with in successive stages, cycles, or dramatic acts.

3. There is fluidity between the groups and symbols.

4. There is difficulty separating first century fulfillment from end-time fulfillment.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 15:1-3a
 ¹Then I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which are the last, because in them the wrath of God is finished. ²And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing on the sea of glass, holding harps of God. ³And they sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying,

15:1 "in heaven" This is the third in a series of signs John saw in heaven. See Special Topic at 12:1.

▣ "great and marvelous" This phrase occurs only here and points toward the OT allusion in v. 3, which may come from one of several places (i.e., Deut. 32:3-4; Ps. 111:2; 139:14; or Hos. 14:9).

Verses 3-4 make up one long composite OT allusion from several possible places.

▣ "the wrath of God" See full note at 7:14.

▣ "is finished" This is an aorist passive indicative of teleō to finish or fulfill. The bowls are a complete and final judgment on incalcitrant unbelief! There is no more hope of repentance and faith, only judgment and isolation!

It is theologically possible that the sequence of the seals, trumpets, and bowls was a way of showing God's hope of human repentance, but in the end, His total judgment, removal, and isolation of evil is justified! Hell is the only option left.

15:2 "I saw something like a sea of glass" This is first mentioned in Rev. 4:6. Because of its use in Rev. 21:1, it seems to be a metaphor for God's holiness, which kept sinful mankind from approaching Him (i.e., possibly a metaphor for the waters of heaven). One day this barrier will be removed. The OT allusion is to either Exod. 24:10 or Ezek. 1:22; 10:1. See full note at 4:6.

▣ "mixed with fire" This is a new element not found in 4:6. There have been numerous theories.

1. it is the reflected setting sun on human history

2. it represents fire which stands for God's judgment

3. it is the blood of the martyrs

4. it is connected to the victory at the Red Sea and the Song of Moses since the OT background of chapters 15 and 16 is the plagues of the Exodus (cf. Exod. 7-12; 15)

NASB"those who had been victorious"
NKJV"those who have the victory"
NRSV"those who had conquered"
TEV"those who had won the victory"
NJB"those who had fought against"

At first this seems to refer to the martyrs, but 12:11 shows that it must apply to those who have experienced natural deaths but who have not worshiped the beast (cf. 20:4).

NASB"from the beast and from his image and from the number of his name"
NKJV"over the beast, over his image and over his mark"
NRSV"the beast and its image and the number of its name"
TEV"over the beast and its image and over the ones whose name is represented by a number"
NJB"the beast and man, and against his statue and the number which is his name"

The beast is first mentioned in 11:7. From chapter 13 it is obvious that there are two wild beasts; one is the incarnation of Satan (i.e., a parody of Christ) and the other is his false prophet (i.e., a parody of the Spirit). From 13:18 we know that his number is 666, which is not so much a number of a person as it is of the fallenness and inadequacy of human society (i.e., government) apart from God.

▣ "standing on the sea of glass" Some translations have "on" (NASB, NKJV), and some have "beside" (NRSV) or "by" (TEV, NJB). The Greek preposition's basic meaning is "upon." This metaphor speaks of those overcomers being close to God. The "sea" in Revelation stands for a separation between a holy God and sinful creation. This sea is completely removed in 21:1 when full fellowship is restored (i.e., the fellowship of the Garden of Eden is restored).

For interpretive options on the meaning of "the sea of glass" see note at 4:6.

▣ "holding harps of God" Angels are described as having harps in 5:8 and 14:2. In this context it refers to believers who are synonymous with the 144,000 of chapter 14. As the angels worshiped with music before the God in heaven, now too, the victorious believers!

15:3 "And they sang the song of Moses. . .and the song of the Lamb" This shows the unity of the old covenant and the new covenant in this song of redemption. The song of Moses is an allusion to Exod. 15:1-19, where Moses thanks God for the defeat of Pharaoh at the Red Sea. However, it is possible that John had Deuteronomy 32 in mind because the first phrase may be an allusion to Deut. 32:3-4. The song of the Lamb has previously been noted in 5:9 and 14:3. Notice that it is a song of corporate, not individual, salvation (cf. Gen. 3:15).

▣ "the bond-servant of God" This is an honorific title for OT characters like Moses, Joshua, and David. It may be the origin of Paul's "servant of Christ."

NASB (UPDATED) TEXT: 15:3b-4
 ^3b"Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! ⁴"Who will not fear, O Lord, and glorify Your name? For You alone are holy; For all the nations will come and worship before You, For Your righteous acts have been revealed."

▣ "Great and marvelous are Your works" This is a composite allusion to Ps. 40:5; 92:5; 111:2; 139:14 and Hos 14:9.

▣ "O Lord God, the Almighty" This is an allusion to the three most used OT titles for God (cf. 1:8; 4:8; 11:7; 16:7).

1. "Lord" refers to YHWH, the Savior, Redeemer, Covenant God.

2. "God" refers to Elohim, the Creator, Provider and Sustainer of all life on earth.

3. The "Almighty" refers to El Shaddai, the Patriarchal name for the God of Abraham, Isaac, and Jacob (cf. Exod. 6:3).

See SPECIAL TOPIC: NAMES FOR DEITY at 1:8.

▣ "Righteous and true are Your ways" In the midst of the suffering of the saints, this emphasis is tremendously important (cf. 16:7). This may be an allusion to Hosea 14:9.

NASB, NRSV,
TEV, NJB"Thou King of the Nations"
NKJV"O King of the saints"

There are three different translations of this verse available in modern English.

1. "King of the ages" (ASV, NIV, REB) which is found in the ancient Greek MSS P⁴⁷, א^*,2, and C (cf. I Tim. 1:17; I Enoch 9:4)

2. "King of the nations" (NRSV, TEV, NJB) which is found in MSS א^a, A, P, and most minuscules (cf. v. 4; Jer. 10:7)

3. "King of the saints" (NKJV) MSS 296, 2049 (Metzter, Textual Commentary, p. 753) which comes from a misunderstanding of a late Latin text

Option #2 is probably the original. UBS⁴ gives it a "B" rating (almost certain).

15:4 "Who will not fear, O Lord, and glorify Your name" This is the transcendent Holy One of creation (cf. 14:7; Jer. 10:7-10). Yet He offers salvation to any and all who will fear Him and glorify His name.

▣ "For all the nations will come and worship before You" In OT prophecy all the nations will one day flow into Jerusalem (cf. Ps. 22:27; 66:4; 86:9; Isa. 2:2-4; 19:19-24; 27:13; 56:7; 66:19-24; Mal. 1:11). John is using OT prophecy and imagery to describe a universal salvation. Jerusalem of the OT has become the heavenly Jerusalem of believing Jews and Gentiles. This book does not focus on Jews versus Gentiles as the OT did, but on believers versus unbelievers (compare Isa. 45:23 with Phil. 2:9-11). See Crucial Introduction at the beginning of the commentary.

NASB (UPDATED) TEXT: 15:5-8
 ⁵After these things I looked, and the temple of the tabernacle of testimony in heaven was opened, ⁶and the seven angels who had the seven plagues came out of the temple, clothed in linen, clean and bright, and girded around their chests with golden sashes. ⁷Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. ⁸ And the temple was filled with smoke from the glory of God and from His power; and no one was able to enter the temple until the seven plagues of the seven angels were finished.

15:5 "the temple of the tabernacle of testimony in heaven was opened" In 4:1 a door in heaven was opened for John; in 11:19 the Ark of the Covenant appeared in the temple for believers to see. Now the entire heavenly tabernacle appears (cf. Exod. 25:9,40; 38:21; Num. 10:11; 17:7; Acts 7:44). This OT allusion is developed in Heb. 8:5 and 9:23. This literary unit uses the Exodus and the Wilderness Wanderings Period as an OT backdrop. This symbolizes the second and ultimate exodus from bondage (bondage to sin).

15:6 "clothed in linen, clean and bright" These seven angelic beings come from the very innermost part of heaven's temple, which shows their authority because they come from the very presence of God. In rabbinical Judaism there are seven powerful angels surrounding the throne of God, called "the angels of the presence."

Their dress is described as (1) "linen" (linon or linoun [P⁴⁷]) which was worn by priests in Exod. 28:4 (UBS⁴, "B" rating) or (2) the ASV translates this as "precious stone" (lithon) which follows the Greek uncial manuscripts A and C, and may be an allusion to Ezek. 28:13 as an angelic clothing of the Garden of Eden.

If the two basic presuppositions of textual criticism (see Appendix): (1) the most difficult reading is probably original and (2) the reading that best explains the variants is probably original, then "stone" is the probable choice.

▣ "and girded around their chests with golden sashes" This is very similar to the angel found in Dan. 10:5 or to Christ Himself in Rev. 1:18. These are obviously very powerful angels representing God or Christ.

15:7 "seven golden bowls full of the wrath of God" These shallow golden bowls are mentioned in 5:8, where they contain the prayers of the saints. There is a connection throughout Revelation to the prayers of His persecuted children and the wrath of God on unbelievers (see note at 7:14).

▣ "who lives forever and ever" This is an oath based on the root meaning of the term YHWH (cf. Exod. 3:14). YHWH is the only living One; all else derives life from Him. See Special Topic: Names For Deity at 1:8.

For "forever and ever" see Special Topics at 1:6.

15:8 "And the temple was filled with smoke from the glory of God" This was a common OT description of the presence of God (cf. Exod. 19:18; 40:34; I Kgs. 8:10-11; II Chr. 5:13-14; Isa. 6:4). This is an allusion to the Shekinah cloud of glory which represented God's presence to Israel during the Exodus. But because of the contextual connection with the bowls, it may refer to the abundance of incense representing the prayers of God's children for justice.

SPECIAL TOPIC: GLORY (DOXA)

▣ "no one was able to enter the temple until the seven plagues of the seven angels were finished" This possibly means that there was no stopping God's wrath once it had begun. This wrath is difficult to correlate theologically with 16:9 and 11, which implies that redemption is still the goal, even in the bowls it is still the hope and intent that fallen mankind, made in God's image, will repent and return to Him!

REVELATION 16

NASB (UPDATED) TEXT: 16:1
 ¹Then I heard a loud voice from the temple, saying to the seven angels, "Go and pour out on the earth the seven bowls of the wrath of God."

16:1 "Then I heard a loud voice from the temple, saying to the seven angels" Revelation 15:8 shows that this must be the voice of God Himself. This last group of angels had ultimate authority to destroy God's earth. In the OT the death angel and the angel of destruction are God's servants, not Satan's.

▣ "Go and pour out on the earth the seven bowls of the wrath of God" This is an OT symbol for the judgment of God on unbelieving nations (cf. Ps. 79:6; Jer 10:25; Ezek. 22:31; Zeph. 3:8). This term is used often in this context for God's wrath on unbelievers (see note at 7:14, cf. vv. 1,2,3,4,8,10,12,17) because of

1. their blasphemy (cf. v. 9)

2. their persecution of believers (cf. v. 6)

3. their stubborn refusal to repent (cf. 9:20-21; 16:9-12)

For "wrath of God" see full note at 7:14.

NASB (UPDATED) TEXT: 16:2
 ²So the first angel went and poured out his bowl on the earth; and it became a loathsome and malignant sore on the people who had the mark of the beast and who worshiped his image.

16:2 This first bowl is very much like one of the Egyptian plagues (cf. Exod. 9:10-11). Some see this as related to Deut. 28:35, which is in the cursing and blessing section of Moses' covenant renewal. It is to be noted that, like the Egyptian plagues, these plagues affected unbelievers.

NASB (UPDATED) TEXT: 16:3
 ³The second angel poured out his bowl into the sea, and it became blood like that of a dead man; and every living thing in the sea died.

16:3-4 The second and third bowls parallel the second and third trumpets (cf. Rev. 8:8-11) and also reflect the Exodus plagues of Exod. 7:17-21; Ps. 78:44.

NASB (UPDATED) TEXT: 16:4-7
 ⁴Then the third angel poured out his bowl into the rivers and the springs of waters; and they became blood. ⁵And I heard the angel of the waters saying, "Righteous are You, who are and who were, O Holy One, because You judged these things; ⁶ or they poured out the blood of saints and prophets, and You have given them blood to drink. They deserve it." ⁷And I heard the altar saying, "Yes, O Lord God, the Almighty, true and righteous are Your judgments."

16:5 "the angel of the waters" This may reflect the intertestamental Jewish apocalyptic terminology of I Enoch 66:2. In Revelation there has been an angel in charge of the wind (cf. 7:1) and an angel in charge of fire (cf. 14:8), so it is not unusual to see an angel in charge of the water. Again, angelic mediation and activity are common in intertestamental apocalyptic literature. We must interpret Revelation in light of its own genre, its own day, and not our modern western theological systems of eschatology.

▣ "Righteous are You" This is an allusion to Moses' song in Deut. 32 (especially v. 5) or possibly Ps. 119:137.

▣ "who are and who were" Notice that there is no future element as in 1:4,8; 4:8, because there is no future time (cf. 11:17). This is the end! This is purposeful; note the threefold designation of 1:4. Time is no more! The end (i.e., Parousia) is revealed several times in Revelation, not just chapter 19. Each of the seals, trumpets, and bowls ends with the Second Coming and culmination of history. This is why I Think the recapitulation theory for the interpretation of Revelation is best!

16:6 "saints" See Special Topic at 5:8.

▣ "prophets" For OT Prophecy see Special Topic at 10:7. See Special Topic below.

SPECIAL TOPIC: NEW TESTAMENT PROPHECY

16:7 "And I heard the altar saying" The horns of the altar had already spoken in 9:13. This seems to refer to (1) souls that are under the altar (cf. 6:9; 14:18) or (2) the prayers of God's children (cf. 8:3-5). It may also be simply a personification for graphic emphasis.

▣ "Lord God, the Almighty" See note of 15:3b and the Special Topic at 1:8.

▣ "true and righteous are Your judgments" This may be an allusion to Ps. 19:9; 119:137. This is a helpful reminder in the midst of such terrible persecution toward Christians (cf. 15:4 and 19:2). God will set all things straight one day!

NASB (UPDATED) TEXT: 16:8-9
 ⁸The fourth angel poured out his bowl upon the sun, and it was given to it to scorch men with fire. ⁹Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory.

16:8 This fourth bowl is similar to the sixth seal of 6:12 and very similar to the fourth trumpet of 8:12.

▣ "it was given to it to scorch men with fire" The sun is personified as it is in Ps. 19:1-6. God controls the heavenly bodies (cf. Gen. 1:14-19). They are not gods. They do function as messengers (natural revelation) and signs for the seasons (for worship).

SPECIAL TOPIC: FIRE

16:9 "they did not repent so as to give Him glory" The purpose of God's wrath is redemptive in the seals and trumpets (cf. 9:20-21; 14:6-7; 16:9,11), even though stubborn, rebellious mankind refuses to repent. In the bowls the hope of repentance has passed; only judgment remains!

NASB (UPDATED) TEXT: 16:10-11
 ¹⁰Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became darkened; and they gnawed their tongues because of pain, ¹¹and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds.

16:10 "the fifth angel poured out his bowl upon the throne of the beast" The throne of Satan was given to the beast in 11:7. His power is described in 13:2ff. This seems to refer to the capital city of his end-time, one world government.

▣ "his kingdom" Satan mimics God. As God has a kingdom, so Satan has a kingdom. Throughout these remaining chapters the ministry of God in Christ is parodied by the evil trinity. Satan's kingdom, through the beast, is international (cf. 13:14-17).

▣ "became darkened" This is another allusion to the Egyptian plagues (cf. Exod. 10:21-23). God controls the light (cf. 8:12; 9:2; Gen. 1:5,14-18).

16:11 "they blasphemed the God of heaven" These unbelievers recognized the source and reason for their pain, but would not repent and turn to Christ! The plagues on Egypt were sent to expose the false gods of Egypt and cause the Egyptians to trust the God of Israel. The "curses" of Deuteronomy 27-28 were sent to restore unbelieving Jews to faith and obedience. Judgment has a redemptive goal (except for the last one)!

The title "the God of heaven" was used earlier in 11:13 and reflects a Babylonian and Persian title for Deity used often by Daniel (cf. 2:18, see my commentary on Daniel at www.freebiblecommentary.org).

NASB (UPDATED) TEXT: 16:12-16
 ¹²The sixth angel poured out his bowl on the great river, the Euphrates; and its water was dried up, so that the way would be prepared for the kings from the east. ¹³And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; ¹⁴for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. ¹⁵("Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.") ¹⁶And they gathered them together to the place which in Hebrew is called Har-Magedon.

16:12 "the sixth angel poured out his bowl on the great river, the Euphrates" This river was mentioned in 9:13-19 when the demonic army crossed its borders to torture mankind. The headwaters of the Euphrates were the northern boundary of the Promised Land and the outer limits of the Roman Empire. The possible historic basis for this metaphorical demonic army was the Parthian calvary. These fierce anti-Roman invaders were a terror to the Roman legions.

▣ "its water was dried up" Quite often in the OT the drying up of the water was seen as an act of God as seen in

1. the Red Sea (cf. Exod. 14:21)

2. the Jordan River (Josh. 3:17)

3. several allusions in prophetic literature (cf. Isa. 11:15-16; 44:27; Jer. 51:36; Zech. 10:11)

This physical act symbolizes that God is allowing the end-time conflict to culminate. It is theologically parallel to II Thess. 2:6-7, "what/who restrains."

▣ "that the way would be prepared for the kings from the east" There has been much discussion as to how "the kings of the east" in v. 12 are related to "the kings of the whole world" in v. 14:

1. they are the same

2. they are antagonists (Nero Redivivus myth and the Parthian army)

3. the kings of the east refer to the army of God

If so, it is an allusion to God's calling His people from Babylon (cf. Isa. 41:2,25; 45:1-3; 46:11). It is possible from the context that the kings of the east are God's tools to attack the armies of the beast (i.e., a historical allusion to Parthians attacking Rome). However, v. 14 and chapters 19 and 20 imply that there is only one human army and it is united against God (cf. Psalm 2; Jer. 25:15-26).

16:13 "the dragon, the beast, the false prophet" This is the first time that the second beast (cf. 13:11) is called "the false prophet," but from now on he will be referred to by this name every time (cf. 16:13; 19:20; 21:10).

These three refer to a Satanic trinity which will be defeated in two stages: the two beasts in the valley of Megiddo (cf. vv. 12-16) and Satan at the end of Christ's earthly reign (cf. 20:7-10).

▣ "three unclean spirits like frogs" The term "unclean" is used in the NT gospels to refer to demons. Why they are characterized as frogs has been greatly disputed:

1. this is another reference to the Egyptian plagues (cf. Exod. 8:6)

2. in Zoroastrianism frogs are the symbol of ultimate evil

3. they refer to unclean animals (cf. Lev. 11:10,31)

SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)

16:14 "they are spirits of demons, performing signs" It is very interesting to note that these signs and wonders will lead all unbelievers astray, but not even the least of the children of God (cf. 13:13; Matt. 24:24; Mark 13:22; II Thess. 2:9-11). This last literary unit (the bowls) is a comparison between what will happen to the children of God and what will happen to the inhabitants of the earth. Christ speaks words of truth, righteousness, and mercy to bring peace to the earth, but the demonic frog spirits speak lies and gathers the nations for war.

▣ "which go out to the kings of the whole world" This may be an allusion to Ps. 2:2, which forms the imagery of these last chapters of Revelation.

▣ "gather them together for the war of the great day of God" The description of an end-time battle appears in 6:2-8; 11:7-10; 12:17; 16:14; 17:14; 19:19 and 20:8. It is possible these all represent one battle from different perspectives (i.e., parallelism).

16:15 This parenthetical phrase contains the words of Christ which are interjected to encourage and warn the people of God. This is the third of the seven blessings to believers (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).

▣ "I am coming like a thief" These words of Jesus (cf. Matt. 24:43-44; Luke 12:39-40) were used earlier in Rev. 3:3 and alluded to in I Thess. 5:2 and II Pet. 3:10. It seems to refer to the any-moment, sudden coming of Christ in judgment at the Parousia (Second Coming).

SPECIAL TOPIC: THE SECOND COMING

▣ "Blessed is the one who stays awake and keeps his clothes" This is the third of seven blessings given to faithful believers (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). This almost seems to be a summary of the eschatological warning found in Mark 13:33-37; Luke 12:37. This verse must be out of place if the theory of a secret rapture of the Church before this time of persecution is affirmed. To whom, then, is Jesus speaking? See Matt. 24:37-42 online at www.freebiblecommentary.org.

▣ "so that he will not walk about naked and men will not see his shame" This may be an allusion to Rev. 3:18. In the OT nakedness was a symbol of judgment (cf. Ezek. 23:29; Hos. 2:3; Amos 2:16; Mic. 1:8). However, it refers not to the loss of salvation, but to Christians who will be ashamed of their activities and lack of lifestyle faith at Jesus' Second Coming. Jesus' coming as the Judge and Conqueror, which is exactly how the Jews expected the Messiah to return, is described in 19:11-16.

16:16 "and they gathered them together" This is repeated in 20:8.

NASB"in Hebrew is called Har-Magedon"
NKJV, NJB"in Hebrew, Armageddon"
NRSV"in Hebrew is called Harmagedon"
TEV"in Hebrew is Armageddon"

This word is spelled differently in several Greek manuscripts. There have been several theories to describe this name (which appears nowhere else in Hebrew or Greek literature).

1. it refers to "the mountain of Megiddo," a northern city in the tribal allocation of Manasseh, built on a hill

2. it refers to "the city of Megiddo," but the problem is that this is not the exact spelling of that city

3. it is a translation of a phrase "the mount of assembly" found in Isa. 14:13, which refers to the ultimate mountain of Deity which Satan attacks

4. it refers to the whole Promised Land (cf. "the mountains of Israel" mentioned in Ezek. 38:8,20,21; 39:2,4,17)

5. it refers to "the fruitful mountain" which would symbolize Jerusalem, the end-time site of many of these final battles between good and evil (cf. the prophecy of Joel)

6. the root meaning of "megiddo" might be "to cut or to attack," making this a reference to "the destroying mountain" of Jer. 51:25, a symbol of Rome's destruction.

John has chosen a city that was well known and has slightly changed its spelling (see Metztger, Textual Commentary, p. 755). This is similar to his inaccurate listing of the twelve tribes in 7:5-8 in order to show their symbolic nature. This symbolic interpretation is further seen in the use of the phrase "in Hebrew," which indicates symbolism, as in 9:11. It is true that the Valley of Jezreel or the Plain of Esdraelon was the site of many OT battles (cf. Jdgs. 5:19-21; II Kgs. 9:27; 23:29-30; II Chr. 35:22; Zech. 12:11). This northern invasion route of Mesopotamian powers had become a cultural symbol of evil (cf. Isa. 14:31; Jer. 1:13-14; 4:6; 10:22; 46:20-24; 47:2-7; 50:3,9,41; 51:48; Ezek. 38:6,15; 39:2).

NASB (UPDATED) TEXT: 16:17-21
 ¹⁷Then the seventh angel poured out his bowl upon the air, and a loud voice came out of the temple from the throne, saying, "It is done." ¹⁸And there were flashes of lightning and sounds and peals of thunder; and there was a great earthquake, such as there had not been since man came to be upon the earth, so great an earthquake was it, and so mighty. ¹⁹The great city was split into three parts, and the cities of the nations fell. Babylon the great was remembered before God, to give her the cup of the wine of His fierce wrath. ²⁰And every island fled away, and the mountains were not found. ²¹And huge hailstones, about one hundred pounds each, came down from heaven upon men; and men blasphemed God because of the plague of the hail, because its plague was extremely severe.

16:17 "Then the seventh angel poured out his bowl upon the air" This could be a reference to Satan's kingdom as found in Eph. 2:2. The air above the earth was considered the realm of evil by the first century world. The battle with evil is finished (cf. vv. 17c-21).

16:18 This imagery is used several times in Revelation (cf. 4:5; 8:5; 11:19; 16:18).

16:19 "The great city" Some see this as a reference to Jerusalem because of 11:8. However, I think even 11:8 is a symbol of Rome (cf. 11:8; 16:19; 17:18; 18:10,18-19,21). Rome is described as the great whore of Babylon (cf. 14:8) which was the ancient seat of godless society. In John's day Rome was that center of the emperor cult that persecuted the Church. In the period of the end-time Antichrist it may be another world city. John continues to describe the destruction of the seat of fallen human, anti-God government in chapters 17-18.

▣ "was split into three parts" This possibly is an allusion to the vision of Ezekiel 5, which describes utter defeat.

▣ "the cities of the nations fell" This shows the ineffective alliance of fallen human governments against our God and His Christ (cf. Psalm 2). See note at 10:11.

▣ "Babylon the great was remembered before God" The phrase "then God remembered" is often a symbol of God's judgment (cf. 18:5; 19:15). This particular cup of judgment was discussed earlier in 14:10.

▣ "the cup of the wine of His fierce wrath" Drunkenness was an OT metaphor for God's judgment (cf. Ps. 60:3; 75:8; Isa. 51:17,22; Jer. 25:15-16, 27-28; see Special Topic at 14:10).

"Wrath" is the term orgē. See full note at 7:14.

16:20 "every island fled away" This is similar to the sixth seal (cf. 6:14).

▣ "the mountains were not found" These were OT symbolic phrases for cataclysmic end-time events (cf. Ps. 97:5; Mic. 1:4; Nah. 1:5).

16:21 "huge hailstones" Hailstones have always been the sign of God's judgment (cf. Josh. 10:11; Isa. 28:2). This is another possible allusion to the Egyptian plagues (cf. Exod. 9:23-24). In Ezek. 38:22 hail is used on the end-time enemies of God. The weight of the hailstones has varied.

▣ "about one hundred pounds each" This is literally "a talent weight." The weight of "talents" in the Ancient Near East has varied from 45 to 138 pounds. Their exact weight is unknown, but these are obviously exaggerated weights to show the damage and death they will cause.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What does the "sea of glass" symbolize?

2. Why does God show John a vision of the heavenly tabernacle?

3. List the similarities between the seals, trumpets, the bowls, and the plagues of Egypt.

4. How are the kings of the east in 6:12 related to the kings of the whole earth in 6:14?

5. What or where is Armageddon? (16:16)

6. To what does the "great city" refer? (16:19)

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO REVELATION 19:1-21

A. The chapter division in this section of Revelation was made in an inappropriate place (chapter divisions, paragraph divisions, verse divisions, capitalizations, and punctuation are not part of the inspired original Greek text). Revelation 19:1-10 is obviously the concluding remarks about the destruction of the great whore described in 17:1-18:24. As people rejoiced over the fall of Assyria and Babylon in the OT, now holy angels (cf. v. 4) rejoice over the fall of Babylon, the harlot (i.e., human government apart from God), as did the believers in 18:20.

B. The series of praises of 19:1-10 is in response to 18:20.

C. This is generally understood as being the chapter which describes the Second Coming of Christ (cf. 19:11-16). But it must be seen that this chapter closes another cycle of judgment. The return of Christ is described in this chapter in very Jewish terms, which seem to be altogether different from the Pauline description of I Thess. 4:14-18. The Jews expected the Messiah to return in the manner described in vv. 11-16. The NT describes the Second Coming in several different, but related, ways. Most Christians see the end-time in terms of Jesus' Mt. Olivet discourse (cf. Matthew 24; Mark 13; Luke 21) and Paul's discussion of the "man of sin" (cf. II Thessalonians 2).

D. To those suffering persecution, Jesus as Warrior, Defender, and Judge was a comforting perspective.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 19:1-5a
 ¹After these things I heard something like a loud voice of a great multitude in heaven, saying, "Hallelujah! Salvation and glory and power belong to our God; ²because His judgments are true and righteous; for He has judged the great harlot who was corrupting the earth with her immorality, and He has avenged the blood of His bond-servants on her." ³And a second time they said, "Hallelujah! Her smoke rises up forever and ever." ⁴And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, "Amen. Hallelujah!" ⁵And a voice came from the throne, saying,

19:1 "I heard something like a loud voice of a great multitude in heaven" This is an allusion to Jer. 51:48. Chapters 17-18 draw heavily from Jeremiah 50-51 (the destruction of Babylon) for their imagery. This same phrase or concept is also found in Rev. 11:15 (the Second Coming after the seventh trumpet) and 19:6. There has been much discussion about who the multitude might be, but it is simply speculation as to whether it is the faithful angelic host, redeemed humanity, or both.

▣ "Hallelujah" This Hebrew term means "praise YHWH" (BDB 237 II and 219). This is the only occurrence of this term in the NT. It appears in this context four times: vv. 1,3,4, and 6. The OT background to this is found in the praise Psalms used in the liturgy of both the Passover and the Feast of Tabernacles (cf. 104:35; 105:45; 106:48; 111:1; 112:1; 113:1; 116:19; 117:2; 125:1,21; 146:1,10; 147:1;148:1,14; 149:1,9; 150:1,6). A parallel phrase is found in v. 5b.

▣ "salvation" This characterizes God's desire for all mankind (cf. 9:20-21; 14:6-7; 16:9,11; 21:7; 22:17; Ezek. 18:23,30-32; John 3:16; 4:42; I Tim. 2:4; 4:10; II Pet. 3:9; I John 4:14). It can refer to the OT concept of physical deliverance, but probably relates to a total, eternal, cosmic salvation for believing individuals, and all physical creation (cf. Acts 3:21; Rom. 8:18-25; Col. 1:19).

▣ "glory and power" Throughout the book heavenly choirs break into songs of praise to God. Often these praise songs are the key to interpreting the immediate context.

19:2 "because His judgments are true and righteous" This may be an allusion to Ps. 19:9; 119:138 and 142. God's judgments are appropriate and fair (seen in the three cycles of judgment). This would have been very encouraging to a group of Christians undergoing persecution (cf. v. 11; 15:3,4; 16:7).

▣ "the great harlot" This fallen, anti-God world system goes by several names:

1. the great city

2. Babylon

3. the prostitute (cf. 14:8; 16:19-21; 17:1-18:24)

Verses 1-4 continue the context from chapters 17 and 18.

▣ "who was corrupting the earth with her immorality" This refers to materialism, idolatry, or immoral pagan fertility worship, or emperor worship (cf. 2:14,20,21; 9:21; 14:8; 17:2,4; 18:3).

SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (PHTHEIRŌ)

▣ "He has avenged the blood of His bond-servants on Her" This may be an allusion to Deut. 32:43 or II Kgs. 9:7 (cf. Rom. 12:19). God acts on behalf of the prayers of His saints (cf. 6:9-11; Matt. 7:7-8; 21:22; John 21:22; 14:13-14; 15:7,16; 16:23-24, 26; James 4:2; I John 3:22; 5:14-16).

The anti-God world system has always been involved in the persecution and killing of God's people. God allows evil to reveal its true intentions (cf. 13:5,7,15).

19:3 "Her smoke rises up forever and ever" This is an allusion to Isa. 34:10 which describes universal judgment. We must remember that this literary genre (apocalyptic) uses symbols to communicate truth. The truth here seems to be one of two possible foci:

1. eternal punishment (cf. 6:10; Matt. 3:12; 25:41; Luke 3:17; Mark 9:43,48)

2. complete destruction (cf. Isa. 34:8-10). This same truth is found in Rev. 14:11

19:4 "the twenty-four elders" See Special Topic at 4:4.

▣ "Amen" This term is used in 1:6,7; 3:14; 5:14 and 7:12; 19:4; 22:20; and 22:21. It is a form of the OT Hebrew word for "faith" (emeth, cf. Hab. 2:4). Its original etymology was "to be firm" or "to be sure." It came to be applied in the OT to the trustworthiness of God. However, in the NT, its use is primarily liturgical in the sense of "I agree" or "I affirm." See SPECIAL TOPIC: AMEN at 1:6.

SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)

19:5 "and a voice came from the throne saying" Because of the phrase "our God" (v. 5b), this must be an angel, not Deity. Jesus never calls God "our God" (Michael MaGill, NT Transline, p. 1011).

NASB (UPDATED) TEXT: 19:5b-6a
 ^5b"Give praise to our God, all you His bond-servants, you who fear Him, the small and the great." ⁶Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying,

▣ "Give praise to our God" This is an allusion to Ps. 115:13; 134:1; 135:1. The term is a present active imperative, but it is a different term than "Hallelujah," which is found in vv. 1,3,4 and 6. It is theologically unusual that an angel would use the words, "Our God," but v. 10 shows that angels identify themselves not only with the saints in service, but also with the saints in their testimony concerning Jesus.

▣ "all you His bond-servants, you who fear Him, the small and the great" This is an allusion to Ps. 115:13 (used earlier in Rev. 11:18).

19:6 These descriptive phrases were used

1. of God in Ezek. 43:2

2. of a powerful angel in Dan. 10:6

3. of Christ in Rev. 1:15

4. of the redeemed community in Rev. 14:2

5. in context this seems to be an angelic choir

NASB (UPDATED) TEXT: 19:6b-8
 ^6b"Hallelujah! For the Lord our God, the Almighty, reigns. ⁷Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready. ⁸It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints."

▣ "the Lord our God, the Almighty" This threefold title for God from the OT (YHWH, Elohim, and El Shaddai, see SPECIAL TOPIC: NAMES FOR DEITY at 4:8) appears in various forms in 1:8; 4:8;11:7; 15:3; 16:7,14; 19:15; and 21:22.

The pronoun "our" is very unusual because it is spoken by an angel. It appears in no other occurrence with this threefold title. However, the textual evidence for its inclusion is strong.

1. "Lord the God of us" in an early corrector of MS א² (UBS⁴ puts this in the text but gives it a "C" rating)

2. "the God, the Lord of us" in the original MS of א^*

3. in some later minuscule Greek texts, "the God of us" (MSS 051, 209)

4. "Lord God" (MS A)

5. "Lord" (Peshitta and Coptic versions)

▣ "reigns" There has been much discussion over this aorist tense verb (cf. 11:17). Some see it as God beginning to reign (an ingressive or inceptive aorist, cf. Ps. 93:1; 97:1, NJB). However, God has always reigned (a constative or gnomic aorist, cf. Ps. 99:1). Some see it as God reigning on the earth now as He has in heaven (a culminative or effective aorist, cf. Matt. 6:10). The end of time and the consummation of God's kingdom occurs several times in Revelation at the end of the different cycles of judgment (seals, trumpets, bowls). This seems to be parallel to 11:15. It may be an allusion to Isa. 24:23; 52:7 or Micah 4:7. See SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD at 5:10.

19:7 The first two verbs in v. 7 are subjunctives.

1. let us rejoice – present active

2. let us exult – present active

The third verb has several variants.

1. dōsōmen (irregular aorist active subjunctive) – MS P

2. dōsomen (future), "we will give glory" – MSS א², A

3. dōmen (aorist active subjunctive) – MS א^*

Numbers 1 and 3 would be translated like the first two verbs, "let us give glory." Number 2 would be translated "we will give glory" (RSV). The UBS⁴ gives #1 a "C" rating; the UBS³ gave it a "D" rating. The committee could not decide which was original.

▣ "give the glory to Him" This may be a metaphorical phrase for trusting, believing, or placing faith in Christ. In 11:13 it could mean that some repented and became believers as a result of God's acts of judgment. This phrase is used of God's people in 14:7 and of tormented unbelievers' refusal to worship God in 16:9.

▣ "the marriage of the Lamb" "Lamb" has an OT sacrificial connotation (cf. Lev. 1-7). This phrase links a sacrifice element with a communal meal (peace offering). There is an allusion to this marriage feast in Matt. 8:11; 26:29; Luke 14:15; 22:16. It focuses on the Jewish marriage custom of a betrothal period, a waiting period, and a seven-day wedding feast. It is interesting to note that within a few passages the metaphor changes to God's people, not as bride, but as wedding guests (cf. v. 9 and Matt. 22:1-14). The metaphor will change again in 21:2,9 to God's people as "the New Jerusalem." The concept of a marital relationship between God and His Church is found in the OT in Isa. 54:4-8; 62:5; Jer. 31:32; Ezekiel 16; and Hosea 2:14-19. The metaphor is seen in the NT in II Cor. 11:2; Eph. 5:21-31; Rev. 19:9; 21:2,9; 22:17. Also, Jesus is depicted as a bridegroom (cf. Matt. 9:15; Mark 2:19-20; Luke 5:34-35; John 3:29). Several parables in Matthew continue this theme (cf. Matt. 22:1-14; 25:1-13). Marriage may be the best human example of the concept of a biblical covenant.

▣ "His bride has made herself ready" This is an aorist active indicative. Some have interpreted this as meritorious human works. The aorist passive of v. 8 shows this interpretation cannot be true. This context affirms the paradoxical relationship between God's initiating activity (cf. John 6:44,65) seen in the invitation of v. 9, which is a perfect passive participle, and mankind's necessary faith response (cf. Mark 1:15; Acts 3:16,19; 20:21). This paradoxical relationship can be seen in Phil. 2:12-13. It is supported by the fact that in v. 8 God gives permission to dress, but the dress refers to the good deeds (righteous acts) of God's people (cf. 14:13; Eph. 2:10; I Tim. 5:25).

In Word Pictures in the New Testament A. T. Robertson has an interesting comment on v. 7. "Three metaphors of women appear in the Apocalypse (the Mother in chapter 12, the Harlot in 13 to 19, and the Bride of Christ here to the end). 'The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy (Swete)'" (p. 449).

19:8 "the righteous deeds of the saints" The term "righteous acts" (dikaiōma) has several usages in the NT.

1. it refers to God's acts of justice (cf. 15:4)

2. it refers to Jesus' act of dying on behalf of mankind (cf. Rom. 5:16,18)

3. it refers to believers' lives of justice (cf. 19:8)

4. it refers to a decree, a law, or an ordinance, usually the Law of Moses (cf. Luke 1:6; Rom. 1:32; 2:26; 8:4; Heb. 9:1,10).

The main theological issue related to this family of Greek terms (dikaioō, dikaiōsis, dikaios, dikaiosune) is how fallen mankind can claim to be right, righteous, just, justified. It must be stated emphatically that this spiritual condition was not accomplished by human effort (cf. Rom. 3:21-30; Eph. 2:8-9), but by Divine choice (the Father), through a Divine act (the Son), and the Divine drawing of the Spirit (cf. John 6:44,65). Mankind can only receive the finished result (cf. Rom. 5; II Cor. 5:21).

The goal of right standing is right living, Christlike living (cf. Rom. 9:29; Gal. 4:19; Eph. 1:4; 2:10). Righteous living is evidence of a relationship with God (cf. 14:13), not the grounds of that relationship (cf. Gal. 3:1-3)! See Special Topic at 19:11.

NASB (UPDATED) TEXT: 19:9-10
 ⁹Then he said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" And he said to me, "These are true words of God." ¹⁰Then I fell at his feet to worship him. But he said to me, "Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy."

19:9 "Blessed are" This is the fourth of seven blessings to the redeemed in Revelation (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).

▣ "those who are invited" This is a Perfect passive participle, which emphasizes God's call to salvation (cf. 17:14; John 6:44,65).

▣ "These are the true words of God" This phrase emphasizes the trustworthiness of the angel's message (cf. 21:5; 22:6).

19:10 "Then I fell at his feet to worship him" There has been much discussion about John's attempt to worship an angel (cf. 22:8). Possibly John included it intentionally as a word against angel worship (cf. 22:9; Col. 2:18). John was awed by this powerful angelic person and may have assumed that he was either a divine personification (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 32,4; 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22; Zech. 3:1-2; Luke 24:5) or a physical manifestation of the Spirit (cf. 22:8-9).

▣ "I am a fellow servant of yours and your brethren who hold the testimony of Jesus" John called himself by this same term in 1:1. The angel identifies himself not only as a servant of God (cf. Deut. 33:2; Ps. 103:21; Dan. 17:10) but also of redeemed mankind (cf. Heb. 1:14). This angel also identifies himself with the testimony of Jesus, which is normally said of saints rather than angels (cf. 12:17).

▣ "for the testimony of Jesus is the spirit of prophecy" This is a highly unusual phrase and has been widely interpreted. It may refer to either

1. Jesus as the focus of prophecy

2. the fact that prophecy has returned as a sign that Jesus has brought in the new age of the Spirit (cf. 1:2; 6:9; 12:17 and 14:12 for a similar use of this phrase)

3. Jesus is the very breath of prophecy (similar to "God breathed" of II Tim. 3:16)

The context shows that those who have trusted in Christ have been led by the Spirit. No one can come to Christ unless

1. the Spirit woos him (cf. John 6:44,65)

2. helps him understand the gospel message

3. encourages him to trust Christ

4. baptizes him into Christ

5. forms Christ in him (cf. John 16:8-11)

The Spirit's ministry is magnifying Christ!

NASB (UPDATED) TEXT: 19:11-16
 ¹¹And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. ¹²His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. ¹³He is clothed with a robe dipped in blood, and His name is called The Word of God. ¹⁴And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. ¹⁵From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. ¹⁶ And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS."

19:11 "And I saw heaven opened" This is a perfect passive verbal form and may relate to Ezek. 1:1. Several times in Revelation heaven has been opened (in partial ways) to reveal truth to John in progressive stages (cf. 4:1;11:19; 15:5). See Special Topic at 3:7.

▣ "a white horse" The bridegroom in the previous paragraph is revealed further as an all-conquering warrior. This describes Jesus' coming as the Jews expected Him the first time, a powerful military general. This is somewhat different from Paul's description of the Second Coming (the Parousia) found in I Thess. 4:13-18. For a group of persecuted Christians this is an extremely encouraging metaphor. Interpreters must remember

1. that this is not a full and complete discussion of the Second Coming

2. that it is clothed in symbolic, apocalyptic language

3. that it is true; our God, in Christ, is personally coming again to receive His own (cf. John 14:2-3) and to judge all mankind according to their deeds (cf. Gal. 6:7)

▣ "He who sat on it" Although there is a white horse in 6:2, this is obviously different.

▣ "called faithful and true" The terms "Faithful and True" in Hebrew convey trustworthiness (cf. Rev. 3:14 as well as 1:5; 3:7).

SPECIAL TOPIC: "TRUTH" (THE CONCEPT) IN JOHN'S WRITINGS

SPECIAL TOPIC: "TRUE" (THE TERM) IN JOHN'S WRITINGS

▣ "in righteousness He judges and wages war" This is an allusion to Isa. 11:3-5 (cf. Isa. 9:7; 16:5; 32:1; Ps. 96:13), which describes the New Age of righteousness, the New Age of the Spirit. See Special Topic below.

SPECIAL TOPIC: RIGHTEOUSNESS

19:12 "His eyes are a flame of fire" This is a description of Jesus from 1:14 and 2:18. It has an OT angelic background from Dan. 10:6.

▣ "On His head are many diadems" This refers to royal crowns. Jesus has more crowns than

1. the rider on the white horse in 6:2 (which symbolizes effective warfare)

2. Satan (the red dragon of 12:3)

3. the beast of 13:1

▣ "and He has a name written on Him which no one knows except Himself" This may be an allusion to Rev. 2:17, but if it is, its meaning is still uncertain. Some see it as an allusion to the ancient belief that to know the name of gods was to have power over them. Others believe that it represents the fact that no one can completely know the character of Christ. Since the title is unknown, it does not refer to any of the titles of Jesus ("Faithful and True" of v. 11, and "The Word of God" of v. 13) found in this passage (or in the book) including "King of Kings and Lord of Lords" of v. 16.

19:13 "He is clothed with a robe dipped in blood" This is an allusion to a poem of YHWH's judgment from Isa. 63:3, which is also alluded to in v. 15. The term "dipped" (MS A, UBS⁴ gives it a B rating) or "sprinkled" (MSS א^*, P from Isa. 63:3) is in perfect tense; commentators disagree as to whether it refers to

1. the blood of his enemies, which seems to be the focus of the paragraph and is reflected in a Targum on Gen. 49:10-11 (however, in context, the battle has not occurred)

2. His own redemptive, sacrificial blood in which the saints have washed their own garments white (cf. 7:14)

3. it is even possible it is the blood of His witnesses, who are precious to Him

In context option #1 seems best.

▣ "and His name is called The Word of God" This is the term logos, which links the book of the Revelation with the Apostle John, for he is the only biblical author who uses this as a title of Jesus (cf. John 1:1,14; I John 1:1).

The gospel is both a person (the Living Word of God, Jesus) and a message (the written Word of God, the Bible). This same dual aspect is reflected in the biblical use of the term "faith," which is both a personal act of welcoming Jesus and a cognitive act of believing doctrinal truths ("the faith," cf. Jude vv. 3,20).

SPECIAL TOPIC: HEBREW AND GREEK BACKGROUND OF LOGOS

19:14 "the armies which are in heaven" This has been interpreted in two ways.

1. Because of 17:14 and the description of the saints in v. 8 in this immediate context, many have assumed that this refers to the saints.

2. Because of the OT background of Deut. 33:2; Ps. 68:17; and Zech. 14:5 as well as the NT passages of Matt. 13:41; 16:27; Mark 8:38; 13:27; Luke 9:26; I Thess. 3:13; II Thess. 1:7, many believe that it must refer to the angels.

This same ambiguity is present in many passages.

19:15 "from His mouth" This is an allusion to Isa. 11:4 and Rev. 1:16 and 2:16. This same judgmental metaphor has been found in Jewish apocalyptic literature (cf. IV Esdras 12:6; the Psalms of Solomon 17:10,45,49; and the book of I Enoch 62:6).

▣ "a sharp sword" This is a metaphor for the power of the gospel or of God's spoken word (cf. Gen. 1; Isa. 55:11; John 1:1; II Thess. 7:8), not a literal description.

The end-time destruction of rebellious human armies is depicted in Ezek. 38-39. This destruction is accomplished by (1) the sword (cf. Ezek. 38:21 and Rev. 19:15,21) or (2) fire from heaven, cf. Ezek. 38:22; 39:6; and Rev. 20:9. This parallel between Revelation 19 and Revelation 20 (i.e., the different ways of destroying the armies of the nations), both of which reflect Ezekiel 38-39, implies a recapitulation. The Second Coming of Christ in 19 is repeated in different language in 20:1-10. Recapitulation has already been seen between the seals, trumpets, and bowls.

▣ "the nations" The OT origin of these armies is the godless nations listed in Ezekiel 38 from all over the Ancient Near East (cf. vv. 2,5,6,13). John is using the end-time battle of Ezekiel 38-39 (or possibly Psalm 2) as the source of his imagery about the eschatological battle between good and evil! Jesus has by far the biggest sword! See notes at 2:26 and 10:11.

▣ "He will rule them with a rod of iron" This is the second of three descriptions about the one riding on the white horse. This description of judgment comes from Ps. 2:9 and 110:5-6 (cf. Rev. 2:27; 12:5).

▣ "and He treads the wine press of the fierce wrath of God, the Almighty" This third description of judgment is an allusion to Isa. 63:2-3; Jer. 51:33; Lam. 1:15; Joel 3:13 (cf. Rev. 14:19-20). The color of crushed grapes reminded the ancients of blood, death, and battle!

For "wrath of God" see note at 7:14.

19:16 "on His thigh a name written" There has been much discussion about the term "His thigh":

1. this was the place that a sword normally hung

2. this was the place that His garment was most clearly seen on horseback

3. it was the strongest muscle of his body and was symbolic of His might

▣ "KING OF KINGS, AND LORD OF LORDS" Does this refer to one name or two? Revelation 17:14 shows that it refers to one name (cf. I Tim. 6:15). It has two possible OT backgrounds:

1. a description of YHWH (cf. Deut. 10:17 and Enoch 9:4)

2. a Babylonian and later Persian title of deity transferred to YHWH (cf. Dan. 2:37)

It is interesting to note that this phrase in Aramaic adds up to 777, in contradistinction to the number of the beast, which is 666. Ultimate perfection versus ultimate imperfection.

NASB (UPDATED) TEXT: 19:17-18
 ¹⁷Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in midheaven, "Come, assemble for the great supper of God, ¹⁸so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great."

19:17 "to all the birds" This gruesome paragraph is an allusion to two OT passages which deal with battle scenes. This context is the same battle discussed in 16:12-16, called Armageddon. The predatory birds are described as drawn to battlefields as in I Sam. 17:46 (cf. Matt. 24:28; Luke 17:37) and Ezek. 39:17-20, which is the end-time battle of Gog and Magog. John often uses the OT imagery in new ways. In chapter 20 the battle of Gog and Magog deals with Satan after the millennium, whereas the battle in chapter 19 occurs before the millennium and deals with the wild beast and his false prophet.

▣ "Come, assemble for the great supper of God" The word translated "come" is an adverb used as an aorist active imperative plural which matches the second word, "assemble," which is an aorist passive imperative plural. This is an antithesis to the Lamb's banquet mentioned in vv. 7 and 9. The Lamb invites lost people to come and be saved and join His wedding feast. But the angel invites the birds of prey to come to the feast of dead bodies (and dead souls) at the great end-time battle (cf. Jer. 12:9; Ezek. 39:17). God's wrath is real and symbolized as a feast, on the flesh of His enemies (cf. Isa. 34:6; Jer. 12:12; 46:10; Zeph. 1:7).

19:18 This goes back to 6:15, which is also an eschatological setting where these same general categories of mankind were also mentioned. The horror of being unburied was especially shocking to the people of the Ancient Near East.

The victorious return of Jesus occurs at the end of each judgment cycle: seals, 6:12-17; trumpets, 11:15-18; and bowls, 19:1-21.

NASB (UPDATED) TEXT: 19:19-21
 ¹⁹And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army. ²⁰And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. ²¹And the rest were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh.

19:19 The actual battle begins. This is an allusion to Psalm 2. Does this refer to a specific, literal end-time battle, or is it symbolic of the struggle between good and evil? The genre of Revelation implies symbolic; the parallel passages in Matthew 24; Mark 13; Luke 21; and II Thessalonians 2 imply literal. This ambiguity is the source of great disagreement in the interpretation of Revelation by godly people. Dogmatism is surely inappropriate!

19:20 "the false prophet who performed the signs" He is the second beast (cf. 13:11-18; 16:13). This goes back to 13:12-13, where the false prophet's relationship to the sea beast is a parody of the Holy Spirit's relationship to Christ.

▣ "received the mark of the beast" (cf. 13:16-17).

▣ "these two were thrown alive into the lake of fire" The phrase "lake of fire" is unique to the book of the Revelation, but is a synonym for the term Gehenna (see Special Topic at 1:18), which Jesus used so often to denote Hell. The specific OT allusion may be to Isa. 30:23-33 and Dan. 7:11. There are so many prophetic passages that connect judgment with fire or burning. This theme of an eternal fire is developed in apocalyptic Judaism (cf. Enoch 27:1ff; 54:1ff; 56:3ff; 90:26; IV Ezra 7:36; Apoc. of Baruch 59:10; 85:13 [list taken from George E. Ladd, Revelation, p. 258]). This phrase is used in Revelation in 20:10,14; 21:8. It was a place prepared for Satan and his angels, but humans who rebel against God will also find this as their ultimate dwelling place. It is the final dwelling place of Satan. It is the natural result of rebellion against God and is a permanent form of the abyss (cf. Matt. 25:46; Rev. 9:11; 11:7; 17:8; 20:1,3).

19:21 Those who received that mark of the beast (cf. 13:16; 14:9,11), the very ones who had persecuted the believers, are now killed by the word of Christ (as the sea beast will be, cf. II Thess. 2:8).

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the different groups who praise God in vv. 1-8 and the reasons for their praise.

2. Where does the concept of the marriage feast of the Lamb come from and what are its implications?

3. What does v. 10 imply about angels?

4. Explain the significance of verses 11-16 as they apply to Christ.

5. What battle is described in vv. 17-21? How many battles are there in the End-time?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Revelation 20-22 form the seventh literary unit. Revelation 21-22 conclude the actions of God in human history and initiate the eternal kingdom (cf. Dan. 7:13-14,27; I Cor. 15:27-28). Revelation 22:6-21 is the conclusion to the entire book.

B. Almost every element in these two chapters is an allusion to (1) Genesis 1-3; (2) Psalm 110; or (3) intertestamental Jewish apocalyptic literature.

C. There has been much discussion about the unusual elements in this last section.

1. mention of "the nations" – 21:14; 22:2

2. mention of "The kings of the earth" – 21:24,26

3. mention of the "unclean outside the city" – 21:27; 22:15

There seem to be several possible reasons for including these elements:

1. John is alluding to OT prophecies. Like the parables in the Gospels, interpreters are not meant to literally interpret the details, but identify the major emphases.

2. John's purpose is to show the ultimate distinctions between the saved and the lost.

3. The "nations" mentioned in this section are used in a general ethnic sense like "the people of God" in 5:9; 7:9; 21:14 and 22:5.

4. Because of these elements some have seen the saved Jews inside the city and the saved Gentiles outside the city. But, because of Galatians 3:29 and Ephesians 2:11-3:13, this simply cannot be a viable theological option.

5. I think there is a recapitulation between chapters 17-19 and 20-22. This explains the recurrent themes throughout this section.

D. There is one more series of the "seven" found in these two chapters. These are the things that are no more

1. The sea – 21:1

2. Death – 21:4

3. Mourning – 21:4

4. Weeping – 21:4

5. Pain – 21:4

6. Night – 21:25

7. The curse – 22:3

E. As the judgments associated with the Second Coming of Christ are depicted in dramatic fashion in three visions (seals, trumpets, and bowls), possibly heaven is depicted in dramatic fashion in three OT metaphors:

1. The Tabernacle, 21:1-8

2. New Jerusalem, 21:9-26

3. The Garden of Eden, 22:1-5

This may also be true of the Prologue (1:1-8), which emphasizes

1. The immediacy of Christ's return

2. The faithfulness of God's words

3. The needed holiness of God's people

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 21:1-4
 ¹ Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. ² And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. ³ And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them, ⁴ and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away."

21:1 "Then I saw" There is a span of some period of time, how much time depends on your interpretation of "the thousand years" of chapter 20.

▣ "a new heaven and a new earth" This Greek term for "new," kainos, emphasizes quality, not chronological time (cf. 2:17; 3:12; 5:9; 14:3; 21:1,2,5). This was an OT theme, a recreated earth (cf. Isa. 11:6-9; 65:17; 66:22; see also Rom. 8:18-25; II Pet. 3:10,12). All believers are citizens of this new Kingdom (cf. Phil. 3:20; Eph. 2:19; Heb. 12:23) and share this new creation (cf. II Cor. 5:17; Gal. 6:15; Eph. 4:24). A parallel theological concept would be the "city of God not made with human hands" of Heb. 11:10,16; 12:22; 13:14.

The new creation will be like the initial creation. Heaven may be a restored Garden of Eden. God, mankind, the animals, and all natural creation will fellowship and rejoice again! The Bible begins with God, mankind, and the animals in perfect fellowship in a garden (cf. Genesis 1-2). The Bible ends with God and mankind in a garden setting (cf. Revelation 21-22) and by prophetic implication, the animals (cf. Isa. 11:6-8; 65:25). Believers are not going to heaven; the new Jerusalem is coming down out of heaven (cf. Rev. 21:2) and coming to a recreated and cleansed earth. God and mankind are together again (cf. Gen. 3:15; Isa. 7:14; 8:8,10; Rev. 21:3).

▣ "for the first heaven and the first earth passed away" There will be a restored creation (cf. Acts 3:21; Rom. 8:21; Col. 1:20), no longer affected by sin (cf. II Baruch 37:6; II Pet. 3:10-12; Rev. 20:11).

▣ "and there is no longer any sea" There have been several interpretations of this phrase (see note at 4:6):

1. because the sea is mentioned in 4:6 as a way of speaking of the holiness of God which separates Him from sinful mankind, some have seen its exclusion here as the restoration of perfect fellowship between God and humanity

2. because in Rev. 20:13 the sea seemed to be one of the three holding places of the dead, it is a way of saying that all of the dead have been assigned to one of two eternal destinies

3. because the first beast in Rev. 13:1 comes out of the sea and there is an allusion to the sea as referring to evil people in Isa. 57:20, it is possibly the wicked that are no more

4. because Rev. 17:15 is a quote from Isa. 17:12-13 where the waters stand for people, many assert that it refers to the wicked nations, like Psalm 2. I like #1 best.

21:2 "And I saw the holy city, new Jerusalem" Jerusalem in Palestine is called "the holy city" in Isa. 52:1 (cf. Isa. 48:2; 64:10; Dan. 9:24; Neh. 11:1). This new Jerusalem is first mentioned in 3:12 and alluded to in Heb. 11:10; 12:22; and 13:14. This shows how John took OT prophecies, terms, titles, and promises and applied them to the new people of God. This city is not the old covenant Jerusalem in Palestine as some millennialists have assumed, but the new covenant heavenly Jerusalem.

▣ "coming down out of heaven" There are not two descendings, one in v. 2 and another in v. 10. Apocalyptic language is very fluid and should not be structured chronologically, logically, or literally.

▣ "made ready as a bride adorned for her husband" This is an allusion to Isa. 61:10 (cf. 19:7). In these last chapters several metaphors are used to describe the people of God: (1) a bride (cf. 19:7; 21:2); (2) a wedding guest (cf. 19:9); and (3) a city (cf. 21:22,9; 22:2).

The OT metaphor of YHWH (cf. especially Hosea 1-3) as husband and Israel as bride is the background of the image of the Church as the bride of Christ (cf. Eph. 5:21-31).

21:3 "'Behold, the tabernacle of God is among men'" This Greek phrase repeats the OT promises of God dwelling with men in three different ways:

1. it is an allusion to the tabernacle, a symbol of YHWH's presence

2. "He shall dwell among them" is what the term "Immanuel" of Isa. 7:14 (cf. John 1:14) meant

3. "they shall be His people" is covenant terminology; now all believing people (cf. John 10:16) are God's chosen people (cf. Lev. 26:11-12; Ezek. 37:23,27).

21:4 "and He will wipe away every tear from their eyes" This is an allusion to Isa. 25:8 (cf. Matt. 5:4; 7:17). The new age will be a time of joy, peace, wholeness, and praise!

▣ "and there will no longer be any death" This last enemy (cf. Rev. 20:14) will be destroyed (cf. I Cor. 15:26). Believers will have their new bodies like Christ's resurrected body (cf. I Cor. 15:50-57; II Cor. 3:18; I Thess. 4:15-16; I John 3:2).

▣ "there will no longer be any mourning, or crying, or pain" This is an allusion to Isa. 65:19 and also reflects Isa. 35:10.

▣ "the first things have passed away" The first created order was affected by the Fall (cf. Gen. 3; 6:5,1-12,13), but a new order will be unaffected by sin (cf. Heb. 12:27-28).

NASB (UPDATED) TEXT: 21:5-8
 ⁵And He who sits on the throne said, "Behold, I am making all things new." And He said, "Write, for these words are faithful and true." ⁶Then He said to me, "It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost. ⁷He who overcomes will inherit these things, and I will be his God and he will be My son. ⁸But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death."

21:5 "And He who sits on the throne said" God speaks several times in Revelation (cf. 1:8 and probably 16:1,17). There seems to be a purposeful ambiguity as to who sits on the throne, YHWH or Messiah (cf. 22:3). See fuller note at 20:11. As the first creation was brought into being by God's (i.e., Father through the Son) spoken word (cf. Gen. 1:3,6,9,14,20,24; Ps. 33:6,9), so also will His new creation.

▣ "I am making all things new" This is the promise of Isaiah 60-66. This refers to the new age of the Spirit, the age of the Messiah, the age of righteousness, which Jesus inaugurated at His first coming and will consummate at His second coming. This is a metaphor for the certainty of God's will becoming a reality (cf. 1:19; 14:13; 17:17; 19:9).

▣ "these words are faithful and true" This phrase was used to describe (1) Jesus, cf. 1:5; 3:7,14; 19:11; (2) Jesus' followers, cf. 17:14; and (3) God's word cf. 19:9; 21:5; 22:6. Often God is described as "righteous and true" (cf. 15:3; 16:7; 19:2). The Hebrew thought behind this Greek phrase would imply trustworthiness.

21:6 "It is done" This is a perfect active indicative. This could relate to the certainty of God's promises regarding both wrath for unbelievers and deliverance for believers (cf. 6:11; 10:7; 16:17), or the immanence of God's promises (cf. 1:1,3; 3:11; 10:6; 12:12; 22:7,10).

▣ "I am the Alpha and the Omega" This is used of God in Isa. 44:6 and Rev. 1:8; however, it is extremely significant that this phrase, although a title for the Father, is also used for the Messiah in 1:17 and 22:13. It is another example of the NT authors applying titles for God to the Son.

There are several inclusive types of phrases which describe God's eternal, unique existence:

1. "the first and the last," cf. Isa. 41:4; 44:6; 48:12; Rev. 1:17; 2:8; 22:13

2. "beginning and the end," cf. 21:6; 22:13; and KJV 1:8

3. "who is and who was and who is to come," cf. 1:4,8; 4:8

All of these are related to God's covenant name, YHWH, which is the causative form of the Hebrew verb "to be" (cf. Exod. 3:14; Isa. 43:10,13; 46:41; Ps. 90:2; 93:2).

▣ "I will give to the one who thirsts from the spring of the water of life without cost" The OT allusion is to Isaiah 55. The invitation is for everyone and it is absolutely free (cf. Rom. 3:24; 6:23; Eph. 2:8)! What a tremendous invitation from God Himself of the availability of forgiveness. Mankind's redemption has always been central in the heart and mind of God (cf. 9:20-21; 14:6-7; 16:9,11; 22:17).

In the OT springs of water are often associated with God providing for the spiritual needs of mankind (cf. Ps. 36:9; Isa. 12:3; 44:3; 49:10; Jer. 2:13; 17:13; also John 4:10).

21:7 "He who overcomes" This is a present active participle, which is a continuing reference to the doctrine of perseverance amidst a time of terrible persecution. This phrase occurs throughout the letters to the seven churches (cf. 2:7,11,17,26; 3:3,5,12,21), which link the opening chapters of the Revelation to the conclusion. See Special Topic on Perseverance at 2:2.

▣ "will inherit these things" The reward of inheritance in v. 7 (cf. I Pet. 1:4,5; Rom. 8:17) and the warnings in v. 8 are against the backdrop of potential apostasy in an age of persecution. The series of wicked apostates (cf. v. 8) is somewhat similar to the one found in I Cor. 6:9-10.

▣ "and I will be his God and he will be My son" These are covenant phrases (cf. v. 3) which are so common in the OT (cf. Exod. 6:7; 29:45,46; Lev. 26:11-12; II Sam. 7:14; Ps. 89:26-27; Jer. 7:23; 11:4; 30:22; 33:38; Ezek. 11:20; 14:11; 34:30; 36:28; Hos. 2:23; Zech. 8:8; 13:9) and are also used in the NT (cf. II Cor. 6:16,18).

The concept of covenant is probably the unifying theme of the Bible. Mankind has been alienated from God (cf. Isa. 53:6; Rom. 3:9-18,23). Mankind cannot find God. God reaches out for us; God is pursuing us! His offer of reunion is one of covenant. He initiates (cf. Jer. 31:3; John 6:44,65); He sets the agenda, but mankind must respond in specified ways. These ways have varied in content (Adam/Eve, forbidden tree; Noah, a boat; Abraham, a land, a son; Moses, a law code), but the form of acceptance, faith in the faithfulness of God, remains the same (cf. Romans 4). The Old Covenant had requirements; so does the New (cf. Mark 1:15; Acts 3:16,19; 20:21). Mankind must respond both initially and continually in faith, repentance, obedience, service, worship, and perseverance.

See SPECIAL TOPIC: THE SON OF GOD at 2:18.

21:8 It is unusual to find this series of sins when judgment has already occurred and the wicked have supposedly been removed (by the victory of Jesus at the Second Coming, cf. 19:5-21 and the White Throne, cf. 20:11-15). This is not to say that some believers have not committed these sins but that their lives are not characterized by these sins (cf. I John 3:6,9). This seems to be a literary technique to show the eternal difference between the saved and the lost or an aspect of apocalyptic drama (repeated for emphasis).

▣ "the lake that burns with fire. . .the second death" Obviously the lake of fire is synonymous with the second death or our concept of Hell, which Jesus called Gehenna (a Greek term which does not appear in Revelation). See SPECIAL TOPIC: Where Are the Dead? at 1:18.

NASB (UPDATED) TEXT: 21:9-14
 ⁹Then one of the seven angels who had the seven bowls full of the seven last plagues came and spoke with me, saying, "Come here, I will show you the bride, the wife of the Lamb." ¹⁰And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, ¹¹having the glory of God. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper. ^{12sup>It had a great and high wall, with twelve gates, and at the gates twelve angels; and names were written on them, which are the names of the twelve tribes of the sons of Israel. 13There were three gates on the east and three gates on the north and three gates on the south and three gates on the west. 14And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb.}

21:9 "one of the seven angels" This is the exact description of the angel in 15:1,6-8; 16:1; and 17:1 who poured out the seven bowls. There is a tradition in rabbinical Judaism that there are seven Angels of the Presence who serve God. Here, there is one angel for each plague.

21:10 "And he carried me away in the Spirit" This is a literary technique to show the different visions (cf. 1:10; 4:2; 17:3; 21:10).

▣ "to a great and high mountain" Many believe that this is in direct antithesis to the great whore who was on the plain. However, John alludes to many OT passages, so here he may be referring to the mysterious northern mountain where God lives (cf. Ezek. 40:2; Isa. 2:2; 14:13; Mic. 4:1; I Enoch 18:8; 25:3). It is even possible that it alludes to Satan's temptation of Jesus in Matt. 4:8.

▣ "and showed me the holy city, Jerusalem, coming down out of heaven" This is heavenly Jerusalem, a metaphor of God's presence (cf. v. 2). The earthly sinful Jerusalem was discussed in 11:1-13. The capital city of David has become universalized into the end-time abode of all of God's people (cf. John 14:2-3).

21:11 "Her brilliance was like a very costly stone, as a stone of crystal-clear jasper" The city (cf. vv. 11-27) is described in very beautiful, physical, and moral terms. Like all of the book of Revelation, this chapter is symbolic. Humans' sinful, finite minds simply cannot comprehend the ultimate joy and glory of the presence of God (cf. I Cor. 2:9). Literal jewels and a fantastic ancient city may be good metaphors, but they are not ultimate reality! Heaven is really both a person (Jesus), and a place (for fellowship with the Triune God).

21:12 "with twelve gates, and at the gates twelve angels" This is an allusion to Ezek. 48:31-34. The number "twelve" occurs again and again in the remainder of this chapter and the first few verses of chapter 22. It is the biblical numerical symbol of organization (twelve months, twelve tribes, or twelve apostles) or of God's people. See Special Topic: the Number Twelve at 7:4.

▣ "and names were written on them, which are the names of the twelve tribes of the sons of Israel" The list of the twelve tribes in Rev. 7:5-8 is slightly altered to show their symbolic nature. Here, it is very important to note that the OT people of God, described as gates in v. 12, are united with the NT people of God, described as foundation stones, in v. 14. There has always been only one people of God, but this mystery was not clearly revealed until the gospel (cf. Eph. 2:11-3:13).

21:14 "the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb" All of these metaphors allude to Ezekiel's end-time temple (cf. Ezekiel 40-48).

Many commentators have asserted that this verse shows that the author cannot have been John the Apostle. However, Paul uses a similar phrase in Eph. 2:20.

NASB (UPDATED) TEXT: 21:15-21
 ¹⁵The one who spoke with me had a gold measuring rod to measure the city, and its gates and its wall. ¹⁶The city is laid out as a square, and its length is as great as the width; and he measured the city with the rod, fifteen hundred miles; its length and width and height are equal. ¹⁷And he measured its wall, seventy-two yards, according to human measurements, which are also angelic measurements. ¹⁸The material of the wall was jasper; and the city was pure gold, like clear glass. ¹⁹The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; ²⁰the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst. ²¹And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass.

21:15 "The one who spoke with me had a gold measuring rod to measure the city" Measuring was used earlier to show God's protection and care (cf. 11:1-2; Jer. 31:38-40; Zech. 2:1-5). The end-time prophecy of Ezekiel 40 also involves measuring.

21:16 "The city is laid out as a square" This may be an allusion to the Holy of Holies (cf. I Kgs. 6:19-20), which was also a perfect cube.

The reason that there is no temple (cf. 21:22) is because God Himself will be the temple. This may be John's way of showing that OT prophecies like Ezekiel 40-48 are symbolic or have been fulfilled in a different way.

▣ "fifteen hundred miles" Literally this is "twelve thousand stadia—one hundred and forty-four cubits." These are multiples of twelve; they do not refer to a literal city, but perfect measurements showing that God is providing the unique atmosphere for permanent joy and fellowship between Himself and His people (cf. John 14:2-3) in a perfect cube symbol like the OT "Holy of Holies."

21:18-20 "The material of the wall was" This series of stones may be identified with

1. the stones on the ephod of the High Priest (cf. Exod. 28:17-20), however, the order and names are different. This was not unusual because the names of ancient stones changed from country to country and century to century.

2. the jeweled city of Isa. 54:11-17

3. the splendor of the king of Tyre (or Satan) conveyed in royal (or heavenly) jewels in Ezek. 28:12-13

4. the Zodiac, but presented in reverse order (Philo and Josephus)

21:21 "And the twelve gates were twelve pearls; each one of the gates was a single pearl" This is symbolic. It goes back to the rabbinical traditions of the Talmud, "the Sanhedrin" 100a, which states that the end-time city gates would be made out of a single stone 45 feet tall.

▣ "And the street of the city was pure gold, like transparent glass" This is symbolic. We must realize that God's city is not simply human opulence, but symbolizes the inestimable value and purity of God's presence.

NASB (UPDATED) TEXT: 21:22-27
 ²²I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. ²³And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb. ²⁴The nations will walk by its light, and the kings of the earth will bring their glory into it. ²⁵In the daytime (for there will be no night there) its gates will never be closed; ²⁶and they will bring the glory and the honor of the nations into it; ²⁷ and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb's book of life.

21:22 "I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple" This is highly unusual when compared with the numerous passages in Revelation where a heavenly temple is depicted (cf. 3:12; 7:15; 11:1,2,9,19; 14:15,17; 15:5,6,8; 16:1,17). This same concept of a temple in heaven is revealed in the book of Hebrews (cf. 8:2-5; 9:11,23-24.)

▣ "the Lord God the Almighty" Here again are the three most used OT titles for God (YHWH, Elohim and El Shaddai) used in combination (cf. 1:8; 4:8; 11:17; 15:3; 16:7; see Special Topic: Names for Deity at 1:8) to show the majesty of Him who sits on the throne. Notice His close connection with the Lamb of Revelation 5. They reign together and there is only one throne (cf. 22:1,3).

21:23 "the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb" The glory of the Father and Son is all the illumination that is needed (cf. Ps. 36:9; Isa. 24:23; 60:19-20; Zech. 14:6-7 and also Rev. 22:5). This is possibly a way of emphatically rejecting astral worship.

21:24 "The nations will walk by its light, and the kings of the earth will bring their glory into it" It is very difficult to understand why "the nations" are still mentioned in this post-White Throne section of Revelation. It may simply be an OT allusion to Ps. 72:10-11; Isa. 49:23; 60:3,15,16. It is not literal, but literary! It represents all the peoples from all the tribes and nations who make up the people of God.

21:25 "In the daytime (for there will be no night there) its gates will never be closed" This is an allusion to Isa. 60:11 or Zech. 14:6-7. The concept of darkness in the Bible is often a metaphor for evil (cf. Matt. 6:23; 8:12; 22:13; 25:30). Light and dark were especially important symbolic theological contrasts for John (cf. John 1:4-5, 7-9; 3:19-21; 8:12; 11:9-10; 12:35-36,46; I John 1:5-7; 2:8-11). The gates never close symbolizing openness, availability, no fear of attack.

21:27 "nothing unclean, and no one who practices abomination and lying" This is an allusion to Isa. 52:1; Ezek. 44:9; Zech. 14:21 which seems to be a literary technique showing the ultimate difference between God's people and those of the evil one (cf. v. 24). The new age is characterized in the lighter, open city, a city of complete righteousness. There is no evil present!

▣ "written in the Lamb's book of life" This metaphorical phrase "the book of life" is also found in Rev. 20:12-15, where two books are mentioned:

1. the book of life, which is made up of the names of God's people (cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev 13:8; 17:8; 20:15; 21:27)

2. the book of deeds or remembrances which records both wicked and righteous deeds (cf. Ps. 56:8, 139:16; Isa. 65:6; Mal. 3:16)

These are metaphorical of God's perfect memory.

REVELATION 22

NASB (UPDATED) TEXT: 22:1-5
 ¹Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, ²in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. ³There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; ⁴they will see His face, and His name will be on their foreheads. ⁵And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever.

22:1 "Then he showed me a river of the water of life" There should be no chapter division here. The concept of a river flowing from the presence of God is an allusion to the OT (cf. Ps. 46:4; Ezek. 47:1-12; Joel 3:18; Zech. 14:8). Water is a common metaphor referring to God abundantly supplying the spiritual needs of His people (cf. Isa. 12:3; 44:3; 49:10; Jer. 2:13; 17:13; John 4:10-15; Rev. 7:17; 21:6). Only John uses the term life (zoē) to refer to resurrection life.

▣ "clear as crystal" This speaks of the purity of God's heavenly city (cf. 4:6).

▣ "coming from the throne of God and of the Lamb" There is only one throne (cf. 21:22). This is anthropomorphic language from ancient eastern royal court imagery. God is an eternal spirit; He does not sit on a physical throne. It is a metaphor of His sovereign rule.

22:2 "On either side of the river was the tree of life" This same tree is alluded to in Rev. 2:7. This whole vision is from Ezek. 47:1-12 (here, v. 12). There are many references in Jewish apocalyptic literature to the tree of life found in Gen. 2:9; 3:22 (cf. Enoch 25:2ff; IV Esdras 7:53; 8:52; II Enoch 8:3). That which Adam forfeited from God (fellowship, knowledge, eternal life), God now freely gives to redeemed mankind (cf. Phil. 2:6).

▣ "bearing twelve kinds of fruit" See SPECIAL TOPIC: THE NUMBER TWELVE at 7:4.

▣ "and the leaves of the tree were for the healing of the nations" This is highly unusual because there should be nothing left to cure! However, this may simply be a quote from Ezek. 47:12; possibly the recurrent theological theme is that God wants all ("the nations") to be saved (cf. Isa. 2:3-4; 45:22-25; 60:3; 66:18-19; Zech. 2:11; 8:20-23).

22:3 "There shall no longer be any curse" This is an allusion to Gen. 3:17 and Zech. 14:11. The new age has come and the curse of the OT (cf. Eph. 2:15-16; Col. 2:14) has been removed by Christ's death (cf. Rom. 8:18,25; Gal. 3:13; Eph. 2:13,16). In Revelation the crystal sea of 4:6 symbolizes God's transcendent holiness. Fallen mankind could not approach God, but now the sea is removed (cf. 21:1).

It is possible that the term represents the Hebrew charam, meaning destroyed or totally destroyed (cf. Zech. 14:11). If this is the OT allusion, then this verse refers to the security of the new Jerusalem and would be similar to the promises of I Pet. 1:4-5.

▣ Notice the unusual grammatical features of this phrase. There is one throne, but two on it (i.e., God and the Lamb). However, the servants serve "Him" (singular). This involves the mystery of monotheism and incarnation. One God, but also a divine Messiah (and a personal Holy Spirit).

22:4 "they will see His face" In the OT to see God meant death. Moses was not allowed to see God's face (cf. Exod. 33:20). Seeing God or dwelling with God are rewards to those who are pure (cf. Ps. 11:7; 16:11; 17:15; 140:13; Matt. 5:8). The original intimacy intended in Eden has been fully restored (cf. Ps. 42:1-2)!

▣ "and His name will be on their foreheads" As Satan marked his followers (cf. 13:1-17; 14:9; 20:4), God marked His (cf. 3:12; 7:3; 14:1). It was a symbol of ownership and security. See note at 7:2.

22:5 "there shall no longer be any night" (cf. 21:23-25; Isa. 60:19-20; Zech. 14:7)

▣ "and they will reign forever and ever" Who rules with Christ during the millennial kingdom? Chapter 20:4-5 suggests only Christians who lived during the end-time persecution, but Rev. 2:26 and 5:10 imply that all saints will rule with Christ on the earth. There is no clear differentiation in the Bible between the eternal reign (cf. Dan. 2:44; 7:14,18; Isa. 9:7; Luke 1:33; II Pet. 1:11; Rev. 11:15) and the millennial reign. It is hermeneutically inappropriate to derive a major doctrine from an apocalyptic passage. This verse implies an eternal reign.

The imagery of God's people experiencing an evil invader, who is totally destroyed by God, is taken from Ezekiel 37-39. John never intended this to be interpreted literally! It is an abuse of authorial intent to turn apocalyptic imagery into historical literalness! Our love for the Bible and our curiosity about the future have caused the modern western church to interpret prophecy and apocalyptic literature in strange and strained ways! See Special Topic: Reigning in the Kingdom of God at 5:10.

NASB (UPDATED) TEXT: 22:6
 ⁶And he said to me, "These words are faithful and true"; and the Lord, the God of the spirits of the prophets, sent His angel to show to His bond-servants the things which must soon take place.

22:6 "he said to me" This refers to the angels who had the seven bowls of judgment (cf. 21:9; 22:1,8,9,10).

▣ "these words are faithful and true" This phrase is used to describe

1. Jesus (cf. 1:5; 3:7,14; 19:11)

2. Jesus' followers (cf. 17:14)

3. God's word (cf. 19:9; 21:5; 22:6)

Often God is described as "righteous and true" (cf. 15:3; 16:7; 19:2). The Hebrew behind this phrase implies total trustworthiness.

▣ "The Lord, the God of the spirits of the prophets" This is possibly:

1. an allusion to 19:10

2. a reference to the inspiration of the OT (cf. II Tim. 3:16; II Pet. 1:20-21)

3. a reference to the inspiration of the NT (cf. II Pet. 3:15-16)

4. a reference to the gospel preachers of John's day

5. a reference to John's book (visions)

The original Greek texts did not have capitalization. Often the translators or interpreters must decide whether "spirit" refers to the Holy Spirit or the human spirit. This text refers to the human spirit (cf. I Cor. 14:32; Heb. 12:9).

▣ "sent His angel" This is an allusion to 1:1. These closing verses are very similar in their motifs to chapter 1. The traditional personal letter format used in chapter 1 is used again in chapter 22.

▣ "the things which must soon take place" There is a series of allusions to the imminence of the Lord's coming (cf. 1:1,3; 3:11; vv. 6 [twice], 7, 10, 12, and 20). The two-thousand-year delay thus far is somewhat difficult for believers to understand (the delay is revealed in II Thessalonians), but it must be seen that every generation of Christians has the hope of the coming of the Lord in their day. There is a real tension in the NT between the any-moment return of the Lord and some things that must occur first. Believers are to remain faithful and active!

Here is a brief quote on this subject from my commentary on Matthew.

"There is theological paradoxical tension between

1. the any moment return (cf. 24:27,44) and the fact that some events in history must occur

2. the Kingdom as future and the Kingdom as present.

The NT states that some events will occur before the Second Coming.

1. the Gospel preached to the whole world (cf. 24:14: Mark 13:10)

2. the great apostasy (cf. 24:10-13,21; I Tim. 4:1; II Tim. 3:1ff; II Thess. 2:3)

3. the revelation of the "man of sin" (cf. Dan. 7:23-26; 9:24-27; II Thess. 2:3)

4. removal of the one who restrains (cf. II Thess. 2:6-7)

5. Jewish revival (cf. Zech. 12:10; Rom.11)"

Those who believe that there is significant parallelism among the seven literary units of the book also assert that each one of them represents the period between the first and second comings of Christ from different perspectives (e.g., William Hendriksen, More Than Conquerors). If this is true then the texts that refer to the imminent coming of Christ (cf. 1:3; 3:11; 22:7,10,12,20) refer to the initiation of these prophecies after the death and resurrection of Christ. The eschatological ball is rolling!

NASB (UPDATED) TEXT: 22:7
 ⁷"And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book."

22:7 "I am coming quickly" Apparently the angel is quoting Jesus (cf. vv. 12-15). This is stated specifically by Jesus in 22:16. Exactly who speaks in v. 17 and vv. 18-19 is uncertain, but Jesus speaks again in v. 20 and John in v. 21. See Special Topic: Soon Return at 1:3.

▣ "Blessed is he who" This is another of the seven blessings for believers found throughout the book (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).

▣ "prophecy" This book is a prophecy and must be interpreted in the light of prophetic literature (cf. vv. 9-10,18-19; 1:3; 10:11). This book is not historical narrative! Prophecy always has a conditional element. New Testament eschatological passages reflect OT prophetic insight that viewed the end-time through contemporary occurrences and faith responses. Many scholars believe the apocalyptic genre grew out of Jewish propheticism. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at 1:3.

NASB (UPDATED) TEXT: 22:8-9
 ⁸I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things. ⁹But he said to me, "Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship God."

22:8 This is a highly unusual verse. This is the exact problem that John had in 19:10. Apparently he must have thought that this angel was deity.

22:9 "those who heed the words of this book" Christianity involves an initial decision of repentance, faith, and continuing repentance, faith, obedience, and perseverance! Revelation, written to persecuted Christians, emphasizes perseverance. The temptation for our culture today is not physical persecution, but "dry rot," apathy, practical atheism, materialism, shallow Christianity with all benefits and no responsibility!

NASB (UPDATED) TEXT: 22:10-11
 ¹⁰And he said to me, "Do not seal up the words of the prophecy of this book, for the time is near. ¹¹ Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and the one who is holy, still keep himself holy."

22:10 "'Do not seal up" This is exactly opposite of Isa. 8:16; Dan. 8:26 and 12:4,9. The time of prophetic fulfillment has arrived. God's warnings to unbelievers and encouragement to believers is now! The decisive decision is demanded now! The Kingdom is present.

▣ "The time is near" See Special Topic: Soon Return at 1:3.

NASB (UPDATED) TEXT: 22:12-13
 ¹²"Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. ¹³"I am the Alpha and the Omega, the first and the last, the beginning and the end."

22:11-12 "to render to every man according to what he has done" This is a recurring theme throughout the Bible (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim.4:14; I Pet. 1:17; Rev. 2:23; 20:12). God will reward those who love Him and live for Him in the midst of this fallen world system (cf. 2:23; 20:12-13). Lives reveal the spiritual reality and vitality of inner faith (cf. Matthew 7). Humans are stewards of the gift of life and will give an account to God!

This is not to imply a "works-righteousness." Mankind is redeemed through the grace of God by means of Christ's death and resurrection and the Spirit's wooing! However, the evidence that one has met God is a changed and changing life of Christlikeness! One's priorities and allocation of resources reveal the heart!

22:11 This is an allusion to Dan. 12:10.

22:12 "I am coming quickly" See Special Topic at 1:3.

22:13 This verse is an allusion to the OT titles for YHWH found in 1:8 and 21:6, but here it refers to Christ. The transfer of these OT titles to Jesus was one way NT authors affirmed His deity. Verse 13 has three such OT titles or phrases which originally described the eternal God (cf. Isa. 41:4; 44:6; 48:12), but now are used for Jesus (cf. 1:17; 2:8).

NASB (UPDATED) TEXT: 22:14-15
 ¹⁴Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city. ¹⁵Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying.

22:14 "Blessed" This is the last of the seven blessings for believers found in Revelation (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).

▣ "those who wash their robes" This is a metaphor for trusting in the atonement of Christ (cf. 7:14). Believers are accepted because He was accepted (cf. Eph. 1:6). Believers live because He died. Believers have resurrection life because He lives!

There is a Greek manuscript variant in this phrase.

1. "wash their robes" is in MSS א (fourth century) and A (fifth century), as well as the Vulgate. The UBS⁴ gives it an "A" rating, meaning "certain."

2. "keep the commandments" is in 046, an uncial MS from the tenth century, minuscule MSS (1 and 94) from the twelfth century, and the Peshitta (Syrian) version.

▣ "they may have the right to the tree of life; and may enter by the gates into the city" These are two metaphors for eternal salvation through Christ. One goes back to Gen. 2:9; 3:22 (cf. Rev. 2:7; 22:2,14,19) and the other to Rev. 21:2,9-22:5.

22:15 "Outside are" This is very difficult to interpret unless it is a metaphor for the lake of fire (cf. 21:8).

▣ "the dogs" This is another strange allusion because there should be no evil people left at this point in the book. In Deut. 23:18 this term refers to male prostitutes of the Canaanite fertility cult. In other parts of the Old and New Testaments it refers to wicked people (cf. Ps. 22:16,20; Matt. 7:6; and Phil. 3:2). Let me quote Robert H. Mounce at this point from his commentary on Revelation in the New International Series:

"The verse does not intend to teach that in the eternal state all manner of wicked men will be living just outside the heavenly city. It simply describes the future with the imagery of the present. The contrast is between the blessedness of the faithful and the fate of the wicked" (p. 394).

NASB (UPDATED) TEXT: 22:16
 ¹⁶"I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star."

22:16 "'I, Jesus, have sent My angel to testify to you these things for the churches" Notice that the term "you" is plural and the allusion to the seven churches of chapters 2-3 is made very specific. The book begins and concludes with the genre of letter, while the visions in between are a combination of prophecy (the end viewed through the lens of the present) and apocalyptic (imaginative imagery).

▣ "My angel" Often the sender is God the Father (cf. 22:6, "His angel"). Here the sender is Jesus ("My angel"). The phrase is also found in 1:1, but the pronoun antecedent is ambiguous.

▣ "the churches" See Special Topic at 1:4.

▣ "I am the root and the descendant of David" There are many allusions to the Davidic line of the Messiah in the OT (cf. II Sam. 7:12-16 and Isa. 11:1,10) and in the NT (cf. Matt. 1:1; 9:17; 15:22; 21:9; Rom. 1:3; II Tim. 2:8 Rev. 5:5). Jesus is the fulfillment of all OT prophecies.

SPECIAL TOPIC: JESUS THE NAZARENE

▣ "the bright and morning star" This is a Messianic title (cf. Numbers 24:17 or Matt. 2:2 or II Pet. 1:19). This may be a play on Isa. 14:12 where a similar phrase referred to Satan. In Revelation evil often is a parody of the Triune God.

NASB (UPDATED) TEXT: 22:17
 ¹⁷The Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who wishes take the water of life without cost.

22:17 "The Spirit and the bride say, 'Come'" Although there are different interpretations of this passage it seems from the context that this must be a gospel invitation to everyone who senses a need and will respond to God's offer in Christ. This has continued to be the focus of the book of the Revelation, not only to encourage the saved but to convict and encourage the lost to respond to God's free offer in His Son. The four-fold use of "come" (all four refer to the lost and not to Christ's second coming); the recurrent use of "the one who"; and the tremendous good news that it is without cost (cf. Isaiah 55) should be an encouragement to everyone and anyone to respond! This seems to me to be a flashback to those who were living in John's day (and every day). This may explain the unusual elements (the presence of the lost after Judgment Day) in Revelation 19-22. There are several flashbacks to John's own day, which may be explained by parallelism among the seven literary units of Revelation. He wrote with his "beloved children" in Ephesus in mind (cf. I, II, and III John).

SPECIAL TOPIC: THE TRINITY

NASB (UPDATED) TEXT: 22:18-19
 ¹⁸I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book; ¹⁹and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book.

22:18-19 These verses are obviously related to the first hearers of the message as well as all future readers/hearers of this book. It is a common literary practice of the OT to put severe warnings addressed to those who might be tempted to tamper with God's word (cf. Deut. 4:2; 12:32). This was not meant to be taken literally, but it is a very strong Oriental overstatement of the seriousness of altering God's message. This does not refer to believing interpreters or scribes who pray earnestly and seek God's will, but according to Ireneaus in his Contra-Heresies, 30:12, it referred to false teachers who add, change, or delete the words of Scripture, which is the thrust of this passage. Remember that we cannot proof-text one verse to establish a doctrine which goes against other clear teachings of Scripture.

▣ "if. . .if" These are both third class conditional sentences which denote potential action.

NASB (UPDATED) TEXT: 22:20
 ²⁰He who testifies to these things says, "Yes, I am coming quickly." Amen. Come, Lord Jesus.

22:20 "I am coming quickly" The immediacy of the end, of God's coming in judgment are characteristics of Jewish and Christian apocalyptic literature. This same theme is seen in Matt. 13:34-36; 24:43; 25:1-13; Luke 12:29; I Thess. 5:2,4; II Pet. 3:10. In light of a 2000 year delay this must be understood in an existential, not temporal fashion. He is coming! Live ready. See Special Topic at 1:3.

 ▣ "Come, Lord Jesus" This is the Aramaic phrase, Maranatha (cf. I Cor. 16:22). It is possible to interpret this in several ways:

1. if maranatha, then it is "Our Lord has come"

2.  marana tha, then it is "Our Lord, Come!"

Number 1 fits this context best. We learn from the Didache 10:6 that this was the liturgical closing to the Lord's Supper service in John's day.

SPECIAL TOPIC: MARANATHA

NASB (UPDATED) TEXT: 22:21
 ²¹The grace of the Lord Jesus be with all. Amen.

22:21 Notice that "the grace of the Lord Jesus Christ" being with His people, is the concluding truth presented to an age of persecuted Christians and is the hope of every generation of Christians!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Are believers going to heaven or is heaven returning to a cleansed earth?

2. How is Rev. 21:3 related to the term "Emmanuel"?

3. Why is there no temple in the new Jerusalem (cf. 21:22)?

4. Who are the people mentioned in 21:24?

5. How do believers "keep/heed" the words of this prophecy (cf. 22:7)?

6. If this is heaven who are the evil ones outside the city in 22:15?

7. Why is 22:17 so important?

8. Is 22:18-19 to be taken literally? Could a believer who misinterprets Revelation lose his/her salvation?

9. Three times in chapter 22 it says "I am coming quickly (cf. vv. 7,12,20). Why has it been over 2000 years?

Copyright © 2012 Bible Lessons International

I. INTRODUCTION

A. Opening Statements

1. The believing community does not agree on how to interpret prophecy. Other truths have been established as to an orthodox position throughout the centuries, but not this one.

2. There are several well defined stages of OT prophecy

a. premonarchial

(1) individuals called prophets

(a) Abraham – Gen. 20:7

(b) Moses – Num. 12:6-8; Deut. 18:15; 34:10

(c) Aaron – Exod. 7:1 (spokesman for Moses)

(d) Miriam – Exod. 15:20

(e) Medad and Eldad – Num. 11:24-30

(f) Deborah – Jdgs. 4:4

(g) unnamed – Jdgs. 6:7-10

(h) Samuel – 1 Sam. 3:20

(2) references to prophets as a group – Deut. 13:1-5; 18:20-22

(3) prophetic group or guild – 1 Sam. 10:5-13; 19:20; 1 Kgs. 20:35,41; 22:6,10-13; 2 Kgs. 2:3,7; 4:1,38; 5:22; 6:1, etc.

(4) Messiah called prophet – Deut. 18:15-18

b. non-writing monarchial (they address the king):

(1) Gad – 1 Sam. 22:5; 2 Sam. 24:11; I Chr. 29:29

(2) Nathan – 2 Sam. 7:2; 12:25; 1 Kgs. 1:22

(3) Ahijah – 1 Kgs. 11:29

(4) Jehu – 1 Kgs. 16:1,7,12

(5) unnamed – 1 Kgs. 18:4,13; 20:13,22

(6) Elijah – 1 Kings 18 - 2 Kings 2

(7) Micaiah – 1 Kings 22

(8) Elisha – 2 Kgs. 2:9,12-13

c. classical writing prophets (they address the nation as well as the king): Isaiah – Malachi (except Daniel) 

B. Biblical Terms

1. Ro'eh = "seer" (BDB 906), 1 Sam. 9:9. This reference itself shows the transition to the term nabi. Ro'eh is from the general term "to see." This person understood God's ways and plans and was consulted to ascertain God's will in a matter.

2. Hozeh = "seer" (BDB 302), 2 Sam. 24:11. It is basically a synonym of Ro'eh. It is from a rarer term "to see." The participled form is used most often to refer to prophets (i.e., "to behold").

3. Nabi' = "prophet" (BDB 611), cognate of Akkadian verb Nabu = "to call" and Arabic Naba'a = "to announce."  This is the most common term in the Old Testament to designate a prophet. It is used over 300 times. The exact etymology is uncertain but "to call" at present seems the best option.  Possibly the best understanding comes from YHWH's description of Moses' relationship to Pharaoh through Aaron (cf. Exod. 4:10-16; 7:1; Deut. 5:5). A prophet is someone who speaks for God to His people (Amos 3:8; Jer. 1:7,17; Ezek. 3:4.)

4. All three terms are used of the prophet's office in 1 Chr. 29:29; Samuel – Ro'eh; Nathan – Nabi' and Gad – Hozeh.

5. The phrase, 'ish ha – 'elohim, "Man of God," is also a broader designation for a speaker for God.  It is used some 76 times in the OT in the sense of "prophet."

6. The term "prophet" is Greek in origin.  It comes from: (1) pro = "before" or "for" and (2) phemi = "to speak."

II. DEFINITION OF PROPHECY

A. The term "prophecy" had a wider semantic field in Hebrew than in English. The history books of Joshua through Kings (except Ruth) are labeled by the Jews as "the former prophets."  Both Abraham (Gen. 20:7; Ps. 105:15) and Moses (Deut. 18:18) are designated as prophets (also Miriam, Exod. 15:20). Therefore, beware of an assumed English definition!

B. "Propheticism may legitimately be defined as that understanding of history which accepts meaning only in terms of divine concern, divine purpose, divine participation," Interpreter's Dictionary of the Bible, vol. 3, p. 896.

C. "The prophet is neither a philosopher nor a systematic theologian, but a covenant mediator who delivers the word of God to His people in order to shape their future by reforming their present," Prophets and Prophecy, Encyclopedia Judaica vol. 13 p. 1152.

III. PURPOSE OF PROPHECY

A. Prophecy is a way for God to speak to His people, providing guidance in their current setting and hope in His control of their lives and world events. Their message was basically corporate. It is meant to rebuke, encourage, engender faith and repentance, and inform God's people about Himself and His plans. They hold God's people to fidelity to God's covenants.  To this must be added that often it is used to clearly reveal God's choice of a spokesman (Deut. 13:1-3; 18:20-22). This, taken ultimately, would refer to the Messiah.

B. Often, the prophet took a historical or theological crisis of his day and projected this into an eschatological setting. This end-time view of history is unique in Israel and its sense of divine election and covenant promises.

C. The office of prophet seems to balance (Jer. 18:18) and usurp the office of High Priest as a way to know God's will.  The Urim and Thummim transcend into a verbal message from God's spokesman.  The office of prophet seems to also have passed away in Israel after Malachi.  It does not reappear until 400 years later with John the Baptist.  It is uncertain how the New Testament gift of "prophecy" relates to the Old Testament.  New Testament prophets (Acts 11:27-28; 13:1; 15:32; 1 Cor. 12:10,28-29; 14:29,32,37; Eph. 4:11) are not revealers of new revelation or Scripture, but forth-tellers and foretellers of God's will in covenant situations.

D. Prophecy is not exclusively or primarily predictive in nature. Prediction is one way to confirm his office and his message, but it must be noted "less than 2% of OT prophecy is Messianic.  Less than 5% specifically describes the New Covenant Age.  Less than 1% concerns events yet to come." (Fee and Stuart, How to Read the Bible For All Its Worth, p. 166) 

E. Prophets represent God to the people, while Priests represent the people to God.  This is a general statement.  There are exceptions like Habakkuk, who addresses questions to God.

F. One reason it is difficult to understand the prophets is because we do not know how their books were structured.  They are not chronological.  They seem to be thematic but not always the way one would expect. Often there is no obvious historical setting, time frame, or clear division between oracles. These books are difficult

1.    to read through in one sitting

2.    to outline by topic

3.    to ascertain the central truth or authorial intent in each oracle

IV. CHARACTERISTICS OF PROPHECY

A. In the Old Testament there seems to be a development of the concept of "prophet" and "prophecy."  In early Israel there developed a fellowship of prophets, led by a strong charismatic leader such as Elijah or Elisha.  Sometimes the phrase, "the sons of the prophets," was used to designate this group (2 Kings 2).  The prophets were characterized by forms of ecstasy (1 Sam. 10:10-13; 19:18-24).

B. However, this period passed rapidly into individual prophets. There were those prophets (both true and false) who identified with the King, and lived at the palace (Gad, Nathan).  Also, there were those who were independent, sometimes totally unconnected with the status quo of Israeli society (Amos).  They are both male and female (2 Kgs. 22:14.)

C. The prophet was often a revealer of the future, conditioned on man's immediate response.  Often the prophet's task was an unfolding of God's universal plan for His creation which is not affected by human response.  This universal eschatological plan is unique among the prophets of the Ancient Near East.  Prediction and Covenant fidelity are twin foci of the prophetic messages (cf. Fee and Stuart, p. 150).  This implies that the prophets are primarily corporate in focus. They usually, but not exclusively, address the nation.

D. Most prophetic material was orally presented. It was later combined by means of theme, chronology, or other patterns of Near Eastern Literature which are lost to us.  Because it was oral it is not as structured as written prose. This makes the books difficult to read straight through and difficult to understand without a specific historical setting.

E. The prophets use several patterns to convey their messages.

1. Court Scene – God takes His people to court, often it is a divorce case where YHWH rejects his wife (Israel) for her unfaithfulness (Hosea 4; Micah 6).

2. Funeral dirge – the special meter of this type of message and its characteristic "woe" sets it apart as a special form (Isaiah 5; Habakkuk 2).

3. Covenant Blessing Pronouncement – the conditional nature of the Covenant is emphasized and the consequences, both positively and negatively, are spelled out for the future (Deuteronomy 27-28).

V. HELPFUL GUIDELINES FOR INTERPRETING PROPHECY

A. Find the intent of the original prophet (editor) by noting the historical setting and the literary context of each oracle. Usually it will involve Israel breaking the Mosaic Covenant in some way.

B. Read and interpret the whole oracle, not just a part; outline it as to content. See how it relates to surrounding oracles. Try to outline the whole book.

C. Assume a literal interpretation of the passage until something in the text itself points you to figurative usage; then put the figurative language into prose.

D. Analyze symbolic action in light of historical setting and parallel passages.  Be sure to remember this Ancient Near Eastern literature is not western or modern literature. 

E. Treat prediction with care.

1. Are they exclusively for the author's day?

2. Were they subsequently fulfilled in Israel's history?

3. Are they yet future events?

4. Do they have a contemporary fulfillment and yet a future fulfillment?

5. Allow the authors of the Bible, not modern authors, to guide your answers.

F. Special concerns

1. Is the prediction qualified by conditional response?

2. Is it certain to whom the prophecy is addressed (and why)?

3. Is there a possibility, both biblically and/or historically, for multiple fulfilment?

4. The NT authors under inspiration were able to see the Messiah in many places in the OT that are not obvious to us.  They seem to use typology or word play.  Since we are not inspired we best leave this approach to them.

VI. HELPFUL BOOKS

A. A Guide to Biblical Prophecy by Carl E. Amending and W. Ward Basque

B. How to Read the Bible for All Its Worth by Gordon Fee and Douglas Stuart

C. My Servants the Prophets by Edward J. Young

D. Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic by D. Brent Sandy

E. New International Dictionary of Old Testament Theology and Exegesis, vol. 4, pp. 1067-1078 

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