table of contents...i. revelation 1:1—this is a revelation of jesus christ! 1. revealing god to...

Table of Contents

Simplifying Revelation (Shane J. Wood)

Session 1: Introduction ...........................................................................................

Session 2: Challenging Assumptions .....................................................................Page 2

Defusing Semantic Bombs....................................................................Page 3

Session 3: The People of the Revelation ................................................................Page 4-6

Learning to Ask the Right Questions ....................................................Page 7-8

Session 4: The Imagery in the Book of Revelation................................................Page 9

A Peculiar Organization of Thought .....................................................Page 10-11

Session 5: The Message of Revelation...................................................................Page 12

Session 6: Case Study: What About the Mark of the Beast? .................................Page 13

What about the Rapture?.......................................................................Page 14

Session 7: What about Heaven? .............................................................................Page 15

Revelation Outline (Johnny Pressley) ...............................................................................Page 16-34

Introduction to Revelation (Johnny Pressley) ...................................................................Page 35-60

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Simplifying Revelation by

Shane J. Wood, Ph.D. Professor of New Testament Studies

Director of B.Th. New Testament Studies Ozark Christian College

shanejwood.com

Session 1: Introduction I. Revelation is…

a. …Scaryi. The images in the book are unfamiliar and difficult to process.

ii. It is a scary book!b. …Ignored…

i. Because it is scary, we oftentimes just ignore the book completely. Whichis odd, because:

1. The only book that offers a blessing to those who read it, hear it,and obey (Rev 1:3).

2. The only book that promises a curse on anyone who adds or takesanything away from the book (Rev 22:18-19)

c. …or Abusedi. And yet, this book is one of the most widely abused books in church

history.ii. Some people are obsessed with the book of Revelation—transforming

every ancient or modern discussion into a discourse about Revelation.d. …Confusing

i. Which is why many people simply find Revelation confusing.ii. MY GOAL: I want to simplify the book of Revelation.

e. …God’s Word.i. Revelation 1:1—This is a revelation of Jesus Christ!

1. Revealing God to man…2. Through the use of: CONTEXT!

a. If you take the Bible out of context you can make the Biblesay whatever you want! (cf. Matt. 27:5b; Lk. 9:60; Lk.3:11; Jn. 13:27b)

b. Philippians 4:13f. …a Blessing.

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Session 2: Challenging Assumptions I. The Danger of Assumptions

a. We come expecting Revelation to answer questions like:i. What will the end look like?

ii. Is the rapture almost here?iii. Are we living in the end times?

b. Assumptions can cause not a little pain and an awful lot of problems.II. Key Assumption for the Book of Revelation

a. WE ASSUME: Revelation is a chronological roadmap for the future.i. End of the World:

1. Seals (Rev. 6:12-17)2. Trumpets (Rev. 11:15-18)3. Bowls (16:17-21)4. Revelation 145. Revelation 19:19-216. Revelation 20:11-157. Revelation 21:1-8

ii. Other Problems with the Map:1. Seven Thunders (Revelation 10:3b-4)2. Revelation 12:1-8

III. Conclusiona. But what if Revelation’s target is bigger than prediction?…What if Revelation’s

target is YOU?

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Session 2: Defusing Semantic Bombs I. Are we Living in the Last Days?

a. The first thing we must do before answering this question is to ask, “What is thebiblical definition of ‘last days’?”

i. OUR DEFINITION: Last Days = last 24 hr. periods before 2nd comingii. BIBLE’S DEFINITION: “Last days” or “last times” in the NT [7

passages—not used: 2 Tim 3:1; 2 Peter 3:3; 1 Pet 1:20; Heb 1:1-3].1. James 5:1-3 – “last days”2. Jude 17-19 – “last times”3. Acts 2:14-24 – “last days”

iii. Conclusion:1. The biblical definition of the “last days” = time between Christ’s

1st & 2nd ComingII. What is Prophecy?

a. Common Definitioni. Prophecy = Prediction

b. How does the Bible Define Prophecy?i. Key Observation:

1. Around 13% of the time the words prophecy, prophesy or toprophesy are used, the verses have nothing to do with predictions.

2. In other words, over 87% of the time the words prophecy,prophesy and to prophesy refer to something else besidesprediction.

ii. Prophecy is…1. …a challenge2. …a revelation

a. Prophecy is a revelation about God showing us three keycomponents:

i. Who God isii. What God desires

iii. What God demands of usIII. Conclusion:

a. More than a prediction, Revelation is a clarion call for the rebellious to repent andfor the resilient to stand firm.

b. More than a prediction, Revelation wants to transform the world… Revelationwants to transform you.

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Session 3: The People of the Revelation (Historical Background) I. The Importance of Understanding the Historical Background

a. It is easy to forget, but Revelation was written to: Real people at a Real timegoing through Real issues.

II. The Historical Setting of Revelation Can Be Summarized With One Word:CONFLICTa. DEFINITION: Conflict – when two people or two kingdoms try to occupy the

exact same space at the exact same time.b. How do we know there is conflict in Revelation?

i. There are over 95 passages that refer to conflicts and/or oppositions.1. Rev. 1:9; 2:2, 3, 4, 5b, 6, 7b, 9, 10, 11, 13, 14, 15, 16, 17b, 19b,

20-23, 26; 3:3, 9, 12, 16; 5:6, 9, 12; 6:2, 4, 6, 8b, 9, 11, 12-17;7:2b, 14b; 8:5, 7, 8-9, 10-11, 12; 9:3-11, 15-19; 11:2b, 5, 7, 10b,13, 18; 12:4, 7, 8-9, 12b, 13, 15-16, 17; 13:6, 7, 10b, 15, 16-17;14:8, 9b-11, 12, 13a, 19-20; 16:1, 2, 3, 4, 5b, 6a, 6b, 8-9, 10-11,14b, 19b; 17:6, 14, 16; 18:8b, 20b, 21, 24; 19:2, 15, 17b-18, 19,20b-21; 20:2-3, 4a, 7-8, 9b, 10, 15; 22:18, 22.19.

c. TWO GROUPS AND TWO METHODSi. Christians and…

1. Jews in the Roman Empire (cf. Matt. 12:14; 21:33-46; 26:4; Mark11:18; 12:1-12; 14:1; Luke 19:47; 20:9-19; John 5:18; 7:19, 25;8:37, 40; Acts 7:54-60; 8:1-3; 9:1-6; 17:5-9, 13-15; 18:6; 21:27-36;23:1-11, 12-22; Rev 2:9, 14, 20-24; 3:9).

2. Roman Societya. The Christian message was political (cf. Matthew 6:9;

Revelation 1:5)ii. What Does the Conflict Look Like?

1. Physical Persecution (BELOW CONFLICT ON THE BOARD)a. Examples

i. Pliny the Younger’s (A.D. 111-112) Letter toEmperor Trajan (A.D. 98-117)—Epistles 10.96-97

ii. Polycarp (A.D. 69-155)iii. Biblical Texts

1. Rev. 1:92. Rev. 2:103. Rev. 2:13

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b. CONCLUSION: Does this mean that Christians were beingkilled en masse by an edict from Rome at the time ofRevelation?

i. No…but the threat of violence was real.ii. The loss of wealth was real.

iii. The loss of dignity was real.iv. And the loss of life was real.

2. Non-Physical Persecutiona. Slander (Rev 2:9)

i. Cannibalsii. Incest

iii. Threat to National Securityb. Social Seduction (Rev 3:14-22)

III. Conclusiona. If our interpretations of Revelation do not take this struggle seriously, we rob the

first century Christians of a Revelation that truly impacts their lives—for these arereal people, at a real time, going through real struggles.

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The Seven Churches of Revelation and the Connecting Trade Route from

Exploring the New Testament: A Guide to the Letters & Revelation, vol. 2 I. Howard Marshall, Stephen Travis, and Ian Paul

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Session 3: Learning to Ask the Right Questions (Genre) I. Introduction

a. If you ask the wrong questions, then you will get the wrong answers.b. So…How do we know what questions to ask? Genre!

II. All About Genrea. What is Genre?b. Who Cares About Genre?

i. Genre works as a governing tool for the reader to know how to read whatthey are reading.

ii. The primary importance for understanding a genre, then, is to be able toask the right questions of the particular text, because the genre dictates theappropriate questions (cf. Who won the game? Have the Tigers beencaptured? etc.)

c. How Do I Learn Genres?III. What Are the Genres of the Book of Revelation?

a. Revelation actually is governed by three different genres:i. Epistolary Genre

1. Rev. 1:4-5a; 22:212. Why is this important for interpretation?

a. The message must first have made sense to the 7 churchesin Asia Minor.

3. KEY QUESTIONS: Who is writing to whom? Why is the personwriting to them? How does this book apply to the originalaudience?

ii. Prophetic Genre1. Revelation 1:3; 22:7, 10, 182. Why is this important for Interpretation?

a. More than merely prediction, Revelation is a clarion callfor God’s people to both “stand firm” in the face ofopposition and for those who have compromised with theopposition to “repent.”

i. Why?1. Because of who God is—the sovereign ruler

over all creation and history2. And what God desires—the return to a

garden where the curse is in reverse

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3. KEY QUESTIONS: What is this prophecy revealing about whoGod is? What is this prophecy revealing about what God desires?What is this prophecy revealing about what God demands from us?

iii. Apocalyptic Genre1. What is it?

a. Apocalyptic Literature = A revelation of transcendentrealities often communicated by other-worldly beings witha great amount of symbolic language to comfort and exhortan oppressed people.

2. How do we know?a. Revelation 1:1b. John’s use of symbolic language (Rev. 1:20; 12:9; 19:8b)

3. KEY QUESTIONS: What does this symbol point to? A principle?A reality? Where are these symbols used in the Old Testament?How would these symbols effect the original audience?

b. Revelation is a Christian Prophetic-Apocalyptic Letter.

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Session 4: The Imagery in the Book of Revelation (Symbols) I. Literal vs. Figurative

a. The literal interpretation must be defined more than the “surface reading of atext,” but instead it must be defined as “the author’s intended meaning.”

i. If the author intended to use a metaphor, then you would be interpretingliterally if you interpreted it as a metaphor.

b. We should read the book of Revelation, then, not literally or figuratively, butnaturally.

II. Does Revelation Use Symbols? (cf. Rev 1:20; 12:9; 19:8)a. If not = CONTRADICTION: Rev. 3:12 vs. Rev. 21:22b. CONCLUSION:

i. Does Revelation have symbols? ABSOLUTELY!1. IN FACT: In the book of Revelation every number, color, animal,

and piece of furniture symbolizes something.a. THIS SHOULD NOT SHOCK US!!!! God consistently reveals himself and his

truths through symbols in the Bible.i. Symbols for God (Deut. 4:24; Psalm 5:2; 23:1; 80:1; Isa. 6:5; 8:21; 30:27;

Jer. 10:10; Matt. 25:32; Heb. 12:29)ii. Symbols for Christ (Matt. 2:6; 26:31; Mark 14:27; John 1:29, 36; 10:7, 9,

11, 14)iii. Symbols for God’s Church (1 Cor. 3:16, 17; 12:27; Eph. 4:12; Rev. 19:7;

21:2, 9; 22:17)b. Why Symbols?:

i. Because: Symbols have POWER!II. How do we interpret the symbols of Revelation?

a. context – How is this symbol used in the immediate context or the verses aroundthis current verse? (cf. Acts 7:60)

b. Context – How is this symbol used in the larger context of the entire book ofRevelation? (Key – Rev 1:18; 3:7; 9:1; 20:1)

c. CONTEXT – How is this symbol used in the broader context of the OldTestament?

III. CONCLUSION:a. Without understanding John’s use of symbols we can and will miss the entire

point and message of Revelation.

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Session 4: A Peculiar Organization of Thought (Structure) I. An Unfamiliar Organization of ThoughtsII. Progression vs. Recapitulation

a. Western/American Minds (Progression)i. We look at most things linearly.

ii. This is how we come to the book of Revelation:1. PROBLEM: John did not write the book of Revelation from a

western perspective.b. Jewish Minds (Recapitulation)

i. A Jewish mind looks at things cyclically.ii. This is how John wrote the book of Revelation – cyclically.

III. Defining Recapitulationa. The definition of recapitulation in literature is: the retelling of the same events

from a different perspective with a different purpose commonly involvingintensification.

IV. The Structure of Revelationa. Spiraling into smaller finitudeb. Examples of this type of cyclical progression:

i. The end of the world (Rev. 6:12-17; 11:15-18; 16:17-21; etc.)ii. THUS: Different interpretative keys need to be identified:

1. The seals, trumpets, and bowls.a. All are a Series of 7—Completionb. All come to the end of the worldc. All have an interlude between the 6th and 7th element of

their series2. Dialog/Narrative Interruptions

a. Revelation 19:10; 22:8-93. Structural Interruption

a. Introduction to the Unholy Trinityi. Characters

1. Satan (Rev 12:3; cf. Rev 2:9, 10, 13; 3:9)2. 2 Beasts (Rev 13)

ii. Parody Ministries with the Holy Trinityiii. THE PEOPLE OF THE TRINITIES:

1. Babylon (Rev 14:8)2. The Church

b. The Collapse of the Unholy Trinityi. [a] Dragon introduced (Rev 12)

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1. [b] Two Beasts introduced (Rev 13)a. [c] Babylon introduced (Rev 14)b. [c`] Babylon destroyed (Rev 17-18)

2. [b`] Two Beasts destroyed (Rev 19)ii. [a`] Dragon destroyed (Rev 20)

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Session 5: The Message of Revelation (Application) I. GOD IS…IN CONTROL

a. “Flashes of lightning, rumblings, and peals of thunder”i. Revelation 4:5—emanating from the throne

ii. Revelation 8:5—Sealsiii. Revelation 11:19—Trumpetsiv. Revelation 16:18—Bowls

b. Even when the world seems like it is spinning out of control, God is in control.II. GOD DEMANDS…TRANSFORMATION (FOR US TO BE THE CHURCH)!

a. The Message is in the INTERLUDES:i. Seals = You are Spiritually Secure.

1. Revelation 6:17—“Who can stand?”a. The 144,000—Revelation 7:4-8b. The Great Multitude—Revelation 7:9ac. Angels—Revelation 7:11

2. Answer: The servants of God can stand because they are spirituallysecure.

ii. Trumpets = So go witness Body of Christ!1. Revelation 11:3-12—The two witnesses

iii. Bowls—We witness by what we do!1. Our ethic matters—Revelation 16:15 (cf. Rev 2:4; 19:8b)

III. GOD DESIRES…RESTORATION!a. Revelation 21:1-7; 22:1-3a

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Session 6: CASE STUDY: What about the Mark of the Beast (Revelation 13:16-18)? I. Introduction

a. Legends, Lores, and Abusesi. What do we do about the mark of the beast—666?

1. Fear2. Abuse3. CONCLUSION: There are as many interpretations of the Mark of

the Beast as there are people.ii. Key Questions:

1. Was the meaning of the number clear for the people of his time orjust as confusing to the original readers?

2. Are we missing the forest by focusing on this one tree?II. The Context of the Mark of the Beast

a. Revelation 13:18i. Approach

ii. The Number of Its Name (Rev 13:17; 15:2)b. Gematria (cf. Pompeii graffiti; Gen 14:14; Sibylline Oracles 1.324-9)c. What Is the Solution?

i. The answer is simple: “beast.”ii. If the Greek word for beast—θηριον—is transliterated into Hebrew—

.and the letters are added up, it equals = 666—תריוןIII. Interpretation

a. Why on the forehead and hands? (Deut 6:4-9; Matt 23:5)b. Other references in Revelation

i. Revelation 14:1—Seal on their foreheadsIV. CONCLUSION:

a. Who you worship defines who you, and it should be as clear as if you had itstamped on your forehead and on your hands.

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Session 6: What About the Rapture? (Revelation 4:1) I. Historical Origins of the Rapture

a. Key Figures:i. Margaret MacDonald (1830)

ii. John Nelson Darbyiii. Cyrus Scofieldiv. Dwight L. Moodyv. Billy Graham

vi. Hal Lindseyvii. Tim LaHaye

b. Conclusion: The Rapture theology develops quite late in church history.II. Biblical Texts Regarding the Rapture

a. Matt. 24:36-41i. Who is taken?

1. Rapturists – The good are taken and the bad are left behind2. The Bible – The bad are taken and the good are left behind

b. 1 Thess. 4:13-18c. Revelation 4:1

III. Conclusion

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Session 7: What about Heaven (Revelation 21-22)? I. The Mythology of Heaven

a. What do you picture when you think of heaven?II. New Heavens and a New Earth

a. Revelation 21:1i. Key elements:

1. What does “new” mean?2. “No longer any sea”

ii. We are still going to use this place, but it will be a purified presence.III. What Will Heaven Look Like?

a. Restoration of Relationships Ruinedi. There will be a restoration of three relationships that were shattered by the

fall:1. Humanity and Humanity (Gen 3:16b; Rev 21:8)2. Humanity and Creation (Gen 3:17-18; Rev 22:2b-3a)3. Humanity and God (Gen 3:23-24; Rev 21:1-7)

Revelation

Johnny Pressley

Graduated from Mid-Atlantic Christian University (Bachelor of Arts), where he taught for seven years, Cincinnati Christian University (Master of Divinity) ), where he taught for twenty-seven years, Princeton

Theological Seminary (Master of Theology) and Westminster Theological Seminary (Doctor of Philosophy). He now serves as Senior Minister at First Church of Christ in Washington, North Carolina.

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A Blessed Book Revelation 1 Johnny Pressley

1. Introduction to Revelation

(Rev. 1:1-8) a. A divine message (1:1-3) b. Greetings (1:4-5) c. Doxology (1:5-8)

2. Commission to write (Rev. 1:9-11) a. The Apostle John (1:9) b. The seven churches (1:10-11)

3. A vision of Christ (Rev. 1:12-20) a. Seven golden lampstands (1:12) b. The Son of Man (1:13-16) c. The risen Lord (1:17-18) d. Messengers and churches (1:19-20) • Revelation: Greek apokalypsis (the Apocalypse) • Asia Minor: modern Turkey • Witness: Greek marturia • Patmos: 50 miles southwest of Ephesus, in the Mediterranean Sea • Emperor Domitian (reigned 81-96 AD) • Apocalyptic literature (Ezekiel, Daniel, Zechariah) • Angels: Greek angelos (messenger)

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The Seven Churches Revelation 2 Johnny Pressley

1. Ephesus

(Rev. 2:1-7) a. A well-rounded church (2:1-3) b. Lacking in love (2:4-6) c. A heavenly hope (2:7)

2. Smyrna (Rev. 2:8-11) a. A persecuted church (2:8-9) b. More troubles to come (2:10) c. A heavenly hope (2:11)

3. Pergamum (Rev. 2:12-17) a. A faithful church (2:11-13) b. Tempted to compromise (2:14-16) c. A heavenly hope (2:17)

4. Thyatira (Rev. 2:18-29) a. A growing church (2:18-19) b. Confronted with false teaching (2:20-25) c. A heavenly hope (2:26-29) • Ephesus: the largest city (250,000); very pagan, superstitious, idolatrous, occultic • Church of Ephesus: Paul, Aquila and Priscilla, Apollos, Timothy, John • Smyrna: 35 miles north of Ephesus (on coast); great loyalty to Rome • Church of Smyrna: Bishop Polycarp • Pergamum: 40 miles north of Smyrna, 15 miles off the coast; political and intellectual

center; great altar of Zeus; temple of Asklepius and medical center • Thyatira: 40 miles southeast of Pergamum; small town; trade guilds • Church of Thyatira: Lydia (Acts 16:14-15) • Greek stephanos: victory crown

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The Seven Churches Revelation 3 Johnny Pressley

1. Sardis

(Rev. 3:1-6) a. A sleeping church (3:1-3) b. A faithful few (3:4) c. A heavenly hope (3:5-6)

2. Philadelphia (Rev. 3:7-13) a. A steadfast church (3:7-9) b. Under God’s care (3:10-11) c. A heavenly hope (3:12-13)

3. Laodicea (Rev. 3:14-22) a. A lukewarm church (3:14-17) b. In need of spiritual renewal (3:18-20) c. A heavenly hope (3:21-22) • Sardis: 30 miles southeast of Thyatira; mountain fortress above the city, conquered by

Cyrus of Persia (546 BC) and Antiochus III (218 BC) • Philadelphia: 40 miles southeast of Sardis; small town in a high earthquake region; large

Jewish population • Church of Philadelphia: received a letter from Ignatius (115 AD) • The key of David: the royal Steward position (Isaiah 22:22) • Laodicea: 40 miles south of Philadelphia; wealthy ; medical school specializing in ear

and eye ointments; black wool cloth • Colossae: 10 miles west of Laodicea • Hierapolis: 6 miles north of Laodicea; famous hot springs

Church of Laodicea: received a letter from Paul (Col. 4:16)

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The Throne of God Revelation 4 Johnny Pressley

1. A vision of God

(Rev. 4:1-5) a. The throne (4:1-2) b. God’s glory (4:3) c. The twenty-four elders (4:4) d. The Holy Spirit (4:5)

2. Worship in Heaven (Rev. 4:6-11) a. The four living creatures (4:6-8) b. Praise to the Creator (4:9-11) • Jasper: clear gemstone, like a diamond • Sardius: red ruby • Emerald: green gemstone • Twenty-four elders: compare to Isaiah 24:23 • The seven spirits: Holy Spirit (Rev. 1:4) • Four living creatures: compare to Ezekiel 1 • Praise to God the Creator, for his providential oversight

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The Lamb and the Scroll Revelation 5 Johnny Pressley

1. A scroll with seven seals

(Rev. 5:1-5) a. From the hand of God (5:1) b. A challenge to open (5:2-4) c. The Lion of Judah (5:5)

2. The Lamb that was slain (Rev. 5:6-7) a. The Lamb on the throne (5:6) b. Worthy to open the seals (5:7)

3. Worship in Heaven (Rev. 5:8-14) a. The four living creatures and the elders (5:8-10) b. Myriads of angels (5:11-12) c. Every creature (5:13-14) • The Lion of the tribe of Judah (see Gen. 49:9-10) • The Root of David (see Isaiah 11:1) • The Lamb that was slain (see Isaiah 53:7) • A new song (See Isaiah 42:10)

Myriads (Greek myrias): innumerable

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The Seven Seals Revelation 6 Johnny Pressley

1. The four horsemen

(Rev. 6:1-8) a. The white horse (6:1-2) b. The red horse (6:3-4) c. The black horse (6:5-6) d. The pale horse (6:7-8)

2. The martyred souls (Rev. 6:9-11) a. Sacrificed on the altar (6:9) b. Awaiting justice (6:10-11)

6. The day of wrath (Rev. 6:12-17) a. The universe shaken (6:12-14) b. Universal fear (6:15-17) • The four horsemen: compare to the four chariots in Zech. 6:1-8 • First seal: the gospel of Jesus Christ (the great commission) • Mosaic warning of tribulations for a sinful nation (Leviticus 26) • Second seal: war • Third seal: famine (economic hardships) • Fourth seal: death on a large-scale • Four: symbol of activities on earth (in contrast to heaven) • Fractions: symbol of something being manifested in a variety of ways • Fifth seal: persecution and martyrdom

Sixth seal: the final day of wrath (Judgment)

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The Saints of God Revelation 7 Johnny Pressley

1. The seal of God

(Rev. 7:1-3) a. The four winds (7:1) b. The seal on the forehead (7:2-3)

2. The 144,000 (Rev. 7:4-8) a. The total sealed (7:4) b. The twelve tribes (7:5-8)

3. The saints in heaven (Rev. 7:9-17) a. The great multitude (7:9-12) b. The great tribulation (7:13-14) c. The joys of heaven (7:15-17) • Four: symbol of activities on earth (in contrast to heaven) • To be sealed by God: exempted from his wrath (Ezek. 9:4-6; 2 Tim. 2:19) • A unique listing of the 12 tribes (missing Dan and Ephraim) • Twelve: symbol of the people of God • Ten: symbol of fullness

Washed in the blood: the cleansing action of baptism (Acts 22:16)

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The Seven Trumpets Revelation 8-9

Johnny Pressley 1. The prayers of the saints

(Rev. 8:2-6) a. Incense and prayer (8:2-4) b. God’s response (8:5-6)

2. The one-third plagues (Rev. 8:7-13) a. Upon the earth (8:7) b. Upon the seas (8:8-9) c. Upon the waters (8:10-11) d. Upon the sky (8:12-13)

3. The locust plague (Rev. 9:1-12) a. The bottomless pit (9:1-2) b. Pain and suffering (9:3-6) c. A swarming horde (9:7-10) d. The Destroyer (9:11-12)

4. The deadly horsemen (Rev. 9:13-21) a. The Euphrates border (9:13-15) b. An army of death (9:16-19) c. A call for repentance (9:20-21) • Golden censer (incense bowl) symbolizes prayers • Fractions: symbol of something being manifested in a variety of ways • First trumpet: plague upon agriculture • Second trumpet: plague upon the seas • Third trumpet: plague upon fresh waters • Wormwood: a plant with a bitter taste, poisonous in large doses • Fourth trumpet: plague upon the skies • Fifth trumpet: plague of epidemic diseases • Abaddon (Hebrew) and Apollyon (Greek): death and destruction • Four: symbol of activities on earth (in contrast to heaven) • Euphrates: eastern border of Roman empire (civilization) • Sixth trumpet: plague of deadly diseases

Two hundred million: Greek says two myriads of myriads (innumerable)

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The Word of God Revelation 10-11

Johnny Pressley 1. The little scroll

(Rev. 10:1-11) a. The angel with a scroll (10:1-2) b. The seven thunders (10:3-4) c. The mystery fulfilled (10:5-7) d. Bitter and sweet (10:8-11)

2. The measuring of the temple (Rev. 11:1-2) a. The temple secure (11:1) b. The court excluded (11:2)

3. The two witnesses (Rev. 11:3-13) a. Ministry (11:3-6) b. Death (11:7-10) c. Triumph (11:11-13)

4. The seventh trumpet (Rev. 11:14-19) a. The Kingdom come (11:14-15) b. The final Judgment (11:16-19)

• Bitter-sweet scroll: symbol of prophets preaching the Word of God to sinners

(Jer. 15:16-17; Ezek. 2:8-10) • Measuring the temple: symbolizes exemption from God’s wrath (Zech. 2:1-5) • Forty-two months: one of three parallel time notations (equal 3 ½ years), symbols of

periods of tribulation and oppression o 42 months o 1260 days o Time, times, half a time

Two olive trees, two lampstands: Messianic imagery from Zechariah (chapter 4)

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The Dragon Revelation 12

Johnny Pressley 1. The red Dragon

(Rev. 12:1-6) a. A pregnant woman (12:1-2) b. A great dragon (12:3-4) c. A child of prophecy (12:5-6)

2. A war in heaven (Rev. 12:7-12) a. Michael and the Dragon (12:7-9) b. Victory through Christ (12:10-12)

3. The woman in the wilderness (Rev. 12:13-17) a. Pursuit by the Dragon (12:13-16) b. A continuing conflict (12:17) • The Dragon’s crowns: Greek diadema (ruling crown) • Rule with a rod of iron: Messianic (Psalm 2:9) • Satan (Hebrew): a prosecutor in a court of law • Devil (Greek diabolos): an adversary who slanders • The Accuser (Job 1:9-11; 2:4-5; Zech. 3:1-3; Rom. 8:31-34) • Three parallel time notations (equal 3 ½ years): symbols of tribulation and oppression

o 42 months o 1260 days

Time, times, half a time

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The Two Beasts Revelation 13

Johnny Pressley 1. The Beast of the Sea

(Rev. 13:1-10) a. Powerful kingdom (13:1-4) b. Blasphemy (13:5-6) c. Opposition to the saints (13:7-10)

2. The Beast of the Earth (Rev. 13:11-18) a. False religion (13:11-12) b. Deceptive signs (13:13-15) c. Mark of the Beast (13:16-18) • The Dragon: symbol for the Devil (Rev. 12:9) • The Beast of the Sea: symbol of a powerful kingdom (Roman Empire) • Leopard, bear, and lion: reflects Daniel’s four kingdoms (Dan. 7:1-8) • Alive after a fatal wound: reflects the Nero redivivus” myth • Three parallel time notations (equal 3 ½ years): symbols of tribulation and oppression

o 42 months o 1260 days

Time, times, half a time

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Gospel and Judgment Revelation 14

Johnny Pressley 1. The 144,000

(Rev. 14:1-5) a. The seal of the Lamb (14:1) b. The song of redemption (14:2-3) c. The path of righteousness (14:4-5)

2. The three angels (Rev. 14:6-13) a. The everlasting gospel (14:6-7) b. The fall of Babylon (14:8) c. The wrath of God (14:9-13)

3. The harvest of the earth (Rev. 14:14-20) a. Gathering of the saints (14:14-16) b. Destruction of the wicked (14:17-20) • Mount Zion: the mountain of Jerusalem • The 144,000: the saints on earth facing tribulation (Rev. 7) • Twelve: symbol of the people of God • Ten: symbol of fullness • Sexual purity symbolizes spiritual purity (2 Cor. 11:2: Rev. 2:20-22) • Mark on forehead and hand (see Deut. 6:8) • Blessed: seven beatitudes in Revelation • 1,600 stadia: God’s full wrath

Four: symbol of activities on earth (in contrast to heaven)

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The Seven Bowls Revelation 15-16

Johnny Pressley 1. The song of Moses

(Rev. 15:1-4) a. The last plagues (15:1) b. The sea of glass (15:2) c. The song of victory (15:3-4)

2. The seven plagues (Rev. 15:5-8) a. Seven angels (15:5-6) b. Seven bowls (15:7-8)

3. The bowls of wrath (Rev. 16:1-21) a. Upon the earth (16:1-2) b. Upon the seas (16:3) c. Upon the waters (16:4-7) d. Upon the sky (16:8-9) e. Great darkness (16:10-11) f. Great conflict (16:12-16) g. Great ending (16:17-21) • The song of Moses: the victory song after crossing the Red Sea (Exod. 15) • First bowl: deadly diseases (sixth plague in Egypt; fifth and sixth trumpets) • Second bowl: plague upon the seas (first plague in Egypt; second trumpet) • Third bowl: plague upon fresh waters (first plague in Egypt; third trumpet) • Fourth bowl: plague upon the skies (ninth plague in Egypt; fourth trumpet) • Fifth bowl: plague upon the great nation (ninth plague in Egypt; fourth trumpet) • Sixth bowl: final conflict between God and the wicked (Pharaoh’s army in the Red Sea) • Blessed: seven beatitudes in Revelation (Rev. 1:3; 14:13; 16:15) • Har-Magedon (Armageddon): God’s battlefield for judging and destroying the wicked • Seventh bowl: the end, Judgment Day (fall of Babylon)

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The Woman Babylon Revelation 17

Johnny Pressley 1. The unfaithful woman

(Rev. 17:1-6) a. Adultery (17:1-2) b. Compromise (17:3-5) c. Persecution (17:6)

2. The scarlet beast (Rev. 17:7-8) a. Mystery (17:7) b. Doomed (17:8)

3. The great empire (Rev. 17:9-15) a. Seven hills (17:9) b. Seven kings (17:10) c. The eighth king (17:11) d. Ten horns (17:12-13) e. War against the Lamb (17:14-15)

4. The tragic fall (Rev. 17:16-18) a. Betrayal (17:16-17) b. Babylon (17:18) • Imagery of a harlot: one who seduces, and one who is seduced into adultery • A city on many waters: the Euphrates River ran through ancient Babylon • “Babylon” used by Jews and Christians as a symbol of Rome (1 Peter 5:13) • Witnesses: Greek marturia

Nations, tribes, languages, and peoples: sued seven times in Revelation (5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15)

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The Fall of Babylon Revelation 18

Johnny Pressley 1. God’s judgment

(Rev. 18:1-8) a. Fallen is Babylon (18:1-3) b. Come out of Babylon (18:4-5) c. Payment for sins (18:6-8)

2. Lament and loss (Rev. 18:9-19) a. By kings and rulers (18:9-10) b. By merchants (18:11-17) c. By captains and sailors (18:17-19)

3. Judgment (Rev. 18:20-24) a. A violent end (18:20-21) b. Desolation (18:22-23) c. Retribution (18:24) • Ancient Babylon: capital of Babylonia in Mesopotamia • Babylonian Empire (609-539) • Babel: associated with Nimrod (Gen. 10:8-10) • The tower of Babel (Gen. 11:2-9) • “Babylon” in 1st century: symbol for Rome and the Roman empire (1 Peter 5:13) • Fall of Babylon prophecies (Isaiah 13-14, 21, 47-48; Jeremiah 25, 50-51) • Ancient Babylon decimated by the Greek empire, citizens deported to Seleucia

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The Return of Christ Revelation 19

Johnny Pressley 1. Victory for the saints

(Rev. 19:1-10) a. A joyous celebration (19:1-6) b. A beautiful wedding (19:7-8) c. A great banquet (19:9-10)

2. Judgment against the wicked (Rev. 19:11-21) a. A king triumphant (19:11-16) b. A day of slaughter (19:17-21)

• Hallelujah: “praise the Lord” (Hebrew) • The bride of Christ: the church (Eph. 5:22-33) • Blessed: seven beatitudes in Revelation (Rev. 1:3; 14:13; 16:15; 19:9) • Greek diadema: ruling crowns • Robe dipped in blood (Isaiah 63:1-6; Rev. 14:19-20) • The Word of God (John 1:1, 14; 1 John 1:1-3) • Rule with an iron scepter (Psalm 2:9) • The Beast: Beast of the Sea, government hostile to believers (Rev. 13:1-8) • The False Prophet: Beast of the Earth, religion hostile to believers (Rev. 13:11-17)

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The Millennium Revelation 20

Johnny Pressley 1. The binding of Satan

(Rev. 20:1-3) a. Chained to the abyss (20:1-3) b. No longer deceive the nations (20:3)

2. The saints blessed (Rev. 20:4-6) a. Faithful martyrs (20:4) b. Resurrection (20:4-5) c. Priests who reign with Christ (20:6)

3. Satan destroyed (Rev. 20:7-10) a. War against God (20:7-9) b. Lake of fire (20:10)

4. Judgment day (Rev. 20:11-15) a. Great white throne (20:11) b. Deeds judged (20:12-13) c. Lake of fire (20:14-15)

• The abyss: a secure place controlled by God (Rev. 9:1) • Millennium: Latin for one thousand, symbol of a long, long time • No longer deceive the nations: the Great Commission • Premillennialism: the Second Coming will be before (pre) the millennium • Postmillennialism: the Second Coming will be after (post) the millennium • Spiritual resurrection (Rom. 6:3-5; Col. 2:12) • Two resurrections: spiritual and bodily (John 5:24-25, 28-29) • Blessed: seven beatitudes in Revelation (Rev. 1:3; 14:13; 16:15; 19:9; 20:6) • Spiritual priesthood (1 Peter 2:5) • Reigning with Christ (2 Cor. 5:20; Eph. 2:5-6) • Royal priesthood (Exod. 19:6; 1 Peter 2:9; Rev. 1:6; 5:10) • Gog and Magog: Antiochus Epiphanes of Syria (Ezek. 38-39)

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The Blessings of Heaven Revelation 21

Johnny Pressley 1. New creation

(Rev. 21:1-8) a. New heaven and earth (21:1) b. New Jerusalem (21:2-5) c. Saints and sinners (21:6-8)

2. Holy city (Rev. 21:9-21) a. New Jerusalem (21:9-11) b. Walls and gates (21:12-14) c. Measurements (21:15-18) d. Foundation stones (21:19-21)

3. God’s glory (Rev. 21:22-27) a. Light and glory (21:22-26) b. Purity and holiness (21:27) • Immorality (Greek porneia): illicit sexual activity (Acts 15:29; Heb. 13:4) • Sorcery (Greek pharmokeia): occult practices (drugs) • Twelve: symbol of the people of God • Translucent stones: symbol of the presence of God

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The End Revelation 22 Johnny Pressley

1. The end of the visions

a. Vision of the Seven Seals (Rev. 4-7) 1) Ends with “the great day of wrath” (Rev. 6:17) 2) And a vision of heaven (Rev. 7:14-17)

b. Vision of the Seven Trumpets (Rev. 8-11) 1) Ends with “the time for the dead to be judged” (Rev. 11:18) 2) And for “God’s bond-servants to be rewarded” (Rev. 11:18)

c. Vision of the Dragon and the Beasts (Rev. 12-14) 1) Ends with the “harvest” of the saints (Rev. 14:14-15) 2) And the crushing of the “grapes of wrath” (Rev. 14:18-19)

d. Vision of the Seven Bowls (Rev. 15-16) 1) Ends with a blessing for the saints (Rev. 16:15) 2) And the destruction of the earth with “it is done!” (Rev. 16:17-21)

e. Vision of the Woman Babylon (Rev. 17-19) 1) Ends with the “marriage supper” for the saints (Rev. 19:7-9) 2) And the slaughter of the wicked by Christ (Rev. 19:11-19)

f. Vision of the Millennium (Rev. 20-21) 1) Ends with the Devil cast into the lake of fire (Rev. 20:10) and the Great White Throne

judgment (Rev. 20:11-15) 2) And a view of heaven (Rev. 21)

2. The end of Revelation

Rev. 22:7 – the 6th of Seven Beatitudes in the book of Revelation Similar to the 1st beatitude in Rev. 1:3 – cp. Luke 11:27-28; Rev. 22:7

Rev. 22:13 – “alpha and omega, first and last, beginning and end”

A key theme: our God is the eternal God (Rev. 1:8, 17-18; 21:6; 22:13)

Rev. 22:14 – the 7th of Seven Beatitudes in the book of Revelation The Greek verb tense suggests a daily “washing” – our daily pursuit of a holy lifestyle

Rev. 22:18-19 – compare to Deut. 4:2 Rev. 22:20 – “come Lord Jesus” –Aramaic maranatha – “come Lord” (1 Cor. 16:22)

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INTRODUCTION to the book of Revelation

1. Authorship

a. The traditional view: the Apostle John 1) The dominant church tradition 2) Supported by the internal evidence

b. Not strongly challenged by any alternate theory 1) No real consensus regarding an alternate identity 2) Many are content simply to argue “not John”

2. The date of composition

a. The traditional date: mid 90s 1) During the persecution of Emperor Domitian 2) Supported by the internal details and imagery

b. Alternate theory: mid 60s 1) During the persecution of Emperor Nero 2) Popular among modern scholarship

3. Recipients

a. Seven churches in Asia Minor (modern Turkey) b. Part of John's shepherding ministry from the main church in Ephesus

4. An apocalyptic writing

a. Revelation follows the traditional apocalyptic style of literature 1) A prophet receives a series of visions over a period of time 2) An angel guides the prophet through the visions 3) The visions tell of trials and tribulation for God's people and the hope of deliverance

by God 4) The visions tell their story through drama and symbols

b. Popular among some Old Testament prophets (Ezekiel, Daniel, Zechariah) as well as many non-canonical writings

5. Methods of interpretation

a. Preterist interpretation: Each vision in Revelation portrays events occurring near the time the book was written in the 1st century

b. Futurist interpretation: The series of visions in Revelation tells the story of the events to occur during the last 7 years of history immediately prior to the second coming of Christ

c. Historical interpretation: the series of visions in Revelation portrays historical events to occur from the 1st century to the second coming in (approximate) chronological order

d. Cyclical interpretation: Each vision in Revelation portrays the life situation of the church in every generation from the original 1st century readers to the end

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6. Historical background a. The Old Testament

1) More use of the Old Testament than any other New Testament book (except Hebrews) a) Quotations (direct and paraphrase) b) Allusions, imagery, symbolism

2) Fitting for this book a) Given the apocalyptic style b) Given John’s Jewish background

3) The primary background needed for interpreting Revelation b. The Roman culture

1) Many allusions to late 1st cent. Roman culture (Asia Minor in particular) a) Details regarding cities and locales b) Details regarding the Roman government c) Details regarding the imperial cult (the civic deification of the emperor) d) Details regarding religious tolerance and persecution

2) Fitting for this book a) Given the apocalyptic style (which typically addresses the present oppression of

God’s people) b) Given the constant themes of tribulation (persecution) and perseverance

c. The Apostolic church 1) Reflects the state of the church at the end of the 1st cent.

a) Near the end of the ministry of the Apostles, receiving their legacy b) Addressing the theological and practical issues of the church of that period

1- The emerging Christological controversies, countered by a high Christology 2- The ever-increasing issue of Christianity and culture

c) Entering into the uncharted waters of the post-Apostle church 2) A message just as much targeted to its designated recipients as any New Testament

epistle

7. A divine revelation a. John declares that he was recording a “revelation” of visions he had received from God

(Rev. 1:1-2, 11, 19) b. Thus the dramas within the book of Revelation should not be viewed as a literary creation

by John 1) John does not invent dramas to teach spiritual lessons 2) Nor does John borrow imagery from the 1st century Roman world to illustrate his

ideas 3) John is simply relating whatever God creatively designed and presented 4) The use of imagery from the Old Testament or the Roman world was done by God,

not John c. John’s mark on the book of Revelation will be the manner in which he expresses what he

heard and saw

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TRADITIONAL AUTHORSHIP 1. The traditional authorship: the Apostle John

a. The dominant church tradition b. Supported by the internal evidence c. Not strongly challenged by any alternate theory

1) No real consensus regarding an alternate identity 2) Many are content simply to argue “not John”

2. The external testimony for the Apostle John a. A strong tradition in the early church fathers

1) Justin Martyr (c.110-165 AD) See Dialogue with Trypho 81.4

2) Irenaeus (2nd cent., writing about 180 AD) See Against Heresies 1.26.3; 4.14.2; 4.17.6; 4.18.6; 4.20.11; 4.21.3; 4.30.4; 5.26.1; 5.30.1; 5.34.2; 5.35.2; 5.36.3

3) Clement of Alexandria (d. 215 AD) See Stromata 6.13

4) Tertullian (c.160- c.230 AD) See Against Marcion 3.14; 4.5

5) Hippolytus of Rome (170-235 AD) See Fragments on Daniel 2.4; On the Twelve Apostles 3; Treatise on Christ and Antichrist 35-36

6) Origen (c.184-c.253 AD) See De Principiis, 1.2.10\

7) Victorinus of Pettau (d. 303) See Commentary on the Apocalyps 1.11

b. A tradition still strongly promoted in the region of Turkey and Greece

3. The internal evidence for the Apostle John a. The book of Revelation identifies its author as “John” (Rev. 1:1, 4, 9; 22:8) b. The most obvious identification is the Apostle John

1) The Apostle John was the best known Christian leader named “John” in the latter 1st century, with enough notoriety to simply identify himself as “John”

2) The subdued identification actually fits the Apostle John in his latter years a) John does not even identify himself by name in his Gospel b) John simply identifies himself as “the elder” in his epistles (2 John 1; 3 John 1)

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c. The book of Revelation contains several words and phrases that are distinctively associated with the other writings of John 1) Jesus as “the Lamb”

a) Only in the Gospel of John (John 1:29, 36) b) And as Jesus’ primary title (31 times) in the book of Revelation

2) Jesus as “the Word (logos) of God” a) Only in the Gospel of John (John 1:1, 14) and in 1 John (1 John 1:1) b) And in Revelation (Rev. 19:13)

3) Jesus “pierced” on the cross a) Only in the Gospel of John (John 19:34) b) And in Revelation (Rev. 1:7) c) Both quoting from Zech. 12:10 d) Both use the Greek verb ekkenteo for “pierced” rather than the Greek word in the

Septuagint version of Zech. 12:10

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DATE OF COMPOSITION

The Traditional Date 1. The mid 90s (95-96 AD)

a. During the latter part of the reign of Domitian (81-96 AD) b. The consistent witness of the early church fathers

1) Irenaeus (2nd cent., writing about 180 AD) See Against Heresies 5.30.3

2) Hippolytus (170-235 AD) See On the Twelve Apostles 3

3) Eusebius (c. 263 – 339) See Ecclesiastical History 3.20.9-10; 3.23.1-2

c. The historical details and symbolic imagery in Revelation are consistent with the period of Domitian

The Early Date 1. The mid 60s

a. During the latter part of the reign of Nero (54-68 AD) b. Proposed by some within modern scholarship

1) Popular among moderate / liberal scholarship 2) Popular among preterists

c. Largely based on arguments from internal (textual) evidence 1) The symbolic images used in Revelation seem to fit Nero and his historical context

a) Notably the description of the beast of the sea and the beast of the earth (Rev. 13) b) And the description of the woman Babylon and the kings (Rev. 17-18)

2) No mention in Revelation of the assault upon Jerusalem and destruction of the temple in 70 AD a) Revelation uses imagery from Daniel’s prophecy of the AD 70 “abomination of

desolation” b) Thus no mention of the 70 AD fulfillment suggests it had not yet occurred

d. Supported by the lack of historical evidence for a large-scale persecution of Christians during the reign of Domitian 1) Statements by some of the church fathers that Domitian initiated a wide-spread

persecution similar to that of Nero may be overstated See Eusebius, Ecclesiastical History 3.17; 5.30.3

2) Even so, there is evidence of a significant level of conflict in the region of Asia Minor a) Cassius Dio (164-c.235)

See Roman History 67.14.1-2 b) Note that the book of Revelation does not speak of a world-wide persecution by

Rome, but rather, a conflict for the seven churches in Asia Minor

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e. The major weakness in the early date theory: Not supported by the historical data 1) No early church tradition of an exile for John under Nero, but abundant testimony for

an imperial exile by Domitian 2) No historical evidence of deification for Nero while reigning, or after death

f. The Nero date gained great respectability when it was adopted by three major New Testament scholars: J. B. Lightfoot, B. F. Wescott, F. J. A. Hort 1) Their dating was based entirely upon textual considerations with no supporting

historical data 2) They acknowledged that the external testimony is decidedly in favor of the later date

See F. J. A. Hort, The Apocalypse of John, I-III, 1908, p. xx g. The most viable dating for the book of Revelation remains 95-96 AD

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HISTORICAL SETTING

The Emperor Domitian 1. Titus Flavius Caesar Domitianus Augustus (51-96 AD)

a. Reigned as emperor 81-96 AD b. Last of the Flavian imperial dynasty (69-96 AD)

1) Father Vespasian (9-79 AD), reigned as emperor 69-79 AD 2) Brother Titus (39-81 AD), reigned as emperor 79-81 AD

2. Imperial accomplishments

a. Established a relatively stable era for the Roman Empire b. Strengthened the economy by revaluing Roman coinage c. Strengthened the border defenses d. Initiated several major building projects in Rome to restore damage by Nero e. Centralized power in his imperial court

1) More autocratic (totalitarian) than republican like his predecessors 2) Assumed powers formerly held by the Senate (and military) 3) Considered himself the new Augustus, guiding the empire to a more enlightened era

f. Nominated himself as perpetual censor 1) Chief arbiter of public and private morals and conduct 2) Punitive actions against libel, bribery, adultery, etc. 3) Close scrutiny of drama and dance, watching for satirical comments against his

imperial power

3. Religious matters a. Adhered to traditional Roman religion, supported ancient customs and morals b. Tolerated some non-Roman religions

1) If they were assimilated into the culture of the traditional Roman religions 2) Or if they did not interfere with public order

4. Assassinated 96 AD a. Succeeded by his advisor Nerva b. The Roman Senate declared damnatio memoriae (condemnation of memory)

1) A strategy used to dishonor your political opponents and erase them from history 2) Domitian was one of two emperors known to have officially received this designation

(others were treated this way de facto) 3) Images and honors for Domitian were removed

a) Coins and statues melted b) Honorary arches torn down c) Portraits modified to look like Nerva

4) Domitian’s name was erased from all public records

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Emperor Worship 1. Civic deification

a. The Roman practice of deifying prominent leaders was more civic than religious 1) Intended to foster a strong patriotism, loyalty, and national unity by glorifying

the state and its leaders 2) Expressed the Roman spirit of their manifest destiny by the gods of heaven 3) Religious-styled language and rituals were borrowed to express patriotism to the state

and its emperor a) The entrance to public buildings (theater, coliseum, festival parks) often included

an altar to the divine Caesar for entrants to toss a pinch of incense as they entered b) Civic events and legal papers often included deification language

1- Pledges of allegiance to Caesar as “lord and god” 2- Greek: kyrios and theos, Latin: dominus and deus

c) Not likely that most people believed the emperors were actually divine beings d) Roughly equivalent to our modern expressions of patriotism (salute the flag,

pledge of allegiance, stand during the National anthem) except with more overt religious imagery

4) Refusing to participate in these civic-religious practices was perceived as a threat to public order and security a) A disrespectful ingratitude for the benevolent rule of Rome b) Unpatriotic, perhaps treasonous

b. Notable developments in emperor deification 1) Julius Caesar was declared a god by the Roman Senate after his assassination

(March 15, 44 BC) 2) Deification was then used for subsequent emperors upon their death (Augustus,

Claudius) 3) Caligula (reigned 37-41 AD) demanded he be deified while reigning, but the Senate

refused 4) Tiberius (reigned 14-37 AD) and Claudius (reigned 41-54 AD) allowed deification

after death, but discouraged the worship of living emperors 5) Later emperors saw practical benefits in using deification honors while still alive

a) Nero (reigned 54-68 AD) b) Vespasian (reigned 69-79 AD) c) Titus (reigned 79-81 AD)

6) Vespasian declared on his deathbed that he was “already becoming a god”

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2. Domitian a. The reign of Domitian was the peak of the development of emperor worship in the

1st cent. b. Domitian saw political advantage for the Roman Empire in fostering an imperial cult

1) Erected massive structures to commemorate the achievements of his Flavian family 2) Completed a temple for Vespasian and Titus, plus numerous other sites to honor them 3) Deified his brother Titus, his infant son, and his niece Julia Flavia

c. Domitian appropriated this civic deification for himself while alive and reigning 1) Used deification titles such as “our lord and god” 2) Noted by Roman historians

a) Suetonius (c.69/75-c.130 AD) See Lives of the Caesars, “Domitian” 13.1-2

b) Dio Cassius (c. 150-235 AD) See Roman History 67.4.7; 67.13.3-4

3) Satirized by Philostratus (c.172-c.250) a) In his tale of the travels of Apollonius (c.40–c.120 AD) b) From the trial of Apollonius before Domitian

See Life of Apollonius of Tyana 8.5 d. Note: The blossoming of emperor worship in the latter part of 1st century supports the

Domitian date for Revelation (rather than the Nero date)

3. The challenge for Christians a. The Jews had arranged a compromise with Rome

1) Jews were allowed to pray for the emperor (not to the emperor) and offer sacrifices in their temple for the emperor

2) Titus charged the Jews a two-drachma tax for this privilege 3) See Josephus, Against Apian 2.77; Jewish War 2.195-198; 2.409; 7.6.6; Suetonius,

Lives of the Caesars, “Domitian” 12.2 b. The Jewish compromise with Rome was not available to Christians during Domitian

1) Christians were initially included with the Jews 2) However, a rift between Jews and Christians became evident to Rome

a) Some Jewish groups persecuted Christians b) Jewish synagogues expelled Christians c) Christian evangelism of Gentiles was distinct from Jewish character

c. Christians at the end of the 1st century faced a serious challenge 1) Christians who participated in emperor deification rituals

a) Justified it as nothing more than patriotism b) An application of NT teaching regarding the State

1- "Render unto Caesar" (Matt. 22:21) 2- "Submit to the governing authorities" (Rom. 13:1)

c) A necessary concession for remaining in the mainstream of society in order to be a Christian witness

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2) Christians who refused to participate in emperor deification rituals a) Suffered loss of employment, harassment, mob violence, plundering of private

property b) Similar to the sufferings Christians had faced earlier in the 1st cent. (Heb. 10:34;

13:3; 1 Peter 4:14-16; 5:9)

4. The book of Revelation a. The imperial cult of Rome was strongly supported in Asia Minor

1) Three of the seven cities in Revelation competed for the privilege of erecting a temple in honor of an emperor a) Pergamum (in 29 BC) b) Smyrna (in 21 AD) c) Ephesus

2) Historical and archeological data confirm that several cities in Asia Minor participated in the imperial cult policy

b. Likely allusions to the imperial cult in Revelation See Rev. 2:13; 13:4, 14-15; 14:9; 16:2; 19:20; 20:4

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APOCALYPTIC STYLE 1. Apocalyptic literature

a. The style of Revelation is similar to other writings in ancient Jewish and Christian literature classified as “apocalyptic” 1) Within the Old Testament: Ezekiel, Daniel, Zechariah 2) Among non-Biblical writings

a) Dozens of Jewish and Christian examples b) The great period of Jewish apocalyptic literature: 210 BC – 200 AD c) The prime example: the Book of Enoch d) Other examples:

1- Apocalypse of Abraham 2- Apocalypse of Adam 3- Apocalypse of Elijah 4- 2 & 3 Baruch 5- 2 Esdras (or 4 Ezra)

b. The apocalyptic style is implied by John at the outset by his description of this book (Rev. 1:1) 1) An apokalupsis, a revelation prophecy 2) Given to John semaino, through signs and symbols 3) Shown to him by an angel

c. The apocalyptic style is evident throughout the book as it follows the typical pattern of apocalyptic writings

2. A series of visions

a. The story line of apocalyptic literature typically involves the author reporting a series of visions he says he has received from God 1) A prophet of God

a) The author claims to have been called by God to serve as a prophet receiving divine revelation, along the lines of the great prophets of the Old Testament age

b) Pseudonymous writings borrow the name of a famous Biblical character with the credentials to have received prophecy and visions

c) Inspired authors (Daniel, Ezekiel, Zechariah, John) relate the actual story of their calling and experience of God

2) A collection of visions a) The author claims to have received several visions over a period of time b) In the case of uninspired apocalyptic writings, we assume that the visions are a

literary device created by the writers (or perhaps imagined by the writers) c) In the case of inspired apocalyptic writings, we believe that the visions actually

occurred

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3) An angel guide a) The author often refers to an angel guide who leads him through the visions and

provides some commentary b) In the case of uninspired apocalyptic writings, we assume that the angel guide is a

literary device created by the writers c) In the case of inspired apocalyptic writings, we believe that the prophet actually

saw and heard an angel 4) Things to come

a) The author typically speaks of things to come in the visions he records b) In the case of uninspired apocalyptic writings, the author puts himself (his pseudo

character) in the past, then predicts the future he already knows c) In the case of inspired apocalyptic writings, we believe that the visions reveal

actual prophecies of future things b. The book of Revelation follows this pattern by presenting John as a prophet who records

a series of seven visions he received from God

3. Tribulation and hope a. The story line typically follows a thematic pattern

1) The present is a time of tribulation for God’s people 2) Even greater tribulation and oppression is yet to come 3) But God will eventually lead his people in a messianic triumph over their oppressors

at the end of this age of tribulation b. The book of Daniel well illustrates this pattern

1) The visions refer to the present experience of Daniel (and Judah) under the domination of the Babylonian empire and the Medo-Persian empire

2) The visions prophetically describe greater oppression and tribulation yet to come under the domination of the next three empires (Persian, Greek, and Roman)

3) But the visions always end with a prophetic glimpse of the deliverance to come in the messianic age

c. Even non-canonical apocalyptic writings follow this pattern d. The book of Revelation follows this pattern of a present tribulation, more to come, and a

messianic deliverance at the end of this age

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4. Drama and symbols a. Each vision in the series of visions is like a stage drama on a grand scale

1) The story is often portrayed like a grand drama presented on the large-scale stage of heaven and earth

2) The prophet himself is often drawn in as a minor participant within a vision b. The typical pattern for an apocalyptic “vision-drama”:

1) Describe the “setting” 2) Introduce the key characters who have lines and/or action roles 3) Let the action begin

c. An apocalyptic vision-drama typically uses highly imaginative symbols 1) The details of an apocalyptic vision-drama (the “costuming” and “props”) seem to be

intended to symbolize ideas and concepts related to the story 2) This is particularly evident when a story uses details we usually associate with fantasy

literature rather than with reality 3) For example:

a) Strange creatures such as dragons and monstrous beasts b) Unnatural disasters such as blood raining from the sky and the sun going dark

while life goes on c) Frequent appearances by angelic beings in a variety of shapes and sizes d) There also seems to be symbolism in ordinary details such as color, number, and

sounds d. Apocalyptic symbols tend to follow a common pattern in usage and intended meaning

1) For example, the color white symbolizes Godly activity while the color red symbolizes evil activity

2) Animals with horns often symbolize world powers, with the number and size of the horns often indicating their relative strength

e. Each drama-vision in a series of visions has a loose connection with the others 1) There is often a carry over of elements of a previous story and the use of certain

symbols 2) But since a drama-vision is in itself a complete story, it is not uncommon for a symbol

to be used in different ways in different visions f. When more than one meaning for a symbol is reasonable, we can reflect upon the lessons

learned from each meaning, even as we try to refine our study

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5. Mysteries to be solved a. As a general rule, apocalyptic writings should be interpreted figuratively rather than

literally 1) A symbolic method of interpretation is implied by the literary elements noted above

a) Imagery that is fantastic and unnatural b) Consistent attention to small details such as color, sounds, and numbers c) The frequent use of the same numbers throughout a writing (and the genre as a

whole), often in a repetition that defies “coincidence” (as in Rev. 7:4-8) 2) Apocalyptic imagery does not describe literal realities, but rather, it symbolizes literal

realities (as well as theological concepts) b. The readers of apocalyptic writings are expected to try to guess the meaning of the

symbols and the story-line 1) The story is intended to be cryptic, but not meaningless

a) The symbols present a creative challenge for believers and a real sense of satisfaction and enjoyment when meaning is discovered

b) The symbols serve also to conceal an idea from outsiders who might use it against the believers

2) As the Greek word apokalupsis literally indicates, this puzzling story should ultimately be a “revelation” or “unveiling” of divine truth

3) Thus the apostle John will sometimes encourage his readers to pay close attention and try to figure out his meaning (as in Rev. 13:9; 18; 17:9)

c. Our interpretive guesses should be done with humility and confidence 1) Aware that we may be incorrect in interpreting a symbol or drama 2) Yet confident in the themes and messages we uncover that are consistent with the rest

of Scripture

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NUMBERS AND SYMBOLISM 1. Apocalyptic numbers

a. One of the most significant types of symbol in apocalyptic literature is numbers b. Numbers readily lend themselves to symbolic values in literature

1) Adding numbers to the details of an apocalyptic story-line is a very natural way to work in symbolism that the reader could readily detect

2) Numbers still serve to express symbolic meanings even today a) Lucky 7 and unlucky 13 b) 911 (nine-one-one) and 9-11 (nine-eleven)

b. As a general rule numbers in apocalyptic writings are used to symbolize ideas rather than to actually indicate a literal count

2. The number 4

a. Typically used to refer to activities on earth versus activities in heaven b. Reason:

1) Perhaps drawn from directional imagery such as the four directions of a compass (north, south, east, west)

2) And the common expression “the four corners of the earth” (Isa. 11:12; Ezek. 7:2; Rev. 7:1)

3) Perhaps drawn from the Old Testament expression “the four winds” (Jer. 49:36; Ezek. 7:9; Zech. 6:5; Dan. 7:2; Matt. 24:31; Mark 13:27; Rev. 7:1)

3. The number 7

a. Typically used to denote a full and complete set, not lacking in any way b. Reason:

1) Perhaps drawn from the Old Testament use of 7 as the first number to mark a complete unit of time

2) Seven days of creation and seven days of the week 3) Seven used often in Mosaic Law

a) Honor the seventh day (the Sabbath) b) Sabbatical year every 7th year c) Jubilee year following the seventh Sabbatical year

4) Still common in modern expressions such as “I have sailed the seven seas”

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4. The number 10 a. Typically used to denote a full and complete set, not lacking in any way (very similar to

the number 7) b. Reason:

1) Perhaps drawn from the common usage of 10 to mark a complete unit 2) As in the ten digits in Arabic (Roman) math 3) Our ten fingers and ten toes 4) May be somewhat similar to our modern use of “dozen”

5. The number 6 a. Typically used to denote man’s failure to attain a “divine” completeness or perfection on

his own b. Reason:

1) Perhaps drawn from the idea that 6 is the most natural number to represent being close to “perfection” (7) and yet falling short

2) Thus a good symbol to use for man’s best efforts to accomplish things without relying upon God

6. The number 12

a. Typically used to refer to the saints of God as a group b. Reason

1) Perhaps drawn from the twelve Tribes of the Old Testament 2) And the twelve Apostles of the New Testament

7. Combinations of numbers

a. Multiples of key symbolic numbers have added significance 1) Some larger numbers in apocalyptic literature appear to be intended to convey

symbolic meaning 2) Notably when they are obvious multiples of the basic number symbols

a) 1,000 = 10 * 10 * 10 b) 12,000 = 12 * 10 * 10 * 10 c) 16,000 = 4 * 4 * 10 * 10 * 10 d) 144,000 = 12 * 12 * 10 * 10 * 10

b. Two different numbers multiplied together are apparently intended to bring together their separate meanings into one idea

c. The same number multiplied by itself is apparently intended to put a strong emphasis upon the idea the number represents

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PRETERIST INTERPRETATION 1. The Preterist method for interpreting Revelation

a. The basic idea 1) The book of Revelation portrays events occurring near the time the book was written

in the 1st century 2) Named from the Latin praeter (completed in the past)

b. The key to the symbols and drama 1) The meaning and fulfillment are to be found within the 1st century historical context 2) There is very little (if any) second coming in Revelation

c. A typical outline 1) Revelation 1-3 records messages to seven literal churches of the 1st century 2) Revelation 4-20 symbolizes the immediate past, present, and future of the 1st century

church 3) Revelation 21-22 symbolizes the church and/or heaven

d. Dating the book of Revelation 1) Most Preterists propose the early Nero dating (60s) for the writing of Revelation

a) A focus upon Jewish opposition to the church and Nero’s persecution b) The “end” in each vision is (typically) the fall of Jerusalem (70 AD)

2) Some Preterists use the traditional Domitian dating (90s) for the writing of Revelation a) A focus upon later Jewish opposition and Domitian’s persecution b) Occasional flashbacks to the Roman assault upon Jerusalem (70 AD) c) The “end” in each vision is (typically) the fall of the Roman Empire

e. The general hermeneutical rule: Interpret figuratively

2. Some observations a. The Preterist interpretative approach did not have a significant voice until modern times

1) The Nero dating is not present in the writings of the early church fathers 2) First championed by liberal scholarship

a) Starting with a presupposition that denies Biblical revelation and inspiration as well as divine prophecy

b) Thus attracted to the idea that the author of Revelation was using current events to guess what would happen in his near future

b. Later adopted by a minority among conservative scholarship 1) Granting the inspired nature of the book of Revelation 2) Correctly noting the many allusions in Revelation to the 1st century historical context 3) Notable proponents

a) C. D. Beale (“Covenant Eschatology”) b) Max King (“Transmillennialism”) c) R. C. Sproul d) Ed Stevens (International Preterist Association)

c. The Preterist interpretive principle works well with the Old Testament books of prophecy 1) Focused upon events relevant to the prophet’s readers 2) Fulfilled in the period between the prophet and the first coming of Christ

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3) Culminating in key “messianic events” a) The death and resurrection of Christ b) The Great Commission and the establishment of the church c) The destruction of Jerusalem and the temple in 70 AD

d. A modified version of Preterist interpretation will be used in this course 1) Viewing the book of Revelation as speaking to the latter 1st century church about its

immediate situation a) Not the early Nero dating b) But the traditional Domitian date

2) But allowing the visions to run quickly to the second coming of Christ and the end of the troubles of this world a) Not limiting “the end” to the fall of Jerusalem or the fall of the Roman empire b) But listening to the language of a universal, cataclysmic end

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FUTURIST INTERPRETATION 1. The Futurist method for interpreting Revelation

a. The basic idea 1) The book of Revelation portrays events to occur in John’s distant future 2) During the final (seven) years of history prior to the second coming of Christ

b. The key to the symbols and drama 1) The meaning and fulfillment are to be found in “apocalyptic” events at the end of this

age 2) Often assumed to be commencing soon because of perceived “signs of the times” 3) There is very little (if any) relevance to the 1st century church in Revelation

c. A typical outline 1) Revelation 1-3

a) May be messages to seven literal churches of the 1st century b) May be intended to symbolize seven successive periods of church history from

the 1st century to the end 2) Revelation 4-19 depicts a 7-year period of “Great Tribulation”

a) Drawn from the so-called “70th week” in Dan. 9:24-27 b) Focusing upon tribulation for the nation of Israel c) The church escapes most (or all) tribulation by being raptured to heaven

3) Revelation 20 depicts a 1,000-year millennial reign on earth for Christ and the nation of Israel

4) Revelation 21-22 depict heaven d. The general hermeneutical rule: Interpret literally as much as possible

2. Some observations a. The Futurist interpretive approach can be found in some of the early church fathers

1) Notable proponents a) Irenaeus (2nd cent., writing about 180 AD) b) Hippolytus of Rome (170-235 AD)

2) This approach to Revelation fell into disfavor after Origen and Augustine b. Later adopted by some of the 16th cent. Protestant Reformers

1) To show how the tumultuous events of the Reformation age were a fulfillment of Bible prophecy

2) To predict the imminent fall of the Roman papacy

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c. The most popular approach to Revelation today 1) Used by most modern commentaries for Revelation as well as the Old Testament

prophets 2) Assumed by most lay people 3) Now largely intertwined with Dispensational Premillennialism 4) Notable proponents

a) Classic Dispensationalists: C. I. Scofield, J. Dwight Pentecost, Charles Ryrie, John Walvoord, Hal Lindsey, Pat Robertson, Jerry Falwell, Tim LaHaye, David Reagan, Jack Van Impe

b) Progressive Dispensationalists: Robert Saucy, Darrell Bock, Craig Blaising d. The Futurist method will not be used in this course

1) It does not seem to work well with the emphasis in the opening chapter that the message of Revelation is relevant to its 1st century readers (as in Rev. 1:1, 11; 22:10)

2) Conclusions drawn from this methodology are constantly being revised as times change and eschatological events do not materialize as projected

3) The strong literal hermeneutic of this view does not seem appropriate for apocalyptic literature or Bible prophecy in general

4) The Dispensational Premillennial assumptions now integrated into this view make it suspect for those who have not adopted this elaborate eschatological scheme

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HISTORICAL INTERPRETATION 1. The Historical method for interpreting Revelation

a. The basic idea 1) The book of Revelation portrays specific events throughout church history

a) From the 1st century to the second coming b) In (approximate) chronological order

2) Sometimes referred to as the Continuous-Historical method b. The key to the symbols and drama

1) The main story line is the rise and fall of the Roman papacy 2) The chapters roughly parallel key historical events from the 1st century to the present

c. A typical outline 1) Revelation 1-3 records messages to 7 literal churches of the 1st century 2) Revelation 4-19 depicts key historical events and periods from the 1st century to

Christ’s return 3) Revelation 20 depicts a 1,000-year millennial reign on earth for Christ and the nation

of Israel (or spiritual Israel) 4) Revelation 21-22 depicts heaven

d. The general hermeneutical rule: Interpret figuratively

2. Some observations a. The Historical interpretative approach goes back at least to the Middle Ages

1) Often attributed to Joachim of Fione (12th cent.) 2) Later used by many of the 16th century Protestant Reformers in polemics against the

Roman Catholic Church 3) Used today by some within Dispensational Premillennialism

b. The Historical method will not be the interpretive approach of this course 1) Conclusions drawn from this methodology are constantly being revised as history

continues on a) Adherents typically see their own generation as fulfilling the final portion of the

historical prophecy section of Revelation (i.e., somewhere in Rev. 16-18) b) Thus all of church history prior to the interpreter’s day is read into the preceding

chapters (Rev. 4-15) with specific identifications for each verse c) But with each new generation of interpreters comes a new version of how to fit

church history into the chapters preceding (Rev. 4-15) where the new interpreter believes he is standing (Rev. 16-18)

2) This approach does not seem to work well with the passages that introduce events out of chronological order a) Notably, the birth of Christ in Rev. 12:5 b) And the “fall of Satan” in Rev. 12:7-11

3) It offers minimal relevance to the original 1st century readers looking for encouragement as they deal with suffering in their own day

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CYCLICAL INTERPRETATION 1. The Cyclical method for interpreting Revelation

a. The basic idea: the book of Revelation portrays the life situation of the church in every generation from the original 1st century readers to the end

b. The key to the symbols and drama 1) The message of Revelation was intended first for the original 1st century readers, and

then for all subsequent generation of readers 2) The symbols are largely drawn from the Old Testament and the 1st century historical

context 3) The same basic story is told in seven different vision-dramas 4) But each vision has a perspective and emphasis that adds to the lessons learned from

the previous visions 5) Sometimes referred to as the Spiritual or Idealist method

c. A typical outline 1) Revelation 1-3 records messages to 7 literal churches of the 1st century 2) Revelation 4-20 symbolizes the conditions in which the church must always live and

minister 3) Revelation 21-22 symbolizes the ultimate destiny of the church (heaven)

d. The general hermeneutical rule: interpret figuratively

2. Some general observations a. This interpretative approach surfaced in the latter period of the early church

1) It became popular with the writings of Augustine (354-430 AD) 2) It remains popular today within Amillennialism

b. Notable proponents 1) William Hendriksen 2) Jack Cottrell

c. A variation of the Cyclical method will be the interpretive approach of this course 1) It seems to best account for the apparent repetition of events throughout the book of

Revelation a) Descriptions of hardship in each vision that sound like the circumstances of the

church in John’s day b) Descriptions of “the great day of wrath” at the end of each vision

1- The vision of the seven seals (Rev. 6:12-17) 2- The vision of the seven trumpets (Rev. 11:15-19) 3- The vision of the Dragon and the Beasts (Rev. 14:14-20) 4- The vision of the seven bowls (Rev. 16:17-21) 5- The vision of the woman Babylon (Rev. 19:17-21) 6- The vision of the millennium (Rev. 20:8-15)

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2) It follows the precedent of other prophetic passages in which God uses repeated visions with different story lines to tell the same basic idea a) Joseph’s dream of the sheaves of grain bowing to him (Gen. 37:7) and his dream

of the sun, moon, and stars bowing to him (Gen. 37:9) b) Pharaoh’s dream of the 7 fat cows followed by 7 thin cows (Gen. 41:1-4) and his

dream of 7 fat ears of grain followed by 7 thin ears of grain (Gen. 41:5-7) c) Daniel’s vision of the great statue with four different parts (Dan. 2), his vision of

the four beasts (Dan. 7), and his vision of the ram and the goat (Dan. 8) 3) It seems to best fulfill the intent of the book of Revelation that its message be relevant

to John’s 1st century readers as well as to all subsequent readers a) The Futurist method tends to make the book or Revelation irrelevant to all readers

prior to the last 7 years (and only truly applicable to Jews) b) The Historical method tends make large portions of the book of Revelation

irrelevant to every reader, since each reader only fits into a brief section of the historical prophecies of the book

c) But the Cyclical method sees the book of Revelation depicting situations that will apply to every generation of the church, from John’s day to the end of time

c. The “best of both worlds” approach 1) Use the Cyclical view as the base for approaching Revelation 2) Use the Preterist principle of interpretation

a) Use the Domitian date b) Key in on the late 1st century situation

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THE APOSTLE JOHN 1. Apostle

a. One of the original twelve Apostles (Matt. 10:2-4; Mark 3:16-19; Luke 6:13-16) b. Son of Zebedee and brother of the Apostle James (Matt. 4:21; 10:2; 17:1; Mark 1:19;

10:35; Luke 5:10) 1) The brothers were called “Boanerges” or “Sons of Thunder” by Jesus (Mark 3:17) 2) Fishermen by trade, on the Sea of Galilee (Matt. 4:18-22)

c. Associated with Jesus’ hometown Capernaum (Matt. 4:13) 1) Peter and Andrew were residents of Bethsaida (along with the Apostle Philip) near

Capernaum (John 1:44) 2) James and John were fishing partners (Luke 5:10) 3) They fished near Capernaum (Mark 1:16-21)

d. “The beloved disciple” of the Gospel of John (John 13:23; 19:26; 20:2; 21:7, 20-24) e. Guardian of Jesus’ mother Mary (John 19:26-27)

2. New Testament writer a. The Gospel of John b. The three epistles of John (1, 2, 3 John) c. The book of Revelation

3. Ministry in Ephesus

a. Church tradition associates John with Ephesus and Asia Minor in his later years of ministry See: Irenaeus (c.130-202), Against Heresies 3.1.1; 3.3.4; Eusebius (c.240-309), Ecclesiastical History 3.1.1

b. Served as the key leader over the churches of that region of Asia Minor (including the “seven churches” of Revelation) See: Eusebius, Ecclesiastical History 3.23.1

c. Later designated as the patron saint of Asia Minor by the Roman Catholic Church

4. Death and burial a. Church tradition designates Ephesus as John's final resting place

1) Exiled for a brief time to the island of Patmos during the persecution of the Emperor Domitian (ruled 81-96 AD)

2) Allowed to return to Ephesus during the brief reign of Domitian’s successor, the Emperor Nerva (ruled 96-96 AD) See: Eusebius, Ecclesiastical History 3.20.9-10; 3.23.1-2

b. Died during the reign of the Emperor Trajan (ruled 98-117 AD) See: Irenaeus, Against Heresies 3.3.4; Hippolytus (d.236), On the Twelve Apostles 3

c. A burial site has long been claimed by a church in modern Selcuk (near the ruins of Ephesus and the cruise ship port of Kusadasi) See: Eusebius, Ecclesiastical History 3.31

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5. Legendary character a. John’s longevity naturally spawned many legends about his adventures

1) Legend during John’s lifetime: John would not die before Jesus returned at the second coming (John 21:20-23)

2) Legend: John survived a shipwreck a) His ship went down during a storm while moving to Ephesus b) Assumed dead, but washed ashore two weeks later

3) Legend: John survived being stoned to death by enemies a) John preached in Ephesus that idol worship was association with demons b) Followers of Artemis attempted to stone him to death c) But the rocks turned back and hit the men throwing the stones d) John subsequently called down fire from heaven and killed 200 of the worshipers e) When the survivors begged for mercy, John resurrected the 200 who were killed,

then baptized them all 4) Legend: John survived several execution attempts by Domitian

a) John was beaten, poisoned, and thrown into a cauldron of boiling oil, and yet remained unharmed

b) The last resort became banishment to Patmos b. The region of Ephesus has maintained its claim to their “favorite son” the Apostle John

until the present

6. Evangelist and Prophet a. Christian art and literature has consistently presented the Apostle John as the author of

the book of Revelation (and the Gospel of John) 1) Popular titles

a) John the Divine b) John the Evangelist c) John the Revelator

2) John’s traditional iconography a) A black eagle b) A cup (chalice) of poison (sometimes with a serpent within) c) Holding a book and writing instrument d) Youthful appearance (in contrast to the more rugged look of the other Apostles)

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b. The early church fathers give strong testimony to John's role in establishing New Testament teaching

"The first evangelist is Matthew, the publican, who was surnamed Levi… The second is Mark, the amanuensis of the Apostle Peter … The third is Luke, the physician … The last is John, the Apostle and Evangelist, whom Jesus loved most, who, reclining on the Lord’s bosom, drank the purest streams of doctrine, and was the only one thought worthy of the words from the cross, 'Behold! thy mother.' When he was in Asia, at the time when the seeds of heresy were springing up (I refer to Cerinthus, Ebion, and the rest who say Christ has not come in the flesh, whom he in his own epistle calls Antichrists, and whom the Apostle Paul frequently assails), he was urged by almost all the bishops of Asia then living, and by deputations from many Churches, to write more profoundly concerning the divinity of the Savior, and to break through all obstacles so as to attain to the very Word of God (if I may so speak) with a boldness as successful as it appears audacious. Ecclesiastical history relates that, when he was urged by the brethren to write, he replied that he would do so if a general fast were proclaimed and all would offer up prayer to God; and when the fast was over, the narrative goes on to say, being filled with revelation, he burst into the heaven-sent Preface: 'In the beginning was the Word, and the Word was with God, and the Word was God: this was in the beginning with God.'"

(St. Jerome (ca. 347-420 AD), Preface to the Commentary on Matthew)

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