The entire message is “signified” (1:1). This is a key to the understanding of the visions, all of which contain figurative language pointing to the spiritual realities in and behind historical experience. Signs and symbols are essential because spiritual truth and unseen reality must always be communicated to human beings through their senses. Symbols point to what is ultimately indescribable. For example, the account of the demonic locusts from the Abyss (9:1–12) creates a vivid, horrifying impression, even though the minute details are not intended to be interpreted.
Under the inspiration of the Spirit and the Old Testament, John had no doubt been reflecting on the horrifying events occurring both in Rome and Jerusalem when he was given “the prophecy” of what was impending—the intensification of the spiritual warfare confronting the church (1:3) perpetrated by an anti-Christian state and numerous anti-Christian religions. The purpose of this message was to provide pastoral encouragement to persecuted Christians by comforting, challenging, and proclaiming the sure and certain Christian hope, together with the assurance that in Christ they were sharing in the sovereign God’s method of totally overcoming the forces of evil in all its manifestations. Revelation also gives a forecast of history, including its apocalyptic conclusion, while giving an evangelistic appeal to those who are presently living in the kingdom of darkness to enter the Kingdom of Light (22:17).
Nearly every title employed elsewhere in the New Testament to describe the divine-human nature and the redemptive work of Jesus is mentioned at least once in Revelation, which, together with numerous additional titles, provides us with our only multidimensional unveiling of the present position, continuing ministry, and ultimate victory of the exalted Christ.
Although Jesus’ earthly ministry is telescoped between His Incarnation and Ascension in 12:5, Revelation asserts that the Son of God, as the Lamb, has completely finished His redemptive work (1:5, 6). By His blood sinners have been forgiven, cleansed (5:6, 9; 7:14; 12:11), liberated (1:5), and made kings and priests (1:6; 5:10). All ensuing manifestations of His applied victory are based in His finished work on the Cross; hence, Satan has been defeated (12:7–12) and bound (20:1–3). Jesus, raised from the dead, is enthroned as absolute Sovereign over all creation (1:5; 2:27). He is “King of kings and Lord of lords” (17:14; 19:16), and is entitled to the same ascriptions of adoration as God the Creator (5:12–14).
The only One who is “worthy” to execute the eternal purpose of God is “the Lion of Judah,” who is not a political Messiah but a sacrificed Lamb (5:5, 6). “The Lamb” is His primary title, utilized twenty-eight times in Revelation. As the One who has conquered, He has the rightful authority and the power to control all the forces of evil and their consequences for His purposes of judgment and salvation (6:1—7:17). The Lamb is on the throne (4:1—5:14; 22:3).
The Lamb, as “One like the Son of Man,” is always in the midst of His people (1:9—3:22; 14:1), whose names are recorded in His Book of Life (3:5; 21:27). He knows them intimately, and with immeasurable holy love, He watches over, protects, disciplines, and challenges them. They share fully in His present and future victory (17:14; 19:11–16; 21:1—22:5), as well as in His present and future “marriage supper” (19:7–9; 21:2). He dwells in them (1:13), and they dwell in Him (21:22).
The Lamb is the God who is coming (1:7, 8; 11:17; 22:7, 20) to consummate His eternal plan, to complete the creation of the new community of His people in “a new heaven and a new earth” (21:1) and to restore the blessings of the Paradise of God (22:2–5). The Lamb is the goal of all history (22:13).
As “One like the Son of Man,” He also is the Lord of the final harvest (14:14–20). He pours out His wrath in judgment upon Satan (20:10), his allies (19:20; 20:14), and the spiritually “dead” (20:12, 15)—all those who have chosen to “dwell on the earth” (3:10).
The description of the Holy Spirit as “the seven Spirits of God” (1:4; 3:1; 4:5; 5:6) is distinct in the New Testament. The number seven is a symbolic, qualitative number conveying the idea of completeness and, when related to God, the idea of perfection. The Holy Spirit is thus denoted in terms of the perfection of His dynamic, manifold activity. The “seven lamps of fire” (4:5) suggest His illuminating, purifying, and energizing ministries. That the seven Spirits are before the throne (1:4; 4:5) and simultaneously are the seven eyes of the Lamb (5:6) signifies the essential triunity of God who has revealed Himself as Father, Son, and Holy Spirit. This is a mutual indwelling of the Persons without dissolving the distinctions of essential being and function.
Each of the messages to the seven churches is from the exalted Lord, yet the individual members are urged to hear “what the Spirit says” (chs. 2; 3). The Spirit only says what the Lord Jesus says.
The Spirit is thus the Spirit of prophecy. Every genuine prophecy is inspired by the Holy Spirit and bears witness to Jesus (19:10). The prophetic visions are communicated to John only when he is “in the Spirit” (1:10; 4:2; 21:10). The content of these visions is nothing less than “The Revelation of Jesus Christ” (1:1).
All genuine prophecy demands a response. “The Spirit and the bride say, ‘Come!’ ” (22:17). Everyone either hears or refuses to hear this appeal. The Spirit is working continuously in and through the church to invite those who remain outside the City of God to enter. Only by the empowering of the Spirit is the bride enabled to witness and “patiently endure.” The Spirit thus penetrates the present experience of those who hear with foretastes of the kingdom’s future fulfillment.
The first “beast” or monster symbolizes the reality of anti-Christian government and political power (13:1–10, 13); and the second, anti-Christian religion, philosophy, and ideology (13:11–17). Together they produce the ultimately deceptive and seductive anti-Christian secular society, commerce, and culture, the harlot Babylon (chs. 17; 18), composed of those “who dwell on earth.” These thus bear the “mark” of the monster, and their names are not registered in “the Lamb’s Book of Life.” The Dragon continually delegates his restricted power and authority to the monsters and their followers in order to deceive and discourage anyone from God’s creative-redemptive purpose.
God has created the orders of community, that is, marriage and the family, economic activity, government and the state (see Rom. 13:1–7; 1 Tim. 2:1, 2). Satan, unable to create anything, tempts others to distort and misuse what God has created. Christians must discern whether a government is functioning under divine authority or as a divine authority. When the latter is the case, Christians must pray, courageously endure, and patiently accept the consequences of obeying the God whose image and seal they bear (see Mark 12:16, 17; Acts 4:19). They must do so in the confidence that after their victorious sufferings they will reign with Him.
Yet, those who follow the Lamb are involved in a continuing spiritual conflict, and Revelation thus provides deeper insight into the nature and tactics of the Enemy (Eph. 6:10–12). The Dragon, frustrated by his defeat at the Cross and the consequent restraints placed upon his activity, and desperate to thwart the purposes of God before his inevitable doom, develops a counterfeit trinity “to make war” on the saints (12:17). The first “beast” or monster symbolizes the reality of anti-Christian government and political power (13:1–10, 13); and the second, anti-Christian religion, philosophy, and ideology (13:11–17). Together they produce the ultimately deceptive and seductive anti-Christian secular society, commerce, and culture, the harlot Babylon (chs. 17; 18), composed of those “who dwell on earth.” These thus bear the “mark” of the monster, and their names are not registered in “the Lamb’s Book of Life.” The Dragon continually delegates his restricted power and authority to the monsters and their followers in order to deceive and discourage anyone from God’s creative-redemptive purpose.
Behind the appearances of the pomp and power of the world, there is the reality of the absolute sovereignty of the Lord God who is the Lamb, which ensures the ultimate doom of sin and evil. God is utilizing all the forces of evil, all the consequences of sin, even the suffering of His saints, to accomplish His own purposes. Believers undergoing persecution need to know that their sufferings are not meaningless, and ultimately they will be vindicated. The mainspring of Christian hope and courage is the certainty that the Enemy has been defeated and is doomed, and that followers of the Lamb are not fighting a losing cause. He has already overcome, and therefore they can and will be overcomers!
After a preface, Revelation begins (1:4–7) and ends (22:21) as a typical New Testament letter. Although containing seven letters to the seven churches, it is clear that every member is to “hear” the message to each of the churches (2:7, 11, 17, 29; 3:6, 13, 22), as well as the message of the entire book (1:3; 22:16), in order that they might obey it (1:3; 22:9). Within this letter is “the prophecy” (1:3; 10:11; 19:10; 22:6, 7, 10, 18, 19). According to Paul, “he who prophesies speaks edification and exhortation [encouragement] and comfort to men” (1 Cor. 14:3). The prophet speaks God’s Word as a call to obedience in the present and immediate future situation in the light of the ultimate future. This prophecy was not to be sealed up (22:10) because it is relevant to Christians in every generation. ~New Spirit-Filled Life Bible
