Revelation Introduction
Introduction
The Greek New Testament gives this book the title, Apokalypsis Ioannou, or The Revelation to John. The KJV uses the title, The Revelation of St. John the Divine. This book which ends the New Testament is the fullest example in the New Testament of apocalyptic writing, a type of literature that was mostly employed in times of distress and persecution. The word “apocalyptic” comes from the Greek word of the title, which means “unveiling” or “revealing” of things previously hidden. Apocalyptic writings thus commonly feature coded messages expressed through visions, symbolism, warnings, revelations, and predictions. Their primary purpose, however, is to bring words of encouragement to people in mortal danger from persecution for their faith. The Revelation to John was written in the last decade of the first century a.d., when a widespread persecution had been initiated by the Roman emperor Domitian. The central message of Revelation is proclaimed in the very center of the book, in the middle of the middle chapter, at the sound of the seventh trumpet: “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever” (11.15). Real world evidence may seem to the contrary and Roman persecution heavy, but believers are being assured here that God's eternal kingdom has already begun with the resurrection and ascension of Jesus the Christ and it will endure, unlike the present persecution.
The author identifies himself as Christ's “servant John … who also am your brother, and companion in tribulation” (1.2,9) and says that he was an exile on the Aegean island of Patmos because of his witness when he experienced the series of visions that he then relates to the readers. In 1.4, the audience he addresses is identified as “the seven churches which are in Asia” (the Roman province in western Asia Minor). The number seven is symbolic of completeness and thus of the entire Church. After sharing comments on each of the seven churches (2.1—3.22), John shares his visions dealing with the coming judgment (chapters 4–11), the fall of “Babylon,” a coded reference to Rome (chapters 12–18), and the coming triumph of God's kingdom (19.1—22.5). Throughout the book the sacrificial death of Christ is prominent, especially in the vision of the Lamb who was slain (5.6-14), in whose death is the salvation of God for all people. John assures the struggling faithful that God will have the ultimate victory over the powers of evil, and in his closing (22.20) shares Jesus' words, “Surely, I come quickly,” and the Church's longing response, “Amen. Even so, come, Lord Jesus!”
Outline
John's Prophesy and Prayer (1.1-8)
Vision for the Seven Churches (1.9—3.22)
Vision of God and the Lamb That Was Slain (4.1—5.14)
Opening of the Seven Seals (6.1—8.5)
The Seven Trumpets (8.6—11.19)
The Opponents of God (12.1—13.18)
Visions of God's Judgment and Protection (14.1—16.21)
Victory over the Enemies of God (17.1—20.15)
God Makes All Things New (21.1—22.5)
Final Promises, Blessings, Warnings, and Prayer (22.6-21)
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Revelation Introduction: KJVAAE
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King James Version 1611, spelling, punctuation and text formatting modernized by ABS in 1962; typesetting © 2010 American Bible Society.
Revelation About this book
About this book
This book tells what John had seen in a vision about God's message and about what Jesus Christ had said and done (1.2). The message has three main parts: (1) There are evil forces at work in the world, and Christians may have to suffer and die; (2) Jesus is Lord, and he will conquer all people and powers who oppose God; and (3) God has wonderful rewards in store for his faithful people, who remain faithful to him, especially for those who lose their lives in his service.
This was a powerful message of hope for those early Christians who had to suffer or die for their faith. In this book they learnt that, in spite of the cruel power of the Roman Empire, the Lamb of God would win the final victory. And this gave them the courage to be faithful.
Because this book is so full of visions that use ideas and word pictures from the Old Testament, it was like a book with secret messages for the early Christians. The book could be passed around and be understood by Christians, but an official of the Roman Empire would not be able to understand it. For example, when the fall of Babylon is described (chapter 18), the early Christians knew that this pointed to the fall of the Roman Empire. This knowledge gave them hope.
At the beginning of this book there are seven letters to seven churches. These letters show what different groups of the Lord's followers will do in times of persecution (2.1—3.22).
The author uses many powerful images to describe God's power and judgment. The vision of God's throne (4.1-11) and of the scroll and the Lamb (5.1-14) show that God and Christ are in control of all human and supernatural events. Opening seven seals (6.1—8.5), blowing the seven trumpets (8.6—11.19), and emptying the seven bowls (16.1-21) are among the visions that show God's fierce judgment on the world.
After the suffering has ended, God's faithful people will receive the greatest blessing of all:
God's home is now with his people. He will live with them, and they will be his own. Yes, God will make his home among his people. He will wipe all tears from their eyes, and there will be no more death, suffering, crying, or pain. These things of the past are gone for ever.
(21.3b,4)
A quick look at this book
1. A prophecy from John (1.1-8)
2. A vision of the living Lord (1.9-20)
3. Letters to the seven churches (2.1—3.22)
4. A vision of worship in heaven (4.1-11)
5. A scroll with seven seals (5.1—6.17)
6. Worship in front of God's throne (7.1-17)
7. Seven trumpets (8.1—11.19)
8. A dragon and two beasts (12.1—13.18)
9. Visions of God's judgment and protection (14.1—15.8)
10. Seven bowls of God's anger (16.1-21)
11. God's enemies are defeated (17.1—20.10)
12. The final judgment (20.11-15)
13. A new heaven and a new earth (21.1-8)
14. New Jerusalem (21.9—22.5)
15. Christ will soon return (22.6-21)
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© British and Foreign Bible Society 2012