Rev 1-3 | TNotes | STEP | Book of Revelation — Quick facts: Purpose: To challenge readers to remain faithful in the midst of persecution by pointing them to God’s victory over evil and to their future hope Author: John (likely the apostle) Date: Most likely the AD 90s, but possibly the AD 60s Setting: Written to a group of churches in Asia who were experiencing persecution at the hands of the Roman Empire Book of Revelation — Overview: Setting Revelation was probably written in the AD 90s, though it could have been written in the AD 60s. During these periods, Christians experienced increasing pressure and persecution. By the 90s, the Jews had condemned Christianity in their councils at Jamnia ( AD 70–85). They then reported Christians to Roman authorities as religious deviants who did not deserve protection under the religious licensing laws that allowed Jews to practice their faith. At the same time, Rome demanded absolute loyalty to the emperor. At that point, there may have been no official persecution in the empire as a whole, but in the pro-Roman province of Asia (modern-day Turkey), those who refused to worship the emperor were prone to face harsh persecution. In the face of such persecution, Revelation dramatically reminds Christians of the source of their hope and vindication and firmly challenges them to remain faithful. The Christians in the province of Asia may have appeared weak and powerless to the world, but Revelation repeatedly reminded them, as it still reminds us, that the God we serve is almighty. God controls history; he has accomplished our salvation and continues to work out his purposes. Summary Revelation begins in an unusual way, with three separate introductions. John first spells out the visionary nature of the book (1:1-3 ); there is then a letter salutation (1:4-8 ) followed by a historical introduction (1:9-11 ). The book then describes a vision of Jesus (1:12-20 ). In letters to seven churches in the province of Asia, Christ personally addresses the believers and the life of the churches (chs 2–3 ). Following these letters, chs 4–5 set the stage for the drama that follows by displaying God’s sovereign majesty and picturing Jesus as both a lion and a lamb. The heart of the book (chs 6–16 ) describes a drama in three acts of judgment. In the first act (6:1–8:1 ), Christ opens seven seals that result in seven judgments. This act also contains the first interlude (ch 7 ), which shows God’s people being protected from harm. The second act portrays seven angels blowing seven trumpets (8:2–11:19 ) in a second view of judgment on the world. The sixth trumpet is followed by a mysterious second interlude (10:1-10 ) in which an angel, a little scroll, and seven secretive thunders provide an opening for a bittersweet picture of two witnesses who proclaim God’s message (11:1-14 ). The final trumpet presents heaven, the coming Kingdom of Christ the Lord (11:15-19 ). Following the second act, Revelation shifts to a series of three great signs and symbolic portraits. ch 12 depicts the cosmic battle between good and evil and the birth of the promised deliverer, Christ, whom God rescues from Satan’s destructive intentions (12:1-10 ). Although defeated, Satan—portrayed as a dragon—continues to create havoc among God’s people (12:11-17 ). The book next introduces two other beasts, who with the dragon form a false “evil trinity” in the world (ch 13 ). These evil forces contrast starkly with the Lamb of God and his faithful servants standing on Mount Zion, the place of God’s redemption and rule (14:1-5 ). Three angels deliver God’s message of coming judgment and the destruction of the evil forces (14:6-20 ). The third and final act of judgment involves seven plagues (ch 16 ), which John introduces with a joint song by Moses and the Lamb (ch 15 ). After the plagues, John narrates the end of the great prostitute, Babylon (or Rome, ch 17 ). While the world mourns the passing of this supposed source of security (18:1-19 ), heaven, the apostles, and the prophets rejoice at its destruction (18:20-24 ) with songs of God’s victory (19:1-10 ). God’s enemies have no chance of success against the Lord of lords. The beasts (the power structures of the world) and all who follow them meet their just end in the lake of fire when Jesus destroys his enemies in the battle of Armageddon (19:11-21 ). While the devil is imprisoned (20:1-3 ), the saints of God enjoy a respite as they reign with Christ on earth (20:4-6 ). Despite Satan’s all-out attempt to defeat God in battle, he too is thrown into the lake of fire (20:7-10 ). All who follow the dragon are judged before the throne of God, and death—humanity’s greatest nemesis—is terminated (20:11-15 ). Finally, John paints a marvelous picture of heaven, stretching the human imagination with design, size, and symbolic images (chs 21–22 ). These scenes, with their vision of hope, make a fitting conclusion to Revelation and to the entire Bible. The Spirit and the church invite all readers to come and receive God’s eternal promise (22:17 ). The book closes with the ongoing prayer of those who follow Christ: “Come, Lord Jesus!” (22:20 ). Interpreting Revelation The book of Revelation is an exciting work that has bewildered many readers, perhaps because of its nature as both a prophecy and an apocalypse. John Calvin, the Swiss reformer, wrote commentaries on every book in the Bible except Revelation, which indicates that he wasn’t confident that he fully understood the book. Martin Luther did not think that Revelation taught enough about justification by faith; therefore, he assigned Revelation a sub-canonical status, not viewing it as authoritative for doctrine but only for Christian life. In light of the interpretive difficulties, many Christian teachers follow suit by avoiding the book of Revelation entirely, or only speak about the letters to the churches (chs 2–3 ). Through the centuries, interpreters have argued over the meaning of Revelation. Some have used their interpretations of the book to categorize as apostate or heretical other Christians who don’t share their views. Others spend months and years searching the book for information about recent and upcoming events. The study materials in this product tend to interpret the visions as reflecting the world and experience of the original churches—situated in the Roman Empire—to whom it was first written. The entire drama and message of the book, however, reveals great treasures to encourage believers of all eras in their faith. The Nature of Revelation The entire Bible is inspired by God (see 2 Tim 3:15-17 ; 2 Pet 1:20-21 ). Some books, such as Romans, the historical books, and some of the prophets, primarily address the intellect . Other books, such as the Psalms and other poetical writings, engage the emotions . The book of Revelation, however, appeals to the imagination (as do some Old Testament works, such as Ezekiel and parts of Daniel and Zechariah). Revelation speaks through visions, images, and figurative language rather than logical reasoning. The book sometimes presents the literal and the symbolic in intriguing combinations. It resists being treated as a system of end-times doctrines, as those who have tried to systematize it have often discovered. Because of its nature, reading Revelation requires imagination. It is like entering the realm of dreams with God and discovering that they contain a marvelous message from him. Instead of trying to fit all of Revelation’s scenes into a logical system, readers will benefit from thinking in pictures. For example, when John says that “all the green grass was burned” (8:7 ) and then later says that the locusts are instructed not to “harm the grass” (9:4 ), such statements seem contradictory. The incongruity is resolved, however, when we realize that John is describing what he saw in two different visions and that the two visions are not meant to narrate a sequence of events—they are meant to portray God’s message in pictures. Similarly, we read in the vision of heaven that “the Temple of God was opened” (11:19 ), but later we find “no temple” there (21:22 ). Again, the focus of each vision is different; readers must not try to read one vision into another but instead concentrate on the main point of each vision on its own terms. Early readers, familiar with the logic of metaphors, understood the nature of picture-thinking. Just as they knew not to read one of Jesus’ parables into another, they avoided trying to systematize or conflate John’s visions. Apocalyptic Writing Through word pictures and visions, John magnificently transports our minds to the realm of imagination. John was not alone in writing this way—he used a familiar kind of literature to convey his message. These imaginative works are called “apocalyptic” (Greek “uncover”) because they claim to reveal a new vision of reality. Such works were often written during times of great stress and persecution as encouragement. Apocalyptic writings often used symbolic names, numbers, and descriptions as a “code” so that outside readers (particularly enemies) who did not possess the key to the code would not understand the implications of the message. The work would seem to them like double talk or nonsense. In Revelation, for instance, Babylon is used as a code for Rome (17:5-9 ). The Old Testament contains examples of apocalyptic literature in Daniel and Zechariah (see Daniel Book Introduction, “Daniel as Literature”; Zechariah Book Introduction, “Literary Genre”). In Jewish apocalyptic literature, God is usually pictured as transcendent and fully in control of history, even when the situation might seem bleak to readers. God’s message is usually presented through visions, dreams, or journeys to cosmic or spiritual realms. These revelations gave seers, dreamers, interpreters, and prophets messages of hope and salvation for God’s people and messages of judgment on God’s enemies. The prophets were obliged to share their messages with others—particularly with God’s people, who were under persecution and in distress. Readers understood that the promises of hope would not be fulfilled immediately; these promises were generally expressed as part of a coming cataclysmic judgment in which God would destroy his enemies and bring final bliss to his people. Meanwhile, God’s people were to remain faithful and persevere in the face of suffering, understanding that God would soon deliver them. All of these features find expression in Revelation. As a seer or a visionary, John also refers to his work as a “prophecy” (1:3 ; 22:7 ); he does not mean that it is prophecy simply in a predictive sense, but in the Old Testament sense of proclaiming a message from God that is addressed to his people. John’s prophetic visions emphasize that God’s answer to distressing times will not be entirely realized until the end of history and in the coming eternity. Author Many Jewish apocalypses were written after the books that now make up the Old Testament canon were completed, at a time when Jews believed that prophecy had ceased and that the word of the Lord for them was primarily to be found in the Law and the Prophets. These Jewish writers wrote under the names of earlier godly persons such as Ezra, Baruch, Enoch, Isaiah, and even Adam so that their writings would gain credibility and acceptance. These works are called pseudepigrapha (literally “false writings”) because they were written under pseudonyms. Similarly, in the post-apostolic era, fanciful writers and false teachers adopted this practice by using the names of earlier followers of Jesus (such as Peter, James, John, and even Mary) to gain a hearing from Christians. By contrast, the books collected in the New Testament were written under their authors’ own names (see Rom 1:1 ; 2 Thes 3:17 ) or were legitimately apostolic even though they do not claim an author by name (e.g., Matthew, Hebrews). The author of Revelation identifies himself simply as John (1:1 , 4 , 9 ). In the early church, this John was generally identified as the apostle John, who refers to himself in the Gospel bearing his name as “the disciple Jesus loved” (John 13:23 ; 19:26 ; 20:2 ; 21:7 ); in his epistles, he calls himself “the elder” (3 Jn 1:1 ). Date of Writing John received the visions presented in Revelation while he was a political and religious prisoner on Patmos, a rocky island used as a Roman prison off the western coast of Asia Minor near Ephesus (Rev 1:9 ). John probably wrote Revelation during the concluding years of Domitian’s reign ( AD 94–96) or immediately following ( AD 96–99). The eight kings (17:7-11 ) may refer to the eight Roman emperors from Augustus to Domitian. It is also possible that Revelation was written during the AD 60s, when Nero was persecuting the church and killing Christians. During these times, Christians were experiencing significant anguish and persecution (2:9 , 13 ; 3:9 ; 13:7 ). John called his readers to endurance and faithfulness (13:10 ). Recipients The recipients of Revelation were the churches in the Roman province of Asia (the western part of modern Turkey). The seven cities mentioned in chs 1–3 were joined by a triangular road system forming something like a mail route. These cities all lie in ruins today except for Smyrna, which is now the bustling modern seaport of Izmir, Turkey. The order of the cities in the seven letters is geographical and follows the route a courier probably took as he carried the book to each church to be read. Meaning and Message Revelation portrays the stark nature of evil while emphasizing how God is always present and at work to accomplish his purposes on behalf of his people. Even evil can only do what God allows (e.g., 6:3-4 , 7-8 ; 13:5-7 ). Jesus is “the Alpha and the Omega” (1:8 ), the Lord over all history from beginning to end. Ultimately the powers of evil are futile. Satan has already lost the war (12:12 ); he can merely imitate and pervert what God does. Revelation clarifies that what is done on earth has eternal consequences. God’s suffering servants may sometimes wonder whether Jesus is powerful enough to accomplish God’s purpose of salvation (6:9-10 ). Despite all the evil in the world, however, Revelation assures readers that the crucified and resurrected Lamb of God is truly the powerful Lion of the tribe of Judah (5:5-6 ). He is fully worthy to receive our praise (5:12 ), as he is united with the eternal God (5:13-14 ). Although the ways of the world result in war, violence, economic imbalance, and death (6:1-8 ), and although some people seem to profit from alignments with evil (13:15-17 ), these things will ultimately reap distress and doom (18:9-24 ). God’s people may be persecuted and die for their faith (13:7 ), but they will ultimately triumph with Christ (14:1-3 ) because they have been marked by the seal of God (7:4 ) and have been granted the white robe of victory (6:11 ; 7:9 ). They will have access to their heavenly dwelling (21:7 ), will continually praise God and the Lamb (7:10 ), and will live forever (22:5 ). Revelation reminds readers that the great victory over the powers of evil has already been won at the cross (5:5-6 ). Armageddon is a desperate act of defiance by a foe who is already defeated. While Satan is allowed to kill the saints (13:7 ), they have already conquered him through Christ and their own witness (12:11 ). The message for Christians who suffer at the hands of Satan’s servants is not to weep or be afraid (1:17-18 ; 5:5 ) but to endure their suffering faithfully (13:10 ). With God they will prevail (1:6-7 ; 11:17-18 ). People will ultimately be judged by what they do and how they act (20:12 ), and God will bless those who pay attention to the words of this book (1:3 ; 22:7 ). God’s holy people are therefore called to persevere faithfully in order to be victorious (2:7 , 11 , 17 , 26 ; 3:5 , 12 , 21 ). Revelation calls them to obey God, maintain their witness (12:17 ; 22:7 ), endure patiently (13:10 ; 14:12 ), and remain vigilant (16:15 ; 17:14 ) in the face of persecution, knowing that cowards will face eternal punishment along with evildoers (21:8 ). Summary for Rev 1:1-11: 1:1-11 Revelation opens with a three-part introduction, including a prologue (1:1-3 ), a letter introduction (1:4-8 ), and a historical introduction (1:9-11 ). 1:1 The word revelation (Greek apokalupsis ) introduces the book’s visionary nature as apocalyptic writing (see Revelation Book Introduction, “Apocalyptic Writing”). God communicates his inspired message through mysterious symbols, numbers, and word pictures. • from (or of ) Jesus Christ: He is both the source and the main subject of the book. • the events that must soon take place: Cp. 3:11 ; 22:6-7 ; Luke 18:8 ; Rom 16:20 .

Book of Revelation — Quick facts:

Purpose: To challenge readers to remain faithful in the midst of persecution by pointing them to God’s victory over evil and to their future hope

Author: John (likely the apostle)

Date: Most likely the AD 90s, but possibly the AD 60s

Setting: Written to a group of churches in Asia who were experiencing persecution at the hands of the Roman Empire

Book of Revelation — Overview:

Setting
Revelation was probably written in the AD 90s, though it could have been written in the AD 60s. During these periods, Christians experienced increasing pressure and persecution. By the 90s, the Jews had condemned Christianity in their councils at Jamnia (AD 70–85). They then reported Christians to Roman authorities as religious deviants who did not deserve protection under the religious licensing laws that allowed Jews to practice their faith. At the same time, Rome demanded absolute loyalty to the emperor. At that point, there may have been no official persecution in the empire as a whole, but in the pro-Roman province of Asia (modern-day Turkey), those who refused to worship the emperor were prone to face harsh persecution.
In the face of such persecution, Revelation dramatically reminds Christians of the source of their hope and vindication and firmly challenges them to remain faithful. The Christians in the province of Asia may have appeared weak and powerless to the world, but Revelation repeatedly reminded them, as it still reminds us, that the God we serve is almighty. God controls history; he has accomplished our salvation and continues to work out his purposes.

Summary
Revelation begins in an unusual way, with three separate introductions. John first spells out the visionary nature of the book (1:1-3 ^a); there is then a letter salutation (1:4-8 ^b) followed by a historical introduction (1:9-11 ^c).
The book then describes a vision of Jesus (1:12-20 ^d). In letters to seven churches in the province of Asia, Christ personally addresses the believers and the life of the churches (chs 2–3 ^e). Following these letters, chs 4–5 ^f set the stage for the drama that follows by displaying God’s sovereign majesty and picturing Jesus as both a lion and a lamb.
The heart of the book (chs 6–16 ^g) describes a drama in three acts of judgment. In the first act (6:1–8:1 ^h), Christ opens seven seals that result in seven judgments. This act also contains the first interlude (ch 7 ⁱ), which shows God’s people being protected from harm.
The second act portrays seven angels blowing seven trumpets (8:2–11:19 ^j) in a second view of judgment on the world. The sixth trumpet is followed by a mysterious second interlude (10:1-10 ^k) in which an angel, a little scroll, and seven secretive thunders provide an opening for a bittersweet picture of two witnesses who proclaim God’s message (11:1-14 ^l). The final trumpet presents heaven, the coming Kingdom of Christ the Lord (11:15-19 ^m).
Following the second act, Revelation shifts to a series of three great signs and symbolic portraits. ch 12 ⁿ depicts the cosmic battle between good and evil and the birth of the promised deliverer, Christ, whom God rescues from Satan’s destructive intentions (12:1-10 ^o). Although defeated, Satan—portrayed as a dragon—continues to create havoc among God’s people (12:11-17 ^p). The book next introduces two other beasts, who with the dragon form a false “evil trinity” in the world (ch 13 ^q). These evil forces contrast starkly with the Lamb of God and his faithful servants standing on Mount Zion, the place of God’s redemption and rule (14:1-5 ^r). Three angels deliver God’s message of coming judgment and the destruction of the evil forces (14:6-20 ^s).
The third and final act of judgment involves seven plagues (ch 16 ^t), which John introduces with a joint song by Moses and the Lamb (ch 15 ^u).
After the plagues, John narrates the end of the great prostitute, Babylon (or Rome, ch 17 ^v). While the world mourns the passing of this supposed source of security (18:1-19 ^w), heaven, the apostles, and the prophets rejoice at its destruction (18:20-24 ^x) with songs of God’s victory (19:1-10 ^y). God’s enemies have no chance of success against the Lord of lords. The beasts (the power structures of the world) and all who follow them meet their just end in the lake of fire when Jesus destroys his enemies in the battle of Armageddon (19:11-21 ^z). While the devil is imprisoned (20:1-3 ^aa), the saints of God enjoy a respite as they reign with Christ on earth (20:4-6 ^ab). Despite Satan’s all-out attempt to defeat God in battle, he too is thrown into the lake of fire (20:7-10 ^ac). All who follow the dragon are judged before the throne of God, and death—humanity’s greatest nemesis—is terminated (20:11-15 ^ad).
Finally, John paints a marvelous picture of heaven, stretching the human imagination with design, size, and symbolic images (chs 21–22 ^ae). These scenes, with their vision of hope, make a fitting conclusion to Revelation and to the entire Bible. The Spirit and the church invite all readers to come and receive God’s eternal promise (22:17 ^af). The book closes with the ongoing prayer of those who follow Christ: “Come, Lord Jesus!” (22:20 ^ag).

Interpreting Revelation
The book of Revelation is an exciting work that has bewildered many readers, perhaps because of its nature as both a prophecy and an apocalypse. John Calvin, the Swiss reformer, wrote commentaries on every book in the Bible except Revelation, which indicates that he wasn’t confident that he fully understood the book. Martin Luther did not think that Revelation taught enough about justification by faith; therefore, he assigned Revelation a sub-canonical status, not viewing it as authoritative for doctrine but only for Christian life. In light of the interpretive difficulties, many Christian teachers follow suit by avoiding the book of Revelation entirely, or only speak about the letters to the churches (chs 2–3 ^ah).
Through the centuries, interpreters have argued over the meaning of Revelation. Some have used their interpretations of the book to categorize as apostate or heretical other Christians who don’t share their views. Others spend months and years searching the book for information about recent and upcoming events. The study materials in this product tend to interpret the visions as reflecting the world and experience of the original churches—situated in the Roman Empire—to whom it was first written. The entire drama and message of the book, however, reveals great treasures to encourage believers of all eras in their faith.

The Nature of Revelation
The entire Bible is inspired by God (see 2 Tim 3:15-17 ^ai; 2 Pet 1:20-21 ^aj). Some books, such as Romans, the historical books, and some of the prophets, primarily address the intellect. Other books, such as the Psalms and other poetical writings, engage the emotions. The book of Revelation, however, appeals to the imagination (as do some Old Testament works, such as Ezekiel and parts of Daniel and Zechariah). Revelation speaks through visions, images, and figurative language rather than logical reasoning. The book sometimes presents the literal and the symbolic in intriguing combinations. It resists being treated as a system of end-times doctrines, as those who have tried to systematize it have often discovered.
Because of its nature, reading Revelation requires imagination. It is like entering the realm of dreams with God and discovering that they contain a marvelous message from him. Instead of trying to fit all of Revelation’s scenes into a logical system, readers will benefit from thinking in pictures. For example, when John says that “all the green grass was burned” (8:7 ^ak) and then later says that the locusts are instructed not to “harm the grass” (9:4 ^al), such statements seem contradictory. The incongruity is resolved, however, when we realize that John is describing what he saw in two different visions and that the two visions are not meant to narrate a sequence of events—they are meant to portray God’s message in pictures. Similarly, we read in the vision of heaven that “the Temple of God was opened” (11:19 ^am), but later we find “no temple” there (21:22 ^an). Again, the focus of each vision is different; readers must not try to read one vision into another but instead concentrate on the main point of each vision on its own terms. Early readers, familiar with the logic of metaphors, understood the nature of picture-thinking. Just as they knew not to read one of Jesus’ parables into another, they avoided trying to systematize or conflate John’s visions.

Apocalyptic Writing
Through word pictures and visions, John magnificently transports our minds to the realm of imagination. John was not alone in writing this way—he used a familiar kind of literature to convey his message. These imaginative works are called “apocalyptic” (Greek “uncover”) because they claim to reveal a new vision of reality. Such works were often written during times of great stress and persecution as encouragement. Apocalyptic writings often used symbolic names, numbers, and descriptions as a “code” so that outside readers (particularly enemies) who did not possess the key to the code would not understand the implications of the message. The work would seem to them like double talk or nonsense. In Revelation, for instance, Babylon is used as a code for Rome (17:5-9 ^ao).
The Old Testament contains examples of apocalyptic literature in Daniel and Zechariah (see Daniel Book Introduction, “Daniel as Literature”; Zechariah Book Introduction, “Literary Genre”). In Jewish apocalyptic literature, God is usually pictured as transcendent and fully in control of history, even when the situation might seem bleak to readers. God’s message is usually presented through visions, dreams, or journeys to cosmic or spiritual realms. These revelations gave seers, dreamers, interpreters, and prophets messages of hope and salvation for God’s people and messages of judgment on God’s enemies. The prophets were obliged to share their messages with others—particularly with God’s people, who were under persecution and in distress. Readers understood that the promises of hope would not be fulfilled immediately; these promises were generally expressed as part of a coming cataclysmic judgment in which God would destroy his enemies and bring final bliss to his people. Meanwhile, God’s people were to remain faithful and persevere in the face of suffering, understanding that God would soon deliver them. All of these features find expression in Revelation.
As a seer or a visionary, John also refers to his work as a “prophecy” (1:3 ^ap; 22:7 ^aq); he does not mean that it is prophecy simply in a predictive sense, but in the Old Testament sense of proclaiming a message from God that is addressed to his people. John’s prophetic visions emphasize that God’s answer to distressing times will not be entirely realized until the end of history and in the coming eternity.

Author
Many Jewish apocalypses were written after the books that now make up the Old Testament canon were completed, at a time when Jews believed that prophecy had ceased and that the word of the Lord for them was primarily to be found in the Law and the Prophets. These Jewish writers wrote under the names of earlier godly persons such as Ezra, Baruch, Enoch, Isaiah, and even Adam so that their writings would gain credibility and acceptance. These works are called pseudepigrapha (literally “false writings”) because they were written under pseudonyms. Similarly, in the post-apostolic era, fanciful writers and false teachers adopted this practice by using the names of earlier followers of Jesus (such as Peter, James, John, and even Mary) to gain a hearing from Christians.
By contrast, the books collected in the New Testament were written under their authors’ own names (see Rom 1:1 ^ar; 2 Thes 3:17 ^as) or were legitimately apostolic even though they do not claim an author by name (e.g., Matthew, Hebrews). The author of Revelation identifies himself simply as John (1:1 ^at, 4 ^au, 9 ^av). In the early church, this John was generally identified as the apostle John, who refers to himself in the Gospel bearing his name as “the disciple Jesus loved” (John 13:23 ^aw; 19:26 ^ax; 20:2 ^ay; 21:7 ^az); in his epistles, he calls himself “the elder” (3 Jn 1:1 ^ba).

Date of Writing
John received the visions presented in Revelation while he was a political and religious prisoner on Patmos, a rocky island used as a Roman prison off the western coast of Asia Minor near Ephesus (Rev 1:9 ^bb).
John probably wrote Revelation during the concluding years of Domitian’s reign (AD 94–96) or immediately following (AD 96–99). The eight kings (17:7-11 ^bc) may refer to the eight Roman emperors from Augustus to Domitian. It is also possible that Revelation was written during the AD 60s, when Nero was persecuting the church and killing Christians.
During these times, Christians were experiencing significant anguish and persecution (2:9 ^bd, 13 ^be; 3:9 ^bf; 13:7 ^bg). John called his readers to endurance and faithfulness (13:10 ^bh).

Recipients
The recipients of Revelation were the churches in the Roman province of Asia (the western part of modern Turkey). The seven cities mentioned in chs 1–3 ^bi were joined by a triangular road system forming something like a mail route. These cities all lie in ruins today except for Smyrna, which is now the bustling modern seaport of Izmir, Turkey. The order of the cities in the seven letters is geographical and follows the route a courier probably took as he carried the book to each church to be read.

Meaning and Message
Revelation portrays the stark nature of evil while emphasizing how God is always present and at work to accomplish his purposes on behalf of his people. Even evil can only do what God allows (e.g., 6:3-4 ^bj, 7-8 ^bk; 13:5-7 ^bl). Jesus is “the Alpha and the Omega” (1:8 ^bm), the Lord over all history from beginning to end. Ultimately the powers of evil are futile. Satan has already lost the war (12:12 ^bn); he can merely imitate and pervert what God does.
Revelation clarifies that what is done on earth has eternal consequences. God’s suffering servants may sometimes wonder whether Jesus is powerful enough to accomplish God’s purpose of salvation (6:9-10 ^bo). Despite all the evil in the world, however, Revelation assures readers that the crucified and resurrected Lamb of God is truly the powerful Lion of the tribe of Judah (5:5-6 ^bp). He is fully worthy to receive our praise (5:12 ^bq), as he is united with the eternal God (5:13-14 ^br). Although the ways of the world result in war, violence, economic imbalance, and death (6:1-8 ^bs), and although some people seem to profit from alignments with evil (13:15-17 ^bt), these things will ultimately reap distress and doom (18:9-24 ^bu). God’s people may be persecuted and die for their faith (13:7 ^bv), but they will ultimately triumph with Christ (14:1-3 ^bw) because they have been marked by the seal of God (7:4 ^bx) and have been granted the white robe of victory (6:11 ^by; 7:9 ^bz). They will have access to their heavenly dwelling (21:7 ^ca), will continually praise God and the Lamb (7:10 ^cb), and will live forever (22:5 ^cc). Revelation reminds readers that the great victory over the powers of evil has already been won at the cross (5:5-6 ^cd). Armageddon is a desperate act of defiance by a foe who is already defeated. While Satan is allowed to kill the saints (13:7 ^ce), they have already conquered him through Christ and their own witness (12:11 ^cf).
The message for Christians who suffer at the hands of Satan’s servants is not to weep or be afraid (1:17-18 ^cg; 5:5 ^ch) but to endure their suffering faithfully (13:10 ^ci). With God they will prevail (1:6-7 ^cj; 11:17-18 ^ck). People will ultimately be judged by what they do and how they act (20:12 ^cl), and God will bless those who pay attention to the words of this book (1:3 ^cm; 22:7 ^cn). God’s holy people are therefore called to persevere faithfully in order to be victorious (2:7 ^co, 11 ^cp, 17 ^cq, 26 ^cr; 3:5 ^cs, 12 ^ct, 21 ^cu). Revelation calls them to obey God, maintain their witness (12:17 ^cv; 22:7 ^cw), endure patiently (13:10 ^cx; 14:12 ^cy), and remain vigilant (16:15 ^cz; 17:14 ^da) in the face of persecution, knowing that cowards will face eternal punishment along with evildoers (21:8 ^db).

Summary for Rev 1:1-11: 1:1-11 ^dc Revelation opens with a three-part introduction, including a prologue (1:1-3 ^dd), a letter introduction (1:4-8 ^de), and a historical introduction (1:9-11 ^df). 1:1 ^dg The word revelation (Greek apokalupsis) introduces the book’s visionary nature as apocalyptic writing (see Revelation Book Introduction, “Apocalyptic Writing”). God communicates his inspired message through mysterious symbols, numbers, and word pictures.

• from (or of) Jesus Christ: He is both the source and the main subject of the book.

• the events that must soon take place: Cp. 3:11 ^dh; 22:6-7 ^di; Luke 18:8 ^dj; Rom 16:20 ^dk.
1:2 ^dl reported (Greek martureō) . . . testimony (Greek marturia): These closely related Greek words indicate an authentic witness and emphasize that the sacrificial witness of Jesus and the authentic testimony of John are the basis for the revelation.
1:3 ^dm God blesses: Revelation contains seven promises of blessing (1:3 ^dn; 14:13 ^do; 16:15 ^dp; 19:9 ^dq; 20:6 ^dr; 22:7 ^ds, 14 ^dt).

• listen ... and obey: Authentic hearing entails obedience.
Summary for Rev 1:4-8: 1:4-8 ^du The second introduction (see study note on 1:1-11) is in the style of a Greek letter. 1:4 ^dv To the seven churches does not mean that there were only seven churches in the Roman province of Asia but that these seven churches represent the entire group. Grace and peace is a typical Christian greeting (see study notes on 2 Cor 1:1-2; 2 Thes 1:1-2). The order of the two words is consistent in the New Testament, suggesting that peace follows from God’s grace.

• who is, who always was, and who is still to come: God controlled the past, will surely control the future, and is sovereign over every present crisis (see also Rev 1:8 ^dw; 4:8 ^dx; 11:17 ^dy; 16:5 ^dz).

• the sevenfold Spirit (literally the seven spirits): Some argue that the “seven spirits” are seven angels, but the phrase fits between references to God the Father (1:4 ^ea) and to God the Son (1:5 ^eb), making this passage a description of the Trinity (see Matt 28:19 ^ec; John 14:26 ^ed; 15:26 ^ee; 2 Cor 13:14 ^ef; 1 Pet 1:2 ^eg). The number seven acknowledges the Holy Spirit’s perfection (cp. Zech 4:2 ^eh, 6 ^ei, 10 ^ej).
Summary for Rev 1:5-6: 1:5-6 ^ek In this doxology, John gives reasons for praising Jesus.

• Doxologies often conclude with the confessional Amen (see Rom 11:36 ^el; Phil 4:20 ^em), which expresses affirmation. 1:5 ^en John gives three descriptions of Jesus Christ. (1) As the faithful witness, Jesus is our model for proclaiming the Good News of salvation (1:2 ^eo). (2) The truth that Jesus was the first to rise from the dead is foundational to Christian faith (1 Cor 15:14 ^ep, 17 ^eq). (3) As ruler of all the kings of the world (see also Rev 17:14 ^er; 19:16 ^es), he is the absolute Lord of everything. Inhabitants of the Roman world were expected to declare Caesar as absolute lord; many early Christians died for their conviction that Jesus alone holds that position.
1:8 ^et I am is the name of God in the Old Testament (Exod 3:13-14 ^eu; 6:2 ^ev; Deut 6:4 ^ew). Jesus applied this name to himself (cp. John 4:26 ^ex). Alpha and Omega are the first and last letters of the Greek alphabet; they signify that God’s actions are all-encompassing. God is fully in control.
Summary for Rev 1:9-11: 1:9-11 ^ey This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 ^ez your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering, based on hope in God’s Kingdom and a willingness to endure.

• The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus.

• for preaching ... and for my testimony: In typical Semitic parallelism, the second statement means essentially the same as the first. By John’s time, Jews were persuading Roman authorities that Christianity was different from Judaism and therefore not an authorized religion.
1:10 ^fa the Lord’s Day: This designation was used in the Roman world to refer to celebrations in honor of Caesar, but Christians used it to refer to their weekly worship, celebrating Jesus’ resurrection. The earliest Christians worshiped in Jewish synagogues on the Sabbath, the last day of the week (Acts 18:4 ^fb), but by the time of Revelation, they were excluded from synagogues and gathered on the day that commemorated the resurrection, the first day of the week (see study note on Luke 24:1; see also Acts 20:7 ^fc).

• The loud voice like a trumpet blast was an announcement of the Lord’s coming.
1:11 ^fd Write ... and send: God authorized John as a prophet and herald of his revelation (see 22:8 ^fe, 10 ^ff; cp. Isa 6:8-9 ^fg; Jer 2:1-2 ^fh; Ezek 2:1-3 ^fi; 34:1-2 ^fj).
Summary for Rev 1:12-20: 1:12-20 ^fk John’s first vision is a symbolic picture of Christ as the wise, secure, and powerful agent of God who always cares for his people. 1:12 ^fl I turned to see who was speaking: This statement refers to the loud voice of 1:10 ^fm.

• seven gold lampstands: The lighted menorah was a symbol of God’s presence among his people (Exod 27:21 ^fn; Lev 24:1-4 ^fo) and of his all-seeing eyes in the world (Zech 4:10 ^fp).
1:13 ^fq the Son of Man (or a son of man.): Son of Man is a title Jesus used for himself (see Dan 7:13 ^fr; Matt 8:20 ^fs; 9:6 ^ft; 16:13 ^fu; Mark 2:28 ^fv; 9:9 ^fw; 14:41 ^fx; John 1:51 ^fy; 3:13 ^fz; 5:27 ^ga).

• The long robe and gold sash give Christ an authoritative appearance (see Rev 19:13-16 ^gb; Dan 10:5 ^gc). The robe was a priestly garment symbolizing purity and holiness.
1:14 ^gd White hair represents wisdom and maturity; this vision reflects Daniel’s vision of the Ancient One (Dan 7:9 ^ge).

• His eyes ... like flames of fire pierce through pretense; the One who knows everything will judge everyone (see Dan 10:6 ^gf; Heb 4:13 ^gg).
1:15 ^gh Refined or hardened bronze in the feet implies stability, firmness, and security (cp. Dan 10:6 ^gi).

• The thundering voice suggests God’s power—when he speaks, he will be heard (cp. Ezek 43:2 ^gj).
1:16 ^gk The seven stars represent the complete church. The church is secure in the right hand (i.e., in the acceptance and blessing) of the Son of Man.

• The sharp ... sword coming from his mouth is his effective message and his judgment (see 19:15 ^gl; Gen 3:24 ^gm; Eph 6:17 ^gn; Heb 4:12 ^go). Jesus proclaims both grace and judgment, but here the emphasis is that he carries out judgment (see Rev 2:12 ^gp, 16 ^gq; 19:15 ^gr, 21 ^gs; cp. Isa 11:4 ^gt).
1:17 ^gu When I saw him, I fell ... dead: Terror and a dead faint, if not death itself (see Exod 33:20 ^gv), frequently result when someone sees God (see Isa 6:1-5 ^gw; Matt 28:4 ^gx). The Lord graciously responds by the touch of his right hand (cp. Matt 25:34 ^gy) and the words “Don’t be afraid!” (cp. Luke 1:13 ^gz), indicating both grace and acceptance.

• I am: The phrase identifies Jesus as God (see study note on Rev 1:8).
1:18 ^ha the living one: Because the Son of Man (1:13 ^hb) has conquered death, he holds the keys of death and controls the outcome of our greatest fear (see 20:14 ^hc; Heb 2:14-15 ^hd). Jesus has complete authority to provide hope in a hostile world.

• the grave: Greek Hades. See study note on Rev 6:7-8.
1:19 ^he Write: In the vision, God gives instructions for what John is to do on his behalf (see Isa 6:9-10 ^hf). This vision’s purpose is to help the church (Rev 1:20 ^hg) understand the present and the future from God’s perspective.
1:20 ^hh John is to record what he sees because Revelation is an instructive word for the churches.

• The angels (or messengers; Greek angelos) of the seven churches could be (1) the guardian angels of these churches (cp. Matt 18:10 ^hi; Acts 12:15 ^hj); (2) the leading officials of the churches (cp. Matt 11:10 ^hk, where “messenger” is angelos); or (3) a personification of the ethos of the church. The best understanding is probably a combination of 1 and 3.

‏ Revelation of John 2

Summary for Rev 2:1-3:22: 2:1–3:22 ^hl The seven messages to the seven churches reflect the state of Christ’s church when Revelation was written, and it is similar today. God still calls Christians to faithfulness and integrity. Those who heed Christ’s message will reap God’s promised rewards; those who fail to do so will be judged.
Summary for Rev 2:1-7: 2:1-7 ^hm The letter to the church in Ephesus addresses tradition-bound Christians who are faithful but have lost their early, zealous love for Christ and for each other (see 2:5 ^hn). 2:1 ^ho Write ... to the angel: This repeated command that introduces each of the seven letters suggests the importance of the message.

• Ephesus had become the main city of the Roman province of Asia. It contained the temple of Artemis (see Acts 19:23-35 ^hp) and became the richest banking center in that part of the world. The people of Ephesus were very independent; they declined help from Alexander in rebuilding their temple after it was destroyed (300s BC), arguing adroitly that one god should not stoop to build a temple to another god (see Strabo, Geography 14.1.22). The Ephesians’ protective pride also led to the uproar against Paul (Acts 19:23-41 ^hq).
Summary for Rev 2:2-3: 2:2-3 ^hr I know: This repeated refrain (2:9 ^hs, 13 ^ht, 19 ^hu; 3:1 ^hv, 8 ^hw, 15 ^hx) shows Christ’s total knowledge of his people, their activities, and their circumstances.

• The Ephesian Christians had a correct theology marked by perseverance and faithfulness. They had examined various claims, exercised discipline on evil people, could tell what is true and what is false, and had patiently suffered for their faith in Christ.
2:4 ^hy You don’t love me or each other as you did at first: When the church was first established, their love for Christ and for each other had been strong. Struggles with false teachers and persecution had caused that original love to grow cold. Correct theology, action, and even suffering (2:2-3 ^hz) are just an empty shell of Christian life if dynamic love is absent (1 Cor 13 ^ia).
2:5 ^ib Christ calls even those who keep the faith to turn back to him and repent of cold-heartedness. The warning, I will come and remove your lampstand, means that they would lose their status as a church; God would treat them as he did the apostates within Israel (see Rom 11 ^ic).
2:6 ^id Not much is known of the Nicolaitans, but their teaching (2:15 ^ie) seems to link them with those who ate food sacrificed to idols and who were involved in sexual immorality, behavior prohibited by the council in Jerusalem (see Acts 15:20 ^if, 29 ^ig). Irenaeus argued (about AD 180) that the Nicolaitans were dependent on Nicolas (Acts 6:3-5 ^ih) and that John’s writings were directed against the heresies of the Nicolaitans who followed Cerinthus (see 1 John Book Introduction, “Setting”).
2:7 ⁱⁱ The reward for obedience is fruit from the tree of life—that is, eternal life (22:2 ^ij; Gen 3:22 ^ik).
Summary for Rev 2:8-11: 2:8-11 ^il The letter to the church in Smyrna pictures suffering Christians under intense pressures who need a message of assurance. Smyrna typifies a small church that remains faithful to God despite difficult circumstances. 2:8 ^im The seaport village of Smyrna had been destroyed and rebuilt several times. Like Christ, the city had been dead but was now alive. It is the only city of the seven that has survived to this day (Izmir, Turkey).
2:9 ⁱⁿ Jesus connected material poverty with the blessing of being rich in God’s Kingdom (Matt 5:3 ^io, 10-12 ^ip; Luke 6:20 ^iq).

• Jews who had no faith are condemned for aligning themselves with Satan in hostile opposition to the Christian faith (Rev 3:9 ^ir; see John 8:44 ^is; Acts 14:2-5 ^it; 17:13 ^iu; 18:6 ^iv; 20:3 ^iw; Gal 5:11 ^ix; 1 Thes 2:14-16 ^iy). At the Jewish council of Jamnia, the Jews excluded Christians as unholy heretics. John was not anti-Semitic; he was a Jew describing the actions of fellow Jews against Jewish and Gentile Christians.
2:10 ^iz John saw the devil as the source of human hostility against Christians.

• The period of their suffering would be ten days, symbolizing a limited time of persecution (see 1 Pet 1:6 ^ja). If they would remain faithful, their reward would be the crown of eternal life.

• when facing death: John’s pupil Polycarp was a martyr in Smyrna in the mid-100s AD.
2:11 ^jb Faithfulness until death is described as being victorious; overcoming the second death means receiving eternal life (see 20:5-6 ^jc, 14 ^jd; 21:8 ^je).
Summary for Rev 2:12-17: 2:12-17 ^jf The letter to the church in Pergamum portrays Christians who are tempted to compromise their morality and their loyalty to God. The city of Pergamum was the earliest capital of the Roman province of Asia. It contained a famous library, and its citizens developed the use of animal skins as writing materials. 2:12 ^jg Christ’s sharp two-edged sword indicates that these Christians would receive the Lord’s most severe judgment (see 2:16 ^jh; see study note on 1:16). The two-edged sword was the Roman symbol of authority, which typified Pergamum as capital of the province. If the church failed, the true governor of the city (Christ) would turn his authority against them.
2:13 ^ji The throne of Satan might refer to the altar of Zeus on the mountain above the city or to emperor worship at the temple of Augustus. For many years, the Roman proconsul had his throne there, and the great temple of Athena and other shrines were also located in Pergamum. Its description as Satan’s city might also refer to the temple of Asclepius, whose symbol was coiled snakes. The city was dedicated to the Roman pantheon and emperor worship.

• Antipas is otherwise unknown.
Summary for Rev 2:14-15: 2:14-15 ^jj Some in Pergamum were syncretists, combining Christianity with paganism and engaging in immoral activities. John compares them to Balaam, who lured Israel into sin (see Num 25:1-3 ^jk; 2 Pet 2:15 ^jl; Jude 1:11 ^jm).

• Nicolaitans: see study note on Rev 2:6.
2:17 ^jn Those who remain faithful to Christ will receive manna, nourishment from heaven (see Exod 16:11-36 ^jo).

• hidden away in heaven: During the Exodus, a jar of manna was placed in the Ark of the Covenant (Exod 16:33-36 ^jp). Jewish tradition said that at the coming of the Messiah, the Ark would reappear and manna would be eaten at the messianic banquet. Jesus is the bread from heaven and the bread of life (John 6:32-35 ^jq; cp. Exod 16:4-21 ^jr).

• A white stone was often given to victors in athletic competitions, and it was common for special banquets or festivities to use a white stone for admission. It therefore suggests acceptance and victory.

• The new name probably refers to the recipient’s transformed nature in Christ (see Gen 17:5 ^js; 32:28 ^jt; John 1:42 ^ju).
Summary for Rev 2:18-29: 2:18-29 ^jv The letter to the church in Thyatira confronts Christians who mix Christianity with pagan practices and a worldly lifestyle. 2:18 ^jw Thyatira was an outpost city known for its many trade guilds, including weavers and dyers (Acts 16:14 ^jx).

• The flaming eyes of the Son of God indicate penetrating perception; the solid feet portray Christ’s stability, in vivid contrast to the famous Colossus of Rhodes, an enormous statue which had once been thought to be firmly planted until an earthquake destroyed it in 226 BC.
2:19 ^jy Christ emphasizes knowing and seeing all things as he praises the Thyatirans.
Summary for Rev 2:20-21: 2:20-21 ^jz The mention of Jezebel, who led Israel into pagan idolatry and immorality (1 Kgs 16:31-33 ^ka; 21:5-26 ^kb), indicates a serious problem. Like the Old Testament queen who led the pagan cult of Baal (see 1 Kgs 16:31 ^kc; 18:4 ^kd; 19:1-3 ^ke), this unknown Jezebel called herself a prophet but was leading God’s people into various forms of immorality, including sexual misconduct and straying from God into idolatrous alliances and actions (Exod 34:15-16 ^kf; Ps 106:39 ^kg; Isa 57:7-8 ^kh).
2:21 ^ki Through messengers such as John, Christ had given this false prophet opportunity to repent of her sinful teachings and actions, but like many, she had refused (cp. 9:20-21 ^kj).
Summary for Rev 2:22-23: 2:22-23 ^kk Christ’s judgment on this “Jezebel” and her followers comes in three stages: (1) Jezebel is on a bed of suffering; (2) her followers will suffer greatly; and (3) her children will die (cp. Acts 5:5 ^kl, 10 ^km; 1 Cor 11:30 ^kn). This judgment echoes the plagues on Egypt that ended with the deaths of Egypt’s firstborn sons (see Exod 12:29-30 ^ko).

• God sees thoughts and intentions (see Jer 17:10 ^kp; Acts 1:24 ^kq; Heb 4:12-13 ^kr), and he gives whatever sentence people deserve (see Rev 22:12 ^ks; Jer 17:10 ^kt; Matt 16:27 ^ku).
2:24 ^kv The depths of Satan might be a striking reference to the Gnostic god named “Depth” (Bythos), who with his partner “Silence” (Sigē) formed a philosophic godhead. Gnosticism placed great emphasis on secret knowledge.
Summary for Rev 2:26-28: 2:26-28 ^kw Christ promises that those who are obedient will share authority with him, as symbolized by the iron rod that will smash the opposition like clay pots (quoting Ps 2:8-9 ^kx; cp. Rev 12:5 ^ky; 19:15 ^kz).

• The morning star is the planet Venus, which signals the coming of a new day. Here it refers to the promise of resurrection at Christ’s return (22:16 ^la; 2 Pet 1:19 ^lb).

‏ Revelation of John 3

Summary for Rev 3:1-6: 3:1-6 ^lc The letter to the church in Sardis warns Christians who are reputed to be spiritually alive (when actually dead) that without genuine transformation they face God’s judgment. 3:1 ^ld Sardis, nearly 50 miles (80 kilometers) east of Smyrna on the southeast highway from Pergamum and Thyatira, was home to a large colony of prosperous Jews, called “Sephardic” after the city’s ancient name. Its fortified acropolis gave its inhabitants an overconfident sense of security.

• a reputation for being alive—but you are dead: Other churches may have believed that the Sardian Christians comprised a dynamic church, but their secularism revealed their lack of spiritual life.
Summary for Rev 3:2-3: 3:2-3 ^le The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12 ^lf; Eph 2:10 ^lg; Jas 2:20 ^lh).

• as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15 ^li; Matt 24:43 ^lj; 1 Thes 5:2 ^lk; 2 Pet 3:10 ^ll).
3:4 ^lm Soiled ... clothes represent an impure life (Zech 3:4 ^ln), while white clothes depict purity (see Rev 6:11 ^lo; 7:13-14 ^lp; 22:14 ^lq).

• Walk expresses how a person lives (see Gen 17:1 ^lr; Pss 81:13 ^ls; 82:5 ^lt; Rom 8:4 ^lu; Gal 5:16 ^lv).
3:5 ^lw Having one’s name recorded in the Book of Life (see 20:12-15 ^lx; Dan 7:10 ^ly) symbolizes having assurance of God’s acceptance and eternal life (see Rev 17:8 ^lz; 20:12 ^ma; Phil 4:3 ^mb; see also Luke 10:20 ^mc). For God to erase a name implies condemnation and eternal death (see Exod 32:32-33 ^md; Ps 69:28 ^me).
Summary for Rev 3:7-13: 3:7-13 ^mf The letter to the church in Philadelphia encourages Christians who seem to be weak and powerless to realize that their true strength is in Christ. This comforting message includes no words of disapproval. The Kingdom of God does not depend on human strength or wisdom but on God’s power and authority. 3:7 ^mg Philadelphia was situated in the foothills of the Timolus Mountains, open to fertile plains in the east. The city repeatedly experienced severe earthquakes that left it weak and impoverished.

• This verse quotes phrases from Isa 22:22 ^mh.

• key of David: Jesus the Messiah is successor to David’s royal line. As the gatekeeper of heaven, Jesus has authority to open and close the way to heaven (cp. Matt 16:19 ^mi).
3:8 ^mj I know: See study note on 2:2-3.

• little strength: Like the city of Philadelphia itself (see study note on 3:7), the Christians there were not prosperous, and they lacked status and power. But Christ had opened a door for them (see 3:7 ^mk) to claim his status and authority. In spite of their weakness, the Philadelphia church obeyed Christ’s word and did not deny him under pressure.
3:9 ^ml those who belong to Satan’s synagogue: The Christians in Philadelphia had suffered maltreatment by anti-Christian Jews (see study note on 2:9).

• bow down at your feet: In the ancient world, captives were often forced to prostrate themselves before their conquerors (see Isa 49:23 ^mm; 60:14 ^mn). The church’s human enemies will ultimately acknowledge that Christians are the ones God loves.
3:10 ^mo Jesus will protect Christians who persevere through trials (cp. Isa 43:2-4 ^mp; John 10:27-28 ^mq; 1 Cor 10:13 ^mr; Heb 6:18-19 ^ms).

• The great time of testing refers to the end times, when the world experiences tribulation.
3:11 ^mt Christians must hold on; they must persevere in difficulty so they will not lose their crown, their expected reward.
3:12 ^mu Victorious Christians are secure in God’s household since, like pillars, ... they will never have to leave it.

• The name of ... God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4 ^mv; 14:1 ^mw).

• The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10 ^mx).

• A new name was a sign of God’s blessing (see also 2:17 ^my); Abram, Jacob, Simon, and others were given new names (Gen 17:5 ^mz; 32:28 ^na; John 1:42 ^nb).
Summary for Rev 3:14-22: 3:14-22 ^nc The letter to the church in Laodicea castigates lukewarm Christians whose inconsistent lives stand for nothing but themselves. They sicken Christ to the point of his spitting them from his mouth. 3:14 ^nd Laodicea, situated 40 miles (65 kilometers) southeast of Philadelphia, was the economic and judicial center of a metropolitan region that included Colosse and Hierapolis. The citizens of Laodicea were very proud of their self-sufficiency. After a severe earthquake (AD 60), Laodicea refused aid from Rome and rebuilt their city themselves (Tacitus, Annals 14.27), making it very beautiful.

• the Amen: Used as an oath, “Amen” is a promise of truth (Isa 65:16 ^ne). Jesus is the truth (John 8:32 ^nf; 14:6 ^ng), and his message is authenticated by the truthfulness and reliability of his word.

• The description of Christ as the faithful and true witness declares that he knew them as they really were: Though wealthy and proud of their status and accomplishments, they were not measuring up to God’s expectations.
Summary for Rev 3:15-16: 3:15-16 ^nh neither hot nor cold: The hot springs in Hierapolis were famous for their healing qualities. Colosse was equally famous for its cold, refreshing springs. In contrast, the water available in Laodicea was smelly and lukewarm. Such water is distasteful; Jesus was saying that the church’s indecisive commitment to him was revolting.
3:17 ⁿⁱ Although Christians in Laodicea felt prosperous and self-sufficient (see study note on 3:14), Jesus accurately saw their wretched and miserable and poor spiritual condition.
3:18 ^nj Jesus’ prescription for Laodicea required a complete change of attitude from self-reliance to dependence on God.

• buy gold from me: Materially, they could buy whatever they wanted, but they needed to acquire the treasures of heaven so they would have spiritual riches through faith in Christ.

• purified by fire: While material wealth will not withstand God’s purging by fire (cp. 1 Cor 3:12-15 ^nk), spiritual wealth has eternal value.

• White garments represent spiritual purity. Black wool cloth and garments were prized exports of the city of Laodicea. This famous black wool cloth was a source of Laodicea’s material wealth; it probably represents the Laodiceans’ proud and unredeemed spiritual condition.

• Laodicea’s material prosperity was also due to their well-known Phrygian eye ointment, which may have been used there in the eye clinic associated with the famed physician Demosthenes Philalethes. The Laodiceans needed to buy ointment from Christ through faith. Only his eye salve would enable them to see their sin and repent.
3:19 ^nl Christ will correct and discipline those whom he loves (Prov 3:11-12 ^nm; Heb 12:5-6 ⁿⁿ), rather than rejecting them. His faithfulness extends even to the unfaithful (2 Tim 2:13 ^no).
3:20 ^np A person or a church must hear Jesus knocking and open the door to him. Christ provides a pattern of revival for a church that has grown spiritually weak and fallen out of fellowship with him. Simply opening the door can renew their former bond.

• we will share a meal: A shared meal symbolizes acceptance, deep friendship, and a covenant relationship (19:9 ^nq; see Gen 18:1-5 ^nr, 16-19 ^ns; Exod 12:1-31 ^nt; 18:12 ^nu; Matt 26:26-30 ^nv).
3:21 ^nw The reward for victorious and obedient faith is to sit with Christ on his throne. Christians do not become divine, but they share in Christ’s victorious reign (20:4 ^nx, 6 ^ny; 22:5 ^nz; Col 3:1-4 ^oa; 2 Tim 2:12 ^ob).