Purpose and theme

The Revelation (i.e., Apocalypse) to John is an answer in apocalyptic terms to the needs of the church in time of persecution, as it awaits the end-time expected in the near future. The purpose of the book is to encourage and admonish the church to be steadfast and endure. The form of an apocalypse shows affinities with contemporary Jewish, Oriental, and Hellenistic writings in which problems of the end of the world and of history are linked both with prophecy of an eschatological nature and with “sealed” secret mysteries. Such revelations are traditionally received in trances, characterized by strange symbols, numbers, images, and parables or allegories that represent people and historical situations. Apocalypticism is essentially dualistic, presenting the present eon as evil and the future as good, with an ultimate battle between the divine and the demonic to be won only after one or more cosmic catastrophes. The aim of apocalyptic literature is to depict in the age of present tribulation a knowledge of a future glorious victory and vindication, thus giving hope and assurance.

In Revelation it is God who gives the revelation to Jesus Christ to be shown by Christ through an angel to his servant John, in exile on the island of Patmos, in order that John become his seer and prophet to the church. John is to write down what he has seen, what is, and what is to come. In contradistinction to most Jewish apocalyptic works, Revelation is not pseudonymous and John is to give finally unsealed, clear prophecy related to the present and to the end-time.

As in the rest of the New Testament, the starting point of eschatological hope is the saving act of God in Jesus, a historical centre pointing toward historical developments that will bring about the establishment of God’s kingdom and vindication of his people, ransomed by the blood of Christ, the Lamb who was slain. It provides certainty and encouragement with the example of the faithfulness of those who have already witnessed unto death (martyrs) and their reward—special inheritance in the eternal kingdom.

After the introduction, Revelation continues first as a series of seven letters to seven churches in the province of Asia, thence to the whole church with an epistolary introduction and, after the apocalypse proper, an epistolary blessing as the last verse. The letters sent from the heavenly Christ through John (chapters 2 and 3) exhort, comfort, or censure the churches according to their condition under persecution or danger of heresy. From chapters 4–22 there are series of visions in three main cycles, each recapitulating but expanding the former in greater and clearer detail with groups of seven symbols predominating in each (seals, chapters 6–7; trumpets, chapters 8–10; and bowls, chapters 15–16). This material is interspersed with visions of God in his heavenly council, various visions of catastrophe and of Satan, the destroyer, the appearance of two witnesses and other martyr examples to spur the church to endurance, the victory of the archangel Michael over the dragon (Satan) by the blood of the Lamb (Christ), and the representation of the powers of emperor cult and false prophecy as beasts who bring destruction to the unfaithful in God’s judgment. A heavenly woman who bears a messianic son is threatened by a dragon. Her child is carried up to heaven by God, and she escapes by hiding in a place prepared for her by God. The beasts who appear persecute the Christians and the “number” signifying the first beast is that of a man, “666” (or, in a variant reading, “616”) probably indicating the emperor Nero. God’s triumph in history is depicted in his judgment on the harlot Babylon (Rome), and the final consummation portrays the victory of Christ over the Antichrist and his followers. In chapter 20 the thousand-year reign of Christ with those who witnessed unto death is depicted. Satan, again loosed, is vanquished by fire from heaven with the beasts (imperial power and false prophet), and the last judgment leads to a new heaven and a new earth, the new Jerusalem. This writing is, thus, a prophetic-apocalyptic work.

In summary, the seer reminds the reader that the words, because they are of God, are trustworthy and true. The motif that the Lord is coming soon is again repeated. This reflection of the early Christian watchword suggests a sacred liturgical style. The last verse is the closing benediction—perhaps not only of the letters in the beginning of Revelation but of the whole of Revelation, which was to be read aloud in a worship setting.