The final book of the Bible is known by its opening line: “The revelation of Jesus Christ” (1:1 ESV, NRSV, KJV). This phrase could indicate a “revelation about Jesus Christ” (the main character), or a “revelation from Jesus Christ” (the primary giver of the message to John; so NIV), or, as many believe, some of both.

In powerful language and vivid imagery, Revelation presents the conclusion to God’s grand story of salvation, in which he defeats evil, reverses the curse of sin, restores creation, and lives forever among his people. Although the details are often difficult to understand, the main idea of Revelation is clear: God is in control and will successfully accomplish his purposes. In the end, God wins. As a transformative vision, Revelation empowers its readers/listeners to persevere faithfully in a fallen world until their Lord returns.

Genre and Historical Context

Genre. Revelation is best understood in light of its literary genre and its historical context. The literary genre of Revelation—letter, prophecy, and apocalyptic literature—explains much of the strangeness of the book. The entire book is a single letter to seven churches in Asia Minor (note the letter greeting in 1:4–5 and the benediction in 22:21). John is commanded to write what he sees and send it to the seven churches (1:11). A letter to seven churches is in reality a letter to the whole church, since the number “seven” symbolizes wholeness or completeness in Revelation. NT letters were intended to be read aloud to the gathering of Christians, and the same is true of Revelation. The book opens with a blessing on the one who reads the letter aloud and on those who listen (1:3) and closes with a stern warning to anyone (reader or listener) who changes the book (22:18–19). Like other NT letters, Revelation also addresses a specific situation. For this reason, any approach to Revelation that ignores the situation faced by the seven churches will fail to grasp its central message. Many say that the message of Revelation extends beyond the first century, but it certainly does not ignore its first audience.

Revelation is also a letter that is prophetic. In both the opening (1:3) and the closing (22:7, 10, 18–19), the book is described as a “prophecy” (cf. 19:10). In 22:9 the angel identifies John as a prophet: “I am a fellow servant with you and with your fellow prophets.” As a prophetic book in line with OT prophetic books, Revelation contains both prediction about the future and proclamation about God’s will for the present, with emphasis falling on the latter.

Finally, Revelation is a prophetic letter that is apocalyptic. In the opening phrase, “the revelation of Jesus Christ,” the term “revelation” is a translation of the Greek term apokalypsis, meaning “to unveil” or “to reveal” what has been hidden. Most believe that apocalyptic literature grew out of Hebrew prophecy. The OT books of Daniel and Zechariah are often associated with apocalyptic literature, and there were many Jewish apocalypses written during the time between the Testaments (e.g., 1–2 Enoch, 2–3 Baruch, 4 Ezra).

In apocalyptic literature there is a revelation from God to some well-known human figure through a heavenly intermediary. God promises to intervene in human history, to defeat evil, and to establish his rightful rule. Such is the case with Revelation, which assumes a situation where God’s people are threatened by hostile powers. God is portrayed as sovereign, and he promises to intervene soon to destroy evil. Through bizarre visions and imagery common to apocalyptic literature, those who hear Revelation are transported to another world for much-needed heavenly perspective. As the hearers move outside their hopeless circumstances and see God winning the war against evil, their perspective is reshaped, and they are empowered to persevere faithfully. They are simultaneously called to live holy and blameless lives as they worship the one, true God.

Historical context. Along with understanding the literary genre of Revelation, one must grasp its historical context in order to read the book responsibly. Revelation itself describes a historical situation where some Christians are suffering for their faith with the real possibility that the suffering could become more intense and widespread. John himself has been exiled to the island of Patmos because of his witness for Jesus (1:9). Antipas, a Christian in Pergamum, has been put to death for his faith (2:13). In his message to the church at Smyrna, Jesus indicates that they should not be surprised by what they are about to suffer (2:10). The book also includes several references to pagan powers shedding the blood of God’s people (6:10; 16:6; 17:6; 18:24; 19:2). Revelation addresses a situation in which pagan political power has formed a partnership with false religion. Those who claim to follow Christ are facing mounting pressure to conform to this ungodly partnership at the expense of loyalty to Christ.

The two primary possibilities for the date of Revelation are a time shortly after the death of Nero (AD 68–69) or a date near the end of Domitian’s reign (AD 95). Although there is solid evidence for both dates, the majority opinion at present favors a date during the reign of Domitian, when persecution threatened to spread across the Roman Empire. The imperial cult (i.e., the worship of the Roman emperor) was a powerful force to be reckoned with primarily because it united religious, political, social, and economic elements into a single force. As chapters 2–3 indicate, not every Christian was remaining faithful in this difficult environment. Some were compromising in order to avoid religious or economic persecution. Revelation has a pointed message for those who are standing strong as well as for those who are compromising, and this central message ties into the overall purpose of the book.

Purpose and Interpretation

The overall purpose of Revelation is to comfort those who are facing persecution and to warn those who are compromising with the world system. During times of oppression, the righteous suffer and the wicked seem to prosper. This raises the question “Who is Lord?” Revelation says that Jesus is Lord in spite of how things appear, and he will return soon to establish his eternal kingdom. Those facing persecution find hope through a renewed perspective, and those who are compromising are warned to repent. Revelation’s goal is to transform the audience to follow Jesus faithfully.

There are five main theories about how Revelation should be interpreted: preterist, historicist, futurist, idealist, and eclectic. The preterist theory views Revelation as relating only to the time in which John lived rather than to any future period. John communicates to first-century readers how God plans to deliver them from the wickedness of the Roman Empire. The historicist theory argues that Revelation gives an overview of the major movements of church history from the first century until the return of Christ. The futurist theory claims that most of Revelation (usually chaps. 4–22) deals with a future time just before the end of history. The idealist theory maintains that Revelation is a symbolic portrayal of the ongoing conflict between good and evil. Revelation offers timeless spiritual truths to encourage Christians of all ages. The eclectic theory combines the strengths of several of the other theories (e.g., a message to the original audience, a timeless spiritual message, and some future fulfillment), while avoiding their weaknesses.

Outline and Structure

There have been many attempts to understand how Revelation is organized. Some see a threefold structure based on 1:19:

What you have seen (past) (1:1–20)

What is now (present) (2:1–3:21)

What will take place later (future) (4:1–22:21)

Others see the book organized around seven dramatic scenes with interludes occurring throughout:

Prologue (1:1–8)

Act 1: Seven Oracles (1:9–3:22)

Act 2: Seven Seals (6:1–17)

Act 3: Seven Trumpets (8:1–9:21)

Act 4: Seven Signs (12:1–14:20)

Act 5: Seven Bowls (16:1–21)

Act 6: Seven Visions (19:1–20:15)

Act 7: Seven Prophecies (21:2–22:17)

Epilogue (22:18–21)

The following outline provides an overview of Revelation in ten stages:

I. Introduction (1:1–20)

II. Messages to the Seven Churches (2:1–3:22)

III. Vision of the Heavenly Throne Room (4:1–5:14)

IV. Opening of the Seven Seals (6:1–8:1)

V. Sounding of the Seven Trumpets (8:2–11:19)

VI. The People of God versus the Powers of Evil (12:1–14:20)

VII. Pouring Out of the Seven Bowls (15:1–16:21)

VIII. Judgment and Fall of Babylon (17:1–19:5)

IX. God’s Ultimate Victory (19:6–22:5)

X. Conclusion (22:6–21)

I. Introduction (1:1–20). Chapter 1 includes both a prologue (1:1–8) and John’s commission to write what he sees (1:9–20). John’s vision focuses on the risen, glorified Christ and his continued presence among the seven churches.

II. Messages to the seven churches (2:1–3:22). Chapters 2–3 contain messages to seven churches of Asia Minor: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. The seven messages follow a similar literary pattern: a description of Jesus, a commendation, an accusation, an exhortation coupled with either warning or encouragement, an admonition to listen, and a promise to those who overcome. These messages reflect the twin dangers faced by the church: persecution and compromise.

III. Vision of the heavenly throne room (4:1–5:14). In chapters 4–5 the scene shifts to the heavenly throne room, where God reigns in majestic power. All of heaven worships the Creator and the Lion-Lamb (Jesus), who alone is qualified to open the scroll because of his sacrificial death.

IV. Opening of the seven seals (6:1–8:1). The unveiling of God’s ultimate victory formally begins here. This section begins the first of a series of three judgment visions (seals, trumpets, and bowls), with seven elements each. When the sixth seal is opened, the question is asked, “Who can withstand it?” Chapter 7 provides the answer with its two visions of God’s people; only those belonging to God can withstand the outpouring of the Lamb’s wrath.

V. Sounding of the seven trumpets (8:2–11:19). The trumpet judgments, patterned after the plagues of Egypt, reveal God’s judgment upon a wicked world. Again, before the seventh element in the series, there is an interval with two visions (10:1–11; 11:1–14) that instruct and encourage God’s people.

VI. The people of God versus the powers of evil (12:1–14:20). Chapter 12 offers the main reason why God’s people face hostility in this world. They are caught up in the larger conflict between God and Satan (the dragon). Although Satan was defeated by the death and resurrection of Christ, he continues to oppose the people of God. Chapter 13 introduces Satan’s two agents: the beast from the sea and the beast from the earth. The dragon and the two beasts constitute an unholy trinity bent on seducing and destroying God’s people. As another interval, chapter 14 offers a glimpse of the final future that God has in store for his people. One day the Lamb and his followers will stand on Mount Zion and sing a new song of redemption.

VII. Pouring out of the seven bowls (15:1–16:21). The seven golden bowls follow the trumpets and seals as the final series of seven judgments. As the bowls of God’s wrath are poured out on an unrepentant world, the plagues are devastating indicators of God’s anger toward sin and evil. The only response from the “earth dwellers” (MSG; NIV: “inhabitants of the earth” [17:2, 8]; this is a common term in Revelation for unbelievers) is to curse God rather than repent (16:9, 11, 21).

VIII. Judgment and fall of Babylon (17:1–19:5). This section depicts the death of Babylon, a pagan power said to be “drunk with the blood of God’s holy people, the blood of those who bore testimony to Jesus” (17:6). The funeral laments for the deceased Babylon of chapter 18 give way to a celebration as God’s people rejoice over Babylon’s downfall (19:1–5).

IX. God’s ultimate victory (19:6–22:5). This climactic section describes God’s ultimate victory over evil and the final reward for the people of God. This scene includes the return of Christ for his bride (19:6–16), Christ’s defeat of the two beasts and their allies (19:17–21), the binding of Satan and the millennial reign (20:1–6), the final defeat of Satan (20:7–10), and the final judgment and the death of death itself (20:11–15). Chapter 21 features a description of the new heaven and new earth, where God’s long-standing promise to live among his people is fully realized.

X. Conclusion (22:6–21). Revelation closes with final blessings for those who heed the message of the book and warnings for those who do not. Jesus’ promise to return soon is met with John’s prayer, “Come, Lord Jesus” (22:20).

Characters and Themes

The foregoing outlines are helpful for understanding Revelation, but perhaps an even better way to grasp the message of the book is to look closely at its main characters and story line. The following seven themes capture the overall theological message of this dynamic prophetic-apocalyptic letter.

1. God. Revelation presents God as a central character in the story. He is sovereign and firmly in control of history, as his description from 1:4–8 suggests: “the Alpha and the Omega” (the beginning and the end), “the one who is, and who was, and who is to come” (God of the past, the present, and the future), and “the Lord God, . . . the Almighty” (ruler over the universe). The throne room vision of chapters 4–5 also clearly asserts God’s sovereign rule. The throne of God itself stands as a central symbol in the book, representing God’s sovereignty over all things. As a main character, God rightly receives worship. He is worshiped because he is the creator (e.g., 4:11; 14:7) and the righteous judge who condemns evil and vindicates his people (15:3–4; 16:5–7; 19:1–2). Revelation also describes God as one who desires to be fully and intimately present with his people. God cares for and protects his people (e.g., 7:2–3; 14:1; 21:4). As the book closes, God announces the fulfillment of his long-standing promise to live among his people (21:6–7; cf. Exod. 29:45–46; Lev. 26:11–12). God’s children have unhindered access to their loving Father as they serve him, see his face, and bear his name—all in his presence (22:1–5).

2. God’s enemies. Although God reigns supreme, he has enemies who oppose him and his people. As God’s chief enemy, Satan (also known as the dragon, the devil, the serpent, the accuser) works through worldly systems with the intent of thwarting God’s plan. Chapter 12 summarizes this cosmic conflict. In that scene, God defeats the dragon, who then turns his anger against the woman and the rest of her offspring. The dragon’s evil partners include the beast from the sea (traditionally called the “antichrist”) and the beast from the earth (the “false prophet”). The first beast often has been identified with Rome, the dominant pagan power in the first century, although the reference likely extends beyond Rome to any political-economic power that demands absolute allegiance (see 13:1–8; 19:19–20; 20:10). The second beast uses miraculous signs to deceive people into worshiping the first beast. This opponent represents religious power organized in support of the first beast (13:11–18; 19:20; 20:10). The dragon, the beast from the sea, and the false prophet constitute the unholy trinity. God’s enemies also include people (usually called the “inhabitants of the earth”) who follow the beast (13:8, 12), indulge in the ways of this world (17:2), and persecute believers (6:10; 11:10).

3. The Lamb of God. Jesus, the Lamb of God, plays a central role in God’s redemptive plan. In Revelation the Lamb is clearly identified as a divine figure who shares in the authority, glory, and worship reserved for God (5:6, 9–14; 7:10, 17; 12:10; 21:22–23; 22:1, 3). Expressions that refer to God are also used of Jesus, thereby affirming Jesus’ deity (e.g., “Alpha and Omega,” “Lord” [see also 1:4–5]). Revelation highlights the Lamb’s sacrificial death as the key to his victory over evil, paradoxical though it may be (1:5, 18; 5:9). As the slaughtered yet risen Lamb (1:17–18), Jesus is able to identify with his suffering people (1:9; 12:17; 20:4). The Lamb promises to return as the warrior-judge to defeat God’s enemies and rescue God’s people (1:7; 3:11; 16:15; 19:11–21). The famous battle with the forces of evil is recorded in 19:20: “But the beast was captured, and with it the false prophet.” The two beasts are then condemned to the lake of fire, and their followers become the banquet meal for the birds of prey.

4. God’s people. The people of God figure prominently in the book of Revelation. John uses a variety of terms and images to portray God’s people (e.g., church, saints, great multitude, bride of the Lamb, new Jerusalem). These people have been redeemed by the Lamb, and they continue to rely upon his sacrificial death in spite of opposition (1:5; 5:9; 14:3–4). They are a genuinely multicultural people, as indicated by the seven uses of a fourfold formula: every “tribe, language, people, and nation” (5:9; 7:9; 11:9; 13:7; 14:6; cf. 17:15). They are also a persecuted people (1:9; 2:9–10; 7:14; 11:9–10; 12:10; 13:16–17) and at times even a martyred people (6:9–11; 16:6; 17:6; 18:24; 19:2; 20:4). Throughout Revelation, God’s people are characterized as those who obey the commandments of God (1:2, 9; 6:9; 12:17; 14:12; 20:4; 22:9) and who hold fast to the testimony of Jesus (1:2, 9; 6:9; 12:17; 19:10; 20:4). They are a tempted people who are warned throughout the book to endure in faith (13:10; 14:12; 18:4). Like their Savior, they conquer evil by holding fast to their confession even to the point of death (12:11).

5. God’s judgment. God’s judgment of evil plays a crucial role in the book. The central section of Revelation contains three series of seven judgments: the seals (6:1–8:1), the trumpets (8:2–11:19), and the bowls (15:1–16:21). God sends these plagues on his enemies to demonstrate his power and to vindicate his people. These images of judgment also encourage repentance and remind people that God will win the battle against evil. Using two images of judgment—the grain harvest (14:14–16) and the winepress (14:17–20)—chapter 14 presents a clear choice: fear and glorify God (14:7) or face God’s inescapable and eternal judgment (14:11, 19). God’s final judgment on “Babylon the great, the mother of prostitutes” is reported in 17:1–19:6. Babylon represents the worldly system that has blasphemed God and persecuted his people. God’s final judgment of the satanic trinity, their followers, and death itself is described in 19:11–21; 20:7–15. Evil has been destroyed, preparing the way for the restoration of creation.

6. The paradise of God. The story culminates in God’s ultimate restoration of his people and his creation—the paradise of God. What God began to do in Gen. 1–2 he now completes in Rev. 21–22. The river of life replaces the sea. The tree of life supplies food for all. God’s throne as a symbol of God’s sovereign rule over all reality serves as the source of life. God has kept his promise to conquer his enemies, vindicate his people, and restore his creation. The Abrahamic covenant of Gen. 12, that God would bless “all peoples on earth” (v. 3), is fulfilled as the tree of life provides healing for the nations (Rev. 22:2). The new heaven and new earth is identified primarily as the place where God lives among his people (22:4). In the paradise of God there will be no more Satan or sin or death or evil of any kind. God’s people will bask in his glory and respond in worship.

7. The present struggle. A final theme of Revelation is the believer’s struggle to live out God’s story in the present. The Lamb’s followers rely upon the life, death, and resurrection of Jesus for their victory, but they continue to live in enemy territory. They long for the new heaven and new earth, but they must wage war in the present against the forces of evil. Jesus challenges the seven churches to “overcome” or “conquer,” a requirement for inheriting his promises of eternal life, provision, justice, victory, and the presence of God (21:7). A voice from heaven summarizes what it means to overcome: “They [Christians] triumphed over him [Satan] by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death” (12:11).

They triumph in the same way that Jesus triumphed: victory through faithfulness, even if it includes suffering. This calls for rejecting false teaching, resisting idolatry, living righteously, and refusing to compromise. Triumphing includes authentic faith that results in obedience to Jesus. Above all, to triumph or overcome means to follow the Lamb.

These seven themes of Revelation reveal how the book offers hope to those who are suffering for the cause of Christ and warning to those who are compromising with the world. Revelation presents the final chapter in God’s grand plan to defeat evil, reverse the curse of sin, transform creation, and live forever among his people. For first-century readers or twenty-first-century readers, Revelation offers a dramatic and empowering vision of what it means to follow Jesus.