Week 1

1. Read Revelation 1:1–20 and watch this week's sermon.
2. What feelings do you have when you hear that we are spending time as a church in John’s Revelation? Did the sermon address any of those feelings?
3. Who wrote Revelation? Where was he when he wrote it? To whom was it addressed?
4. Revelation is a series of windows. How might that impact your interaction with the prophecy, poetry, and promises in this book?
5. What are the titles given to Jesus in verses 5 and 6? What does this say about Him? What does it mean for our church that He “has made us to be a kingdom of priests to serve his God and Father”?

Week 2

1. Read Revelation 2:1–3:22 and watch this week’s sermon.
2. Revelation is a letter to churches. It has a view on community with God and one another as the mark of the Church. In light of Revelation, what is Christian community and how does it differ from the world’s idea of community?
3. The seven churches are represented here as individual warnings in a letter to be circulated among churches as a collective warning. What are warnings that you recall from the sermon that are still applicable to our church?
4. Where do you need to repent of tearing down community with God and one another?
5. How can you walk as a more faithful community member in light of the promised coming of Jesus?

Week 3

1. Read Revelation 4:1–5:14 and watch this week's sermon.

2. What is your impression of the figure on the throne? What about the 24 elders? Remember that the number 24 is used to represent all of God’s people—the Church.

3. Chapter 4 focuses on God as Creator. What aspects of creation most demonstrate God’s glory and power in this chapter and in your own life?

4. Chapter 5 focuses on God as Redeemer. What is your impression of what is happening here in John’s vision?

5. What makes the scroll so significant (see Jeremiah 36:2–32)? What dilemma does the scroll present (see Isaiah 29:11)? What titles are used to describe Jesus in this chapter?

6. What does all of this mean for our worship of God?

Week 4

1. Read Revelation 6:1–8:1 and watch this week's sermon.

2. Which seal opening makes the greatest impression on you? Why is that?

3. What’s the worst thing that’s happened to you because of your faithfulness to the Word of God?

4. How does chapter 6 make you feel about the end times?

5. Meditate on a word ascribed to God in 7:9–17 and praise Him for these attributes.

Week 5

1. Read Revelation 8:2–11:19 and watch this week's sermon.

2. What modern-day realities does the imagery in these chapters bring to mind for you? How might these have equally applied in John’s time?

3. What does chapter 11 teach us about what it means to be a witness?

4. What has been hardest about living out your faith at work, at school, or in your family?

5. How have you felt especially empowered by God in the last six months?

Week 6

1. Read Revelation 12 and watch this week's sermon.

2. Consider this quote by Eugene Peterson: “It is St. John’s Spirit-appointed task to supplement the work of St. Matthew and St. Luke so that the nativity cannot be sentimentalized into coziness, nor domesticated into worldliness. This is not the nativity story we grew up with, but it is the nativity story all the same. Jesus’ birth excites more than wonder; it excites evil.” How does this give you insight into this passage as well as the birth of Jesus?

3. How does this passage have the potential to open our eyes to the schemes of the Enemy? Did you have any such insights into his schemes from the passage or the sermon?

4. How can and has this passage shaped our view of the real reality of conflict between Christ’s people and demonic evil? How do we overcome?

Week 7

1. Read Revelation 13 and watch this week's sermon.

2. What is the beast out of the sea like? The beast out of the earth?

3. How do the two beasts exercise their power in our present age? In other words, how are true government and true religion mocked and mimicked by these two beasts? What does that mean for us as followers of Christ?

4. How can we be discerning of false governments and false religions?

Week 8

1. Read Revelation 14 and watch this week's sermon.

2. Like Rome in the days of the early Church, what seems unstoppable in our time? What ways do you see the gospel moving forward regardless?

3. Where are you feeling pressure to enjoy the pleasures of modern-day “Rome”?

Week 9

1. Read Revelation 15–16 and watch this week's sermon.

2. How is the book of Revelation surprising you?

3. Worshiping God is the “true north” to understanding life in light of the Revelation. What great and mighty things has God accomplished in your life for which you can praise Him?

4. What do you notice about God's judgment in chapter 16? What has God done in your life to help you repent? Where do you still need help repenting (turning completely from sin)?

Week 10

1. Read Revelation 17:1–19:10 and watch this week's sermon.

2. Which of the wrongs in “Babylon” have entrapped you from time to time? How can you invite others to pray for and help you in this good struggle?

3. How has God enabled you to avoid the snare of “the great prostitute”?

4. Consider how the fear of evil that is shown in Revelation can translate into action and hope. What life lessons and practices are becoming part of your life out of engaging this letter?

Week 11

1. Read Revelation 19:6–20:15 and Psalm 23 and watch this week’s sermon.

2. Consider this quote from Eugene Peterson: “The Lord presides over a meal as a host; a war has rendered all enemies powerless to harm. Psalm 23 and Revelation 19 are companion pieces in the exposition of salvation, showing forth the two elements: rescue from the catastrophe of the shadow of death; hospitality at a table where we are made whole with the intimacies of goodness and mercy.” How have meals been healing for you in your walk with God? How can this help us imagine shalom peace?

3. We continue to see worship of God as central to victorious Christian life. How has your practice of worshiping God been affected in the last two years? Since beginning the sermon series in Revelation?

4. What is one life issue you are facing that you hope to approach more confidently, peacefully, and joyfully as a result of going through this Revelation series?

Week 12

1. Read Revelation 21–22 and watch this week's sermon.

2. What is the significance for our community of the names ascribed to God (21:6), for those who “overcome” and those who do not?

3. What implications do the requirements of a citizen of the New Jerusalem have for our life together right now (21:27)?

4. Read out loud again 22:7, 12, 20. What is repeated about Christ? How do they sum up the theme of Revelation? What bearing do they have on our daily life together preparing for this reality?

How Does Revelation Use the Old Testament?

In the beginning, God created the heavens and the earth in order to tell a story. Over the course of millennia, He would reveal pieces of this story to His people, until finally, He reached the end. The book of Revelation is the culmination of a grand narrative that begins in Genesis and continues throughout the Scriptures, so it’s no wonder that John’s account is filled with hundreds of Old Testament allusions.

An allusion is a literary device used by an author to call something to a reader’s mind without mentioning it directly. It’s a roundabout reference to something the reader should be familiar with, driving home a point by associating the original story or image with a new one.

Allusions to the Old Testament are so frequent in Revelation that an understanding of them is necessary to comprehend its message. First-century Christians reading John’s letter for the first time were so steeped in the Old Testament that his words would have held immediate meaning for them. For us, that familiarity is often missing. While John borrows language and images from across the Bible in his writing, six books hold particular importance in Revelation.

Genesis The first book in the Bible is alluded to frequently in Revelation. In his visions, John witnesses both the dissolution of the created order and its final realization in the new heavens and new earth.

Exodus The plagues in the book of Exodus inspire much of the imagery used in Revelation. Both books also present a strong theme of the liberation of God’s people from oppressive rule.

Isaiah In Revelation 4–5, John sees a vision of God’s heavenly throne, and the language he uses is heavily influenced by the book of Isaiah. The “new heavens and new earth” is a phrase taken directly from Isaiah 65.

Ezekiel Like Isaiah, the words of the prophet Ezekiel also influence John’s view of the throne of God. In addition, John models his account of the final battle and judgment on several chapters of Ezekiel (37–48).

Zechariah Crucial imagery in Revelation comes by way of the prophet Zechariah, such as the four horsemen and the lampstands. Although most of the Old Testament references in the book are allusions, John does use a direct line from Zechariah in his opening chapter (Rev. 1:7).

Daniel The book of Daniel is highly influential on John’s Revelation. Chapters 4–5 draw on it, and the theme of faithful witness in the midst of persecution parallels the story of Daniel. The beasts described in Daniel 7 and their subsequent defeat are revisited by John in his visions.

What Do the Numbers Mean?

The book of Revelation is filled with numbers—both large and small. Many who read the book get caught up in attempting to decipher what each one means and how they all fit together, as if the book were an equation to be solved. What’s the deal with 1,260 days? Will only 144,000 people be saved? What makes 666 an “evil” number? Can we calculate when Christ will return?

The most important thing to keep in mind while reading Revelation is that these numbers are symbols—not statistics. They are also allusions to the ways and places the Old Testament authors used numbers in their writing. The Gospels and Acts are filled with them. John is trying to convey an incredible reality that he has almost no words for. Where language fails, images take over. John reaches for symbolic numbers to capture the vision of Revelation.

Here’s a quick look at the symbolism these numbers convey throughout the Bible and in Revelation: 2 – witness

3 – completeness

4 – natural completeness, universality (4 winds, 4 corners of the earth)

6 – man/humanity

7 – divine completeness, perfection, holiness (7 colors of the rainbow, 7 days of creation)

10 – completeness as fullness (10 fingers, 10 toes, 10 Commandments)

12 – double measure of human witness (12 tribes, 12 apostles)

24 – the Church (12 tribes + 12 apostles)

666 – less than perfection (three times less), merely human (versus divine)

1,000 – largeness, hugeness (10 x 10 x 10)

1,260 – an apocalyptic “year” (360 days in a Jewish year x 3.5 [Rev. 12:14])

144,000 – countlessness (12 x 12 x 10 x 10 x 10)

What Is the Mark of the Beast?

Even if you’ve never read the book of Revelation, you’ve probably thought about the “mark of the beast.” Much ado has been made about this mark on the forehead or hand referenced in Revelation 13:16–18. People are often concerned with determining the exact nature of the mark so they can avoid it. Is it a tattoo? An implant? Some kind of physical brand?

Probably not. As we’ve mentioned, Revelation relies heavily on symbolism and figurative language to convey unseen realities. Instead of a literal mark, the “mark of the beast” is more likely an attempt by Satan to do what he does throughout the book—mock God.

In Revelation 7:3, 9:4, 14:1, and 22:4, the people of God are described as having the “seal” or name of God written on their foreheads. This symbolizes who these saints belong to and where their loyalties lie. It is a “mark” of their indwelling by the Holy Spirit. The mark of the beast, then, is also a mark of belonging—not to God but to the Enemy. It is a symbol of loyalty to the unholy Trinity of Satan, the beast, and the false prophet.

So why the forehead and the hand? John alludes to Deuteronomy 6, where the Great Commandment is given to love God with our whole selves. Israel was told to “bind [God’s commands] as a sign on your hand, and they shall be as frontlets between your eyes” (Deut. 6:8). In other words, Israel’s thoughts (forehead) and actions (hand) declare her allegiances. In Revelation, John employs the same metaphor to communicate that those who follow the Beast will think and act according to his ideology.

The lesson here is that those who belong to God don’t need to fear tattoos, technology, or anything else. We are sealed by the Holy Spirit, and His mark is unmistakable.

What Is the Millennium?

In Revelation 20, John describes a vision of an angel sealing Satan away for a thousand years. He then talks about those who have been martyred for the gospel reigning with Christ for a thousand years. This millennium has been the subject of much debate among Christians for a long time. There are three interpretive views that fall within the realm of historic, orthodox Christianity: premillennialism, postmillennialism, and amillennialism. No matter which view you hold, one thing remains sure: Christ will return and establish His kingdom, and He will reign on earth as He does in heaven.

Premillennialism Premillennialism interprets Revelation 20 to mean that before the final judgment, Christ will return to establish His kingdom and physically reign over all the earth for a literal 1,000 years. Within this view, there is additional debate over when Christ will return to rescue His people from tribulation—either before or after His thousand-year reign.

Postmillennialism Postmillennialism interprets Revelation 20 to mean that before Christ returns in the flesh, the gospel will make such progress that societies around the world will be transformed into bastions of justice and peace. The majority of the world will be obedient to Christ, and at the end of this period, He will return to forever reign over the new heavens and new earth.

Amillennialism Unlike the first two views, amillennialism holds that the “millennium” has already begun. John’s use of “1,000 years” is figurative and refers to the present age in which the Church is fulfilling Christ’s reign and will continue until His return. Amillennialism also holds that some of the events prophesied in Scripture have already been fulfilled in the first century following the death of Christ, while some events will not find their fulfillment until the return of Christ.

What Is God Like?

The Book of Revelation, like all of Scripture, is not first and foremost a book to tell us what to do, or even what will take place. It is first and foremost a book about God—what He is like, what He loves and hates, and how He relates to His creation. As you read Revelation, keep this your focus by asking what the book is teaching about God’s character and nature. To help you with this exercise, here is a list of some of God’s attributes with simple definitions.

Attentive God hears and responds to the needs of His children.

Compassionate God cares for His children and acts on their behalf.

Creator God made everything. He is un-created.

Deliverer God rescues and saves His children.

Eternal God is not limited by and exists outside of time.

Faithful God always keeps His promises.

Generous God gives what is best and beyond what is deserved.

Glorious God displays His greatness and worth.

Good God is what is best and gives what is best. He is incapable of doing harm.

Holy God is perfect, pure, and without sin.

Incomprehensible God is beyond our understanding. We can comprehend Him in part but not in whole.

Infinite God has no limits in His person or on His power.

Immutable / Unchanging God never changes. He is the same yesterday, today, and tomorrow.

Jealous God will not share His glory with another. All glory rightfully belongs to Him.

Just God is fair in all His actions and judgments. He cannot over-punish or under-punish.

Loving God feels and displays infinite unconditional affection toward His children. His love for them does not depend on their worth, response, or merit.

Merciful God does not give His children the punishment they deserve.

Omnipotent / Almighty God holds all power. Nothing is too hard for God. What He wills He can accomplish.

Omnipresent God is fully present everywhere.

Omniscient God knows everything: past, present, and future; all potential and real outcomes; all things micro and macro.

Patient / Long-suffering God is untiring and bears with His children.

Provider God meets the needs of His children.

Refuge God is a place of safety and protection for His children.

Righteous God is always good and right.

Self-existent God depends on nothing and no one to give Him life or existence.

Self-sufficient God is not vulnerable. He has no needs.

Sovereign God does everything according to His plan and pleasure. He controls all things.

Transcendent God is not like humans. He is infinitely higher in being and action.

Truthful Whatever God speaks or does is truth and reality.

Wrathful God hates all unrighteousness.

Wise God knows what is best and acts accordingly. He cannot choose wrongly.

Worthy God deserves all glory, honor, and praise.

Four Approaches to Interpreting Revelation

1. PRETERIST. MOST PROPHECIES IN THE BOOK OF REVELATION WERE FULFILLED DURING THE TIME OF THE ROMAN EMPIRE.

A word of caution here. Not all preterists are created equal. The term preterism can describe two very different approaches: 1) A belief that the text is not inspired prophecy, but is rather a description of certain historical events amidst fanciful apocalyptic imagery. 2) A belief that the prophecies of the book are divinely inspired and were fulfilled mostly in the first centuries after Christ.

The first type of preterist, theologically liberal, advocates a later writing of the book (A.D. 95), and while accepting the historical reality of certain events in the text, believes John’s apocalyptic visions were never, and will never be, fulfilled.

The second type of preterist, theologically conservative, believes in an early writing of the book (before A.D. 70). Those who advocate this view point out the correspondence between Revelation and the fall of Jerusalem in A.D. 70. They point to Revelation 1:1, 19, which says that the predicted events must must “shortly come to pass.” They also point to Jesus’ Olivet Discourse (Matthew 24) as primarily being fulfilled with the fall of Jerusalem to the Romans in A.D. 70.

Most conservative preterists allow, however, that the last chapters of Revelation describe the Second Coming of Christ.

2. HISTORICIST. THE PROPHECIES HAVE BEEN FULFILLED THROUGHOUT HISTORY AND ARE STILL BEING FULFILLED TODAY.

While this interpretation is not widely in use today, those who have been steeped in popular futurist views are often surprised to learn that most of the classic commentaries from a century or more ago are written from a historicist viewpoint. Many of the great leaders of the Reformation and later also held to this view: Wycliffe, Knox, Tyndale,

Luther, Calvin, Zwingli, Melanchthon, Newton, Huss, Foxe, Wesley, Edwards, Whitfield and Finney.

According to historicists, Revelation is a kind of survey of church history, with historical events symbolically portrayed. Historicists believe that exact time periods are specified, assuming that each day specified in the text equals a year in real time.

The challenge for historicists has been to align actual events with the details in the text (an approach shared by preterists and futurists). This requires large amounts of conjecture, and the flexibility to revise interpretations in light of ongoing world events.

Another prominent feature of Protestant historicism is its belief that the Antichrist of Revelation refers to the Papacy. For this reason, some die-hard historicists assert that all other interpretations of Revelation are Satanically inspired attempts to obscure the Antichrist’s true identity.

In any case, historicism has fallen out of vogue. Critics point out that it has not kept up with history much past the 14th century and that it is Eurocentric — not recognizing more recent and significant developments in the church in other parts of the world.

3. FUTURIST. MOST PROPHECIES BEYOND REVELATION 3 ARE YET TO BE FULFILLED.

This is the view held by most contemporary North American evangelical writers and teachers. Somewhat ironically, futurism was originated in 1585 by Francisco Ribeira, a Spanish Jesuit priest, for the purpose of refuting the historicist views of the Protestant reformers.

The most popular version of futurism today is dispensationalism, which has only been around since 1830, when J.N. Darby began teaching his ideas of a secret Rapture of the church (Revelation 4:1) followed by a tribulation period, and a 1,000-year rule of Christ.

Futurists tend to take a literal view of the book of Revelation. Since futurists believe that few, if any, of the events from chapters 4-22 of Revelation have taken place, it is easy for them to assert that most of these prophecies are to be taken literally (whereas preterists, historicists and spiritualists must wrestle with symbolic interpretations of passages about the two witnesses and the four horsemen, for example).

This literal interpretation of the highly symbolic book of Revelation ignores the style of writing God inspired John to use. The first key in understanding literature of any type is to determine the kind (genre) of literature it is.

Revelation is prophecy, letter and apocalyptic — with the apocalyptic style predominating. Apocalyptic style was well known at the time John wrote, using cryptic meanings and symbolic images. Above all, apocalyptic literature is born of immediate persecution and oppression and anticipates the final triumph of good over evil.

Disregarding the language God inspires to convey his message, futurists conveniently avoid having their “this is going to happen in the near future” approach tested by historical events.

Dispensationalists, in particular, can prognosticate freely with the confidence that they will be raptured before the bulk of Revelation is fulfilled and will not be around on earth to be embarrassed by any inaccuracies in their predictions.

On further thought, this approach renders the book irrelevant and of little practical use for most Christians, as they either will have died or will have been raptured before its fulfillment.

4. IDEALIST (OR SYMBOLIC OR SPIRITUAL). MOST PROPHECIES PORTRAY THE ONGOING COSMIC CONFLICT OF SPIRITUAL REALITIES AND MAY HAVE MANY FULFILLMENTS THROUGHOUT HISTORY.

This actually represents a variety of approaches that look for lessons or principles — often recurrent in history — symbolically depicted in Revelation. Noting the apocalyptic style in which the book is written, this interpretation sees the central theme as the triumph of good over evil, of Christ over Satan. Passages that other approaches regard as depicting chronological events (such as the seals, trumpets and emergence of the beast) are regarded allegorically by spiritualists as recurring realities in history as part of God’s sovereign plan for humankind.

The obvious advantage of this view is that there is no need to match events described in the book to real events. The disadvantage is that the book of Revelation itself claims to predict certain specific events (1:1).