Church tradition for various reasons has assigned four symbols to the four Gospels: Matthew is a man. Mark is a lion. Luke is an ox or calf. John is an eagle. Historically, these pictures are found in illuminated manuscripts, paintings, and church architecture details. Together all four are called the “tetramorph.”

Do these symbols sound familiar? They’re based on the four living creatures found in Revelation (vv. 5–8). These are likely angels, since similar living creatures are described in Ezekiel 1 and 10, and these are cherubim. In some ways, the descriptions also resemble the seraphim in Isaiah 6:2–3. Like those, the four living creatures here sing “Holy, holy, holy!” to the Lord.

Revelation 4–5 introduce and set the tone for the rest of the book. In chapter 4, John sees a vision of God on His heavenly throne (vv. 1–3, 5–6). In the throne room of heaven, the consummation of history is about to begin! Words aren’t enough, and John uses images of radiance, color, and precious jewels to depict God’s glory, and images of thunder, smoke, and lightning to convey His power and awesomeness. Many of these are references to Old Testament passages in which God appears, such as Exodus 19 and Ezekiel 1.

Around the throne, also on golden thrones, are 24 elders (v. 4). These are likely human beings. They’re dressed in white, signifying purity and righteousness. Some believe that the number 24 indicates twelve from the tribes of Israel and the twelve apostles. Just as the four living creatures praise the One on the throne, so do the 24 elders (vv. 9–11). They lay their crowns before Him, giving Him all the glory. Their praise focuses on His worthiness to be worshiped as the Creator, a theme found in the Psalms (see Psalm 19).

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Doubtless, we’ve all read one or more of the 21 letters, or epistles, in the New Testament. In each one, the author was writing to a specific church, including greetings, personal names, and specific spiritual issues. The “mini-epistles” we find in Revelation 2–3 are shorter but otherwise the same. These letters from Christ are aimed at specific churches, while also being aimed at readers throughout church history, including us.

These letters include five main ingredients: (1) something about Christ, the author of the letters—typically a quality already mentioned in chapter 1; (2) something good or praiseworthy; (3) a weakness or area for improvement; (4) a call to hear and respond rightly; and (5) rewards for those who are “victorious.” Not every letter has every ingredient, but the pattern is consistent. While we cannot exhaustively discuss each letter here, we’ll hit the highlights.

The first letter is to the church in Ephesus (vv. 1–7). The believers there are praised for their hard work, perseverance, and hatred of wickedness and false teaching. But they’re admonished to repent of their cold hearts to return to their “first love.”

The second letter is to the church in Smyrna (vv. 8–11). This congregation is recognized for their endurance of afflictions and poverty, slander and persecution from others. Impressively, no weaknesses are mentioned.

The third letter is to the church in Pergamum (vv. 12–17). They are praised for being faithful and true under pressure, even to the point of martyrdom, though some do follow false teaching and need to repent. Culturally, the “white stone” reward probably symbolizes admission to the Messianic banquet (Isa. 25:6; Rev. 19:9).

The fourth letter is to the church in Thyatira (vv. 18–29). They do well in love, faith, service, perseverance, and good deeds, but they’re much too tolerant of a certain false teaching.

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If you located the seven churches of Revelation chapters 2 and 3 on a map, they would form a rough geographical circle, starting at Ephesus and going clockwise to Laodicea. This is also the order a courier or messenger would likely have delivered the original copies of this book. The Roman province of Asia today is western Turkey. Sadly, these seven churches have mostly vanished, as this area is now largely Muslim. As we continue through the remainder of the seven letters, this fact is a warning to take their contents seriously.

The fifth letter is to the church in Sardis (vv. 1–6). The congregation’s high reputation is undeserved. They need to wake up and repent! Yet there is a faithful remnant, counted worthy to walk with Christ. The sixth letter is to the church in Philadelphia (vv. 7–13). This congregation is praised for their faithfulness and patient endurance. As with the church in Smyrna, no sins or weaknesses are pointed out. The seventh is to the church in Laodicea (vv. 14–22). Tragically, they receive no words of commendation from the Lord. They’re portrayed as lukewarm, complacent, and prideful. They need to accept God’s loving discipline and repent.

The rewards described in the letters are both specific and general. They’re specific in that they fit well with the strengths and admonitions in each letter. But they’re also general in that they’re available to all believers. This is because most of the rewards have to do with eternal life and our relationship with Christ. While the letters focus on “what is now” from the perspective of the original readers, there are timeless truths for us as well. The rest of the book will deal with “what will take place later” (Rev. 1:19), that is, end-times events that are still in our future.

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John Newton, eighteenth-century slave-ship-captain-turned-abolitionist and hymn writer, wrote of Jesus, “In [Christ], I have an offering, an altar, a temple, a priest, a sun, a shield, a Savior, a Shepherd, a hiding place, a resting place, food, medicine, riches, honor, wisdom, righteousness, holiness, in short, everything.”

The Apostle John also was deeply moved by the glorious vision of Christ. John was in exile, a brother and companion in persecution alongside his original readers (vv. 9–11). For the sake of the gospel, they shared in “the suffering and kingdom and patient endurance that are ours in Jesus”—a striking phrase. On the Lord’s Day, Sunday, the day Christ rose from the dead, John was worshiping “in the Spirit.” He heard a voice “like a trumpet” instructing him to write down what he was about to see and send it to the seven churches.

Naturally, he turned around to see who it was. There stood “someone like a son of man” (an allusion to Daniel 7:13), the Messiah, Jesus Christ (vv. 12–16). He wore a robe and a golden sash, indicating royalty. His white hair symbolized wisdom and eternality. His eyes blazed fire, indicating His penetrating insight and omniscience (Heb. 4:13). His feet of glowing bronze stood ready to trample His enemies. His voice sounded like rushing waters, powerful and beautiful. He held seven stars, the angels of the seven churches (v. 20). Out of his mouth came a double-edged sword, the Word of God (Heb. 4:12). His face shone like the sun (Num. 6:24–26). He is “the First and the Last,” “the Living One,” and holds the keys to everything.

John fell on his face in worship (vv. 17–18). Jesus, however, said, “Do not be afraid,” and told him again to write “what is now and what will take place later” (vv. 19–20).

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In Eat This Book, Eugene Peterson warned: “[W]e live in an age in which the authority of Scripture in our lives has been replaced by the authority of the self: we are encouraged on all sides to take charge of our lives and use our own experience as the authoritative text by which to live. The alarming thing is how extensively this spirit has invaded the church.”

In the opening chapter of the book of Revelation, the Apostle John strongly asserts the authority of Scripture. How was this book written? Christ sent an angel, who showed John visions of “what must soon take place” (v. 1). Then John testified to all that he saw (v. 2). At the time, about AD 95, John was in exile on the island of Patmos, a Roman penal colony.

The book of Revelation is an “apocalypse,” that is, an account of the end of the world. The term apocalypse means an “unveiling” or “disclosure.” This literary form consists mainly of symbolic visions and can be confusing or even overwhelming. This book also includes prophecies, narratives, and doxologies of praise. Though some see the events of the book as mainly in the past, a futurist interpretation will be taken here.

The main purpose of the book, for the original readers as well as for us today, is encouragement. This is why John offers a blessing for reading this book (v. 3). Revelation encourages us to stand firm in the face of persecution from Satan and the world. We should take its message to heart, implying a response of faith and obedience. We can be encouraged primarily because of the imminent return of Christ (1 Thess. 4:16–18). “Imminent” means Christ could return at any time. In a very real sense, “the time is near.”

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The author of Revelation, John, was one of the original twelve disciples called by Jesus. John and his brother James, along with Peter and Andrew, were fishermen whom Jesus invited to follow Him—“I will send you out to fish for people” (Matt. 4:18–22). John became “the disciple whom Jesus loved” (John 21:20) and wrote a Gospel as well as three epistles.

John had been walking with Jesus for nearly a lifetime by the time he wrote Revelation (v. 4). That’s why there is great spiritual depth even in his simple greeting in today’s reading. He offers “grace and peace” from the entire Trinity: God the Father, God the Holy Spirit (v. 4), and God the Son (v. 5). As the NIV note attests, “seven spirits” can be rendered “sevenfold Spirit,” which makes more sense. The number seven, here and throughout the book—it appears 54 times!—represents divine perfection.

The focus is on God the Son, Jesus Christ. He is the “faithful witness” who died to save us, the “firstborn from among the dead” who conquered death and rose again (Col. 1:18), and the sovereign “ruler of the kings of the earth.” John cannot help breaking into a doxology of praise here for Christ’s love and redemptive sacrifice and for how He has made us “to be a kingdom and priests” (vv. 5–6; Ex. 19:6; 1 Peter 2:9). Worship will be a major theme in this book.

The key theme and message, though, is Christ’s Second Coming (vv. 7–8). Christ is the telos or purpose of history, the “hinge” of God’s entire plan of redemption. The prophecies of Revelation are continuous with Old Testament prophecies: Jesus will return “with the clouds of heaven” (Dan. 7:13; 1 Thess. 4:16–17). “They will mourn for him” (Zech. 12:10; Matt. 24:30), the One they had pierced (Isa. 53:5).

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The end of every journey provides a moment for reflection. You’ve arrived at your destination. If you’ve been on this two-month journey with us, I encourage you to take a moment and consider what you’ve learned. We have touched almost every book of the Old Testament and every book of the New Testament.

We’ve seen God create the world and work to redeem it. We’ve seen Him make promises and fulfill them. We’ve seen the tragedy of sin in people’s lives, but we’ve also seen the power of the gospel to transform those lives. We’ve seen the faithless receive judgment, and the faithful a reward. Finally, we’ve seen the hope of redemption: Christ will return!

As we close this series it’s good to remember that we’ve just scratched the surface. In his first letter to Timothy, Paul reminds his spiritual son to remain faithful by not leaving the things he has learned and had committed himself to (v. 14). He trusted the Scriptures, and Paul wants him to continue to do that. Paul reminds him that the Scriptures are “God-breathed” (v. 16), meaning that God is their source. Yes, He used people to write the words, but He made sure they wrote what He wanted them to write.

As a result, Scripture is of ultimate usefulness. Any time invested in studying God’s Word will equip the believer to teach what it says. Knowing the Bible gives us confidence to speak the truth, to challenge, and correct. It teaches us how to live righteously. Christians need to be able to do these things for others and for themselves. Attention to the Scriptures equips us. So, don’t stop now. Lean into your study of the Word of God and continue to equip yourself for every good work!

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The best stories, the ones we delight in, end well. At the end of the story, evil is vanquished and courage rewarded. The future looks bright. But on this earth, there is a pervading sadness to even the most satisfying ending. Sin mars true happiness, leaving lingering dissatisfaction.

But that is not the way the Bible ends. Since Genesis, we have watched God work out His plan to restore what was lost in the Garden of Eden. Now, in the book of Revelation, we see the result: a new heaven and a new earth! These words are meant to echo the original Creation account before the world was marred by sin. That creation was good, but not perfect. Sin was a possibility.

But this new heaven and earth will be different. They are fit for a holy city, Jerusalem, and for God to dwell among His people (v. 3). What is more, the consequences of sin, death and the mourning, crying, and pain will be gone (v. 4). They characterize the way the world used to work. God declares that the old order of things is no more when He says, “I am making everything new!” (v. 5).

Chapter 21 of Revelation describes that future reality. How would the readers in the first century have known they could trust it to come to pass? How can we, today, know and look forward to it? God declares that it is trustworthy and true (v. 5). The hope of everyone with faith in Christ for salvation rests on these words. They are true. God has committed Himself to restoring the world we live in. The work of Christ secured that future for us. This is our hope. This is our victory. The story ends the best possible way it could.

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