{"id":26187,"date":"2020-11-06T13:00:00","date_gmt":"2020-11-06T13:00:00","guid":{"rendered":"https:\/\/www.christianitytoday.com\/pastors\/2020\/12\/02\/preaching-on-revelation-of-jesus-christ\/"},"modified":"2026-01-21T17:33:38","modified_gmt":"2026-01-21T17:33:38","slug":"preaching-on-revelation-of-jesus-christ","status":"publish","type":"post","link":"https:\/\/www.christianitytoday.com\/pastors\/content\/preaching-on-revelation-of-jesus-christ\/","title":{"rendered":"Preaching on The Revelation of Jesus Christ"},"content":{"rendered":"\n

My Encounter with The Revelation of Jesus Christ<\/h2>\n\n\n\n

I can say without exaggeration that the most transformative preaching I have ever experienced is when, in 1999, I preached through the whole of the last book of the Bible, \u201cThe Revelation of Jesus Christ,\u201d as it is entitled. People still look back to that series as one in which the Lord Jesus became so much bigger and irresistible!<\/p>\n\n\n\n

To say that preaching Revelation is a huge challenge is an understatement. It takes a lot of mental challenge, prayerful study, and wrestling. But it is worth every ounce of the effort.<\/p>\n\n\n\n

My recommendation to preachers is that we go at studying and preaching Revelation slowly. I attempted to preach the whole of the book only after about twenty-five years of study. I taught the book in seminar form over the years as I sought to understand what it is all about. And I did preach Chapters 1-3 in an eight-week series on discerning the voice of Jesus, and a two-week series on Chapters 4-5 on understanding authentic Christian worship, and a two-week series on Chapters 21-22 on the future Jesus has for us, and the universe. Once I began to have more confidence that I was, indeed, understanding what John, the human author, is doing, then I stepped out to preach through Revelation.<\/p>\n\n\n\n

I first preached the whole book in 1999. I did so because I figured it would be the last time in my lifetime (I was born in 1947) I could do so without people asking, \u201cWhy?\u201d \u201cWhy bother with The Revelation of Jesus Christ?\u201d I could go ahead and freely preach the book because in 1999 we were living under the fearful cloud of Y2K, when people were anticipating all kinds of cataclysmic events to follow the expected computer crash! The series was later published as Discipleship on the Edge: An Expository Journey Through The Book of Revelation <\/em>(2004, Regent College, Vancouver BC).<\/p>\n\n\n\n

Two observations before proceeding further.<\/p>\n\n\n\n

G.K. Chesterton, the witty, brilliant writer of the early 20th century, wrote: \u201cAnd though St. John the Evangelist saw many strange monsters in his vision, he saw no creature so wild as one of his own commentators\u201d (in his Orthodoxy<\/em>). Oh, Lord, do not let me be wild in my preaching the book!<\/p>\n\n\n\n

More seriously, New Testament scholar Richard Bauckham captures the transformative power of The Revelation of Jesus Christ: \u201cThe Apocalypse of John is a work of immense learning, astoundingly meticulous literary artistry, remarkable creative imagination, radical political critique, and profound theology\u201d (in his The Climax of Prophecy<\/em>). Indeed!<\/p>\n\n\n\n

Historical Background<\/h2>\n\n\n\n

The year is either 67 AD or 96 AD. If the former, the Emperor at the time was Nero; if it is the later, Domitian. Nero was a massively brilliant, but mentally crazed leader; Domitian also brilliant, and ruthlessly oppressive of all opposition. The message of The Revelation of Jesus Christ \u201cfits\u201d either context, as it does just about any historical period since the death, resurrection, and ascension of Jesus.<\/p>\n\n\n\n

The essential factor for deciding which dating is correct is the destruction of the Temple in Jerusalem in 72 AD. That is, is John writing before or after that horrific event? You will have to decide for yourself. The message, however, holds in either context, as it does in our context.<\/p>\n\n\n\n

Jesus, through John, is addressing the same discipleship issue, namely, the pressure to compromise. The pressure to compromise with the \u201cspirit of Empire,\u201d the pressure to compromise with the values, priorities, life-style of \u201cBabylon,\u201d as John calls the Rome of his day (see chapters 17-18; they read like any major news reporting). Especially, the pressure to embrace the \u201cglue\u201d that held the Empire together\u2014the confession, \u201cCaesar is Lord.\u201d In Greek, Kaisar Kurios<\/em>. Citizens of the Empire were allowed to believe pretty much whatever else they wanted to believe, as long as they affirmed the creed of the Empire. All people had to do was go to one of the temples designated for the worship of Caesar (who since Augustus called themselves, Son of God, Kurios<\/em>, Soter<\/em>\/Savior), take a pinch of incense, cast it on the altar, and say, \u201cCaesar is Lord.\u201d<\/p>\n\n\n\n

This the Apostle John, now in his senior years, could not do. Speak of Caesar as Emperor, or King, or Great Leader, okay. But speak of Caesar as Kurios<\/em>, no way. In the Greek and Roman world the word meant something like \u201cabsolute sovereign,\u201d \u201csovereign above all sovereigns.\u201d In the Jewish world the word was the Greek rendering of the Hebrew Yahweh, the sacred name for the Living God.<\/p>\n\n\n\n

Whenever the Caesar entered the Roman Senate, all would stand and say, \u201cWorthy are you to receive power and riches and wisdom and might and honor and glory and blessing.\u201d Wait a minute! Only one person was worthy of that degree of acclamation\u2014Jesus Christ. John, and other faithful disciples of Jesus, would only confess, \u201cJesus is Kurios<\/em>.\u201d<\/p>\n\n\n\n

John, along with the others, was, therefore, considered a threat to the Empire. He could not embrace the unifying \u201cglue,\u201d and, therefore, had to be \u201cdealt with.\u201d So John was hauled off to the prison island of Patmos, just off the coast of Asia Minor, the land-mass that is now modern day Turkey. He is left \u201cto bleach and rot\u201d on the rocks of the island, as Thomas Torrance once put it. He, the beloved disciple, who once lay against Jesus\u2019 breast in the upper room, is alone, abandoned, an \u201cenemy\u201d of the system.<\/p>\n\n\n\n

A deeply personal crisis for John, no doubt. But also a theological crisis, for John and for the churches back on the mainland, whom he served as a kind of \u201cbishop.\u201d Cannot Jesus, the Kurios<\/em>, protect his followers when they refuse to compromise? Can he not prevent the Caesar\u2019s of the world from persecuting his disciples?<\/p>\n\n\n\n

The Revelation of Jesus Christ is addressed to that crisis.<\/p>\n\n\n\n\n\n

The Structure of The Revelation of Jesus Christ<\/h2>\n\n\n\n

The key to discerning the structure is appreciating the genre, the literary type, of the document. John calls it \u201cThe Revelation of Jesus Christ.\u201d Not \u201cRevelation,\u201d though we are given a massive revelation in the book. Not \u201cRevelations,\u201d though we are given a number of stirring revelations. But \u201cThe Revelation of Jesus Christ.\u201d The full mouth-full. Meaning the book is all about Jesus! Telling us that if after reading and preaching the book we are pre-occupied with something or someone other than Jesus himself, we are off the mark. The book is meant to lead us to the feet of Jesus, the true Kurios<\/em>. The book is meant to lead us into radical commitment to him.<\/p>\n\n\n\n

Literally, the title of the book is \u201cThe Apocalypse of Jesus Christ.\u201d In our time \u201capocalypse\u201d means, \u201cOh, no, something terrible is about to happen.\u201d Thus the media speaks of hurricanes washing on shore, or earthquakes triggering tsunamis, or terrorists bombing public spaces as \u201capocalyptic.\u201d Wrong word. \u201cAwful,\u201d or \u201ccatastrophic,\u201d or \u201ctragic,\u201d okay. But not \u201capocalyptic.\u201d In the first century the word simply meant \u201copening up,\u201d as in the opening of a door, or the pulling back of a curtain, or the lifting of a cover off a box. An \u201copening\u201d that reveals what is always \u201cthere,\u201d but, ordinarily, \u201chidden.\u201d<\/p>\n\n\n\n

The book is, therefore, all about Jesus Christ, who is always \u201cthere,\u201d but ordinarily \u201chidden,\u201d breaking through from the \u201chiddenness,\u201d so we can realize who he is and what he is up to in the world and in our lives.<\/p>\n\n\n\n

Apocalyptic literature has two practical, pastoral <\/em>purposes. The first is to set the present moment, in all its ambiguity (and sometimes, chaos), in light of the unseen realities of the future.<\/em> Jesus is coming, and bringing with him a new heaven and a new earth. The second, and more primary, purpose is to set the present moment in all its ambiguity in light of the unseen realities of the present<\/em>. Things are not as they seem; or better, things are not only <\/em>as they seem. Jesus is Lord. He is \u201cthe ruler of the kings of the earth\u201d (1:5). He holds \u201cthe keys of death and of Hades\u201d (1:18). As the Lamb, he has overcome the powers of sin and evil and death (4:9-10). Now! Not just in the future. But now. Present.<\/em><\/p>\n\n\n\n

So, the last book of the Bible is a grand \u201copening up\u201d (by Jesus himself) of the unseen realities of the future and the present. Putting our whole lives into proper perspective. Restoring hope, and, therefore, courage to keep following Jesus when all around us \u201cBabylon\u201d pressures us to compromise, and \u201cgo with the flow\u201d of Empires out of touch with the great reality or all realities, Jesus and the place he occupies in the universe.<\/p>\n\n\n\n

And what does this have to do with the structure of the book?<\/p>\n\n\n\n

The verb \u201copen\u201d is used four times in the unfolding drama. Given the meaning of \u201capocalypse,\u201d is this surprising? After the opening section with the seven messages to the seven churches of Asia, 4:1\u2014\u201cAnd I saw a door open<\/em> in heaven.\u201d Then after the Lamb breaks the seven seals of the scroll, 11:19\u2014\u201cAnd the temple of God which is in heaven was opened<\/em>.\u201d Then after the central scene of the Lamb, the dragon, and the two beasts, 15:5\u2014\u201cI looked, the temple of the tabernacle of the testimony in heaven was opened<\/em>.\u201d And finally after the vision of Babylon\u201d falling (it is, in whatever form, always falling), 19:11\u2014\u201cAnd I saw heaven opened<\/em>.\u201d<\/p>\n\n\n\n

These four \u201copenings\u201d make for five major sections. With the Introduction (1:1-8) and Conclusion (22:8-21), the book is structured in seven parts. In a series of windows, if you will. I wished I could have titled my book on the Book of Revelation, \u201cWindows 96.\u201d<\/p>\n\n\n\n

I propose, therefore, the following outline. It turns out that it is crafted as one beautiful chiasm, the beginning and ending with the same themes, pointing to the major message in the middle.<\/p>\n\n\n\n

Isn\u2019t that amazing? \u201cProfound theology\u201d presented in \u201castoundingly meticulous literary artistry\u201d (Bauckham).<\/p>\n\n\n\n

The structure, by the way, should alert us to the fact that when reading The Revelation of Jesus Christ we are not reading a newspaper. It is not meant to be read in a linear way. The question to keep asking as we read is not, \u201cWhat happens next?\u201d but \u201cWhat did John see next?\u201d (Michael Wilcock, I Saw Heaven Opened<\/em>). This is because what John \u201csees next\u201d might have happened long before what he just \u201csaw.\u201d The biggest example being Revelation 12, events that take place on Christmas Eve!<\/p>\n\n\n\n

It is as it were that Jesus put on a \u201cplay\u201d or \u201cdrama\u201d before John. How he did it, I do not know. Given what video artists are able to do in our time, I have no trouble believing Jesus could do something very creative in John\u2019s time. And John then describes what Jesus has placed before him. He tells us what he \u201csaw.\u201d He does not always tell us what it all \u201cmeans.\u201d He is describing the symbols Jesus uses not yet the reality conveyed by the symbols (Bruce Metzger, Breaking The Code<\/em>).<\/p>\n\n\n\n

Chart: Preaching Through Revelation<\/h2>\n\n\n\n

We know the weekly grind of sermon prep is hard, whether you are in the midst of series or planning a new series. Trying to find key verses you need to highlight in your sermon, finding the historical background to the book, discovering the flow\/structure of book, and even figuring out what is the theme of each section.<\/p>\n\n\n\n

That is why we created this chart! This chart is designed to\u00a0save you time<\/strong>\u00a0as you prepare to preach a new sermon series from the Book of Revelation.<\/p>\n\n\n\n

You will find a quick visual overview of the movement of the Book of Revelation. It will help orient you and your hearers as you preach through the entire book or sections of the book. It provides, at a glance, one way to divide the book into pericopes. The chart includes key verses in the book, an overarching title for the book, the overall message of the book, and some historical background. It is color-coded to highlight certain defining aspects of the book.<\/p>\n\n\n\n

This chart could be used as a slide in your church service. It could serve as an introduction to a new series or a weekly check-in before you begin preaching. It could even be printed out and given to the members of your church, as a resource to help them grasp the message of the book.<\/p>\n\n\n\n

\"A<\/a><\/span>
<\/figcaption><\/figure>\n\n\n\n

Sermon Series<\/h2>\n\n\n\n

Pericopes<\/em><\/h2>\n\n\n\n

1:1-8 – Introduction<\/p>\n\n\n\n

1:9-20 \u2013 First \u201copening\u201d\u2014Jesus among the seven candlesticks.<\/p>\n\n\n\n

2:1-3:22 \u2013 Jesus\u2019 seven messages to the seven churches.<\/p>\n\n\n\n

4:1-5:14 \u2013 Heavenly worship, centered on the victorious Lamb.<\/p>\n\n\n\n

6:1-8:5 \u2013 The Lamb opens the seven seals of the scroll of history.<\/p>\n\n\n\n

7:1-17 \u2013 Jesus seals his disciples.<\/p>\n\n\n\n

11:19-12:17 \u2013 The cosmic battle behind all battles: a woman, a dragon, a child.<\/p>\n\n\n\n

13:1-18 \u2013 The two beasts, one from the sea, one from the earth.<\/p>\n\n\n\n

14:1-15:4 \u2013 Jesus, his people, his gospel, his angels.<\/p>\n\n\n\n

15:5-16:21 \u2013 Judgment finished.<\/p>\n\n\n\n

17:1-19:10 \u2013 Babylon.<\/p>\n\n\n\n

19:1-10 \u2013 The Marriage Supper of the Lamb.<\/p>\n\n\n\n

19:11-21 \u2013 The victorious King of Kings and Lord of Lords.<\/p>\n\n\n\n

20:1-10 \u2013 The Millennium.<\/p>\n\n\n\n

20:11-15 \u2013 The Book of Life.<\/p>\n\n\n\n

21:1-22:5 \u2013 The New Jerusalem, new heaven and new earth.<\/p>\n\n\n\n

22:6-21 \u2013 Conclusion<\/p>\n\n\n\n

Series Outlines<\/em><\/h2>\n\n\n\n

There are so many ways one can preach the whole of The Revelation of Jesus Christ! Here are three.<\/p>\n\n\n\n

Option 1<\/em><\/h2>\n\n\n\n

The tack I took in 1999 was to simply make our way through the whole drama.<\/p>\n\n\n\n

1:1-8 \u2013 Getting A Feel for the Last Book of the Bible: All About Jesus!<\/p>\n\n\n\n

1:9-20 \u2013 The Cosmic Jesus, or, Look Who Is At The Center!<\/p>\n\n\n\n

2:1-7 \u2013 First Love<\/p>\n\n\n\n

2:8-11 \u2013 Keeping Faith Under Pressure<\/p>\n\n\n\n

2:12-17 \u2013 The Battle For the Mind<\/p>\n\n\n\n

2:18-29 \u2013 Jesus the Jealous Lover<\/p>\n\n\n\n

3:1-6 \u2013 Always On the Brink of Unfaith<\/p>\n\n\n\n

3:7-13 \u2013 An Open Door for Witness<\/p>\n\n\n\n

3:14-22 \u2013 Let Me In!<\/p>\n\n\n\n

4:1-11 \u2013 Look! A Throne! With Someone Sitting On It!<\/p>\n\n\n\n

5:1-14 \u2013 Look! A Lamb! In the Middle of the Throne!<\/p>\n\n\n\n

6:1-17; 8:1-5 \u2013 \u201cCome!\u201d The Cry That Moves History<\/p>\n\n\n\n

7:1-17 \u2013 Sealed! Forever<\/p>\n\n\n\n

8:1-11:18 \u2013 Reversed Thunder<\/p>\n\n\n\n

11:1-13 \u2013 Witness That Wins the World<\/p>\n\n\n\n

11:19-12:17 \u2013 The Cosmic Battle (Another Version of the Christmas Story)<\/p>\n\n\n\n

13:1-10 \u2013 Phantom Beast One: Dragon-Manipulated Political Power<\/p>\n\n\n\n

13:11-18 \u2013 Phantom Beast Two: Dragon-Manipulated Religious Power<\/p>\n\n\n\n

14:6-20 \u2013 Jesus, His Gospel, His Angels<\/p>\n\n\n\n

14:1-5; 15:1-4 \u2013 The Lamb\u2019s People<\/p>\n\n\n\n

15:1-16:21 \u2013 It is Finished!<\/p>\n\n\n\n

17:1-19:10 \u2013 Waking Up in Babylon, or, Always Falling<\/p>\n\n\n\n

19:1-10 \u2013 Engaged to the Lamb<\/p>\n\n\n\n

19:11-21 \u2013 Here He Comes!<\/p>\n\n\n\n

20:1-10 \u2013 Millennial Madness Made Manageable<\/p>\n\n\n\n

20:11-15 \u2013 Final Accounting: Opening of the Books<\/p>\n\n\n\n

21:1-22:5 \u2013 All Things Made New (Two or three sermons on this text!)<\/p>\n\n\n\n

22:6-21 \u2013 The Time Is Near, or, The Bright Morning Star.<\/p>\n\n\n\n

Option 2<\/em><\/h2>\n\n\n\n

Or, do an eleven week series, covering the major sections of the book in one or two sermons. One would read and focus on the central affirmation of each section, drawing everything else in relative to that focus.<\/p>\n\n\n\n

1:1-20 \u2013 The Living Jesus \u2013 In The Middle<\/p>\n\n\n\n

2:1-3:22 \u2013 Letters to the Seven Churches \u2013 Who Jesus Says He Is<\/p>\n\n\n\n

2:1-3:22 \u2013 Letters to the Seven Churches \u2013 Who Jesus Wants Us To Be<\/p>\n\n\n\n

2:1-3:22 \u2013 Letters to the Seven Churches \u2013 What Jesus Promises His Disciples<\/p>\n\n\n\n

4:1-5:14 \u2013 Entering the On-Going Worship in Heaven \u2013 \u201cWorthy!\u2019<\/p>\n\n\n\n

6:1-8:2 \u2013 Opening the Seven Seals of the Scroll: How Prayer Moves History<\/p>\n\n\n\n

8:3-11:19 \u2013 Sounding the Seven Trumpets: The Triumph of Jesus\u2019 Kingdom<\/p>\n\n\n\n

12:1-14:20 \u2013 The Satanic Trinity: The Dragon and the Two Beasts<\/p>\n\n\n\n

15:1-18:24 \u2013 The Seven Bowls of Judgment: It Is Finished!<\/p>\n\n\n\n

19:1-20:15 \u2013 The Great Victor and Victory \u2013 King of Kings and Lord of Lords<\/p>\n\n\n\n

21:1-22:21 \u2013 Our Future in Jesus: A New Heaven and a New Earth.<\/p>\n\n\n\n

Option 3<\/em><\/h2>\n\n\n\n

Or follow something like the approach of John R.W. Stott in his, The Incomparable Christ. <\/em>Since the book is about Jesus, organize the series around \u201cpictures\u201d of Jesus. Begin with the Prologue and end with the Epilogue, and focus the series on the ten great visions of Jesus, ending up with a twelve week series.<\/p>\n\n\n\n

Prologue \u2013 1:1-8<\/p>\n\n\n\n

Christ Claiming to be the First and the Last, the Living One \u2013 1:9-20<\/p>\n\n\n\n

Christ Supervising His Churches \u2013 2:1-3:20<\/p>\n\n\n\n

Christ Sharing God\u2019s Throne \u2013 4:1-5:14<\/p>\n\n\n\n

Christ Controlling the Course of History \u2013 6:1-8:5<\/p>\n\n\n\n

Christ Calling the World to Repentance \u2013 8:6-11:17<\/p>\n\n\n\n

Christ Overcoming the Devil and His Allies \u2013 11:19-13:18<\/p>\n\n\n\n

Christ Standing on Mt. Zion with His Redeemed People \u2013 14:1-15:4<\/p>\n\n\n\n

Christ Coming Like a Thief in the Night \u2013 15:5-19:10<\/p>\n\n\n\n

Christ Riding in Triumph on a White Horse \u2013 19:11-20:15<\/p>\n\n\n\n

Christ Coming as the Bridegroom to Claim His Bride \u2013 21:12-22:5<\/p>\n\n\n\n

Epilogue \u2013 22:6-11<\/p>\n\n\n\n

Application<\/h2>\n\n\n\n

In one sense, the preacher does not have to worry about this, for once we \u201csee\u201d what John \u201csaw,\u201d once we \u201chear\u201d what John \u201cheard,\u201d we will know what to do; application will be obvious, and radical!<\/p>\n\n\n\n

Having said that, John does spell out for us at least three immediate applications of what he \u201csees\u201d and \u201chears.\u201d<\/p>\n\n\n\n

The most frequent commands of the book (and, therefore, its major pastoral burden) is \u201clook!\u201d (\u201cbehold!\u201d or \u201clo!\u201d \u2013 idou <\/em>in Greek; make sure you work with a translation that honors this language). The second most frequent command is \u201cdo not be afraid.\u201d We obey the second when we obey the first; when we look, especially at the Jesus John \u201csees,\u201d we will no longer be afraid. Look away from all that is happening in the world, and away from our woeful inadequacy to do anything about it all, and look to the Lamb, and fear will begin to dissipate, and we will be able to follow Jesus with renewed conviction and courage. The third most frequent command is \u201crepent.\u201d It simply means to come to one\u2019s senses, change one\u2019s mind, and turn around moving in a new direction. Once we \u201clook\u201d we automatically realize we need to \u201crepent.\u201d<\/p>\n\n\n\n

The book is full of powerful scenes of worship. So on the heels of looking and repenting, we begin to worship as never before, and find ourselves caught up in heaven\u2019s worship of the Almighty and the Lamb!<\/p>\n\n\n\n

We choose to follow the way of the Lamb. In the worship scene in Revelation 5, John hears that the Lion has won the battle\u2014\u201cLook, the Lion has overcome!\u201d (5:5). John then turns to see the Lion, and to his surprise, and to the universe\u2019s surprise, he sees a Lamb\u2014\u201cstanding as if slain\u201d (5:6). It takes away my breath every time I see it. The Lion does not triumph as a lion; he triumphs as a Lamb, who sacrifices himself for the salvation of the world. The application very clear: only the \u201cweakness\u201d of the way of the Lamb wins over evil. And we are called to follow in this way (12:11 \u2013 \u201cand they overcame by the blood of the Lamb\u201d). Huge implications!<\/p>\n\n\n\n

When all is said and done, the last book of the Bible is leading us to worship at the feet of the Lamb. A fruitful way to study and then preach the book is to work through the great worship scenes. Folks could get used to working with apocalyptic imagery, and have their hearts stirred!<\/p>\n\n\n\n

Theological Themes<\/h2>\n\n\n\n

The Throne.<\/em> Trace the word through the whole book. It is, next to the Lamb, the dominant image. There IS a throne! And someone is sitting on it! The Throne of the universe is not up for grabs; no coup will ever win.<\/p>\n\n\n\n

The Lamb on the Throne.<\/em> Sacrificial love is how Jesus, true Emperor and true God, reigns over the universe.<\/p>\n\n\n\n

The Opposition: The Dragon and the Two Beasts.<\/em> The first beast, from the sea, is dragon-manipulated political power; the second, from the earth, is dragon-manipulated religious power. The dragon brought them together in the persons of Herod and Pilate, and the scribes and Pharisees, to crucify Jesus. The church must always be careful when wanting to influence culture to not align itself to the powers-that-be.<\/p>\n\n\n\n

Tribulation.<\/em> Jesus warns the church of tribulation. The word is thilipsis\u2014<\/em>\u201cpressure,\u201d sometimes, \u201ccrushing pressure.\u201d It is what happens when we rub our two hands together\u2014the pressure causes the heat to rise. Whenever the kingdom of the Lamb comes up against any expression of the kingdom of the dragon, there will be thilipsis. <\/em>Don\u2019t panic. Nothing is wrong. It simply has to happen. So hang in there. It is happening because Jesus is working out the implications of his victory.<\/p>\n\n\n\n

Babylon.<\/em> It is a code word for the city that, in many different forms, at many different times, comes up against the City of God. At the time of the writing of The Revelation of Jesus Christ, \u201cBabylon\u201d expressed itself as Rome. There have been many more forms since. And the book reveals that in whatever form it comes, Babylon is always falling. Given its inherent resistance to Jesus, it can do nothing but always fall.<\/p>\n\n\n\n

The Role of Prayer.<\/em> Notice that in each of the seven seals the Lamb opens on the scroll of history, someone prays. It is a revelation of how history moves forward: yes, by the sovereignty of the Almighty and Lamb, but also by disciples participating in that movement by praying, especially praying, \u201cCome!\u201d<\/p>\n\n\n\n

Christology.<\/em> My goodness! So much about Jesus’ identity is \u201copened up\u201d to us in the book! Two things are of special import. One, he calls himself \u201cthe Alpha and the Omega, first and last, beginning and end\u201d (22:13). \u201cBeginning\u201d is the word arche.<\/em> Yes, it means \u201cfirst in a sequence.\u201d But it primarily means \u201csource of the sequence.\u201d \u201cEnd\u201d is the word telos.<\/em> It means \u201cinherent destiny.\u201d Wow! Jesus is not only first in the sequence, the Alpha; he is the source of the sequence; it all has its roots in him. And Jesus is not only the last in the sequence, the Omega: he is the inherent destiny of the sequence; it all heads toward him. No need to be afraid of anything: it all comes from Jesus and is heading back to Jesus. He wins!<\/p>\n\n\n\n

And two, he is \u201cthe bright morning star\u201d (22:16). Jesus is working with an astrophysical reality. The morning star only appears in the sky when the night has reached its deepest degree of darkness. When you see the morning star, you know that even though it is still dark, the night is, in fact, ending. So, when we see Jesus in the picture, we know that even though we may have to walk through more hours of darkness, the darkness has been defeated. Jesus wins!<\/p>\n\n\n\n

Commentaries<\/h2>\n\n\n\n

David Aune, Revelation: Word Bible Commentary <\/em>(Dallas, Texas: Word Book, 1997).<\/p>\n\n\n\n

G.K. Beale, The Book of Revelation: The New International Greek Testament Commentary <\/em>(Grand Rapids, Michigan: Eerdmans, 1999).<\/p>\n\n\n\n

Gerhard A. Krodel, Revelation: Augsburg Commentary on the New Testament <\/em>(Minneapolis, Minnesota: Augsburg, 1989).<\/p>\n\n\n\n

Bruce M. Metzger, Breaking The Code: Understanding the Book of Revelation <\/em>(Nashville, TN: Abingdon, 1993).<\/p>\n\n\n\n

Michael Wilcock, I Saw Heaven Opened: The Message of Revelation <\/em>(London, England: Inter-Varsity Press, 1973).<\/p>\n","protected":false},"excerpt":{"rendered":"

My Encounter with The Revelation of Jesus Christ I can say without exaggeration that the most transformative preaching I have ever experienced is when, in 1999, I preached through the whole of the last book of the Bible, \u201cThe Revelation of Jesus Christ,\u201d as it is entitled. People still look back to that series as Read more…<\/a><\/p>\n","protected":false},"author":128,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"tax_ctp_authors":[1253],"tax_ctp_books":[],"tax_ctp_categories":[165],"tax_ctp_field_guide_subcategory":[147],"tax_ctp_field_guides":[298],"tax_ctp_format":[148],"tax_ctp_multimedia":[],"tax_ctp_point_editor":[],"tax_publications":[140],"tax_ctp_tags":[3430,3912,4835,4949,5154],"tax_ctp_topics":[],"class_list":["post-26187","post","type-post","status-publish","format-standard","hentry","tax_ctp_authors-darrell-johnson","tax_publications-ct-pastors","tax_ctp_tags-application","tax_ctp_tags-exegesis","tax_ctp_tags-revelation","tax_ctp_tags-sermon-series","tax_ctp_tags-theology"],"acf":{"scripture_references":null},"yoast_head":"\nPreaching on The Revelation of Jesus Christ - CT 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