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The Apocalypse is the most mysterious book of the New Testament and the only prophetic book that talks about the future. Many generations of Christian believers, philosophers, and mystics have tried to unravel the mysteries of the Apocalypse and understand the prophecy that awaits us. The Apocalypse - its symbols, quotes, mysterious sayings, images had a huge influence on the development of the entire world culture. But, unfortunately, the true meaning of symbols and phenomena is available only to those who were able to “tune in to the wave” of the one who wrote down this prophetic book - the apostle and evangelist John the Theologian. The holy men penetrated into the secrets of the Apocalypse and in very accessible words explained what an ordinary person in his daily rhythm of life is not able to understand... A fascinating read that lifts the veil of the future and reveals Divine secrets, Interpretation of the Apocalypse will introduce the reader to the most mysterious book of the New Testament, will introduce him to a world that is accessible only to holy ascetics.
We live in difficult historical times, in such times people tend to worry about the future, and humanity peers carefully into this heavenly book, into this “mystical mirror of human destinies,” trying to unravel the mysteries of our own destinies - in the dramatic periods with which our century is so rich, the apocalyptic sense of life and history intensifies.
The book presents the clearest, deepest and most authoritative interpretations that will be of interest to the modern reader:
Archbishop Andrew of Caesarea. Interpretation of the Apocalypse of St. John the Evangelist;
Explanatory Bible ed. prof. A. Lopukhina. Interpretation of the book Apocalypse;
Metropolitan Veniamin (Fedchenkov). About the end of the world;
Archbishop Averky Taushev. Apocalypse or Revelation of St. John the Theologian.
Christians of the first centuries expected the fulfillment of everything destined from above right now, not today or tomorrow.
But since then the second thousand years have ended, and we still cannot say at what stage, in what period, the struggle of Christ with the devil, the struggle of the bright angels with the dark forces, is located.
The Apocalypse of John contains as many secrets as there are words. But even this would be too little to say about the merits of the book. Any praise will be inferior.
Blessed Jerome
On the bright blue waters of the ancient sea, under the azure dome of the southern sky, among the many islands of varying sizes, two mountains stand out, connected by a narrow isthmus. Covered in a light purple cover, from a distance they seem to be emerging from the depths of the sea. Something airy and fabulous is felt in the vision of these rocky mountains against a transparent background of sky and water.
This sea is called the Aegean, and the island is called Patmos.
Famous place on the globe! It was here that pictures of the peaceful life of future times flashed before the eyes of John, the writer of the Apocalypse. On this island, lying between two parts of the Old World - Europe, Asia and Africa - the revealed history of the Christian Church was written.
On quiet, cloudless days, John saw here more than once a magical view of the southern sky with the enchanting gentle light of the moon, with stars sparkling like precious stones. In these moments of sublime contemplation, he was carried away in spirit into the heavenly heights, and there, in the host of angels, among the heavenly army, the secrets of the Kingdom of God were revealed to him (Matthew 13:11).
But amid such a captivating environment, what a contrast were the prophetic visions of a continuous series of terrible punishments!
However, the apostle-prophet did not write everything down and tell it to the world: he hid from us that the seven thunders spoke to him with their voices (Rev 10:4)... And what he wrote down in the book constitutes an important prophecy about nations and tribes and about many kings (Rev 10:11).
Here is a book that can simultaneously draw rivers of tears from the eyes, fill the heart with mystical horror, and can lift a person’s thought to the throne of God, delight him to the third heaven. A scary book, but at the same time attractive! As one begins to delve deeper into the Divine words of the Apocalypse, the mysterious curtain of the world opens slightly, something appears in the distance, beckons to itself, and suddenly such a picture is revealed that people fall face down on the ground from fear and lie in a daze (Dan 10: 7–19).
Where did such a book come from?
From God Himself.
He gave it to Jesus Christ, and Christ sent it through His angel to John to show His servants what was soon to happen.
When did the Lord choose John to write the Apocalypse? Who is he?
All ancient church tradition testifies that this was the most beloved disciple of Jesus Christ, the apostle and evangelist John the Theologian. For example, in the “Dialogue” of Saint Justin the Philosopher with Tryphon, the following positive testimony is found: “Someone named John, one of the apostles of Jesus Christ, in a Revelation that came to him, predicted that those who believe in our Jesus Christ will live in Jerusalem for 1000 years, and after This will be the general resurrection and Judgment.” Saint Irenaeus of Smyrna also calls the writer of the Apocalypse a disciple of Jesus Christ. Theophilus of Antioch, Polycrates of Ephesus, Clement of Alexandria, Gregory the Theologian, Cyril of Jerusalem and others testify to this. Saint Andrew of Caesarea, in the preface to his “Interpretation of the Apocalypse,” also refers to Papias of Jerusalem (about 160), Methodius and Hippolytus (235) of Rome.
In the “History of the Church” by Eusebius, some persons are indicated (for example, Presbyter Caius and Dionysius of Alexandria) who allowed themselves to doubt the identity of the writer of the Apocalypse and John the Theologian, but their doubt is drowned in a whole series of positive testimonies of the ancient fathers of the Church.
In our time of skepticism and revaluation of all values, voices have been heard among Western theologians denying the tradition of the Church, but it is enough to compare those verses of the Apocalypse and the Fourth Gospel, where Jesus Christ is called the Lamb and the Word of God, to be convinced that the author of these books is one and the same person , Holy Apostle John the Theologian.
The Apocalypse is replete with Hebraisms and has similarities with the Old Testament prophetic books. That's how it should be! Because the Apocalypse, like other canonical books, is the creation of the same Holy Spirit. The writer of Revelation can say to all doubters: We are from God: he who knows God listens to us; He who is not from God does not listen to us... If anyone considers himself a prophet or spiritual, then let him understand that I am writing to you(1 John 4:6; 1 Cor 14:37).
Saint John indicates that he received the Revelation on the island of Patmos on Sunday. But what year? This is again a controversial issue for modern theologians. Their main disagreement is that some attribute the writing of the Apocalypse to the time before the destruction of Jerusalem, while others prove that the Apocalypse was written after the destruction of Jerusalem. The decisive voice in this matter should again be the ancient testimony of Saint Irenaeus, who writes: “The Revelation took place not long before our time, but almost in our century, at the end of the reign of Domitian.” If so, then the writing of the Apocalypse can be attributed to the end of the 1st century. Some researchers set the date: 95 AD.
In this book, which is called the Apocalypse, much is said in secret to give exercise to the reader’s mind, and there is little in it that, with its clarity, makes it possible to bring the rest to understanding.
St. Augustine
A prophecy can only be explained when it is fulfilled.
Currently, there are many Orthodox interpreters of the Apocalypse who believe that most of the prophetic pictures have not yet been fulfilled, since they relate to the very last time (Dan 8:17, 26; 12:9). Moreover, in the first times of Christianity it was difficult to say anything definite regarding the mysterious instructions of Revelation. However, the era of persecution and the final triumph of Christianity under Constantine the Great in a small form depicts to us the entire future fate of Christianity until the final victory of Christ, until the opening of His great Kingdom. Therefore, some researchers of the Apocalypse date his paintings to the historical events of the first four centuries of Christianity. But even the ancient interpreters (Hippolytus, Irenaeus, Andrew of Caesarea) understood that it was impossible to limit the world book to three or four centuries.
Perhaps there are no two interpreters who would understand the apocalyptic foreshadowing of future events in the world or the Church in exactly the same way; nevertheless, the interpreters may be relatively right. The law of water crystallization is the same always and everywhere, but how diversely it manifests itself on earth! Look at a graceful snowflake, a shapeless piece of ice, or the amazing frost patterns on window glass. It would seem, from the outside, what a variety! In fact, we see the manifestation of the same law, the same “thought of God.” In the same way, the prophetic writings are the essence of the plans of God Himself, to which life responds with a series of events of the same nature, only on different scales. Every word is verified by two or three witnesses (Matthew 18:16). Historical events are repeated two or three times, increasing from strength to strength (Ps. 83:8).
However, the opposite phenomenon has also been noticed: the same event is described in the sacred books two or three times. Therefore, we will not neglect any interpretation, no matter how strange and inapplicable it may seem at first glance. “Without denying the work of his predecessors,” writes Kliphot, “every researcher of the Apocalypse should strive to make his own contribution to understanding.”
In Russian there is excellent experience in interpreting the Apocalypse by Archpriest Nikolai Orlov, edited by prof. A. Lopukhina. It contains everything essential that theological science has given us, and also indicates the inspired interpretations of the ancient Fathers of the Church. But the most popular is the “Commentary on the Apocalypse” by St. Andrew, Archbishop of Caesarea. But at the time when he wrote it, the world had not yet experienced either the Crusades, or the development of the secular power of the popes, or the Renaissance, or the time of great discoveries and inventions, or the Reformation, or religious wars, or the French Revolution, or modern atheism , and therefore Saint Andrew had to limit his interpretation of the Apocalypse in many places to edifying and instructive comments or interpretations of real symbols in a spiritual sense 2
Of the modern interpretations, it is impossible to ignore the “Apocalypse or Revelation of St. John the Theologian” by Archbishop Averky (Taushev).
Typically, the book of Revelation of St. John the Evangelist is divided into an introduction (1:1-8), a first part (1:9-3:22), a second part (4-22:5) and a conclusion (22:6-21).
As for the second part (from the fourth to the twenty-second chapter), it is divided differently according to the method of interpretation.
Saint Andrew of Caesarea divides his entire interpretation of the Apocalypse into 24 sections, and each section into 3 articles.
Apocalypse is a wonderful book; it is a treasure given by God.
Luthard
It is noted that the Apocalypse is not included in the circle of liturgical books. Others conclude from this that the clergy are strenuously eliminating this book.
“Accept,” says one of our contemporary “God-seekers,” “the Apocalypse, and I will immediately go over to the Orthodox Church, but you will never do this, because it exposes you...
And we must admit that the Revelation of John the Theologian is kept under cover by some clergy. Some repeat the ancient saying that we can barely make out the letters of the apocalyptic alphabet; others are afraid of misinterpretation of incomprehensible pictures and images of the holy book, others do not allow definitions of times to be made from the Apocalypse. There are also those who do not allow anything mysterious, anything mystical in the Christian religion. All these cautious views, perhaps appropriate in ancient times, are now gradually dissipating. The common people themselves, reading the Bible, involuntarily dwell longer on the pages of the Apocalypse. Some priests testify that people quite often turn to them for clarification of incomprehensible passages of the Revelation of John the Theologian.
How to explain such special attention of Christians to the final book of the entire Bible - the Apocalypse? Are we really experiencing the last times appointed by the Almighty? Or do we notice that much of what is indicated in Revelation allegorically, allegorically, has already been fulfilled or is being fulfilled?
The revelation of Jesus Christ, which God gave Him to show His servants what must soon happen. And He showed it by sending it through His angel to His servant John,
Who testified the word of God and the testimony of Jesus Christ, and what he saw.
Blessed is he who reads and those who listen to the words of this prophecy and keep what is written in it; for the time is near.
John to the seven churches that are in Asia: Grace to you and peace from Him who is, and was, and is to come, and from the seven Spirits who are before His throne,
And from Jesus Christ, who is the faithful witness, the firstborn from the dead, and ruler of the kings of the earth. To Him who loved us and washed us from our sins with His Blood
And to Him who has made us kings and priests to His God and Father, be glory and dominion forever and ever! Amen.
Behold, He comes with the clouds, and every eye will see Him, even those who pierced Him; and all the families of the earth will mourn before Him. Hey, amen.
I am Alpha and Omega, the beginning and the end, says the Lord, who is and who was and who is to come, the Almighty.
I John, your brother and companion in the tribulation and in the kingdom and in the patience of Jesus Christ, was on the island called Patmos for the word of God and for the testimony of Jesus Christ.
A. Durer. Seven lamps. Vision of St. Joanna
I was in the spirit on Sunday, and I heard behind me a loud voice, like a trumpet, which said: I am Alpha and Omega, the first and the last;
Write what you see in a book and send it to the churches that are in Asia: to Ephesus, and to Smyrna, and to Pergamum, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.
And, in the midst of the seven lampstands, one like the Son of Man, clothed in a robe and girded across the chest with a golden girdle.
His head and hair are white, like a white wave, like snow; and His eyes are like a flame of fire;
And His feet were like chalcolivan, like those burning in a furnace, and His voice was like the sound of many waters.
He held in His right hand seven stars, and from His mouth came a sword sharp on both sides; and His face is like the sun shining in its power.
And when I saw Him, I fell at His feet as if dead. And He laid His right hand on me and said to me: Do not be afraid; I am the First and the Last
And Alive; and he was dead, and behold, he is alive forever and ever, Amen; and I have the keys of hell and death.
So write what you saw, and what is, and what will happen after this.
The mystery of the seven stars that you saw in My right hand, and the seven golden lamps, is this: the seven stars are the Angels of the seven churches; and the seven lampstands which you saw are seven churches.
Write to the angel of the church of Ephesus: This is what he says, who holds the seven stars in his right hand and walks in the midst of the seven golden lampstands:
I know your deeds, and your labor, and your patience, and that you cannot endure the depraved, and I have tested those who call themselves apostles, but they are not, and I have found that they are liars.
You have endured much and have patience, and you have labored for My name and have not fainted.
But I have this against you, that you left your first love.
Remember therefore from whence you fell, and repent, and do the first works; but if not so, I will come to you quickly and remove your lamp from its place, unless you repent.
However, the good thing about you is that you hate the deeds of the Nicolaitans, which I also hate.
Let him who has an ear hear what the Spirit says to the churches: To him who overcomes I will give to eat of the tree of life, which is in the midst of the paradise of God.
And write to the Angel of the Church of Smyrna: Thus says the First and the Last, Who was dead, and behold, is alive:
I know your deeds, and sorrow, and poverty (yet you are rich), and the slander of those who say about themselves that they are Jews, but they are not, but are the synagogue of Satan.
Do not be afraid of anything that you will have to endure. Behold, the devil will cast you from among you into prison to tempt you, and you will have tribulation for ten days. Be faithful unto death, and I will give you the crown of life.
He who has an ear (to hear), let him hear what the Spirit says to the churches: He who overcomes will not be harmed by the second death.
And write to the Angel of the Church of Pergamum: This is what he who has a sword sharp on both sides says:
I know your deeds, and that you live where Satan’s throne is, and that you uphold My name, and did not renounce My faith even in those days in which among you, where Satan lives, My faithful witness Antipas was killed.
But I have a little against you, because you have there those who hold the teachings of Balaam, who taught Balak to lead the children of Israel into temptation, so that they would eat things sacrificed to idols and commit fornication.
So you also have those who hold the teaching of the Nicolaitans, which I hate.
Repent; but if not so, I will quickly come to you and fight with them with the sword of My mouth.
Let him who has an ear (to hear) hear what the Spirit says to the churches: To him who overcomes I will give to eat the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows except the one who receives it.
And write to the angel of the church of Thyatira: Thus says the Son of God, whose eyes are like a flame of fire, and whose feet are like chalkoliban:
I know your deeds and love and service and faith and patience, and that your last deeds are greater than your first.
But I have a few things against you, because you allow the woman Jezebel, who calls herself a prophetess, to teach and mislead My servants to commit fornication and eat things sacrificed to idols.
I gave her time to repent of her fornication, but she did not repent.
Behold, I am throwing her into a bed, and those who commit adultery with her into great tribulation, unless they repent of their deeds.
And I will strike her children with death, and all the churches will understand that I am the one who searches the hearts and the reins; and I will reward each of you according to your deeds.
But to you and to the others who are in Thyatira, who do not hold this teaching and who do not know the so-called depths of Satan, I say that I will not place another burden on you;
Just keep what you have until I come.
Whoever overcomes and keeps My works to the end, to him will I give authority over the Gentiles,
And he will rule them with a rod of iron; like clay vessels they will be broken, just as I received power from my Father.
And I will give him the morning star.
He who has an ear (to hear), let him hear what the Spirit says to the churches.
And write to the Angel of the Church of Sardis: Thus says He who has the seven spirits of God and the seven stars: I know your works; you have a name like you're alive, but you're dead.
Stay awake and establish other things close to death; for I do not find that your works are perfect before My God.
Remember what you received and heard, and keep and repent. If you do not watch, then I will come upon you like a thief, and you will not know at what hour I will come upon you.
However, you have several people in Sardis who have not defiled their garments, and will walk with Me in white robes, for they are worthy.
He who overcomes will be clothed in white robes; And I will not blot out his name from the book of life, but I will confess his name before My Father and before His angels.
And write to the Angel of the Church of Philadelphia: Thus says the Holy One, the True One, who has the key of David, who opens and no one will shut, who shuts and no one will open:
I know your affairs; Behold, I have opened a door before you, and no one can shut it; You have not much strength, and you have kept My word and have not denied My name.
Behold, I will cause those from the synagogue of Satan, from those who say that they are Jews, but are not so, but lie - behold, I will cause them to come and worship before your feet, and they will know that I loved you.
And just as you have kept the word of My patience, I will also keep you from the time of temptation that will come to the whole world to test those who live on the earth.
Behold, I am coming quickly; keep what you have, so that no one takes your crown.
He who overcomes will I make a pillar in the temple of My God, and he will no longer go out; And I will write on it the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name.
He who has an ear, let him hear what the Spirit says to the churches.
And write to the Angel of the Laodicean church: Thus says the Amen, the faithful and true witness, the beginning of the creation of God:
I know your affairs; you are neither cold nor hot; Oh, that you were cold or hot!
Apocalypse(or translated from Greek - Revelation) of St. John the Theologian is the only prophetic book of the New Testament. It predicts the future destinies of mankind, the end of the world and the beginning of eternal life, and therefore, naturally, is placed at the end of the Holy Scriptures.
Apocalypse- the book is mysterious and difficult to understand, but at the same time it is the mysterious nature of this book that attracts the attention of both believing Christians and simply inquisitive thinkers trying to unravel the meaning and significance of the visions described in it. There are a huge number of books about the Apocalypse, among which there are many works with all sorts of nonsense, this especially applies to modern sectarian literature.
Despite the difficulty of understanding this book, the spiritually enlightened fathers and teachers of the Church have always treated it with great reverence as a book inspired by God. Thus, Saint Dionysius of Alexandria writes: “The darkness of this book does not prevent one from being surprised by it. And if I don’t understand everything about it, it’s only because of my inability. I cannot be a judge of the truths contained in it, and measure them by the poverty of my mind; Guided more by faith than by reason, I find them only beyond my understanding.” Blessed Jerome speaks in the same way about the Apocalypse: “It contains as many secrets as there are words. But what am I saying? Any praise for this book would be beneath its dignity.”
The Apocalypse is not read during divine services because in ancient times the reading of Holy Scripture during divine services was always accompanied by an explanation of it, and the Apocalypse is very difficult to explain.
The author of the apocalypse calls himself John (Rev. 1:1, 4 and 9; 22:8). According to the general opinion of the holy fathers of the Church, this was the Apostle John, the beloved disciple of Christ, who received the distinctive name “Theologian” for the height of his teaching about God the Word. ” His authorship is confirmed both by data in the Apocalypse itself and by many other internal and external signs. The Gospel and three Council Epistles also belong to the inspired pen of the Apostle John the Theologian. The author of the Apocalypse says that he was on the island of Patmos “for the word of God and for the testimony of Jesus Christ” (Rev. 1:9). From church history it is known that of the apostles, only Saint John the Theologian was imprisoned on this island.
Proof of the authorship of the Apocalypse. John the Theologian is served by the similarity of this book with his Gospel and epistles, not only in spirit, but also in style, and, especially, in some characteristic expressions. So, for example, the apostolic preaching is called here “testimony” (Rev. 1:2, 9; 20:4; see: John 1:7; 3:11; 21:24; 1 John 5:9-11) . The Lord Jesus Christ is called “the Word” (Rev. 19:13; see: John 1:1, 14 and 1 John 1:1) and “Lamb” (Rev. 5:6 and 17:14; see: John 1:36). The prophetic words of Zechariah: “and they will look on Him whom they have pierced” (12:10) both in the Gospel and in the Apocalypse are given equally according to the Greek translation of the “Seventy Interpreters” (Rev. 1:7 and John 19:37). Some differences between the language of the Apocalypse and other books of the Apostle John are explained both by the difference in content and by the circumstances of the origin of the writings of the holy Apostle. Saint John, a Jew by birth, although he spoke Greek, but, being imprisoned far from the living spoken Greek language, naturally left the stamp of influence of his native language on the Apocalypse. For an unprejudiced reader of the Apocalypse, it is obvious that its entire content bears the stamp of the great spirit of the Apostle of love and contemplation.
All ancient and later patristic testimonies recognize the author of the Apocalypse as Saint John the Theologian. His disciple Saint Papias of Hieropolis calls the writer of the Apocalypse “Elder John,” as the apostle himself calls himself in his epistles (2 John 1:1 and 3 John 1:1). The testimony of Saint Justin the Martyr, who lived in Ephesus even before his conversion to Christianity, where the Apostle John lived for a long time before him, is also important. Many holy fathers of the 2nd and 3rd centuries cite passages from the Apocalypse as from a divinely inspired book written by St. John the Theologian. One of them was Saint Hippolytus, Pope of Rome, who wrote an apology for the Apocalypse, a student of Irenaeus of Lyons. Clement of Alexandria, Tertullian and Origen also recognize the holy Apostle John as the author of the Apocalypse. The later Church Fathers were equally convinced of this: St. Ephraim the Syrian, Epiphanius, Basil the Great, Hilary, Athanasius the Great, Gregory the Theologian, Didymus, Ambrose of Milan, St. Augustine and St. Jerome. The 33rd rule of the Council of Carthage, attributing the Apocalypse to St. John the Theologian, places it among the other canonical books of Holy Scripture. The testimony of Saint Irenaeus of Lyons regarding the authorship of the Apocalypse to Saint John the Theologian is especially valuable, since Saint Irenaeus was a disciple of Saint Polycarp of Smyrna, who in turn was a disciple of Saint John the Theologian, heading the Smyrna Church under his apostolic leadership.
An ancient legend dates the writing of the Apocalypse to the end of the 1st century. So, for example, Saint Irenaeus writes: “The Apocalypse appeared shortly before this and almost in our time, at the end of the reign of Domitian.” The historian Eusebius (early 4th century) reports that contemporary pagan writers mention the exile of the Apostle John to Patmos for witnessing the Divine Word, attributing this event to the 15th year of the reign of Domitian (reigned 81-96 after the Nativity Christ's).
Thus, the Apocalypse was written at the end of the first century, when each of the seven churches of Asia Minor, to which St. John addresses, already had its own history and one way or another determined direction of religious life. Their Christianity was no longer in the first stage of purity and truth, and false Christianity was already trying to compete with the true one. Obviously, the activity of the Apostle Paul, who preached for a long time in Ephesus, was already a thing of the long past.
Church writers of the first 3 centuries also agree in indicating the place where the Apocalypse was written, which they recognize as the island of Patmos, mentioned by the Apostle himself, as the place where he received revelations (Rev. 1:9). Patmos is located in the Aegean Sea, south of the city of Ephesus and was a place of exile in ancient times.
In the first lines of the Apocalypse, Saint John indicates the purpose of writing the revelation: to predict the fate of the Church of Christ and the whole world. The mission of the Church of Christ was to revive the world with Christian preaching, to plant true faith in God in the souls of people, teach them to live righteously, and show them the way to the Kingdom of Heaven. But not all people accepted Christian preaching favorably. Already in the first days after Pentecost, the Church faced hostility and conscious resistance to Christianity - first from the Jewish priests and scribes, then from unbelieving Jews and pagans.
Already in the first year of Christianity, a bloody persecution of preachers of the Gospel began. Gradually, these persecutions began to take an organized and systematic form. The first center of the fight against Christianity was Jerusalem. Starting from the middle of the first century, Rome, led by Emperor Nero (reigned 54-68 after the Nativity of Christ), joined the hostile camp. The persecution began in Rome, where many Christians shed their blood, including the chief apostles Peter and Paul. From the end of the first century, persecution of Christians became more intense. Emperor Domitian orders the systematic persecution of Christians, first in Asia Minor, and then in other parts of the Roman Empire. The Apostle John the Theologian, summoned to Rome and thrown into a cauldron of boiling oil, remained unharmed. Domitian exiles the Apostle John to the island of Patmos, where the apostle receives a revelation about the fate of the Church and the whole world. With short breaks, the bloody persecution of the Church continued until 313, when Emperor Constantine issued the Edict of Milan on freedom of religion.
In view of the beginning of persecution, the Apostle John writes the Apocalypse to Christians to console them, instruct and strengthen them. He reveals the secret intentions of the enemies of the Church, whom he personifies in the beast that came out of the sea (as a representative of a hostile secular power) and in the beast that came out of the earth - a false prophet, as a representative of a hostile pseudo-religious power. He also discovers the main leader of the struggle against the Church - the devil, this ancient dragon who groups the godless forces of humanity and directs them against the Church. But the suffering of believers is not in vain: through fidelity to Christ and patience they receive a well-deserved reward in Heaven. At the time determined by God, forces hostile to the Church will be brought to justice and punished. After the Last Judgment and punishment of the wicked, eternal blissful life will begin.
The purpose of writing the Apocalypse is to depict the upcoming struggle of the Church with the forces of evil; show the methods by which the devil, with the assistance of his servants, fights against good and truth; provide guidance to believers on how to overcome temptation; depict the death of the enemies of the Church and the final victory of Christ over evil.
The Apocalypse has always attracted the attention of Christians, especially at a time when various disasters and temptations began to agitate public and church life with greater force. Meanwhile, the imagery and mystery of this book makes it very difficult to understand, and therefore for careless interpreters there is always the risk of going beyond the boundaries of truth to unrealistic hopes and beliefs. So, for example, a literal understanding of the images of this book gave rise and now continues to give rise to the false teaching about the so-called “chiliasm” - the thousand-year reign of Christ on earth. The horrors of persecution experienced by Christians in the first century and interpreted in the light of the Apocalypse gave some reason to believe that the “end times” had arrived and the second coming of Christ was near. This opinion arose already in the first century.
Over the past 20 centuries, many interpretations of the Apocalypse of the most diverse nature have appeared. All these interpreters can be divided into four categories. Some of them attribute the visions and symbols of the Apocalypse to the “end times” - the end of the world, the appearance of the Antichrist and the Second Coming of Christ. Others give the Apocalypse a purely historical meaning and limit its vision to the historical events of the first century: the persecution of Christians by pagan emperors. Still others try to find the fulfillment of apocalyptic predictions in the historical events of their time. In their opinion, for example, the Pope is the Antichrist and all apocalyptic disasters are announced, in fact, for the Roman Church, etc. The fourth, finally, see in the Apocalypse only an allegory, believing that the visions described in it have not so much a prophetic as a moral meaning. As we will see below, these points of view on the Apocalypse do not exclude, but complement each other.
The Apocalypse can only be properly understood in the context of the whole of Holy Scripture. A feature of many prophetic visions - both Old Testament and New Testament - is the principle of combining several historical events in one vision. In other words, spiritually related events, separated from one another by many centuries and even millennia, merge into one prophetic picture that combines events from different historical eras.
An example of such a synthesis of events is the prophetic conversation of the Savior about the end of the world. In it, the Lord speaks simultaneously about the destruction of Jerusalem, which occurred 35 years after His crucifixion, and about the time before His second coming. (Matt. 24th chapter; Mr. 13th chapter; Luke 21st chapter. The reason for such a combination of events is that the first illustrates and explains the second.
Often, Old Testament predictions speak simultaneously of a beneficial change in human society in New Testament times and of new life in the Kingdom of Heaven. In this case, the first serves as the beginning of the second (Isa. (Isaiah) 4:2-6; Isa. 11:1-10; Is. 26, 60 and 65 chapters; Jer. (Jeremiah) 23:5-6; Jer. 33:6-11; Habakkuk 2:14; Zephaniah 3:9-20). Old Testament prophecies about the destruction of Chaldean Babylon also speak about the destruction of the kingdom of the Antichrist (Isa. 13-14 and 21 ch.; Jer. 50-51 ch.). There are many similar examples of events merging into one prediction. This method of combining events based on their internal unity is used to help a believer understand the essence of events based on what he already knows, leaving aside secondary and non-explanatory historical details.
As we will see below, the Apocalypse consists of a number of multi-layered compositional visions. The Mystery Viewer shows the future from the perspective of the past and present. So, for example, the many-headed beast in chapters 13-19. – this is the Antichrist himself and his predecessors: Antiochus Epiphanes, so vividly described by the prophet Daniel and in the first two books of Maccabees, and the Roman emperors Nero and Domitian, who persecuted the apostles of Christ, as well as subsequent enemies of the Church.
Two witnesses of Christ in chapter 11. - these are the accusers of the Antichrist (Enoch and Elijah), and their prototypes are the apostles Peter and Paul, as well as all preachers of the Gospel who carry out their mission in a world hostile to Christianity. The false prophet in the 13th chapter is the personification of all those who propagate false religions (Gnosticism, heresies, Mohammedanism, materialism, Hinduism, etc.), among which the most prominent representative will be the false prophet of the times of the Antichrist. To understand why the Apostle John united various events and different people in one image, we must take into account that he wrote the Apocalypse not only for his contemporaries, but for Christians of all times who had to endure similar persecutions and tribulations. The Apostle John reveals common methods of deception, and also shows the sure way to avoid them in order to be faithful to Christ until death.
Likewise, the judgment of God, which the Apocalypse repeatedly speaks of, is both the Last Judgment of God and all the private judgments of God over individual countries and people. This includes the judgment of all mankind under Noah, and the trial of the ancient cities of Sodom and Gomorrah under Abraham, and the trial of Egypt under Moses, and the double trial of Judea (six centuries before the birth of Christ and again in the seventies of our era), and the trial of ancient Nineveh, Babylon, the Roman Empire, Byzantium and, more recently, Russia. The reasons that caused God's righteous punishment were always the same: people's unbelief and lawlessness.
A certain timelessness is noticeable in the Apocalypse. It follows from the fact that the Apostle John contemplated the destinies of humanity not from an earthly, but from a heavenly perspective, where the Spirit of God led him. In an ideal world, the flow of time stops at the throne of the Most High and the present, past and future appear before the spiritual gaze at the same time. Obviously, this is why the author of the Apocalypse describes some future events as past, and past ones as present. For example, the war of angels in Heaven and the overthrow of the devil from there - events that happened even before the creation of the world, are described by the Apostle John, as if they happened at the dawn of Christianity (Rev. 12). The resurrection of the martyrs and their reign in Heaven, which covers the entire New Testament era, is placed by him after the trial of the Antichrist and the false prophet (Rev. 20). Thus, the seer does not narrate the chronological sequence of events, but reveals the essence of that great war of evil with good, which is going on simultaneously on several fronts and covers both the material and angelic worlds.
There is no doubt that some of the predictions of the Apocalypse have already been fulfilled (for example, regarding the fate of the seven churches of Asia Minor). The fulfilled predictions should help us understand the remaining ones that have yet to be fulfilled. However, when applying visions of the Apocalypse to certain specific events, one must take into account that such visions contain elements of different eras. Only with the completion of the destinies of the world and the punishment of the last enemies of God will all the details of the apocalyptic visions be realized.
The Apocalypse was written under the inspiration of the Holy Spirit. A correct understanding of it is most hindered by people’s departure from faith and true Christian life, which always leads to dulling, or even complete loss of spiritual vision. The complete devotion of modern man to sinful passions is the reason that some modern interpreters of the Apocalypse want to see in it only one allegory, and even the Second Coming of Christ itself is taught to be understood allegorically. Historical events and personalities of our time convince us that to see only an allegory in the Apocalypse means to be spiritually blind, so much of what is happening now resembles the terrible images and visions of the Apocalypse.
The method of presentation of the Apocalypse is shown in the table attached here. As can be seen from it, the apostle simultaneously reveals to the reader several spheres of existence. To the highest sphere belongs the Angelic world, the Church triumphant in Heaven, and the Church persecuted on earth. This sphere of good is headed and guided by the Lord Jesus Christ, the Son of God and the Savior of people. Below is the sphere of evil: the unbelieving world, sinners, false teachers, conscious fighters against God and demons. They are led by a dragon - a fallen angel. Throughout the existence of mankind, these spheres have been at war with each other. The Apostle John in his visions gradually reveals to the reader different sides of the war between good and evil and reveals the process of spiritual self-determination in people, as a result of which some of them become on the side of good, others on the side of evil. During the development of the world conflict, God's Judgment is constantly being carried out on individuals and nations. Before the end of the world, evil will increase excessively, and the earthly Church will be extremely weakened. Then the Lord Jesus Christ will come to earth, all people will be resurrected, and the Last Judgment of God will be carried out over the world. The devil and his supporters will be condemned to eternal torment, but for the righteous, eternal, blissful life in Paradise will begin.
When read sequentially, the Apocalypse can be divided into the following parts:
Each new section of the Apocalypse usually begins with the words: “And I saw...” and ends with a description of God’s judgment. This description marks the end of the previous topic and the beginning of a new one. Between the main sections of the Apocalypse, the viewer sometimes inserts intermediate pictures that serve as a connecting link between them. The table given here clearly shows the plan and sections of the Apocalypse. For compactness, we have combined the intermediate pictures together with the main ones. Walking horizontally along the table above, we see how the following areas are gradually revealed more and more fully: The heavenly world; Church persecuted on earth; sinful and godless world; underworld; the war between them and the judgment of God.
The meaning of symbols and numbers. Symbols and allegories enable the seer to speak about the essence of world events at a high level of generalization, so he uses them widely. So, for example, eyes symbolize knowledge, many eyes - perfect knowledge. The horn is a symbol of power and might. Long clothing signifies priesthood; crown - royal dignity; whiteness – purity, innocence; the city of Jerusalem, the temple and Israel symbolize the Church. Numbers also have a symbolic meaning: three symbolizes the Trinity, four symbolizes peace and world order; seven means completeness and perfection; twelve - the people of God, the fullness of the Church (numbers derived from 12, like 24 and 144,000, have the same meaning). One third means some relatively small part. Three and a half years is a time of persecution. The number 666 will be discussed specifically later in this booklet.
New Testament events are often depicted against the background of homogeneous Old Testament events. So, for example, the disasters of the Church are described against the backdrop of the suffering of the Israelites in Egypt, temptation under the prophet Balaam, persecution by Queen Jezebel and the destruction of Jerusalem by the Chaldeans; the salvation of believers from the devil is depicted against the background of the salvation of the Israelites from Pharaoh under the prophet Moses; the atheistic power is represented in the image of Babylon and Egypt; the punishment of the godless forces is depicted in the language of the 10 Egyptian plagues; the devil is identified with the serpent who seduced Adam and Eve; future heavenly bliss is depicted in the image of the Garden of Eden and the tree of life.
The main task of the author of the Apocalypse is to show how evil forces operate, who organizes and directs them in the fight against the Church; to instruct and strengthen believers in fidelity to Christ; show the complete defeat of the devil and his servants and the beginning of heavenly bliss.
For all the symbolism and mystery of the Apocalypse, religious truths are revealed in it very clearly. So, for example, the Apocalypse points to the devil as the culprit of all temptations and disasters of mankind. The tools with which he tries to destroy people are always the same: unbelief, disobedience to God, pride, sinful desires, lies, fear, doubts, etc. Despite all his cunning and experience, the devil is not able to destroy people who are devoted to God with all their hearts, because God protects them with His grace. The devil enslaves more and more apostates and sinners to himself and pushes them to all sorts of abominations and crimes. He directs them against the Church and with their help produces violence and organizes wars in the world. The Apocalypse clearly shows that in the end the devil and his servants will be defeated and punished, the truth of Christ will triumph, and a blessed life will begin in the renewed world, which will have no end.
Having thus made a quick overview of the content and symbolism of the Apocalypse, let us now dwell on some of its most important parts.
The seven churches—Ephesus, Smyrna, Pergamon, Thyatira, Sardis, Philadelphia, and Laodicea—were located in the southwestern part of Asia Minor (now Turkey). They were founded by the Apostle Paul in the 40s of the first century. After his martyrdom in Rome around the year 67, the Apostle John the Theologian took charge of these churches, who cared for them for about forty years. Having been imprisoned on the island of Patmos, the Apostle John from there wrote messages to these churches in order to prepare Christians for the upcoming persecution. The letters are addressed to the “angels” of these churches, i.e. bishops.
A careful study of the epistles to the seven churches of Asia Minor suggests that they contain the destinies of the Church of Christ, starting from the apostolic age until the end of the world. At the same time, the upcoming path of the New Testament Church, this “New Israel,” is depicted against the backdrop of the most important events in the life of Old Testament Israel, starting with the Fall in Paradise and ending with the time of the Pharisees and Sadducees under the Lord Jesus Christ. The Apostle John uses Old Testament events as prototypes of the destinies of the New Testament Church. Thus, three elements are intertwined in the letters to the seven churches:
b) a new, deeper interpretation of Old Testament history; And
c) the future fate of the Church.
The combination of these three elements in the letters to the seven churches is summarized in the table attached here.
Notes: The Ephesian church was the most populous, and had metropolitan status in relation to the neighboring churches of Asia Minor. In 431, the 3rd Ecumenical Council took place in Ephesus. Gradually, the lamp of Christianity in the Ephesian Church died out, as the Apostle John predicted. Pergamum was the political center of western Asia Minor. It was dominated by paganism with a magnificent cult of deified pagan emperors. On a mountain near Pergamum, a pagan monument-altar stood majestically, mentioned in the Apocalypse as the “throne of Satan” (Rev. 2:13). The Nicolaitans are ancient Gnostic heretics. Gnosticism was a dangerous temptation for the Church in the first centuries of Christianity. Favorable soil for the development of Gnostic ideas was the syncretic culture that arose in the empire of Alexander the Great, uniting East and West. The religious worldview of the East, with its belief in the eternal struggle between good and evil, spirit and matter, body and soul, light and darkness, combined with the speculative method of Greek philosophy, gave rise to various Gnostic systems, which were characterized by the idea of the emanation origin of the world from the Absolute and about the many intermediate stages of creation connecting the world with the Absolute. Naturally, with the spread of Christianity in the Hellenistic environment, the danger arose of its presentation in Gnostic terms and the transformation of Christian piety into one of the religious and philosophical Gnostic systems. Jesus Christ was perceived by the Gnostics as one of the mediators (eons) between the Absolute and the world.
One of the first distributors of Gnosticism among Christians was someone named Nicholas - hence the name “Nicolaitans” in the Apocalypse. (It is believed that this was Nicholas, who, along with the other six chosen men, was ordained by the apostles to the diaconate, see: Acts 6:5). By distorting the Christian faith, the Gnostics encouraged moral laxity. Beginning in the mid-first century, several Gnostic sects flourished in Asia Minor. The apostles Peter, Paul and Jude warned Christians not to fall into the snares of these heretical debauchees. Prominent representatives of Gnosticism were the heretics Valentinus, Marcion and Basilides, who were opposed by the apostolic men and early fathers of the Church.
The ancient Gnostic sects disappeared long ago, but Gnosticism as a fusion of heterogeneous philosophical and religious schools exists in our time in theosophy, cabala, Freemasonry, modern Hinduism, yoga and other cults.
The Apostle John received revelation on the “Day of the Lord,” i.e. on Sunday. It should be assumed that, according to apostolic custom, on this day he performed the “breaking of bread,” i.e. Divine Liturgy and received communion, so he “was in the Spirit,” i.e. experienced a special inspired state (Rev. 1:10).
And so, the first thing he is honored to see is, as it were, a continuation of the divine service he performed - the heavenly Liturgy. The Apostle John describes this service in the 4th and 5th chapters of the Apocalypse. An Orthodox person will recognize here the familiar features of the Sunday Liturgy and the most important accessories of the altar: the throne, the seven-branched candlestick, the censer with smoking incense, the golden cup, etc. (These objects, shown to Moses on Mount Sinai, were also used in the Old Testament temple). The slain Lamb seen by the apostle in the middle of the throne reminds a believer of the Communion lying on the throne under the guise of bread; the souls of those killed for the word of God under the heavenly throne - an antimension with particles of the relics of the holy martyrs sewn into it; elders in light robes and with golden crowns on their heads - a host of clergy celebrating the Divine Liturgy together. It is noteworthy here that even the exclamations and prayers themselves, heard by the Apostle in Heaven, express the essence of the prayers that the clergy and singers pronounce during the main part of the Liturgy - the Eucharistic Canon. The whitening of the robes of the righteous with the “Blood of the Lamb” is reminiscent of the sacrament of Communion, through which believers sanctify their souls.
Thus, the apostle begins the revelation of the destinies of humanity with a description of the heavenly Liturgy, which emphasizes the spiritual significance of this service and the need for the prayers of the saints for us.
Notes The words “Lion of the Tribe of Judah” refer to the Lord Jesus Christ and are reminiscent of the prophecy of Patriarch Jacob about the Messiah (Gen. 49:9-10), “Seven Spirits of God” - the fullness of the gracious gifts of the Holy Spirit (see: Is. 11:2 and Zech. 4th chapter). Many eyes symbolize omniscience. The twenty-four elders correspond to the twenty-four priestly orders established by King David for serving in the temple - two intercessors for each tribe of New Israel (1 Chron. 24:1-18). The four mysterious animals surrounding the throne are similar to the animals seen by the prophet Ezekiel (Ezekiel 1:5-19). They appear to be the creatures closest to God. These faces - man, lion, calf and eagle - were taken by the Church as emblems of the four Evangelists.
In the further description of the heavenly world we encounter many things that are incomprehensible to us. From the Apocalypse we learn that the angelic world is immensely large. Disembodied spirits - angels, like people, are endowed by the Creator with reason and free will, but their spiritual abilities are many times greater than ours. Angels are completely devoted to God and serve Him through prayer and the fulfillment of His will. So, for example, they lift up the prayers of the saints to the throne of God (Rev. 8:3-4), assist the righteous in achieving salvation (Rev. 7:2-3; 14:6-10; 19:9), sympathize with the suffering and persecuted (Rev. 8:13; 12:12), according to the command of God, sinners are punished (Rev. 8:7; 9:15; 15:1; 16:1). They are clothed with power and have power over nature and its elements (Rev. 10:1; 18:1). They wage war against the devil and his demons (Rev. 12:7-10; 19:17-21; 20:1-3), take part in the judgment of the enemies of God (Rev. 19:4).
The teaching of the Apocalypse about the angelic world radically overthrows the teaching of the ancient Gnostics, who recognized intermediate beings (eons) between the Absolute and the material world, which govern the world completely independently and independently of Him.
Among the saints whom the Apostle John sees in Heaven, two groups, or “faces,” stand out: martyrs and virgins. Historically, martyrdom is the first kind of holiness, and therefore the apostle begins with the martyrs (6:9-11). He sees their souls under the heavenly altar, which symbolizes the redemptive meaning of their suffering and death, with which they participate in the suffering of Christ and, as it were, complement them. The blood of the martyrs is likened to the blood of the Old Testament victims, which flowed under the altar of the Jerusalem Temple. The history of Christianity testifies that the suffering of the ancient martyrs served to morally renew the decrepit pagan world. The ancient writer Tertulian wrote that the blood of martyrs serves as the seed for new Christians. Persecution of believers will either subside or intensify during the continued existence of the Church, and therefore it was revealed to the seer that new martyrs would be added to the number of the first.
Later, the Apostle John sees in Heaven a huge number of people whom no one could count - from all tribes, tribes, peoples, and languages; They stood in white clothes with palm branches in their hands (Rev. 7:9-17). What this innumerable host of righteous people have in common is that “they came out of great tribulation.” For all people the path to Paradise is one - through sorrow. Christ is the first Sufferer, who took upon Himself as the Lamb of God the sins of the world. Palm branches are a symbol of victory over the devil.
In a special vision, the seer describes virgins, i.e. people who have given up the pleasures of married life for the sake of wholehearted service to Christ. (Voluntary “eunuchs” for the sake of the Kingdom of Heaven, see about this: Matt. 19:12; Rev. 14:1-5. In the Church, this feat was often accomplished in monasticism). The viewer sees the “name of the Father” written on the foreheads of virgins, which indicates their moral beauty, reflecting the perfection of the Creator. The “new song,” which they sing and which no one can repeat, is an expression of the spiritual heights that they achieved through the feat of fasting, prayer and chastity. This purity is unattainable for people of a worldly lifestyle.
The song of Moses, which the righteous sing in the next vision (Rev. 15:2-8), is reminiscent of the hymn of thanksgiving that the Israelites sang when, having crossed the Red Sea, they were saved from Egyptian slavery (Ex. 15 ch.). In a similar way, New Testament Israel is saved from the power and influence of the devil by moving into a life of grace through the sacrament of baptism. In subsequent visions, the seer describes the saints several more times. The “fine linen” (precious linen) in which they are clothed is a symbol of their righteousness. In the 19th chapter of the Apocalypse, the wedding song of the saved speaks of the approaching “marriage” between the Lamb and the saints, i.e. about the coming of the closest communication between God and the righteous (Rev. 19:1-9; 21:3-4). The book of Revelation ends with a description of the blessed life of the saved nations (Rev. 21:24-27; 22:12-14 and 17). These are the brightest and most joyful pages in the Bible, showing the triumphant Church in the Kingdom of glory.
Thus, as the destinies of the world are revealed in the Apocalypse, the Apostle John gradually directs the spiritual gaze of believers to the Kingdom of Heaven - to the final goal of earthly wandering. He speaks, as if under duress and reluctantly, about the gloomy events in a sinful world.
The vision of the seven seals is introductory to the subsequent revelations of the Apocalypse. The opening of the first four seals reveals four horsemen, who symbolize the four factors that characterize the entire history of mankind. The first two factors are the cause, the second two are the effect. The crowned rider on the white horse “came out to conquer.” He personifies those good principles, natural and grace-filled, that the Creator invested in man: the image of God, moral purity and innocence, the desire for goodness and perfection, the ability to believe and love, and the individual “talents” with which a person is born, as well as grace-filled gifts The Holy Spirit, which he receives in the Church. According to the Creator, these good principles were supposed to “win,” i.e. determine a happy future for humanity. But man already in Eden succumbed to the temptation of the tempter. The nature damaged by sin passed on to his descendants; Therefore, people are prone to sin from an early age. Repeated sins intensify their bad inclinations even more. Thus, a person, instead of growing and improving spiritually, falls under the destructive influence of his own passions, indulges in various sinful desires, and begins to envy and be at enmity. All crimes in the world (violence, wars and all kinds of disasters) arise from internal discord in a person.
The destructive effect of passions is symbolized by the red horse and rider, who took the world away from people. Giving in to his disorderly sinful desires, a person wastes the talents given to him by God and becomes poor physically and spiritually. In public life, hostility and war lead to the weakening and disintegration of society, to the loss of its spiritual and material resources. This internal and external impoverishment of humanity is symbolized by a black horse with a rider holding a measure (or scales) in his hand. Finally, the complete loss of God's gifts leads to spiritual death, and the final consequence of hostility and wars is people and the collapse of society. This sad fate of people is symbolized by a pale horse.
The Four Apocalyptic Horsemen depicts the history of mankind in very general terms. First - the blissful life in Eden of our first parents, called to “reign” over nature (white horse), then - their fall from grace (red horse), after which the life of their descendants was filled with various disasters and mutual destruction (crow and pale horses). Apocalyptic horses also symbolize the life of individual states with their periods of prosperity and decline. Here is the life path of every person - with its childish purity, naivety, great potential, which are overshadowed by stormy youth, when a person wastes his strength, health and ultimately dies. Here is the history of the Church: the spiritual fervor of Christians in apostolic times and the efforts of the Church to renew human society; the emergence of heresies and schisms in the Church itself, and the persecution of the Church by pagan society. The Church is weakening, going into the catacombs, and some local churches are disappearing altogether.
Thus, the vision of the four horsemen summarizes the factors that characterize the life of sinful humanity. Further chapters of the Apocalypse will develop this theme more deeply. But by opening the fifth seal, the seer also shows the bright side of human misfortunes. Christians, having suffered physically, won spiritually; Now they are in Paradise! (Rev. 6:9-11) Their exploit brings them eternal reward, and they reign with Christ, as described in chapter 20. The transition to a more detailed description of the disasters of the Church and the strengthening of the atheistic forces is marked by the opening of the seventh seal.
Angelic trumpets foretell disasters for humanity, physical and spiritual. But before the disaster begins, the Apostle John sees an angel placing a seal on the forehead of the sons of New Israel (Rev. 7:1-8). “Israel” here is the New Testament Church. The seal symbolizes chosenness and grace-filled protection. This vision is reminiscent of the sacrament of Confirmation, during which the “seal of the gift of the Holy Spirit” is placed on the forehead of the newly baptized. It also resembles the sign of the cross, by which those protected “resist the enemy.” People who are not protected by the seal of grace suffer harm from the “locusts” that emerged from the abyss, i.e. from the power of the devil (Rev. 9:4). The prophet Ezekiel describes a similar sealing of the righteous citizens of ancient Jerusalem before its capture by the Chaldean hordes. Then, as now, the mysterious seal was placed with the purpose of preserving the righteous from the fate of the wicked (Ezek. 9:4). When listing the 12 tribes of Israel by name, the tribe of Dan was deliberately omitted. Some see this as an indication of the origin of the Antichrist from this tribe. The basis for this opinion are the mysterious words of the patriarch Jacob regarding the future of the descendants of Dan: “a serpent is in the way, an asp in the way,” (Gen. 49:17).
Thus, this vision serves as an introduction to the subsequent description of the persecution of the Church. Measuring the temple of God in chapter 11. has the same meaning as the sealing of the sons of Israel: the preservation of the children of the Church from evil. The Temple of God, like the Woman clothed in the sun, and the city of Jerusalem are different symbols of the Church of Christ. The main idea of these visions is that the Church is holy and dear to God. God allows persecution for the sake of the moral improvement of believers, but protects them from enslavement to evil and from the same fate as those who fight against God.
Before the seventh seal is opened, there is silence “for about half an hour,” (Rev. 8:1). This is the silence before the storm that will rock the world during the Antichrist. (Isn’t the current process of disarmament as a result of the collapse of communism a break that is given to people to turn to God?). Before the onset of disasters, the Apostle John sees saints earnestly praying for mercy for people (Rev. 8:3-5).
Disasters in nature. Following this, the trumpets of each of the seven angels are sounded, after which various disasters begin. First, a third of the vegetation dies, then a third of fish and other sea creatures, followed by poisoning of rivers and water sources. The fall of hail and fire, a flaming mountain and a luminous star onto the earth seems to allegorically indicate the enormous extent of these disasters. Is this not a prediction of the global pollution and destruction of nature that is observed today? If so, then environmental catastrophe foreshadows the coming of the Antichrist. More and more desecrating the image of God within themselves, people cease to appreciate and love His beautiful world. With their waste they pollute lakes, rivers and seas; spilled oil affects vast coastal areas; They destroy forests and jungles, exterminate many species of animals, fish and birds. Both the guilty and the innocent victims of their cruel greed get sick and die from the poisoning of nature. The words: “The name of the third star is wormwood... And many of the people died from the waters because they became bitter” are reminiscent of the Chernobyl disaster, because “Chernobyl” means wormwood. But what does it mean that a third of the sun and stars are defeated and eclipsed? (Rev. 8:12). Obviously, here we are talking about air pollution to such a state when sunlight and starlight, reaching the ground, seem less bright. (For example, due to air pollution, the sky in Los Angeles usually looks dirty brown in color, and at night almost no stars are visible above the city, except for the brightest ones.)
The story of the locusts (fifth trumpet, (Rev. 9:1-11)) emerging from the abyss speaks of the strengthening of demonic power among people. It is headed by “Apollyon,” which means “destroyer,” the devil. As people lose the grace of God through their unbelief and sins, the spiritual emptiness that forms in them is increasingly filled by demonic power, which torments them with doubts and various passions.
Apocalyptic wars. The trumpet of the sixth angel sets in motion a huge army beyond the Euphrates River, from which a third of the people perish (Rev. 9:13-21). In the biblical view, the Euphrates River marks the boundary beyond which peoples hostile to God are concentrated, threatening Jerusalem with war and extermination. For the Roman Empire, the Euphrates River served as a stronghold against the attacks of eastern peoples. The ninth chapter of the Apocalypse was written against the backdrop of the cruel and bloody Judeo-Roman war of 66-70 AD, still fresh in the memory of the Apostle John. This war had three phases (Rev. 8:13). The first phase of the war, in which Gasius Florus led the Roman forces, lasted five months, from May to September 66 (the five months of the locust, Rev. 9:5 and 10). The second phase of the war soon began, from October to November 66, in which the Syrian governor Cestius led four Roman legions, (four angels at the Euphrates River, Rev. 9:14). This phase of the war was especially devastating for the Jews. The third phase of the war, led by Flavian, lasted three and a half years - from April 67 to September 70, and ended with the destruction of Jerusalem, the burning of the temple and the scattering of captive Jews throughout the Roman Empire. This bloody Roman-Jewish war became a prototype of the terrible wars of recent times, which the Savior pointed out in His conversation on the Mount of Olives (Matt. 24:7).
In the attributes of the hellish locusts and the Euphrates horde one can recognize modern weapons of mass destruction - tanks, guns, bombers and nuclear missiles. Further chapters of the Apocalypse describe the ever-increasing wars of the end times (Rev. 11:7; 16:12-16; 17:14; 19:11-19 and 20:7-8). The words “the river Euphrates was dried up so that the way for kings would be ready from the rising of the sun” (Rev. 16:12) may indicate the “yellow peril.” It should be borne in mind that the description of apocalyptic wars has the features of actual wars, but ultimately refers to spiritual war, and proper names and numbers have an allegorical meaning. So the Apostle Paul explains: “Our struggle is not against flesh and blood, but against the principalities, against the powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph. 6:12). The name Armageddon is made up of two words: “Ar” (in Hebrew - plain) and “Megiddo” (an area in the north of the Holy Land, near Mount Carmel, where in ancient times Barak defeated the army of Sisera, and the prophet Elijah destroyed more than five hundred priests of Baal), ( Rev. 16:16 and 17:14; Judg. 4:2-16; 1 Kings. In the light of these biblical events, Armageddon symbolizes the defeat of the godless forces by Christ. The names Gog and Magog in the 20th chapter. reminiscent of Ezekiel's prophecy about the invasion of Jerusalem by countless hordes led by Gog from the land of Magog (in the south of the Caspian Sea), (Ezek. 38-39; Rev. 20:7-8). Ezekiel dates this prophecy to Messianic times. In the Apocalypse, the siege of the “camp of saints and the beloved city” (i.e., the Church) by the hordes of Gog and Magog and the destruction of these hordes by heavenly fire must be understood in the sense of the complete defeat of the atheistic forces, human and demonic, by the Second Coming of Christ.
As for the physical disasters and punishments of sinners, often mentioned in the Apocalypse, the seer himself explains that God allows them for admonition, in order to lead sinners to repentance (Rev. 9:21). But the apostle notes with sorrow that people do not heed the call of God and continue to sin and serve demons. They, as if “having the bit between their teeth,” rush towards their own destruction.
Vision of two witnesses (11:2-12). Chapters 10 and 11 occupy an intermediate place between the visions of the 7 trumpets and the 7 signs. In the two witnesses of God, some holy fathers see the Old Testament righteous Enoch and Elijah (Or Moses and Elijah). It is known that Enoch and Elijah were taken alive to Heaven (Gen. 5:24; 2 Kings 2:11), and before the end of the world they will come to earth to expose the deceit of the Antichrist and call people to loyalty to God. The executions that these witnesses will bring on people are reminiscent of the miracles performed by the prophets Moses and Elijah (Exodus 7-12; 3 Kings 17:1; 2 Kings 1:10). For the Apostle John, the prototypes of the two apocalyptic witnesses could be the apostles Peter and Paul, who shortly before suffered in Rome from Nero. Apparently, the two witnesses in the Apocalypse symbolize other witnesses of Christ, spreading the Gospel in a hostile pagan world and often sealing their preaching with martyrdom. The words “Sodom and Egypt, where our Lord was crucified” (Rev. 11:8) point to the city of Jerusalem, in which the Lord Jesus Christ, many prophets and the first Christians suffered. (Some suggest that at the time of the Antichrist, Jerusalem will become the capital of a world state. At the same time, they provide an economic justification for this opinion).
The further, the more clearly the viewer reveals to the readers the division of humanity into two opposing camps - the Church and the kingdom of the beast. In previous chapters, the Apostle John began to introduce readers to the Church, speaking of the sealed ones, the Jerusalem temple and the two witnesses, and in chapter 12 he shows the Church in all its heavenly glory. At the same time, he reveals her main enemy - the devil-dragon. The vision of the Woman clothed with the sun and the dragon makes it clear that the war between good and evil extends beyond the material world and extends to the world of angels. The apostle shows that in the world of disembodied spirits there is a conscious evil being who, with desperate persistence, wages war against angels and people devoted to God. This war of evil with good, permeating the entire existence of mankind, began in the angelic world before the creation of the material world. As we have already said, the seer describes this war in different parts of the Apocalypse not in its chronological sequence, but in different fragments, or phases.
The vision of the Woman reminds the reader of God's promise to Adam and Eve about the Messiah (the Seed of the Woman) who would wipe out the head of the serpent (Gen. 3:15). One might think that in chapter 12 the Wife refers to the Virgin Mary. However, from the further narrative, which talks about the other descendants of the Wife (Christians), it is clear that here by the Wife we must mean the Church. The Sunshine of the Woman symbolizes the moral perfection of the saints and the grace-filled illumination of the Church with the gifts of the Holy Spirit. The twelve stars symbolize the twelve tribes of the New Israel - i.e. a collection of Christian peoples. The Wife's pangs during childbirth symbolize the exploits, hardships and sufferings of the servants of the Church (prophets, apostles and their successors) suffered by them in spreading the Gospel in the world and in establishing Christian virtues among their spiritual children. (“My little children, for whom I am again in the throes of birth, until Christ is formed in you,” said the Apostle Paul to the Galatian Christians (Gal. 4:19)).
The Firstborn of the Woman, “who was to rule all nations with a rod of iron,” is the Lord Jesus Christ (Ps. 2:9; Rev. 12:5 and 19:15). He is the New Adam, who became the head of the Church. The “Rapture” of the Child obviously points to the ascension of Christ to Heaven, where He sat “at the right hand of the Father” and has since ruled the destinies of the world.
“The dragon with his tail drew a third of the stars from Heaven and threw them to the earth,” (Rev. 12:4). By these stars, interpreters understand the angels whom the proud Dennitsa-devil rebelled against God, as a result of which a war broke out in Heaven. (This was the first revolution in the universe!). The good angels were led by Archangel Michael. The angels who rebelled against God were defeated and could not stay in Heaven. Having fallen away from God, they became demons from good angels. Their underworld, called the abyss or hell, became a place of darkness and suffering. According to the opinion of the holy fathers, the war described here by the Apostle John took place in the angelic world even before the creation of the material world. It is presented here with the purpose of explaining to the reader that the dragon that will haunt the Church in further visions of the Apocalypse is the fallen Dennitsa - the original enemy of God.
So, having been defeated in Heaven, the dragon takes up arms against the Woman-Church with all his fury. His weapon is various temptations, which he directs at his Wife like a stormy river. But she saves herself from temptation by fleeing into the desert, that is, by voluntarily renouncing the blessings and comforts of life with which the dragon tries to captivate her. The two wings of the Woman are prayer and fasting, with which Christians are spiritualized and made inaccessible to the dragon crawling on the earth like a serpent (Gen. 3:14; Mark 9:29). (It should be remembered that many zealous Christians, already from the first centuries, moved to the desert in the literal sense, leaving noisy cities full of temptations. In remote caves, hermitages and laurels, they devoted all their time to prayer and contemplation of God and reached such spiritual heights that modern Christians have no idea. Monasticism flourished in the East in the 4th-7th centuries, when many monasteries were formed in the desert places of Egypt, Palestine, Syria and Asia Minor, numbering hundreds and thousands of monks and nuns. From the Middle East, monasticism spread to Athos, and from there. - to Russia, where in pre-revolutionary times there were more than a thousand monasteries and hermitages).
Note. The expression “a time, times and half a time” - 1260 days or 42 months (Rev. 12:6-15) - corresponds to three and a half years and symbolically denotes the period of persecution. The public ministry of the Savior continued for three and a half years. The persecution of believers continued for approximately the same amount of time under King Antiochus Epiphanes and the emperors Nero and Domitian. At the same time, the numbers in the Apocalypse should be understood allegorically (see above).
Most of the holy fathers understand the Antichrist by the “beast from the sea”, and the false prophet by the “beast from the earth”. The sea symbolizes the unbelieving human mass, eternally worried and overwhelmed by passions. From the further narrative about the beast and from the parallel narrative of the prophet Daniel (Dan. 7-8 chapters). it should be concluded that the “beast” is the entire godless empire of the Antichrist. In appearance, the dragon-devil and the beast that came out of the sea, to which the dragon transferred its power, are similar to each other. Their external attributes speak of their dexterity, cruelty and moral ugliness. The heads and horns of the beast symbolize the godless states that make up the anti-Christian empire, as well as their rulers (“kings”). The report of a fatal wound to one of the beast’s heads and its healing is mysterious. In due time, events themselves will shed light on the meaning of these words. The historical basis for this allegory could be the belief of many of the contemporaries of the Apostle John that the murdered Nero came to life and that he would soon return with the Parthian troops (located across the Euphrates River (Rev. 9:14 and 16:12)) to take revenge on his enemies. There may be an indication here of the partial defeat of atheistic paganism by the Christian faith and the revival of paganism during the period of general apostasy from Christianity. Others see here an indication of the defeat of God-fighting Judaism in the 70s AD. “They are not Jews, but the synagogue of Satan,” the Lord said to John (Rev. 2:9; 3:9). (See more about this in our brochure “Christian Doctrine of the End of the World”).
Note. There are common features between the beast of the Apocalypse and the four beasts of the prophet Daniel, who personified the four ancient pagan empires (Dan. 7th chapter). The fourth beast referred to the Roman Empire, and the tenth horn of the last beast meant the Syrian king Antiochus Epiphanes - a prototype of the coming Antichrist, whom the Archangel Gabriel called “despicable,” (Dan. 11:21). The characteristics and actions of the apocalyptic beast also have much in common with the tenth horn of the prophet Daniel (Dan. 7:8-12; 20-25; 8:10-26; 11:21-45). The first two books of Maccabees provide a vivid illustration of the times before the end of the world.
The seer then describes a beast that came out of the earth, which he later refers to as a false prophet. The earth here symbolizes the complete lack of spirituality in the teachings of the false prophet: it is all saturated with materialism and pleasing the sin-loving flesh. The false prophet deceives people with false miracles and makes them worship the first beast. “He had two horns like a lamb, and spoke like a dragon” (Rev. 13:11), - i.e. he looked meek and peace-loving, but his speeches were full of flattery and lies.
Just as in the 11th chapter the two witnesses symbolize all the servants of Christ, so, obviously, the two beasts of the 13th chapter. symbolize the totality of all haters of Christianity. The beast from the sea is a symbol of civil atheistic power, and the beast from the earth is a combination of false teachers and all perverted church authorities. (In other words, the Antichrist will come from the civil environment, under the guise of a civil leader, preached and praised by those who betrayed religious beliefs by a false prophet or false prophets).
Just as during the earthly life of the Savior both of these authorities, civil and religious, in the person of Pilate and the Jewish high priests, united in condemning Christ to be crucified, so throughout the history of mankind these two authorities often unite in the fight against faith and to persecute believers. As has already been said, the Apocalypse describes not only the distant future, but also a constantly recurring one - for different peoples at one time. And the Antichrist is also his own for everyone, appearing in times of anarchy, when “he who holds back is taken.” Examples: the prophet Balaam and the Moabite king; Queen Jezebel and her priests; false prophets and princes before the destruction of Israel and later the Jews, “apostates from the holy covenant” and King Antiochus Epiphanes (Dan. 8:23; 1 Macc. and 2 Macc. 9), adherents of the Mosaic law and Roman rulers in apostolic times. In New Testament times, heretical false teachers weakened the Church with their schisms and thereby contributed to the conquering successes of the Arabs and Turks, who flooded and ruined the Orthodox East; Russian freethinkers and populists prepared the ground for the revolution; modern false teachers are seducing unstable Christians into various sects and cults. All of them are false prophets who contribute to the success of the atheistic forces. Apocalypse clearly reveals the mutual support between the dragon-devil and both beasts. Here, each of them has his own selfish calculations: the devil craves self-worship, the Antichrist seeks power, and the false prophet seeks his own material gain. The Church, calling people to faith in God and to strengthening virtues, serves as a hindrance to them, and they jointly fight against it.
(Rev. 13:16-17; 14:9-11; 15:2; 19:20; 20:4). In the language of the Holy Scriptures, wearing a seal (or mark) means belonging to or subordinating to someone. We have already said that the seal (or the name of God) on the forehead of believers means their chosenness by God and, therefore, God’s protection over them (Rev. 3:12; 7:2-3; 9:4; 14:1; 22: 4). The activities of the false prophet, described in the 13th chapter of the Apocalypse, convince us that the kingdom of the beast will be of a religious and political nature. By creating a union of different states, it will simultaneously implant a new religion instead of the Christian faith. Therefore, submitting to the Antichrist (allegorically - taking the mark of the beast on your forehead or right hand) will be tantamount to renouncing Christ, which will entail the deprivation of the Kingdom of Heaven. (The symbolism of the seal is drawn from the custom of antiquity, when warriors burned the names of their leaders on their hands or foreheads, and slaves - voluntarily or forcibly - accepted the seal of the name of their master. Pagans devoted to some deity often wore a tattoo of this deity on themselves) .
It is possible that during the time of the Antichrist, advanced computer registration will be introduced, similar to modern bank cards. The improvement will consist in the fact that the computer code, invisible to the eye, will be printed not on a plastic card, as it is now, but directly on the human body. This code, read by an electronic or magnetic “eye,” will be transmitted to a central computer in which all information about that person, personal and financial, will be stored. Thus, establishing personal codes directly in public will replace the need for money, passports, visas, tickets, checks, credit cards and other personal documents. Thanks to individual coding, all monetary transactions - receiving salaries and paying debts - can be carried out directly on the computer. If there is no money, the robber will have nothing to take from the person. The state, in principle, will be able to control crime more easily, since the movements of people will be known to it thanks to a central computer. It seems that this personal coding system will be proposed in such a positive aspect. In practice, it will also be used for religious and political control over people, when “no one will be allowed to buy or sell except the one who has this mark” (Rev. 13:17).
Of course, the idea expressed here about stamping codes on people is an assumption. The point is not in electromagnetic signs, but in fidelity or betrayal of Christ! Throughout the history of Christianity, pressure on believers from anti-Christian authorities took a variety of forms: making a formal sacrifice to an idol, accepting Mohammedanism, joining a godless or anti-Christian organization. In the language of the Apocalypse, this is the acceptance of the “mark of the beast:” the acquisition of temporary advantages at the cost of renouncing Christ.
(Rev. 13:18). The meaning of this number still remains a mystery. Obviously, it can be deciphered when the circumstances themselves contribute to this. Some interpreters see the number 666 as a decrease in the number 777, which in turn means threefold perfection, completeness. With this understanding of the symbolism of this number, the Antichrist, who strives to show his superiority over Christ in everything, will in fact turn out to be imperfect in everything. In ancient times, name calculation was based on the fact that the letters of the alphabets had a numerical value. For example, in Greek (and Church Slavonic) A equaled 1, B = 2, G = 3, etc. A similar numerical value of letters exists in Latin and Hebrew. Each name could be arithmetically calculated by adding up the numerical value of the letters. For example, the name Jesus written in Greek is 888 (possibly denoting supreme perfection). There are a huge number of proper names, which the sum of their letters translated into numbers gives 666. For example, the name Nero Caesar, written in Hebrew letters. In this case, if the Antichrist’s own name were known, then calculating its numerical value would not require special wisdom. Maybe here we need to look for a solution to the riddle in principle, but it is not clear in which direction. The Beast of the Apocalypse is both the Antichrist and his state. Perhaps at the time of the Antichrist, initials will be introduced to denote a new worldwide movement? By the will of God, the personal name of the Antichrist is hidden from idle curiosity for the time being. When the time comes, those who should decipher it will decipher it.
It is difficult to understand the meaning of the words about the false prophet: “And it was given to him to put breath into the image of the beast, that the image of the beast should speak and act, so that everyone who would not worship the image of the beast would be killed” (Rev. 13:15). The reason for this allegory could have been the demand of Antiochus Epiphanes that the Jews bow to the statue of Jupiter, which he erected in the Temple of Jerusalem. Later, Emperor Domitian demanded that all inhabitants of the Roman Empire bow to his image. Domitian was the first emperor to demand divine veneration during his lifetime and to be called “our lord and god.” Sometimes, for a greater impression, priests were hidden behind the statues of the emperor, who spoke from there on his behalf. Christians who did not bow to the image of Domitian were ordered to be executed, and those who bowed to be given gifts. Maybe in the prophecy of the Apocalypse we are talking about some kind of device like a television that will transmit the image of the Antichrist and at the same time monitor how people react to it. In any case, in our time, movies and television are widely used to instill anti-Christian ideas, to accustom people to cruelty and vulgarity. Daily indiscriminate watching of TV kills the good and holy in a person. Isn't television the forerunner of the talking image of the beast?
In this part of the Apocalypse, the seer describes the kingdom of the beast, which has reached its apogee of power and control over people's lives. Apostasy from the true faith covers almost all of humanity, and the Church reaches extreme exhaustion: “And it was given to him to make war with the saints and to overcome them” (Rev. 13:7). To encourage the believers who remained faithful to Christ, the Apostle John raises their gaze to the heavenly world and shows a great host of righteous people who, like the Israelites who escaped from Pharaoh under Moses, sing a song of victory (Exodus 14-15 ch.).
But just as the power of the pharaohs came to an end, the days of anti-Christian power are numbered. Next chapters (chap. 16-20). in bright strokes they depict God's judgment over those who fight against God. The defeat of nature in the 16th chapter. similar to the description in the 8th chapter, but here it reaches worldwide proportions and makes a terrifying impression. (As before, obviously, the destruction of nature is carried out by people themselves - wars and industrial waste). The increased heat from the sun that people are suffering from may be due to the destruction of ozone in the stratosphere and an increase in carbon dioxide in the atmosphere. According to the Savior’s prediction, in the last year before the end of the world, living conditions would become so unbearable that “if God had not shortened those days, no flesh would have been saved” (Matt. 24:22).
The description of judgment and punishment in chapters 16-20 of the Apocalypse follows the order of increasing guilt of the enemies of God: first, the people who received the mark of the beast and the capital of the anti-Christian empire, “Babylon,” are punished, then the Antichrist and the false prophet, and finally the devil.
The story of the defeat of Babylon is given twice: first in general terms at the end of the 16th chapter, and in more detail in chapters 18-19. Babylon is depicted as a harlot sitting on a beast. The name Babylon is reminiscent of Chaldean Babylon, in which the atheistic power was concentrated in Old Testament times. (Chaldean troops destroyed ancient Jerusalem in 586 BC). Describing the luxury of a “harlot,” the Apostle John had in mind rich Rome with its port city. But many features of apocalyptic Babylon do not apply to ancient Rome and, obviously, refer to the capital of the Antichrist.
Equally mysterious is the angel's explanation at the end of chapter 17 about the "mystery of Babylon" in detail relating to the Antichrist and his kingdom. These details will probably be understood in the future when the time comes. Some allegories are taken from the description of Rome, which stood on seven hills, and its godless emperors. “Five kings (the heads of the beast) fell” - these are the first five Roman emperors - from Julius Caesar to Claudius. The sixth head is Nero, the seventh is Vespasian. “And the beast that was and is not, is the eighth, and (he is) from among the seven” - this is Domitian, the revived Nero in the popular imagination. He is the Antichrist of the first century. But, probably, the symbolism of the 17th chapter will receive a new explanation during the time of the last Antichrist.
The Book of Revelation is very important because it is the last book of the Inspired Bible and rightfully the final book of the New Testament. If the four Gospels with which the New Testament begins speak about the first coming of Jesus Christ to earth, then the main theme of the Book of Revelation of John the Theologian, with which the New Testament ends, is His second coming. In addition, this book brings together the revelations given in both testaments, and it proclaims the final word of many prophecies that have yet to be fulfilled.
The second coming of Christ and the events leading up to it are presented in the book of Revelation by John more clearly and colorfully than in any other book of the Bible.
Most theologians claim that the revelation was written between 95 and 96 AD. They proceed from the testimony of the early Church fathers that the Apostle John was exiled to the island of Patmos under the emperor Domitian, who died in 96.
Just like in the Old Testament books of Daniel and Ezekiel, the book of Revelation of John the Theologian makes extensive use of symbols, apocalyptic pictures and visions constantly appear in it. But because symbols and visions are subject to interpretation, many explain the truths in the book of Revelation in different ways. In most cases, however, the true meaning is helped by comparison with previous Old Testament prophecies. This is what prompted many interpreters to see in the book of Revelation of John the Theologian quite realistic predictions of what should happen in the future. The Book of Revelation is characterized by a reasonable vision of the future in accordance with its vision in other books of Holy Scripture.
Because the book of the Revelation of John is written in a special manner, theologians have approached this book using different principles of interpretation. Here are some of these principles.
Historical approach. Since the Middle Ages, many theologians began to view the book of Revelation of John the Theologian as a prophecy about the history of the entire Church, from the first coming of Christ to His second coming. This approach was proposed by Luther and adopted by Isaac Newton, Elliott and others in subsequent centuries. However, its vulnerability lies in the fact that very rarely even two supporters of this method interpret the same place in the book in the same way, in the sense of its correlation with some specific historical event. Every theologian certainly tried to see the fulfillment of one or another prophecy in his time.
Futuristic approach. Most conservative theologians of our time share a "futuristic approach" to the book of the Revelation of John. They believe that chapters 4-22 deal with events that will happen in the future. Moreover, chapters from 4 to 18 are devoted, in their opinion, to what will happen in the last seven years before the second coming of Christ, and especially to the terrible events of the “great tribulation” in the last three and a half years.
Those who objected to this view often argued that the book of the Revelation of John, if it had been predominantly “futuristic” in character, could hardly have been understood by the early Christians. Proponents of the futuristic approach, on the contrary, insist that it is in the description of future events in Revelation that a source of consolation and confidence lurks for Christians of all times, for by the very nature of their faith, the followers of Christ look to the future, realizing that the last and final victory.
The purpose of the book is to reveal the events that will occur immediately before, during, and after the second coming of Christ. This is what chapters 4-18 are mainly devoted to. The second coming itself is most impressively presented in Revelation 19. Further, in chapter 20, the onset of the Millennial reign of Christ on earth is described.
Finally, chapters 21 and 22 give the revelation of God's eternal kingdom. Thus, the more specific purpose of the book is seen as complementing and clarifying early Old Testament prophecies (for example, in the book of the prophet Daniel), as well as the prophecies of Christ Himself, especially in His sermon on the Mount of Olives (Matthew 24-25).
Of particular practical importance are chapters 2 and 3, which consist of letters to the seven local churches representing the Church as a whole. Collected together, these purposeful and decisively sounding messages of Christ form, as it were, the basis of the foundations of all the New Testament messages that treat issues of the practical life of true Christians. On the one hand, Christ encourages believers to live a holy life, and on the other, he warns unbelievers about the coming judgment.
The Book of Revelation leaves no doubt that in the end, a righteous God will not only put an end to human sin, but will also bring to a glorious conclusion the salvation process of those people who have trusted in Christ. A stern warning is given to those who are not prepared to face this future. The day when all will bow before God (Phil. 2:10) will inevitably come.
“Blessed is he who reads and hears the words of this prophecy and keeps what is written in it; for the time is at hand” (Rev. 1:3) - these words are fully explained both in the light of the truths set forth in the book of Revelation and in the call to righteousness sounded in her.
I. Introduction: "What did you see" (chapter 1)
A. Prologue (1:1-3)
B. Greeting (1:4-8)
C. Glorified Christ in Patmos Vision (1:9-18)
D. The command to write... (1:19-20)
II. Message to the Seven Churches: "What Is" (Chapters 2-3)
A. Message to the Church at Ephesus (2:1-7)
B. Message to the Church at Smyrna (2:8-11)
C. Message to the Church at Pergamum (2:12-17)
D. Message to the Church and Thyatira (2:18-29)
D. Message to the Church at Sardis (3:1-4)
E. Message to the Philadelphia Church (3:7-13)
G. Message to the Church at Laodicea (3:14-22)
III. Revelation of the future: "What will happen after this" (chapters 4-22)
A. Vision of the Heavenly Throne (Chapter 4)
B. The Book of the Seven Seals (Chapter 5)
C. The opening of the six seals - the beginning of God's judgments (chapter 6)
D. About those saved in the days of great tribulation (chapter 7)
E. The opening of the seventh seal and the appearance of seven angels with trumpets (chapters 8-9)
E. Greasy angel with an open book (chapter 10)
G. Two Witnesses (11:1-14)
3. At the sound of the seventh trumpet... (11:15-19)
I. Seven Important Players in the End Time (Chapters 12-15)
K. The Bowls of the Lord's Wrath (chapter 16)
L. The Fall of Babylon (chapters 17-18)
M. Song of praise and glory in heaven (19:1-10)
N. Second Coming of Christ (19:11-21)
A. The Millennial Reign of Christ (20:1-16)
P. Great White Throne Judgment (20:11-15)
R. New heavens and new earth (21:1 - 22:6)
C. Final word from God (22:6-21)
Revelation is the most mysterious book of the Bible. It completes the New Testament and all Christian Scripture. Also called the Apocalypse, the Book of Revelation of Jesus Christ (the source of predictions), the Apocalypse of John. The Apostle John was shown visions of the future, which he had to describe. The apocalypse predicts the future and speaks of the end of the world.
The author of Revelation is John, one of the 12 close disciples of Jesus Christ. At the time of writing, as the text testifies, he was in exile on Fr. Patmos. By that time, the remaining 11 apostles had already suffered martyrdom (John was the only one who escaped this fate). Most researchers believe that the book was created at the end of the 1st century. - between 81 and 96 AD. John wrote several more works included in the Bible: one Gospel and three Epistles.
According to legend, the apostle did not eat for 20 days, after which he received a Revelation from God. The angel explained what he saw. The apostle dictated the text to his disciple, Prokhor. The canonicity of the Apocalypse has been in doubt for some time. The style is quite different from other books attributed to John. Some scholars attribute this to the extraordinary circumstances in which Revelation was written. In the 5th century the controversy ceased, and it entered the canon.
The only biblical book that is practically not read during services in the Orthodox Church. The exception is Lenten. Catholics use Revelation in the masses after Easter and in the Liturgy of the Hours.
Many Christians find the final chapters of the Bible to be the most difficult to understand. When reading, one must take into account the symbolic language of the visions. The images that the author uses are taken from the prophets of the Old Testament, so he maintains the connection between the holy books. Revelation tells believers about the invisible spiritual battles between Good and Evil:
The book is small in length, only 22 chapters. Today, various options are available on the Internet - both in the original language (Greek) and translations (Church Slavonic, Synodal, modern Russian). There are a lot of parallel passages in the Apocalypse - references to other books of Holy Scripture (Psalms, Daniel, Isaiah, Ezekiel, New Testament Epistles).
Revelation describes important events predicted in other canonical books. They themselves became objects of study for theologians:
Many events are predicted in the Old Testament. For example, the prophets Isaiah, Habakkuk, and Zephanius wrote about the future life in Heaven. Jeremiah spoke of the destruction of the Antichrist.
Not a single Bible book should not be taken literally, especially Revelation. Her language is deeply symbolic. Incorrect interpretation leads to deep misconceptions. For example, Orthodox theologians reject the doctrine of chiliasm - the thousand-year reign of Christ on earth. Chiliasm is common among Pentecostals, Baptists, Messianic Jews, and Adventists.
The non-linearity of the narrative creates particular difficulty for perception. The author was taken to heaven. But time does not exist there, the laws of physics do not apply, it is an ideal world. The past, present and future can be observed simultaneously. Apparently this is the reason why chronological order of events in John's account absent. For example, the battle of the angels and the overthrow of the devil happened before the creation of the world. According to the apostle’s account, this happened after the resurrection of Christ.
Scripture Study It is better to carry out under the guidance of a clergyman. Today, many parishes offer special courses. Independent research is more difficult: there is no one to ask any questions that arise. In this case, the explanations of theologians will help. Interpretations of the Apocalypse of John The theologians wrote the fathers of the Christian church:
It takes a lot of time to study the Revelation of John the Theologian. Listening to an online interpretation is permitted by the Church, the main thing is that its author adheres to Orthodox doctrine. This will allow you to absorb knowledge anywhere, for example, on the way to work.
The works of modern theologians are also popular. Commentary on the Revelation of John Theologian Daniil Sysoev, for example, can be downloaded for free on his official website. The priest's works began to attract increased interest after he was shot in the Church of the Apostle Thomas (Moscow). The murder has still not been solved, but it is believed that it was caused by the missionary activities of the deceased.
Believers also show interest in the interpretation that was written by Archpriest Oleg Stenyaev. This is a famous missionary, host of Radio Radonezh. Initially, the priest did not plan a deep theological analysis, he simply held a series of educational conversations for believers. The parishioners made notes, which began to go from hand to hand. Then Oleg Viktorovich was asked to publish a separate book. The accessibility of the presentation makes it especially attractive to the modern reader.
Seven is a symbolic number often found in the Bible. It denotes the full power of Jesus Christ as God and head of the Universal Church. The seven churches mentioned in the Apocalypse are real communities. But the warnings to them can be considered relevant today. The opening of the seven seals from the Book means the beginning of the war between Good and Evil. Only Christ is worthy to do this - He fully knew what sacrifice is, giving his life for the sins of all mankind.
After Christ opens the book, Angels appear with trumpets in their hands. But before they start blowing, there is a lull. Only then do God's messengers take turns announcing the beginning of the trials. Disasters are sent to earth because people have fallen into sin and apostatized from God. Christians who remain faithful to the Lord will receive a seal on their foreheads, saving them from the fate of the wicked.
The population of the earth appears to the seer as two opposing camps. Supporters of good are members of the Church of Christ, minions of evil are under the leadership of the Antichrist. The frightening beast is described at the beginning of chapter 13: with seven heads and ten horns. According to the interpretation of the Orthodox fathers, it symbolizes secular power. Some researchers identify it with Roman Empire.
Another beast that will emerge from the sea is an image of the corrupted church elite. The devil is also shown in the form of a dragon, who deliberately does evil, trying to destroy the Church. The two witnesses are preachers of the Gospel. Some see them as the prophets Enoch and Elijah, who were taken alive to heaven. According to some theologians, saints will yet appear on earth and be killed for their faith.
The war between Good and Evil will end in the defeat of the devil. The martyrs have already won a spiritual victory; now they reign physically. God-fighting forces perish during the second coming of Christ. The serpent (the image of the devil) receives eternal condemnation. There comes a general resurrection, followed by the Last Judgment. Not only people will come to it, but also fallen angels. The book ends with a description of the blessed life of the righteous in the renewed world - after all, the old one will be destroyed.
Although the Apocalypse remains the most mysterious book, it is not difficult to understand the main ideas contained in it. The culprit of man's troubles is the devil, who uses lies, pride, passions and doubts against the righteous. However, he is unable to defeat those in whom faith is strong enough. To receive spiritual benefits, do not get too carried away and try to understand every detail. Then even a sophisticated reader will become confused and begin to become despondent. And reading the Bible should bring comfort. Essentially, the Revelation of John is a hopeful book that tells of the final victory of the Lamb (Christ the Savior).
It is no coincidence that the date of the end of earthly history is hidden from people. If it were known, many would begin to live carelessly, postponing repentance until the last moment. But for everyone there will come a personal end of the world - physical death. The Holy Fathers recommend thinking about how a personal meeting with the Savior will go, and not trying to unravel what the Lord has hidden for the time being. Since He considered it necessary to leave something a secret, it means that it is not of decisive importance for the salvation of the soul. And this is the purpose of the Christian life.
John's revelation describes the events that will precede Jesus' second appearance on earth, the appearance of the messiah, and life after the Second Coming. It was the description of the events before the Second Coming, and in particular various cataclysms, that led to the modern use of the word APOCALYPSE to mean the end of the world.
In the text the author calls himself John. There are two versions of authorship. The most popular of them (traditional) attributes the authorship of Revelation to John the Theologian. The following facts support the idea that the author was John the Theologian:
Many modern researchers, however, dispute the traditional version, citing the following arguments:
The difference in language can be explained by the fact that, although John spoke Greek, but, being in captivity, far from the living spoken Greek language, naturally, being a natural Jew, he wrote under the influence of the Hebrew language.
It should be said that, while refuting the traditional authorship, these researchers do not offer any reasoned alternative opinion. The difficulty is that there were several Johns in the apostolic circle, and which of them the Revelation was written does not yet seem possible. When the author himself mentions in the text the fact that he received a vision on the island of Patmos, the author of the Apocalypse is sometimes called John of Patmos. The Roman presbyter Caius believed that the Revelation was created by the heretic Cerinthos.
As for the date of writing the Revelation of John the Theologian, the fact that Papias of Hierapolis was familiar with the text indicates that the Apocalypse was written no later than the 2nd century. Most modern researchers consider the time of writing to be 81–96. Revelation 11 talks about a certain “dimension” of the temple. This fact leads researchers to an earlier dating - 60 years. However, most believe that these lines are not factual, but symbolic in nature and date the writing to the end of the reign of Domitian (81 - 96). This version is supported by the fact that Revelation came to the author on the island of Patmos, and it was there that Domitian exiled people he disliked. Moreover, the end of Domitian’s reign is characterized as a difficult time of persecution of Christians; most likely, it was in such a situation that the Apocalypse was written. Saint John himself points out the purpose of writing Revelation - “to show what must soon happen.” The author shows and predicts the triumph of the Church and Faith. It was precisely at the moment of sorrow and difficult trials that such a work was needed as support and consolation in the struggle for the truth of the Christian faith.
When and how did the Apocalypse of John the Theologian enter the canon of the New Testament?
As we said earlier, the first mention of the Revelation of John the Theologian occurs in the second century. The Apocalypse is mentioned in the works of Tertullian, Irenaeus, Eusebius, Clement of Alexandria and others. However, the text of Revelation remained uncanonized for a long time. Cyril of Jerusalem and Saint Gregory the Theologian opposed the canonization of the Apocalypse of John. The Apocalypse was not included in the canon of the Bible, approved by the Council of Laodicea in 364. Only at the end of the 4th century, thanks to the authority of the opinion of Athanasius the Great, who insisted on the canonization of the Revelation of John, the Apocalypse entered the New Testament canon by the decision of the Council of Hippo in 383. This decision was confirmed and enshrined at the Council of Carthage in 419.
Ancient manuscripts of the Apocalypse.
Chester Beatty's Third Papyrus The oldest version of the manuscript of the Revelation of John dates from the mid-third century. This is the so-called third papyrus Chester Beatty or papyrus P47. Third papyrus Chester Beatty contains 10 of the 32 leaves of the Revelation of John.
The text of the Revelation of John the Theologian is also contained in the Codex Sinaiticus. In total, about 300 manuscripts of the Apocalypse are known today. Not all of them contain the full version of Revelation. The Apocalypse is the least attested book of the Old Testament in manuscripts.
How is the Revelation of John the Evangelist used in worship?
Due to the fact that the Revelation of John was included into the canon relatively late, it was practically not used in the services of the Eastern Church. This is one of the reasons for the small number of surviving manuscripts of the Apocalypse mentioned earlier in the article.
According to the Jerusalem Charter (Typicon), which establishes the order Orthodox divine services, the reading of Revelation is prescribed at the “great readings” at all-night vigils. IN Catholicism The Apocalypse is read during the Easter period at Sunday masses. Songs from revelation are also included in the "Liturgy of the Hours"
However, it should be noted that in real life the Apocalypse almost never not used at worship services.
In the text of the Apocalypse, John the Theologian describes the revelation he received in visions. The visions describe the birth of the Antichrist, the Second Coming of Christ, the end of the world and the Last Judgment. The figurative side of the text is rich and varied. Images of the Apocalypse have become very popular in world culture. In the Revelation of John the Theologian, the number of the beast is mentioned - 666. Many images were borrowed by the author from Old Testament prophecies. Thus, the author emphasizes the continuity of the Old and New Testaments. The apocalypse ends with a prophecy about the victory of God over the Devil.
The Apocalypse of John the Theologian gave rise to a huge number of points of view and attempts at interpretation and explanation. So, for example, there is an attempt to explain Revelation from the point of view of astronomy in the book by N.A. Morozov “Revelation in a Thunderstorm and a Storm.” Attempts to interpret Revelation multiply in terrible times for humanity - in times of upheaval, disasters and wars.
The sequence of visions and their interpretation.
The mysterious nature of the Revelation of John the Theologian, on the one hand, complicates its understanding and interpretation, and, on the other hand, attracts inquisitive minds trying to decipher the mysterious visions.
Vision 1 (Chapter 1). The Son of Man with seven stars in his hands, located in the middle of the seven lamps.
Interpretation. The loud trumpet voice that John heard belonged to the Son of God. He calls himself Alpha and Omega in Greek. This naming emphasizes that the Son, like the Father, contains within himself all that exists. He stood in the middle of seven lamps, which represented the seven churches. The Revelation of John the Theologian is given to the seven churches that at that time constituted the Ephesian Metropolis. The number seven in those days had a special mystical meaning, meaning completeness. Thus, we can say that Revelation was given to all Churches.
The Son of Man was dressed in a robe and girded with a golden belt. The podir symbolizes high priestly dignity, and the golden belt symbolizes royal dignity. His white hair represents wisdom and old age, thereby indicating his unity with God the Father. The fiery flame in the eyes says that nothing is hidden from His sight. His legs made of chalcolivan show the union of the human and the divine in Him. Halkolivan is an alloy in which halk (presumably copper) signifies the human principle, and livan - the divine.
The Son of Man held seven stars in his hands. The seven stars symbolized the seven bishops of the seven churches that constituted the Metropolis of Ephesus at that time. The vision means that Jesus holds the Church and the shepherds in his hands. Christ appears in the form of a King, and a Priest, and a Judge - this is how he will be at the time of His Second Coming.
The appeared Son of Man commands John to write down everything that appears in visions, as it should be.
The Appearance of the Son of Man to John Vision 2(Chapters 4 - 5). John's Ascension to the Heavenly Throne. Vision of Him sitting on a throne surrounded by 24 elders and 4 living creatures.
Interpretation. Entering the door of heaven, John sees God the Father on the throne. Its appearance is similar to precious stones - green (the personification of life), yellow-red (the personification of purity and holiness, as well as God's wrath towards sinners). The combination of colors indicates that God punishes sinners, but forgives and gives life to those who repent. The combination of these colors predicts the Last Judgment as destruction and renewal.
24 elders in white robes and golden crowns are representatives of humanity who pleased the Lord. These are probably 12 representatives of Old Testament history and 12 of Christ’s apostles. The white color of clothing represents purity and purity. Golden crowns symbolize victory over demons.
The “seven candlesticks” burn around the throne. These are the seven angels or the seven gifts of the Holy Spirit. The sea in front of the throne - quiet and clean - symbolizes the souls of the righteous living by the gifts of God's grace.
The four animals represent the four elements over which the Lord rules - earth, heaven, sea and underworld. According to another version, these are angelic forces.
Vision 3(Chapters 6 - 7). The opening of the seven seals from the sealed book by the Lamb slain.
Interpretation: The Lord, sitting on the throne, held in his hand a Book sealed with seven seals. This book symbolizes God's wisdom and God's providence. The seals represent man's inability to comprehend all the plans of the Lord. According to another understanding, the Book is prophecies that were partially fulfilled in the Gospel, and the rest will be fulfilled in the last days.
One of the Angels calls for someone to open the book, removing the seals. However, there is no one worthy “neither in heaven, nor on earth, nor under the earth” who could open the seals. One of the elders said that “The Lion of the tribe of Judah, the Root of David, ... can open this book and open its seven seals.” These lines are about Jesus, who appeared in the form of a lamb with seven horns and eyes. Only he, who sacrificed himself for humanity, was worthy to know the wisdom of God. The seven eyes symbolize the seven spirits of God, as well as the omniscience of God. The Lamb stood next to God, where the son of God should have stood.
When the lamb picked up the book, 24 elders in white robes and 4 animals sang a hitherto unheard song, in which they glorified the coming of the new Kingdom of the Son of God, in which He reigned as the God-man.
Let's talk now about the seven seals and their meaning.
The horsemen who appeared after the opening of the seals Vision 4(Chapters 8 - 11). Seven Angels with Seven Trumpets.
Interpretation. After the opening of the seventh seal, a silence reigned in heaven, which was the calm before the storm. Soon seven angels appeared with seven trumpets. These angels are the punishers of the human race. The angels sounded their trumpets and brought down seven great disasters on humanity.
And I saw seven angels who stood before God; and seven trumpets were given to them. Vision 5(Chapter 12). The red serpent pursues the wife clothed in the sun. The war between Michael and the beast in heaven.
Interpretation. By a woman clothed in the sun, some interpreters of the Apocalypse of John the Theologian understand the Most Holy Theotokos, but most see in this image the Church clothed in the radiance of the Word of God.
The moon under the wife's feet is a symbol of constancy. The crown of twelve stars on the wife’s head is a sign that she was originally gathered from the 12 tribes of Israel, and subsequently led by the 12 Apostles. The wife experiences the pangs of birth - that is, those difficulties in confirming God's will.
A great red serpent with seven heads and ten horns appears. It's the devil himself. Seven heads mean great ferocity, ten horns mean anger against the 10 Commandments, and red color means bloodthirstiness. The crown on each of the heads indicates that before us is the ruler of a dark kingdom. According to some interpretations of the Apocalypse, the seven crowns symbolize the seven rulers who rebelled against the Church. The tail of the serpent swept away a third of all the stars from the sky - that is, it led sinners to spiritual fall.
The red serpent pursues the wife clothed in the sun. The serpent wants to steal the child that is about to be born to the wife. A wife gives birth to a son, just as the Church daily gives birth to Christ for believers. The child goes to heaven with God, and the wife runs into the desert. In this prophecy, many see a description of the flight of Christians from Jerusalem, besieged by the Romans, into the Trans-Jordanian desert.
What follows is a description of the battle between Michael and his angels and the serpent. Under the image of this battle, many see the confrontation between Christianity and paganism. The serpent was defeated, but not destroyed. He stayed on the ground and pursued his wife. The wife was given two wings - the Old and New Testaments, with the help of which she is transported into the desert, which probably means the desert of the spirit. The serpent releases a river from his mouth, wanting to drown his wife. But the earth opened up and swallowed the river. The river here symbolizes the temptations that believers must resist. According to another version, these are terrible persecutions of the Christian Church, characteristic of the time of writing the Apocalypse of John the Theologian.
The angry serpent brought down his fury on the woman's seeds. This is a symbol of Christianity's endless struggle against sinfulness.
Vision 6(Chapter 13). A beast with seven heads and ten horns emerges from the sea. The appearance of a beast with lamb horns. Number of the beast.
Interpretation. The beast coming out of the sea is the Antichrist coming out of the sea of life. It follows from this that the Antichrist is a product of the human race, he is a man. Therefore, one should not confuse the devil and the Antichrist; these are different concepts. The Antichrist, like the devil, has seven heads. Ten heads with crowns indicate that the Antichrist will have power on earth, which he will receive with the help of the devil. Humanity will try to rebel against the Antichrist, but then he will reign over the world. The power of the Antichrist will last 42 months.
Another beast described in the Revelation of John the Theologian is a beast with lamb horns. This is a symbolic representation of false prophetic activity. This beast emerges from the ground. The beast will show false miracles to humanity, using deception.
The beast with seven heads and ten horns and the beast with lamb horns. Anyone who worships the Antichrist will have the name of the Antichrist written on their face or right hand. The name of the Antichrist and the “number of his name” give rise to many disputes and interpretations. His number is 666. His name is unknown, but in different eras interpreters attributed his name to various historical figures, trying to connect the name and number of the beast.
Vision 7(Chapter 14). Appearance of the Lamb on Mount Zion. The appearance of angels.
Interpretation. After a vision of the Antichrist's reign on earth, John looks up to heaven and sees a lamb standing on Mount Sinai surrounded by 144,000 of God's chosen ones from all nations. The name of God is written on their face. They are joined by a host of harp players playing a “new song” about redemption and renewal.
Next, John sees three angels soaring in the sky. The first Angel proclaimed to people the “eternal Gospel”, the second - heralds the fall of Babylon (this is a symbol of the kingdom of sin), the third - threatens those who serve the Antichrist with eternal torment.
Looking up at heaven, John sees the Son of God wearing a golden crown and holding a sickle in his hand. Angels announce the beginning of the harvest. The Son of God throws the sickle onto the ground and the harvest begins - it also symbolizes the end of the world. An angel reaps bunches of grapes. By bunches of grapes we mean the most dangerous enemies of the Church. Wine flowed from the grapes and rivers of grapes reached the horse's bridles.
Harvest Vision 8 ( Chapters 15 - 19). Seven bowls of wrath.
Interpretation. After the harvest, John in his Revelation describes a vision of a sea of glass mixed with fire. The glass sea represents the pure souls of those saved after the harvest. Fire can be understood as the grace of the Life-giving Spirit. John hears the “song of Moses” and the “song of the Lamb.”
After this, the gates of the heavenly temple opened and seven angels in white robes came out and received from 4 animals seven golden bowls filled with the wrath of the Lord. The angels are instructed by God to pour out the seven vials before the final judgment of the living and the dead.
The Seven Bowls of Wrath are reminiscent of the Plagues of Egypt, which were a prototype of the reprisal against the false Christian kingdom.
Angels pour out the seven bowls of the Lord's wrath Vision 9. The Last Judgment (Chapter 20)
In this chapter, John describes a vision related to the history of the Church. He talks about the general resurrection and the Last Judgment.
Vision 10(Chapters 21-22). New Jerusalem.
John was shown the greatness of the new Jerusalem - the Kingdom of Christ, which will reign after the victory over the devil. There will be no sea in the new kingdom - for the sea is a symbol of impermanence. In the new world there will be no hunger, no disease, no tears.
Only those who win the confrontation with demons will enter the new Kingdom; others will be condemned to eternal torment.
The church appeared before John in the form of a beautiful city descending from the heavens of Jerusalem. There is no visible temple in the city, since the city itself is a temple. The heavenly city does not need consecration also because God lives in it.
and he showed me the great city, holy Jerusalem, which came down from heaven from God. The Apocalypse of St. John the Theologian is the logical conclusion of the New Testament cycle. From the historical books of the New Testament, believers can gain knowledge about the founding and development of the Church. From the books of the law - a guide for life in Christ. The Apocalypse prophesies about the future of the Church and the world.
