Understanding

the Bible
Part 9

The Book
of Revelation
Bishop Alexander (Mileant)

Contents: The significance of the Apocalypse and the interest in It. About the author of the Apocalypse. Time and
place of the writing of the scripture. The contents plan and symbolism of the Apocalypse. The epistles to the seven
Churches. The vision of the Heavenly Liturgy. The removal of the seals and the vision of the horsemen. The seven
trumpets, the marking of the chosen, and beginning of calamities. The seven signs, the Church, and the kingdom of the
beast. Seven bowls, the strengthening of the godless powers, and the judgment of the sinners. The judgment against
Babylon, Antichrist, and the false prophet. The thousand-year kingdom, the judgment of the devil, the resurrection, and
the last judgment. The new earth eternal beatitude. Table of the letters to the Seven Churches. Table of the plan of
Apocalypse.

The significance of the Apocalypse

and the interest in It
The Apocalypse ("apocalupsis" in Greek, means revelation) of St. John the Theologian is the only prophetic book of
the New Testament. It foretells the impending fate of mankind, the end of the world, and the beginning of eternal life,
and it is, therefore, naturally placed at the end of the Holy Scripture.

The Apocalypse is a book of mystery, and its comprehension is difficult. At the same time, it is the very mysterious
character of this book that draws to it the interest of believing Christians, as well as that of simply inquisitive thinkers,
striving to resolve the meaning and significance of the visions described therein. There are a great number of books
about the Apocalypse, among which are found quite a few absurd publications, especially those which are associated
with contemporary sectarian literature.

Notwithstanding the difficulty in understanding this book, spiritually enlightened Fathers and Teachers of the Church
have always treated it with great reverence as a book which had been inspired by God. Thus, St. Dionysius of
Alexandria writes: "The darkness of this book does not prevent one from being astonished at it. And even if I do not
understand everything in it, that is only because of my incapability. I cannot be a judge of the truths which are
contained in it or measure them with the poverty of my mind, being guided more by faith than by understanding. I find
them only surpassing my understanding." The Blessed Jerome expresses himself in the same manner regarding the
Apocalypse: "In it there are as many mysteries as words. But what am I saying? Every praise of this book will be
beneath its worth."

The Apocalypse is not read during the Liturgy because in ancient times the reading of Holy Scripture at the Liturgy was
always followed by an explanation of it, whereas the Apocalypse is quite complex to explain.

The author
The author of the Apocalypse refers to himself as John (Rev. 1:1, 4 and 9, and 22:8). In the opinion of all the Holy
Fathers of the Church, he was the Apostle John, the beloved disciple of Christ, who had received the distinctive
name "Theologian" because of the extent of his studies regarding the Word of God. His authorship of the Apocalypse is
substantiated in factual basis in the Apocalypse itself, as well as by many internal and external signs. To the inspired
pen of John the Theologian belongs one of the Gospels and also three Epistles to the churches. The author of the
Apocalypse states that he was on the island of Patmos "for the Word of God and the testimony of Jesus Christ" (Rev.
1:9). It is known from Church history that of all the Apostles, only St. John the Theologian was subjected to
incarceration on this island.

The proof of authorship of the Apocalypse by St. John the Theologian is in the similarity of this book with his Gospel
and the Epistles, similarity not only in spirit, but also in the writing style, and especially in certain characteristic
expressions. Thus, for example, the Apostolic sermon is referred to here as "witnessing" or "testimony" (Rev. 1:2-9;
20:4; also see John 1:7; 3:11; 21:24; 1 John 5:9-11). The Lord Jesus Christ is referred to as "the Word" (Rev. 19:13 and
John 1:1-14 and 1 John 1:1) and "the Lamb" (Rev. 5:6 and 17:14; also see John 1:36). The prophetic words of
Zechariah, "Then they will look on Me Whom they have pierced" (Zech. 12:10), both in the Gospel and in the
Apocalypse are quoted in the same manner, according to the Greek translation of the "Seventy" (Rev. 1:7 and John
19:37, Septuagint translation). Some differences can be seen in the language between the Apocalypse and other
writings by the Holy Apostle John. They are explained as being differences in context as well as in circumstances of
origin of the Holy Apostle's writings. St. John, being a Jew by birth and, although having a command of the Greek
language, finding himself incarcerated and away from living, spoken Greek, naturally imprinted on the Apocalypse the
influence of his native tongue. It is evident to the unbiased reader of the Apocalypse that its total content bears the mark
of the Apostle's great spirit of love and contemplation.

St. John's disciple St. Papias of Hierapolis refers to the writer of the Apocalypse as "John the Elder," just as the Apostle
refers to himself in his Epistles (2 John 1:1 and 3 John 1:1). Of great importance is also the opinion of St. Justin Martyr,
who lived in Ephesus prior to his conversion to Christianity, where the Apostle John had also lived many years before
him. Many Holy Fathers of the second and third centuries quote from the Apocalypse, as from a God-inspired book
written by St. John the Theologian. One of them was St. Hippolytus, a Roman pope and student of Irenaeus of Lyons,
who wrote an apologia on the Apocalypse. Clement of Alexandria, Tertullian, and Origen also acknowledge St. John as
the author of the Apocalypse. Other, later Fathers of the Church are equally convinced in this: Sts. Ephraem the Syrian,
Epiphanius, Basil the Great, Hillary, Athanasius the Great, Gregory the Theologian, Didymus, Ambrose of Milan,
Augustine the Blessed, and Jerome the Blessed. The thirty-third canon of the Council of Carthage, by attributing the
Apocalypse to St. John the Theologian, places it in the ranks of other canonical books of Holy Scripture. Especially of
great value is the attestation of Irenaeus of Lyons regarding the authorship as being that of St. John the Theologian
because St. Irenaeus was a student of St. Polycarp of Smyrna, who in turn was a student of St. John the Theologian,
heading, under his Apostolic guidance, the Church of Smyrna.

The time, place, and intent

of writing the Apocalypse
Ancient tradition places the writing of the Apocalypse toward the end of the first century. For example, St. Irenaeus
writes as follows: "The Apocalypse appeared not long before this and almost in our time, at the end of the rule by
Domitian." The historian Eusebius (at the beginning of the fourth century) informs us that pagan writers contemporary
to his time mention the exile of St. John to Patmos for witnessing to the Word of God, placing this event at the fifteenth
year of Domitian's rule (81-96 A.D.).
Thus, the Apocalypse was written at the end of the first century, when each of the seven churches of Asia Minor to
whom St. John directed his letters already had its own history and in one way or another had determined the direction
of its religious life. Christianity among them was already not in its original state of purity and truth, and pseudo-
Christianity was attempting to compete with the true one. Evidently, the activities of St. John, who had spent a long
time preaching in Ephesus, were a matter of the distant past. Church writers of the first three centuries concur in the
designation of the place where the Apocalypse was written, which they acknowledge to be the island of Patmos,
mentioned by the Apostle himself as the place where he received the Revelation (Rev. 1:9-11). Patmos is located in the
Aegean Sea to the south of the city of Ephesus and during ancient times was a place of exile.

In the first lines of the Apocalypse, St. John indicates the purpose of the Revelation: to foretell the fate of Christ's
Church and of the whole world. The mission of Christ's Church was to revive the world with Christian sermons, to
plant in men's souls a true faith in God, to teach them to live righteously, and to show them the way to the Heavenly
Kingdom. However, not all received Christian teachings with good will. Already during the first days after Pentecost,
the Church encountered hostility and a conscious opposition to Christianity, at first from Jewish priests and scribes, and
later from the unbelieving Jews and pagans.

Even during the first year of Christianity, there started a bloody persecution of the preachers of the Gospel. Slowly
these persecutions began to take on an organized and systematic form. Jerusalem turned out to be the first center of the
fight with Christianity. Beginning with the middle of the first century, Rome, with Emperor Nero (54-68 A.D.) as its
leader, joined the hostile camp. The persecutions then began in Rome, where the blood of many Christians was spilled,
including that of the pre-eminent Apostles Peter and Paul. From the end of the first century, the persecution of
Christians intensified. Emperor Domitian decreed the systematic persecution of Christians, at first in Asia Minor and
then in other parts of the Roman Empire. St. John the Theologian, having been summoned to Rome, was there thrown
into a kettle of boiling oil and remained unscathed. Domitian then exiled St. John to the island of Patmos, where the
Apostle received the Revelation regarding the fate of the Church and the whole world. With but a few interruptions, the
bloody persecutions of the Church continued to the year 313, when Emperor Constantine proclaimed the Edict of
Milan, allowing the free practice of religion.

In view of the beginning of the persecutions, the Apocalypse was written for Christians in order to console, teach, and
strengthen them. It uncovers the secret intentions of the enemies of the Church, whom it personifies in the beast
emerging from the sea (as the representative of the hostile secular power) and in the beast emerging from the earth, the
false prophet (as the representative of the hostile pseudo-religious power). It discloses the main overseer of the fight
against the Church, the devil. This ancient dragon amasses the godless forces of mankind and directs them against the
Church. However, the sufferings of the faithful are not in vain. Through their loyalty to Christ and their patience, they
receive their earned reward in Heaven. At a time designated by God, the hostile forces against the Church shall be
delivered to judgment and punishment. After the Last Judgment and the punishment of the impious, an eternal blessed
life shall begin.

The purpose of writing the Apocalypse was to portray the forthcoming battle of the Church against the forces of evil; to
show the means by which the devil, with the cooperation of his slaves, wages war against goodness and truth; to give
guidance to the faithful on how to overcome temptations; to portray the perdition of the enemies of the Church; and to
show the final triumph of Christ over evil.

The contents, plan, and

symbolism of the Apocalypse
The Apocalypse always drew the attention of Christians to itself, especially at a time in which various calamities and
temptations of singular strength began to disrupt the community and Church life. In addition, the imagery and the
mysteries of this book make it extremely difficult to understand and, therefore, always pose a risk for imprudent
interpreters in deviating outside the parameters of truth toward impossible hopes and beliefs. For example, the literal
understanding of the images in this book provided the motive for, and even now continues to give rise to, the false
teaching of so-called "chiliasm," the thousand-year reign of the Kingdom of Christ on earth. Already in the first
century, some Christians, interpreting the lucidity of the Apocalypse while experiencing the horrors of persecution,
held to the belief that the "Last Days" were at hand and that the Second Coming of Christ was close.
During the past twenty centuries, there has been a multitude of the most varied types of interpretations of the
Apocalypse. All these interpretations can be categorized into four classes. The first ascribes the visions and symbols of
the Apocalypse to the "Last Days," the end of the world, the emanation of the antichrist and the Second Coming of
Christ. The second attributes to the Apocalypse a purely historical meaning and confines its visions to historical events
of the first century: persecution of the Christians by the pagan emperors. The third tries to find the realization of
Apocalyptic predictions in the historical events of the time. In one such interpretation, for instance, the pope of Rome is
the antichrist and all the Apocalyptic calamities in reality emanate against the Church of Rome, and so on. Finally, the
fourth sees the Apocalypse only as allegory, holding that the described visions therein do not have so much a prophetic
as a moral sense. As we shall see, these points of view on the Apocalypse do not exclude but rather supplement each
other.

The Apocalypse can be properly understood only in the context of all of Holy Scripture. The principle of uniting
several historical events in one vision shows itself as a special characteristic of many prophetic visions, both of the Old
and New Testaments. In other words, spiritually related events, separated one from the other by many centuries and
even by millennia, merge into one prophetic picture, uniting within itself the elements of various historical epochs.

As an example of such a synthesis of events, one can refer to the prophetic discussion of the Savior about the end of the
world. In it, the Lord talks simultaneously about the destruction of Jerusalem, which would occur some thirty-five years
later, and about the time preceding His Second Coming (Matt. ch. 24, Mark ch. 13, Luke ch. 21). The reason for such a
unification of events consists in that the first illustrates and explains the second. In not a few instances, Old Testament
prophecies speak simultaneously about the beneficial changes in human societies during the time of the New Testament
and about the new life in the Heavenly Kingdom. In this case the first acts as the source for the second (Is. 4:2-6, 11:1-
10, chs. 26, 60 and 65; Jer. 23:5-6, 33:6-11; Hab. 2:14; Zeph. 3:9-20). The Old Testament prophecies regarding the
destruction of Chaldean Babylon speak simultaneously also of the annihilation during the reign of the antichrist (Is. ch.
13-14, and ch. 21; Jer. chs. 50-51). There are many similar examples of the merging of events into one prophecy. Such
a method of merging events by signs of their inner unity is used in order to help the believer understand the essence of
the events on the basis of what is already well known to him, leaving aside secondary details and historical details that
explain nothing.
As we shall see, the Apocalypse consists of a number of compositionally multi-layered visions. The Seer presents the
future in a perspective of the past and of the present. Thus, for instance, the many-headed beast in chapters 13-19 is the
antichrist himself and his predecessors, Antiochus Epiphanes (vividly described by the prophet Daniel and in the books
of the Maccabees) and the Roman emperors Nero and Domitian (who persecuted Christ's Apostles), and subsequent
enemies of the Church.

The two witnesses for Christ in chapter 11, possibly Enoch and Elijah, are the accusers of the antichrist, as are their
prototypes, the Apostles Peter and Paul, and all other preachers of the Gospel fulfilling their mission in a world hostile
to Christianity. The false prophet in chapter 13 is the personification of all the propagators of false religions
(Gnosticism, heresy, Islam, materialism, Hinduism, etc.) among which the most vivid representative will be the false
prophet in the time of the antichrist. In order to understand why the Apocalypse united different events and various
people in one image, one must take into account the fact that it was written not only for contemporaries but also for
Christians of all times, who were to endure similar persecutions and sorrows. St. John discloses the common methods
of seduction and shows the true way to avoid them in order to be true to Christ until death.

In a similar manner, the judgment by God, which the Apocalypse mentions repeatedly, is the Last Judgment of God, as
well as all separate judgments of God over different nations and individuals. Included in this is the judgment of all
mankind during the time of Noah and the judgment of the ancient cities of Sodom and Gomorrah during the time of
Abraham and the judgment of Egypt during the time of Moses and the twice-repeated judgment of Judea (600 B.C. and
again during the seventh decade A.D.) and the judgment of Nineveh, Babylon, the Roman Empire, Byzantium, and,
somewhat recently, of Russia. The reasons that evoked God's righteous punishment were always the same: people's
lawlessness and lack of faith.

In the Apocalypse there is a noticeable specific non-synchronization of events: being above time or beyond time. This
is due to the fact that St. John contemplated the fate of mankind not from the earthly but from a Heavenly perspective,
to which God's Spirit had elevated him. In the ideal world, the flow of time stops at the throne of the Almighty and the
Spiritual Gaze encompasses simultaneously the present, past, and future. Evidently, this is the reason that the author of
the Apocalypse describes some future events as those of the past and those past as in the present. For instance, the war
of the angels in the Heavens and the expulsion of the devil from there, events which had occurred prior to the creation
of the world, are described by St. John as though they had happened at the dawn of Christianity (Rev. ch. 12).
However, the resurrection of the martyrs and their reign in Heaven, which encompasses the whole of the New
Testament epoch, is placed by him after the judgment of the antichrist and the false prophet (Rev. ch. 20). Thus, the
participator in the mysterious disclosures does not narrate according to the chronological sequence of events, but rather
reveals the essence of that great war of good versus evil, which is ongoing simultaneously on several fronts and touches
upon the material as well as the angelic world.

Undoubtedly some of the Apocalyptic prophecies have already come to pass (for example, the fate of the seven
Churches of Asia Minor). Fulfilled prophecies should help us understand the remaining ones that must yet be fulfilled.
However, in applying the Apocalyptic visions to those or other specific events, one must take into account that such
visions contain within themselves elements of various epochs. It is only with the conclusion of all of the fates of the
world and with the punishment of the last of God's foes that all the details of the Apocalyptic visions will be realized.

The Apocalypse was written through the inspiration of the Holy Spirit. Mankind's departure from faith and true
Christian life leads it toward dulling of the mind and a total loss of spiritual outlook, thereby making very difficult any
correct understanding of the Apocalypse. Contemporary man's total devotion to sinful passions serves as the reason
why some contemporary interpreters of the Apocalypse want to see in it only allegory and even begin to teach a
metaphoric (rather than actual) understanding of the Second Coming of Christ. Historical events and individuals
convince us that to see allegory alone in the Apocalypse is to be spiritually blind, for so much of what is happening
today reminds us of the terrifying images and visions of the Apocalypse.

The method of interpretation of the Apocalypse is shown in the accompanying diagram. As one can see in it, the
Apostle simultaneously opens several spheres of existence. To the highest sphere belongs the angelic world, the
triumphant Church in Heaven, and the persecuted Church on earth. Heading and directing this sphere of goodness is the
Lord Jesus Christ, the Son of God and the Savior of men. Below is found the sphere of wickedness, the unbelieving
world, sinners, false prophets, those who consciously fight against God (Theomachists), and devils. Directing all of
these is the dragon, the fallen angel. Throughout all of the existence of mankind, these spheres have been at war with
each other. St. John, through his visions, gradually discloses to the reader the various facets of the battle between good
and evil and discloses the process of the spiritual self-realization of mankind, as a result of which some stand on the
side of good, while others go on the side of evil. During the development of world conflict, the judgment by God
constantly takes place over individuals and nations. By the end of the world, evil will increase tremendously, and the
Church on earth will be extremely weakened and diminished. Then the Lord Jesus Christ will come to earth, all people
will be resurrected, and the world will experience God's Last Judgment. The devil and his cohorts will be condemned to
eternal torture, but the righteous will begin eternal blessed life in Paradise.

The reading of the Apocalypse in sequence can be divided into the following parts:

1. The introductory picture of the Lord Jesus Christ made manifest, instructing John to write the Revelation
for the seven churches of Asia Minor (ch. 1).
2. The letters to the seven churches of Asia Minor (chs. 2 and 3), in which, simultaneously with instructions
to these churches, there are outlines of the fate of Christ's Church from the time of the Apostles up until
the end of the world.
3. The vision of God enthroned, the Lamb of God and the Heavenly Divine Liturgy (chs. 4 and 5). This
Heavenly Divine Liturgy is supplemented by visions in the succeeding chapters.
4. From the sixth chapter on, there begins the revelation of the fate awaiting mankind. The breaking of the
seven seals of the mysterious scroll by Christ, the Lamb of God, serves as the beginning of the description
of the various phases of war between good and evil, between the Church and satan. This war, which
begins in the soul of man and spreads to all aspects of man's life, becomes greater and increasingly
frightening (up to ch. 20).
5. The blast of the angels' seven trumpets (chs. 7-10) heralds the beginning of the calamities which must
befall mankind for its unbelief and sins. The damage to nature and the manifestation of evil forces in the
world are described. Before the onset of these misfortunes, the faithful will receive upon their brows (the
forehead) a blessed mark, saving them from moral evil and from the fate of the impious.
6. The vision of the seven signs (chs. 11-14) depicts mankind divided into two opposing and irreconcilable
camps of good and evil. The good forces are concentrated within the Church of Christ, represented here in
the form of a Woman clothed with the sun (ch. 12), and the evil forces - in the kingdom of the beast, the
antichrist. The beast rising from the sea is a symbol of evil secular rule, and the beast rising from the earth
is a symbol of the deteriorating religious power. In this part of the Apocalypse, a global evil being, i.e.,
the dragon-devil who organizes and directs the war against the Church, is clearly shown for the first time.
The two witnesses of Christ symbolize here the preachers of the Gospel who battle with the beast.
 7. The visions of the seven chalices (chs. 15-17) paint a dire picture of global moral decay. The war against
the Church becomes extremely tense (Rev. 16:16), with unbearably difficult trials. This war is referred to
as Armageddon. The image of Babylon the harlot represents mankind, which has forsaken God and which
is concentrated on residing in the capital of the kingdom of the beast, the antichrist. The evil force spreads
its influence into all areas of life of sinful mankind, after which begins God's judgment against the forces
of evil (here God's judgment against Babylon is described in generalities, as a form of introduction).
8. In the following chapters (18 and 19), the judgment of Babylon is described in detail. Here is shown the
perdition of those guilty of causing evil among men - the antichrist and the false prophet, representatives
of civil and heretical anti-Christian authorities.
9. The twentieth chapter is a summation of the whole spiritual war and world history. It tells of the devil's
being defeated twice and of the reign of the martyrs. Having suffered physically, they were victorious
spiritually and are already blissful in Heaven. Here, beginning with Apostolic times, the whole period of
existence of the Church is encompassed. Gog and Magog personify the union of all forces fighting against
God, both earthly and those of the nether regions, who throughout Christian history fought against the
Church (Jerusalem). They are exterminated by the Second Coming of Christ. Finally, it speaks of the
eternal punishment of the devil, this ancient serpent, who began all the lawlessness, lies, and sufferings in
the Universe. The end of the twentieth chapter is a description of the universal resurrection of the dead,
the Last Judgment, and the punishment of the unfaithful. This short description summarizes the Last
Judgment of mankind and of the fallen angels and sums up the whole drama of the universal war between
good and evil.
10.The final two chapters (21and 22) describe the New Heaven, the New Earth, and the blessed life of the
saved. These are the most joyous and glorious chapters of the Bible.

Every new part of the Apocalypse usually begins with the words "And I saw," and ends with a description of God's
Judgment. This description depicts the end of the previous topic and the beginning of a new one. Between the main
parts of the Apocalypse, the Seer sometimes interjects some intermediate observations that act as a binding link
between them. The diagram used here vividly shows the plan and divisions of the Apocalypse. For the sake of brevity
we combined the intermediate observations together with the main ones. Moving horizontally through the diagram, we
see that gradually and more fully the following segments are revealed: the Heavenly World, the Church (persecuted on
earth), the sinful and God-fighting world, the nether regions, the war between them, and God's Judgment.
The significance of the symbols and numbers. Symbols and allegories enable the Seer to speak of the essence of
earthly events on a very high level of generalization; therefore, they are extensively used. Thus, as an example, the eyes
symbolize knowledge, and many eyes symbolize perfect knowledge. A horn is the symbol of power or might. Long
attire denotes the clergy; a crown, imperial worthiness; and whiteness, cleanliness or purity. The city of Jerusalem, the
temple, and Israel are symbols of the Church. The numbers also have a symbolic meaning: three symbolizes the
Trinity; four is the symbol for the world and order in the world; seven denotes completion and perfection; twelve
denotes God's people and fruition of the Church (the numbers derived from 12, such as 24 and 144,000 have the same
meaning). One-third denotes some relatively small part; three and a half years, the time of persecutions. The number
666 will be specifically dealt with below.

Events during the New Testament are often portrayed in the framework of comparable Old Testament events. Thus, for
instance, the persecution of the Church is described in the framework of the sufferings of the Israelites in Egypt, the
temptations at the time of the prophet Balaam, persecution on the part of Queen Jezebel, and the destruction of
Jerusalem by the Chaldeans. The saving of believers from the devil is depicted in the framework of the saving of the
Israelites from the pharaoh during the time of the prophet Moses. The rule of the godless is presented in the imagery of
Babylon and Egypt. The punishment of the forces fighting against God is presented in the language of ten Egyptian
executions, and the devil is identified as the serpent who had tempted Adam and Eve. The future Paradisacal blessing is
depicted as the Garden of Eden and the tree of life.

The main task of the Apocalypse consists of showing the way the forces of evil work and who organizes them and
directs them in the fight against the Church and of teaching and strengthening the faithful in their loyalty to Christ,
portraying the complete defeat of the devil and his servants and the beginning of Paradisacal Bliss.

For all the symbolism and mystery of the Apocalypse, the religious truths contained therein are revealed in an
extremely clear way. Thus, for example, the Apocalypse points to the devil as being the culprit for all the temptations
and tribulations of mankind. The tools with which he tries to lay waste to mankind are always the same: unbelief,
disobedience to God, pride, sinful desires, lies, fear, doubt, etc. In spite of all his cunning and experience, the devil is
not able to lay waste to those people who are devoted to God with all their heart because God protects them by His
blessings. The devil enslaves to himself more and more sinners and those who have withdrawn from God and thrusts
them into various abominable acts and crimes. He directs them against the Church and through them causes all violence
and wars in the world. The Apocalypse clearly shows that in the end the devil and his servants will be vanquished and
punished and that Christ's truth will triumph and that in the renewed world there will begin a blessed life, which will be
endless.

Having thus made a cursory review of the contents and symbolism of the Apocalypse, we shall now consider some of
its most important parts.

Letters to the Seven Churches

(Chs. 2-3)

The Seven Churches - those of Ephesus (2:1-7), Smyrna (2:8-11), Pergamos (2:12-17), Thyatira (2:18-29), Sardis
(3:1-6), Philadelphia (3:7-13), and Laodicia (3:14-22) - were located in the southwestern part of Asia Minor, today's
Turkey. They were founded by the Apostle Paul in the fourth decade of the first century. After St. Paul's martyric death
in Rome around the year 67 A.D., St. John the Theologian took over the care of those churches and ministered to them
for a period of about forty years. Having become incarcerated on the Island of Patmos, St. John wrote letters from there
to these churches in order to prepare Christians for the oncoming persecutions. The letters are addressed to
the "angels" of these churches, i.e., to the bishops.

A careful study of the letters to the seven churches of Asia Minor brings to mind that in them are outlined the fate of
Christ's Church, from the Apostolic period up to the time of the end of the world. Included is the imminent path of the
New Testament Church, this "New Israel," which is depicted against the background of the most important events
during the existence of Old Testament Israel, beginning with the fall in Paradise and ending with the times of the
Pharisees and Sadducees during the days of the Lord Jesus Christ. St. John writes of events of the Old Testament in the
form of examples for the fate of the New Testament Church. Thus, the three following elements are interwoven in the
letters to the seven churches: a) the prevailing conditions current in the author's days and the future of each Church of
Asia Minor, b) a new and more in-depth interpretation of Old Testament history, and c) the forthcoming fate of the
Church. The combination of these three elements in the letters to the seven churches are summarized here in the
diagram.
Note: The Church of Ephesus was the most populous and had the status of being the Metropolitan See in relation to the other neighboring Asia Minor Churches. In 431 A.D. the Third Ecumenical Council
took place in Ephesus. Just as St. John predicted, the light of Christianity in the Church of Ephesus gradually died. Pergamos was the political center of the western part of Asia Minor. It was dominated
by paganism with an elaborate cult of deified pagan emperors. On a hill close to Pergamos towered a magnificent pagan sacrificial monument that is mentioned in the Apocalypse as "Satan's
throne" (Rev. 2:13-17). The Nicolaitans were ancient heretic-Gnostics. Gnosticism became a dangerous temptation for the Church in the early centuries of Christianity. The syncretic culture of the time
came to be a favorable ground for the development of Gnostic ideas. It evolved within the empire of Alexander of Macedonia (Alexander the Great), which amalgamated the East and the West. The
religious perceptions of the world in the East, with its belief in the eternal battle between good and evil, spirit and matter, body and soul, light and darkness, along with a speculative method of Greek
philosophy, fermented various Gnostic systems, which characteristically taught that everything in the world emanates from the "Absolute," and that there is a multitude of subsequent steps in creation,
uniting the world with the "Absolute." It is only natural that with the spread of Christianity in the Hellenistic world there arose a perilous threat of its interpretation in Gnostic terms and the transformation
of Christian teachings into one of the religious-philosophical Gnostic thought systems. Jesus Christ was perceived by the Gnostics as one of the intermediaries (channelers) between the Absolute and the
world.

One of the first to spread Gnosticism among the Christians was a certain Nicolai (Nicholas), hence the name
Nicolaitans in the Apocalypse. (It is thought that this was the Nicolai who was among the six men chosen and ordained
by the Apostles into the rank of deacon; see Acts 6:5.) In distorting the Christian faith, the Gnostics encouraged a moral
decadence. Starting with the beginning of the first century, several Gnostic sects flourished in Asia Minor. The
Apostles Peter, Paul, and Jude admonished Christians not to be ensnared by these heretic debauchers. Prominent
representatives of Gnosticism were the heretics Valentinus, Marcio, and Basilides, against whom the apostolic learned
men and early Fathers of the Church spoke out.

The ancient Gnostic sects have long disappeared, but Gnosticism as an amalgamation of heterogeneous philosopho-
religious schools still exists in our time in theosophy, cabala, freemasonry, contemporary Hinduism, yoga, and various
other cults.

The vision of
the Heavenly Liturgy
(Chs. 4-5)
St. John received the Revelation on "The Lord's Day," that is, on Sunday. One must surmise that on that day, as was
the Apostles' custom, he performed "the breaking of bread," i.e., the Divine Liturgy, received Communion and
therefore "was in a state of Grace," meaning he was in a special state of inspiration (Rev. 1:10). And so, the first thing
that is revealed to him is the continuation of the Liturgy just performed by him, the Heavenly Divine Liturgy. It is this
Heavenly Divine Liturgy that St. John describes in the fourth and fifth chapters of the Apocalypse. An Orthodox
Christian recognizes here the familiar traits of the Sunday Liturgy and the most important attributes of the altar: the
Holy of Holies, the seven-branched candelabrum, the censer with smoking incense, the golden chalice, etc. (These
items were shown to Moses on Mount Sinai and were also used in the temple of the Old Testament.) The Sacrificial
Lamb of God, as seen by the Apostle, reminds the faithful of Communion in the form of bread laid on the altar. The
souls of those martyred for the Word of God, under the heavenly altar evoke the antimins, the special cloth placed in
the middle of the altar and into which are sewn relics of the holy martyrs. The elders clad in white garments with
golden crowns upon their heads are like an assembly of the clergy con-celebrating the Divine Liturgy. It should be
noted that the very proclamations and prayers heard by the Apostle in Heaven express the quintessence of the
exclamations and prayers which the clergy and the choir recite during the main part of the Liturgy - the Eucharistic
Canon. The whitening of the garments of the pious by the "blood of the Lamb" (Ch. 7) alludes to the consecration of the
souls of the faithful through the Sacrament of Communion. In this manner the Apostle begins the revelation of the fate
of mankind with the description of the Heavenly Divine Liturgy by which he stresses the spiritual meaning of this
Liturgy and the necessity of the saints' prayers for us.
Note: The words "Judah is a lion's whelp" refer to the Lord Jesus Christ and remind us of the prophecy of the Patriarch Jacob regarding the Messiah (Gen. 49:9-10). The "Seven Spirits of
God" refer to the plenitude of God's blessed gifts of the Holy Spirit (Is. 11:2 and Zech. ch. 4). A multitude of eyes symbolizes omniscience. The twenty-four elders correspond to the twenty-
four priestly successions established by King David for service in the temples, having two intercessors for each generation of the New Israel (1 Chron. 24:1-18). The four mysterious creatures
surrounding the throne are similar to the creatures seen in a vision of the prophet Ezekiel (Ez. 1:5-19). They evidently are the creatures closest to God. These images are of a man, a lion, a calf,
and an eagle, taken by the Church as symbols for the four Evangelists.

In the later description of the heavenly world, we encounter many things that are incomprehensible to us. In the
Apocalypse we learn that the angelic world is extremely vast. The bodiless spirits, the angels, are created as man is by
the wise Creator, possessing an intellect and a free will, although their spiritual capabilities far exceed ours. The angels
are completely devoted to God and serve Him by prayer and fulfillment of His will. Thus, for example, they carry to
the altar of God the prayers of the saints (Rev. 8:3), they assist the righteous in attaining salvation (Rev. 7:3, 14:6-10,
19:9), they sympathize with those who are suffering and with the persecuted (Rev. 8:13, 12:12), and following God's
commands, they punish sinners (Rev. 8:7, 9:15, 15:6, 16:1). They are endowed with power and have sovereignty over
nature and its elements (Rev. 10:1, 18:1). They wage war with satan and his demons (Rev. 12:7-10, 19:19, 20-2-3), and
they take part in the judgment of God's enemies (Rev. 19:4).

The teaching of the Apocalypse regarding the angelic world basically pulls out by its roots the teaching of the ancient
Gnostics, who accepted the presence of intermediaries (channelers) between the Absolute and the material world who
were completely self-reliant and independent of Him who ruled the world.

Among the saints whom St. John sees in Heaven, two groups, or two "images," stand out. These are the martyrs and
the virgins. Historically, martyrdom is the first order of holiness, and that is why the Apostle begins with the martyrs
(Rev. 6:9-11). He sees their souls beneath the Heavenly Sacrificial Altar, which symbolizes the redemptive meaning of
their suffering and death, by which they participate in Christ's sufferings and somehow complement them. The blood of
the martyrs can be compared to the blood of the victims in the Old Testament that flowed under the sacrificial altar in
the temple of Jerusalem. The history of Christianity testifies to the fact that the sufferings of the ancient martyrs served
as a moral rejuvenation of the apathetic pagan world. The ancient writer Tertullian wrote that the blood of the martyrs
serves as seed for new Christians. The persecution of the faithful will sometimes wane and sometimes flourish during
the subsequent existence of the Church, which was the reason that it was revealed to the Seer that new martyrs will
supplement the number of the early ones.

Later St. John sees an innumerable throng of people in Heaven, a number that no one is able to count, from all the
tribes, generations, nations, and tongues. They stood in white garments holding palm branches (Rev. 7:9-17) in their
hands. The common factor of this innumerable assembly of the righteous was that "they all came from great
afflictions." For all these people the path to Paradise is the same - through sorrows. Christ is the first Sufferer, who took
upon Himself the sins of the world as the Lamb of God. The palm branches are symbols of victory over the devil.

In a special vision the Seer describes the virgins, i.e., those people who denied themselves the solace of conjugal life
for the sake of complete service to Christ. They are the voluntary "eunuchs" for the sake of the Heavenly Kingdom
(Matt. 19:12, Rev. 14:1-5). In the Church this feat was usually achieved by following the monastic way of life. The
Seer sees written upon the foreheads of the virgins the "name of the Father," which points to their moral beauty,
reflecting the perfection of the Creator. The "new hymn" that they sing and that no one could repeat expresses the
spiritual elevation that they attained through the feats of fasting, prayer, and chastity. This purity is unattainable to
those living a worldly way of life.

The song of Moses that is sung by the pious in the next vision (Rev. 15:2-8) calls to mind the hymn of gratitude sung
by the Israelites when, after crossing the Red Sea, they were saved from Egyptian bondage (Exodus, ch. 15). Likewise,
the Israel of the New Testament is delivered from the rule and influence of the devil, having passed over into a state of
grace by means of the Sacrament of Baptism. In the following visions, the Seer again describes the saints several times.
The precious white flaxen garment that they wore is a symbol of their righteousness. In the nineteenth chapter of the
Apocalypse the wedding song of the saved tells of the nearing of the "marriage" between the Lamb and the saints - of
the coming of the closest communion between God and the righteous (Rev. 19:1-9, 21:3-4). The book of Revelation
ends with the description of the blessed life of the saved peoples (Rev. 21:24-27, 22:12-14 and 17). These are the most
glorious and joyful pages of the Bible, showing the Church triumphant in the Kingdom of Glory.

Thus, by gradual disclosure of the fate of the world, St. John's Apocalypse slowly directs the spiritual attention of the
faithful towards the Heavenly Kingdom - to the ultimate goal of our earthly wanderings. He speaks of the gloomy
events in the sinful world as if he is obliged to do so, and with unwillingness.

The Removal of the seven seals

the vision of the four horsemen
(Ch. 6)

The vision of the seven seals acts as an introduction to the subsequent revelations of the Apocalypse. The removal of
the first four seals presents the four horsemen, who symbolize four factors characterizing the complete history of
mankind. The first two appear as a reason, and the second two, as a consequence. The crowned rider on the white
horse "emerged in order to be victorious." He personifies those good beginnings, innate and blessed, with which the
Creator endowed mankind: the image of God, moral purity and innocence, aspiration toward goodness and perfection,
the ability to believe and to love, and individual "talents" with which man is born, as well as the blessed gifts of the
Holy Spirit which man receives in the Church. In the Creator's plan, these good beginnings should have been
victorious; they should have been able to define a happy future for humanity. However, already in Eden, man had fallen
prey to the Tempter. His nature, corrupted by sin, was passed on to his descendants; that is why already from a very
young age people are inclined to sin. Through repeated sinfulness, bad tendencies are reinforced. Thus, man, instead of
growing spiritually and perfecting himself, falls under the ruinous influence of his own passions, succumbs to various
sinful desires, and begins to envy and to show enmity. All of the crimes in the world arise from the internal strife within
man (violence, war, and every sort of misfortune).

The ruinous actions of the passions are symbolized by the fiery red horse and rider, who took "peace away from
man." Succumbing to his disorderly sinful desires, man squanders all his God-given talents, and he becomes
impoverished in body and soul. Within the life of society, enmity and wars lead to a weakening and a breakdown of the
community and to the loss of its spiritual and material resources. This internal and external impoverishment of mankind
is symbolized by the black horse and rider, who holds a pair of scales in his hand. Finally, the complete loss of God's
blessings leads toward a spiritual death and as a final consequence of enmity and wars comes the ruin of society and the
death of mankind. This sorrowful destiny of mankind is symbolized by the pale horse.

The four horsemen of the Apocalypse depict in the simplest way the history of mankind. At first, the blessed life in
Eden of our forefathers, called upon to "rule" over nature (the white horse); then their fall from grace (the fiery red
horse); after which the lives of their descendants were filled with various sorrows and mutual annihilation (the black
and the pale horses). The horses of the Apocalypse also symbolize the life of the various individual kingdoms, with
their periods of prosperity and decline. Here also is the path of the life of each man: his childhood purity and
innocence, his big potential possibilities, which are obscured by a tempestuous youthfulness in which a man dissipates
his vigor and health, and in the end he dies. Here is the history of the Church: the spiritual persecution of Christians
during the Apostolic times and the efforts of the Church to renew human society. However, in the Church itself there
arise heresies and schisms, and the pagan community forces upon it its persecutions. The Church weakens and retreats
into the catacombs, and some of the local churches totally disappear. Thus, the vision of the four horsemen sums up the
factors which characterize the life of sinning mankind. This subject will be developed more fully in further chapters. By
the removal of the fifth seal, the Seer shows the brighter side of mankind's calamities. Christians who have suffered
physically were victorious spiritually: they are now in Paradise (Rev. 6:9-11)! Their feats bring them eternal rewards
and they rule with Christ, as described in the twentieth chapter. The transition to a more detailed description of the
hardships of the Church and the fortification of the godless is symbolized by the removal of the seventh seal.

The seven trumpets,

the marking of the chosen,
and beginning of calamities
(Chs. 7-11)

The trumpets of the angels foretell mankind's calamities, both physical and spiritual. But before the beginning of
these, St. John sees an angel conferring a mark upon the foreheads of the sons of the New Israel (Rev. 7:1-
8). "Israel" is the Church of the New Testament here. The marks symbolize selection and blessed protection. This
vision brings to mind the Sacrament of Chrismation, during which the "mark of the gift of the Holy Spirit" is conferred
upon the brow of the newly baptized. It brings to mind the sign of the cross, which protects "against the foes." People
who are not protected by the blessed mark suffer harm from the "locust" that has emanated from the bottomless pit, i.e.,
from the devil's power (Rev. 9:4). The prophet Ezekiel describes the same imprint on the righteous citizens of ancient
Jerusalem before it was taken by the Chaldean forces. Then, as well as now, the mysterious mark was placed with the
purpose of saving the just from the fate of the impure (Ezek. 9:4). At the counting by name of the twelve tribes of Israel
(Rev. ch. 7), the tribe of Dan was purposely omitted. Some see in this the indication that the antichrist came from this
tribe. This thought is based on the enigmatic words of the Patriarch Jacob regarding the future descendants of Dan: "a
serpent on the way, a viper by the path" (Gen. 49:17).
Thus, the present vision serves as an introduction to the subsequent description of the persecution of the Church. The
measuring of the temple of God in the eleventh chapter has the same meaning as the marking of the sons of Israel: the
preservation of the children of the Church from evil. The temple of God, like the Woman clothed in sunshine, and the
city of Jerusalem are different symbols of the Church of Christ. The basic thought of these visions is that the Church is
Holy and is dear to God. God allows the persecutions for the sake of achieving moral perfection of the faithful but
protects them from enslavement by evil and from the same fate as the godless.

Before the removal of the seventh seal there is a silence "for approximately a half hour" (Rev. 8:1). This is the calm
before the storm that will rock the world during the time of the antichrist. (Does not the current process of disarmament
resulting from the break-up of communism appear to be an intermission, which is given to mankind for his conversion
toward God?) Before the onset of calamities St. John sees the saints ardently praying for mercy upon mankind (Rev.
8:3-5).

Calamities of nature. Following this, the sound of the trumpets reverberates from each of the seven angels, after
which various calamities begin. At first, a third of the vegetation dies, then, a third of all the fish and other marine
creatures, which is followed by the poisoning of rivers and water sources. There will be a falling upon earth of hail and
fire, a flaming mountain, and a glowing star. This seems to point allegorically, in other words, to the vast dimensions of
these calamities. Does this not appear as a prophecy of the global contamination and the destruction of nature that we
are observing in our time? If so, then the ecological catastrophe foretells the coming of the antichrist. By further
defiling within themselves the image of God, mankind ceases to value and love God's beautiful world. With mankind's
own refuse it pollutes the lakes, rivers, and seas. With oil spills it jeopardizes vast expanses of shoreline. It destroys
forests and jungles, and it annihilates many species of animals, fish, and birds. In poisoning nature the perpetrators
become ill and perish from their own actions, as do the innocent victims of their cruel greed. The words "the name of
the third star is Wormwood . . . and many perished from the water because it became bitter" remind us of the
catastrophe at Chernobyl because "Chernobyl" means "Wormwood." But what does the damage of a third of the sun
and of the stars and their eclipse mean (Rev. 8:11-12)? Evidently this is a discourse regarding the pollution of the air to
such an extent that the light of the sun and stars reaching the earth appears less bright. (For instance, due to air pollution
in Los Angeles, the sky appears to be of a dirty-brown color, and sometimes at night, with the exception of the
brightest, the stars are hardly visible.)
The narrative of the locusts (the fifth trumpet, Rev. 9:1-11), which emanated from the bottomless pit, talks of the
strengthening of demonic powers among people. Heading it is "Apollyon" which means "the destroyer," referring to the
devil. To the degree to which man by his non-belief and sins depletes God's blessings, a spiritual void forms within
him, which is filled more and more by demonic strength, which in turn torments him with doubts and various passions.

The Apocalyptic wars. The trumpet of the sixth angel brings into motion a great army beyond the Euphrates River due
to which a third of mankind is lost (Rev. 9:13-21). In Biblical representation, the river Euphrates denotes the boundary
beyond which the nations hostile to God are concentrated, threatening war and annihilation to Jerusalem. For the
Roman Empire, the Euphrates River served as a rampart against attack from eastern peoples. The ninth chapter of the
Apocalypse is written against the backdrop of the cruel and bloody Judeo-Roman war of 66-70 AD that was still fresh
in the memory St. John. This war had three phases (Rev. 8:13). The first phase of the war in which Gasius Flor headed
the Roman forces lasted five months, from May to September of 66 (five months of the locusts, Rev. 9:5 and 10). Soon
the second phase of the war began, from October to November of the 66th year, in which the Syrian governor Cestius
headed four Roman legions (four angels by the Euphrates River, Rev. 9:14). This phase of the war was especially
ruinous for the Jews. The third phase of the war under the command of Flavius Flavianum lasted three and a half years,
from April, 67 A.D., to September, 70 A.D., and ended with the fall of Jerusalem, the burning of the temple, and the
scattering of captive Jews throughout the Roman Empire. This blood-letting Judeo-Roman war became the prototype of
the terrible wars of later years, which the Savior pointed out in His sermon on the Mount of Olives (Matt. 24:7). In the
attributes of hell's locusts and the Euphrates' hordes, one can recognize contemporary weapons of mass extermination,
tanks, cannons, fighter planes, and nuclear missiles. The following chapters of the Apocalypse graphically describe the
increasingly larger wars of recent times (Rev. 11:7, 16:12-16, 17:14, 19:11-19, and 20:7-8). The words "the waters of
the Euphrates River dried up, so that the way of the kings from the East might be prepared" (Rev. 16:12) may point to
peril from further east in Asia. In conjunction with this, one must consider that the description of the Apocalyptic wars
bears the characteristics of real wars, but in the final summation it refers to a spiritual war, and the proper names and
dates have an allegorical meaning. Thus St. Paul explains: "For we are not contending against flesh and blood, but
against principalities, against the powers, against the rulers of the darkness of this age, against the spiritual hosts of
wickedness in the heavenly places" (Eph. 6:12).

The name Armageddon is composed of two words: "Ar" (meaning level ground in Hebrew) and "Megiddo" (an area in
the North of the Holy Land, near Mt. Carmel, where in ancient times Barrack defeated the armies commanded by
Sisera and the prophet Elijah executed more than five hundred priests of Baal) (Rev. 16:16, 17:14; Judges 4:2-16; 1
Kings 18:40). In light of these biblical events, Armageddon symbolizes Christ defeating the godless powers. The names
Gog and Magog in chapter 20 remind us of the prophesy of Ezekiel regarding the invasion of Jerusalem by an
indeterminate number of regiments under the leadership of Gog from the land of Magog (south of the Caspian sea;
Ezek. chs. 38 and 39; Rev. 20:7-8). Ezekiel attributes this prophecy to the times of the Messiah. In the Apocalypse, the
siege of "the camp of the saints and the beloved city [the Church]" by the regiments of Gog and Magog and the
destruction of these regiments by the Heavenly fire must be understood in the sense of the total defeat of the godless
forces, both human and demonic, by the Second Coming of Christ.

Concerning the physical calamities and the punishment of sinners that are often mentioned in the Apocalypse, the Seer
himself explains that God allows them as a lesson in order to bring sinners to repentance (Rev. 9:21). However, the
Apostle mentions sorrowfully that mankind does not heed God's call, continues to sin, and serves the demons. As if
having taken "the bit in their mouths," people are rushing toward their own perdition.

The vision of the two witnesses (Rev. 11:2-12). The tenth and eleventh chapters occupy an intermediary place
between the visions of the seven trumpets and the seven signs. In the two witnesses of God, some Holy Fathers see the
Old Testament righteous ones Enoch and Elijah, who will come to earth before the end of the world in order to disclose
the falsity of the antichrist and to call mankind toward loyalty to God. Or the two might be Moses and Elijah. It is
known that both Enoch and Elijah were taken up alive to Heaven (Gen. 5:24, 2 Kings 2:11). The capital punishment
that these witnesses will impose on mankind brings to mind the miracles performed by the prophets Moses, Aaron, and
Elijah (Exo. chs. 7-12, 1 Kings 17:1, 2 Kings 1:10) The Apostles Peter and Paul, who had recently suffered in Rome
under Nero, could have served as examples (prototypes) of the two witnesses for St. John. Evidently, the two witnesses
in the Apocalypse are a symbol for other witnesses of Christ who spread the Gospel in a hostile pagan world and often
seal their preaching with a martyr's death. The words "Sodom and Egypt, where even our Lord is crucified," point to the
city of Jerusalem, in which our Lord Jesus Christ suffered, as well as many prophets and the first Christians.

The seven signs, the Church,

 and the kingdom of the beast
(Chs. 12-14)

The further one reads, the more precisely the Revelation to the Seer divides humanity into two opposing camps - the
Church and the kingdom of the beast. The preceding chapters began to acquaint the reader with the Church, speaking
about the marks, the temple of Jerusalem, and the two witnesses. The twelfth chapter shows the Church in all its
Heavenly glory and simultaneously discloses its greatest foe, the dragon-devil. The vision of the Woman dressed in the
sun and of the dragon makes it obvious that the war between good and evil goes beyond the borders of the material
world and extends into the world of angels. The Apostle describes the existence of a cognizant evil being in the
incorporeal world, who in desperation wages war against those who are committed to God, both angels and men. This
war between good and evil, which seeps into the very essence of mankind, already began in the angelic world before
the creation of the material one. As we have stated, the Seer describes this war in various parts of the Apocalypse, not
in chronological sequence but in various bits and pieces.

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 will bruise the head of the serpent (Gen. 3:15). It could have been assumed that the reference to the
Woman in the twelfth chapter refers to the Virgin Mary. However, from further references in which the distant
descendents of the Woman (Christians) are discussed, it is evident that here the Woman must be considered to be the
Church. The radiance of the sun surrounding the Woman symbolizes the moral perfection of the saints and the blessed
illumination of the Church through the gifts of the Holy Spirit. The twelve stars symbolize the twelve tribes of the New
Israel - that is, the unity of the Christian peoples. The agony of the Woman during labor symbolizes the exploits,
deprivations, and suffering of the servants of God (the prophets, apostles, and their successors) borne by them during
the spreading of the Gospel throughout the world and during the confirmation of Christian virtues among its spiritual
children (those who were baptized). St. Paul called the Galatian Christians: "My children, for whom I painfully labor in
birth again until Christ is formed in you" (Gal. 4:19).

The First Born of the Woman "For Whom it was meant to rule all nations with a rod of iron" is the Lord Jesus Christ
(Psalms 2:9, Rev. 12:5 and 19:15). He is the New Adam, having become the Head of the Church. The "rapture" of the
child obviously points to the ascension of Christ into Heaven, where He took his place at the "right hand of God" and
since which time He governs the fate of the world.

"The dragon with its tail drew a third of the stars of heaven and threw them to the earth" (Rev. 12:4). Scholars
understand the stars to be angels whom Daystar, the devil in his pride, incited to rebellion against God, as a result of
which war erupted in Heaven. (This was the first revolution in the universe!) The Archangel Michael stepped forth as
the head of the good angels. The angels revolting against God experienced losses and could not hold on to staying in
Heaven. Having fallen away from God, they turned from good angels into demons. Their kingdom is the nether
regions, known as the bottomless pit or hell, which became a place of darkness and suffering. In accordance with the
opinion of the Holy Fathers, the war described by St. John occurred in the angelic world before the creation of the
material world. This is introduced here to the reader in order to explain that the "dragon" that will persecute the Church
in subsequent visions of the Apocalypse is the fallen "Daystar" ("Lucifer") - God's foe from time immemorial.

Thus, having suffered defeat in Heaven, the dragon with all its raging fury arms itself against the Woman (the Church).
Its weapons are the various temptations which it directs at the Woman that resemble a wild river. However, she saves
herself from temptation by fleeing to the desert; that is, by a voluntary refusal of life's benefits and comforts, which the
dragon tries to use to charm her. The two wings of the Woman are prayer and fasting, with which Christians become
spiritual and become immune to the entrapments of the dragon, who goes crawling about the world as a snake (Gen.
3:14; also see Mk. 9:29). It behooves us to recall that many zealous Christians from the first centuries onward had
already literally migrated into the desert, leaving the noisy towns that were full of temptations. In remote caves, in
hermitages and monasteries, they gave all their time to prayer and thoughts of God and were able to attain spiritual
heights that modern Christians cannot fathom. Monasticism flourished in the East during the fourth through the seventh
centuries, when in the desert regions of Egypt, Palestine, Syria, and Asia Minor many hermitages and monasteries were
formed, numbering some hundreds and thousands of monks and nuns. From the Near East, monasticism overflowed
into Athos, and from there into Russia, where in pre-Revolutionary time there were many thousands of monasteries and
hermitages.
Note: the expression "times, time and half a time" - 1260 days and 42 months (Rev. 12:6-15) - corresponds to three and a half years and symbolically means the period of persecutions. The public ministry
of Christ continued for three and a half years. The persecutions took approximately the same length of time during the reign of King Antiochus Epiphanes and Emperors Nero and Domitian. Nevertheless,
the dates of the Apocalypse must be understood allegorically (see above).
The beast who came from the sea and the beast who came out of the earth (Rev. chs. 13-14). The majority of the
Holy Fathers understand "the beast from the sea" to be the antichrist and "the beast from the earth" to be the false
prophet. The sea symbolizes the unbelieving mass of humanity, which is always restless and turbulent with passions.
From further narrative about the beast and from a parallel narrative of the prophet Daniel (Dan. chs. 7-8), it follows that
the beast is the whole godless empire of the antichrist. In their outer appearance the dragon-devil and the beast coming
from the sea, to whom the dragon passed on its rule, resemble each other. Their external attributes denote their slyness,
cruelty, and moral indecency. The heads and the horns of the beast symbolize the godless states that comprise the
empire of antichrist, as well as their rulers (kings). The revelation of the mortal wounding of one of the heads of the
beast and of its healing is enigmatic. In their time the events themselves will shed light on the meaning of these words.
The historical basis for this allegory might be provided by the conviction of many contemporaries of St. John that the
slain Nero came back to life and that he would soon return with the Parthian forces which were to be found beyond the
Euphrates River (Rev. 9:14 and 16:12) in order to take revenge upon his enemies. It could be that here is an indication
of the partial defeat of godless paganism by the Christian faith and an indication of the rebirth of paganism during the
period of general apostasy from Christianity. (Refer to details about this in our booklet "End of the World and Eternal
Life").
Note: there are common traits between the beast of the Apocalypse and the four beasts of the prophet Daniel that personified the four ancient pagan empires (Daniel ch. 7). The fourth beast referred to the
Roman Empire, and the tenth horn of the last beast symbolized the Syrian ruler Antiochus Epiphanes - as a prototype of the forthcoming antichrist, whom the Archangel Gabriel called the "contemptible
one" (Dan. 11:21). The characteristics and the deeds of the apocalyptic beast have much in common with the prophet Daniel's tenth horn (Dan. 7:8-12, 20-25, 8:10-26, 11:21-45). The first two books of
the Maccabees serve as a vivid illustration of the times before the end of the world.

Subsequently, the Seer describes the beast that had come from the earth and that he later calls the false prophet. Here,
the earth symbolizes the total absence of spirituality in the teachings of the false prophet, which are completely
permeated with materialism and the gratification of pleasure-loving flesh. The false prophet seduces people with false
miracles and forces them to bow down to the first beast. "He had two horns like a lamb, and spoke like a
dragon," (Rev. 13:11); that is, he appeared to be meek and peaceful but his speeches were filled with flattery and lies.

As in the eleventh chapter, the two witnesses symbolize all the servants of Christ. It is evident that the two beasts in the
thirteenth chapter symbolize the union of all who hated Christianity. The beast from the sea symbolizes the civilian
godless authorities and the beast from the earth means the union of the false prophets and all the deviant Church
authorities.
As during the time of the Savior's life on earth, both of these powers - the civil and the religious, in the persons of Pilate
and the Jewish high priests - united in sentencing Christ to be crucified, so throughout all of the history of mankind,
these two powers often unite in their fight against faith and in the persecution of believers. Examples are the prophet
Balaam and the Moabite king, Queen Jezebel and her priests, the false prophets and princes before the destruction of
Israel and later Judea, "apostates of the Holy Covenant," king Antiochus Epiphanes (Dan. 8:23, 1 Macc. and 2 Macc.
ch. 9), and finally the followers of the law of Moses and the Roman administrators during the time of the Apostles.
During the early centuries of Christianity, heretics and false teachers undermined the Church with their schisms and
thus aided in the successful conquests by the Arabs and Turks who flooded and ruined the Orthodox Christian East.
Russian free-thinkers and populists paved the way for the revolution, and contemporary pseudo-prophets corrupt
unsteady Christians into various sects and cults. They all manifest themselves as false prophets collaborating for the
success of the powers fighting against God. The Apocalypse vividly discloses the mutual support between the dragon-
devil and both beasts. Each one here is full of his own selfish plans: the devil thirsts for obeisance to him; the antichrist
seeks power; and the false-prophet seeks his material gain. As the Church calls on people to have faith in God and to
fortify their virtues, the Church becomes an obstacle to them and they fight together against her.

The seal of the beast (Rev. 13:16-17, 14:9-11, 15:2, 16:2, 19:20, 20:4). In the language of Holy Scripture, to bear upon
oneself a seal (or a mark) denotes belonging to or being subordinate to someone. We have already mentioned that the
mark (or the name of God) on the forehead of the faithful denotes their being chosen by God and consequently having
God's protection over them (Rev. 3:12; 7:2-3; 9:4; 14:1; 22:4). The activity of the false prophet, which was described in
the thirteenth chapter of the Apocalypse, convinces us that the kingdom of the beast will be of a religious-political
nature. In creating the union of various governments, it will simultaneously propagate a new religion instead of the
Christian faith. Therefore, the submission of oneself to the antichrist (allegorically speaking, by taking upon one's
forehead or right hand the mark of the beast) will be tantamount to renunciation of Christ, which will result in the
forfeiture of the Kingdom of Heaven. (The symbol of the mark is drawn from ancient customs, according to which
warriors burned upon their arms or their foreheads the name of their commander, and slaves, either voluntarily or by
force, were branded with the seal of their master's name. Pagans devoted to some deity often bore upon themselves the
tattoos of that particular divinity.)

It is quite possible that during the time of the antichrist a perfected computerized registration system will be introduced
which would be similar to modern bank credit cards. This state-of-the-art registration will have an invisible
computerized code imprinted not on a plastic card as it is now, but directly on the body of the individuals. This code,
read by an electronic or a magnetic "eye," will be transmitted to a central computer that will contain all pertinent
personal and financial information regarding that person. Thus, the imprinting of personal codes directly on individuals
will replace the need for money, passports, visas, tickets, checks, credit cards and other personal documents. Thanks to
individual encoding, all monetary operations such as payment of salaries and payment of debts can be performed
directly in the computer. In the absence of money, robbers will have nothing to take. It will be pre-eminently easier for
the government to control crime because people's movements will be known thanks to the central computer. It appears
that the positive aspects of this system of personal encoding will be used to introduce the system. In practice, however,
it will also be used for religious-political control over people "when no one shall be able to buy or sell, except those
who have such an imprint" (Rev. 13:17).

Of course the idea of stamping codes on people is speculation. The essence is not in electromagnetic markings but in
fidelity to Christ or our betrayal of him! Throughout the history of Christianity, pressure on believers from antichristian
authorities has taken on the most varied of forms: the bringing of a formal sacrifice to an idol, the acceptance of Islam,
the joining of a godless or an anti-Christian organization. In the language of the Apocalypse, this acceptance of "the
seal of the beast," is the acquiring of temporary advantages at the price of the renunciation of Christ.

The number of the beast is 666 (Rev. 13:18). The meaning of this number remains a mystery to this day. Evidently, it
will be deciphered when circumstances enable us to do so. Some scholars see the number 666 as a diminution of the
number 777, which in its own right designates threefold perfection or completeness. In the context of this
understanding of the symbolism of the number, the antichrist, who strives in every way possible to show his superiority
over Christ, in reality will be imperfect in every way. In ancient times the numeric count of a name was founded on the
idea that all letters of the alphabet had a numerical meaning. For instance, in the Greek language (and in Church
Slavonic), "A" is equal to 1, "B" to 2, "G" to 3, and so on. Similar numeric meanings of the letters of the alphabet exist
in Latin and Hebrew. Each name could be mathematically totalled up by the addition of the numeric values of the
letters. For instance, the name Jesus written in Greek equals 888 (possibly denoting the highest perfection). There are a
number of proper names that in the sum of their letters translated into digits equal the number 666. An example of this
is the name of Nero Caesarius written in Hebrew. In that case, if the proper name of the antichrist were known, then
calculating his numerical meaning would not require any special wisdom. Perhaps one must look for the solution to the
puzzle in the area of method, although it is not clear in which direction that is to be done. The beast of the Apocalypse
refers to both the antichrist and his kingdom. Could it be that in the time of the antichrist there will be the introduction
of initials designating a new global movement? By the will of God the proper name of the antichrist remains hidden
from idle curiosity until its time. When the time comes, those who should do so will decipher it.

The talking image of the beast. It is difficult to understand the meaning of the words about the false prophet that "He
was granted power to instill the spirit into it, to the image of the beast, so that the image of the beast would both speak
and act so as to have killed each one not worshipping the image of the beast" (Rev. 13:15). A motive for this could
have been Antiochus Epyphanes' demanding that the Jews bow to the statue of Jupiter that he had erected in the temple
at Jerusalem. Later on, the Emperor Domitian demanded that all citizens of the Roman Empire bow down to his own
image. Domitian was the first emperor who demanded for himself a godly reverence even during his lifetime and
demanded that he be addressed as "our lord and god." Sometimes, for greater effect, priests would hide behind the
statues of the emperor and prophesy in his name. It was decreed that all Christians who did not bow down to the image
of Domitian were to be executed, while others who obeyed were to be rewarded. It may be that in the prophecy of the
Apocalypse the discourse deals with some apparatus similar to a television set that would transmit the image of the
antichrist and simultaneously watch how the people react to it. In any case, at the present time movies and television
are widely used to propagate antichristian ideas in order to accustom people to cruelty and banality. Daily,
indiscriminate watching of television kills the goodness and holiness in man. Is television not the forerunner of the
speaking image of the beast?

Seven bowls,
the strengthening of the godless powers,
and the judgment of the sinners
(Chs. 15-17)
In this part of the Apocalypse, the Seer describes the kingdom of the beast, who has reached the apogee of his power
and his control over the lives of mankind. Abandonment of the true faith spreads throughout almost all of mankind, and
the Church drops to the edge of exhaustion: "it was granted to him to do battle with the saints and to be victorious over
them" (Rev. 13:7). In order to encourage the believers who remained faithful to Christ, St. John directs their vision
toward the heavenly world and shows them the great multitude of the Righteous Ones, who, like the Israelites who
were saved from Pharaoh during the time of Moses, sing the song of victory (Exodus chs. 14-15).

However, just as Pharaoh's rule came to an end, so the days of the antichrist's rule will be terminated. The following
chapters (16-20) paint God's judgment against the godless with brilliant strokes. The destruction of nature in the
sixteenth chapter is similar to the description in the eighth chapter; however, here it reaches global proportions and
makes a horrifying impression. Evidently, as before, the destruction of nature is brought about by mankind itself
through wars and industrial waste. Increased suffering may be linked to the destruction of the ozone layer in the
stratosphere and to the increase of carbon dioxide in the atmosphere. According to the prophecy of the Savior, during
the last year before the end of the world, conditions for life will be so unbearable that "if God had not shortened those
days, no flesh would have been saved" (Matt. 24:22).

The description of the judgment and the punishment in chapters 16-20 of the Apocalypse follows the pattern of
successively increasing guilt of God's enemies. The first to be subjected to punishment are those guilty people who
had accepted the mark of the beast and the capital city of the antichristian empire ("Babylon"), then the antichrist and
the false prophet, and finally the devil himself.

The narrative regarding the fall of Babylon is given twice: at first in general terms at the end of the sixteenth chapter,
and then in more detail in chapters 18-19. Babylon is depicted as a harlot sitting on the beast. The name Babylon brings
to mind the Chaldean Babylon, in which godless power was concentrated in ancient times. (It was the Chaldean forces
that destroyed the ancient city of Jerusalem in 586 B.C.) In describing the lavish extravagance of the "harlot," St. John
imagined rich Rome with its harbor city. However, many traits attributed to Apocalyptic Babylon are not applicable to
ancient Rome and evidently refer to the capital of the antichrist.
The angel's detailed explanation at the end of the seventeenth chapter regarding the "secret of Babylon" that concerned
the antichrist and his kingdom is equally enigmatic. Probably these details will be understood in the future when the
proper time comes. Some of the metaphorical expressions are taken from the description of Rome as standing on seven
hills and of its godless emperors. "Five kings (heads of the beast) fell" refers to the first five Roman emperors, from
Julius Caesar to Claudius. The sixth head is Nero and the seventh is Vespasian. "And the beast which was and which is
not now, is the eighth, and (he is) from the number of seven" speaks of Domitian, the resurrected Nero in people's
minds. He is the antichrist of the first century. However, the symbolism in the seventeenth chapter will likely have a
new explanation at the time of the last antichrist.

The judgment against Babylon,

antichrist, and the false prophet
(Chs. 18-19)

The seer paints in vivid and brilliant colors the picture of the fall of the capital of the godless kingdom, which he calls
Babylon. This description is similar to the prophecies of Isaiah and Jeremiah regarding the fall of Chaldean Babylon in
539 B.C. (Isa. ch. 13-14; 21:9; and Jer. ch. 50-51). There is a lot of similarity between the past and future centers of the
world's evil. The punishment of the antichrist (the beast) and the false prophet is described in a special manner. As
mentioned before, the beast is a specific personality of the last antagonist of God and simultaneously the general
personification of any power that is anti-God. The false prophet is the last false prophet (a helper of the antichrist), who
is also the personification of any pseudo-religious or corrupt church power.

It is important to understand that in the narrative of the punishment of Babylon, the antichrist, the false prophet (chs.
17-19), and the devil (ch. 20), St. John does not follow a chronological order but rather uses a method of interpretation
according to a principle, that we will now explain.
In its aggregate Holy Scripture teaches that the kingdom that is antagonistic to God will end its existence during the
Second Coming of Christ, when the antichrist and the false prophet will perish. God's Last Judgment against the world
will take place in the order of increasing guilt of the defendants ("The time has come for judgment to begin with the
house of God; and if it begins with us first, what will be the end of those who do not obey the Gospel of God?" 1 Peter
4:17; Matt. 25:31-46). At first the faithful will be judged, then the unbelievers and sinners, and then the conscious foes
of God, and finally, the main culprits of all the godlessness in the world, the demons and the devil.) In that order, St.
John narrates regarding the judgment over God's foes in chapters 17-20. In addition, the description of the judgment of
every category of sinner (those fallen away from God, antichrists, false prophets, and finally the devil) is preceded by
the Apostle's description of their guilt. Therefore, the impression arises that at first there will come the destruction of
Babylon. At some later time there will be the punishment of the antichrist and the false prophet, after which the reign of
the saints will come on earth. And only after a very long time the devil will emerge in order to seduce the nations and
then will be punished by God. In actuality, however, the discourse in the Apocalypse is describing parallel events. This
method of presentation by St. John needs to be taken into account to interpret the twentieth chapter of the Apocalypse
(see "The insolvency of Chiliasm" in the booklet about the end of the world).

The thousand-year kingdom,

the judgment of the devil,
the resurrection, and the last judgment
(Ch. 20)

The twentieth chapter, while speaking about the kingdom of the saints and the twice-occurring defeat of the devil,
encompasses the whole period of existence of Christianity. It sums up the drama in the twelfth chapter regarding the
pursuit of the Woman-Church by the dragon. The first time the devil was defeated by the Savior's death on the cross. At
that time he was deprived of power over the world, "fettered" and "confined to the bottomless pit" for a thousand years;
that is, for a very long time (Rev. 20:3). "Now is the judgment of this world; now the ruler of this world will be cast
out," so said the Lord before His sufferings (John 12:31). As we know from the twelfth chapter of the Apocalypse and
from other sources of the Holy Scripture, the devil, even after the Savior's death on the cross, had the ability to seduce
the faithful and to set traps for them, although he no longer had power over them. The Lord said to His
disciples: "Behold I give you the authority to trample on serpents and scorpions, and on all the powers of the
enemy" (Luke 10:19).

Only before the very end of the world, when as a result of mass abandonment of the faith by mankind "the
deterrent" would be taken from the midst (2 Thess. 2:7), the devil once again will dominate sinful humanity, but only
for a short time. He will then lead the final terrible war against the Church (Jerusalem), directing against her the armies
of "Gog and Magog," but he will be defeated by Christ for the second and final time. "I will build My Church and the
gates of Hades shall not prevail against it" (Matt. 16:18). The armies of Gog and Magog symbolize the union of all the
godless (theomachistic) forces, both human and those from the nether regions, which the devil will unite in his insane
war against Christ. In this way, the ever accelerating war against the Church throughout history ends in the twentieth
chapter of the Apocalypse with the total defeat of the devil and his servants. The twentieth chapter summarizes the
spiritual aspect of this war and shows its end.

On the bright side of the persecution of the faithful is the fact that although they suffered physically they were
victorious over the devil spiritually because they remained loyal to Christ. From the moment of their martyred deaths,
they reign with Christ and "judge" the world, participating in the fates of the Church and all of mankind (Rev. 20:4).
(This is the reason we turn to them for help, and this is the basis for the veneration of the saints by the Orthodox.) On
the glorious participation of the sufferers for the sake of faith, the Lord said: "he who believes in me, though he may
die, he shall come back to life" (John 11:25). The "first resurrection" in the Apocalypse is the spiritual rebirth that
begins with the moment of Baptism of the believer, is strengthened by his Christian deeds, and reaches its highest state
at the moment of a martyr's death for Christ's sake. The following promise pertains to those spiritually reborn: "The
time is high and has already come, when the dead shall hear the voice of the Son of God, and having heard shall be
revived." The words of the tenth verse of the twentieth chapter are the concluding words: the devil, having deceived
mankind, "is cast into a lake of fire." Thus concludes the narrative regarding the condemnation of the godless, the false
prophet, the antichrist, and the devil.

The twentieth chapter ends with the description of the Last Judgment. Before it is to take place, there must be the
universal resurrection of the dead; that is, a physical resurrection, to which the Apostle refers as
the "second" resurrection. All people will be physically resurrected, both the righteous ones and the sinners. Following
the universal resurrection, "the books were opened and . . . those dead were judged according to the entries in the
books." Evidently, it is then, before the throne of the Judge, that the spiritual state of each person will be manifested.
All dark deeds, angry words, secret thoughts and desires, all that was carefully hidden and even forgotten, will
suddenly be brought to the surface and will become evident to all. It will be a terrifying sight!

As there are two resurrections, so there are two deaths. The "first death" is the state of unbelief and sin in which those
who did not accept the Gospel dwelt. The "second death" is to be doomed to eternal estrangement from God. This
description is very concise because the Apostle had already spoken previously about the Last Judgment (Rev. 6:12-17,
10:7, 11:15, 14:14-20, 16:17-21, 19:19-21, 20:11-15). Here the Apostle sums up the Last Judgment (the prophet Daniel
having touched briefly on this in the beginning of the twelfth chapter). With this brief description, St. John concludes
the writing of the history of mankind and moves on to the description of the everlasting life of the righteous.

The new earth,

eternal beatitude
(Chs. 21-22)

The last two chapters of the book of the Apocalypse contain the most glorious and most joyful pages of the Bible.
They describe the beatitude of the righteous in the rejuvenated world, where God will dry each tear from the eyes of the
sufferers, where there no longer will be death, nor weeping, nor cries, nor sickness. Life, to which there will be no end,
will begin.
 *** *** *** ***

Thus, the book of the Apocalypse was written during the time of increased persecution of the Church. Its aim was to
strengthen and comfort the faithful in the face of forthcoming strife. It discloses the methods and artifice by which the
devil and his servants attempt to destroy the believers. It teaches how one can overcome the temptations. The book of
the Apocalypse sends an appeal to the faithful to be attentive to their spiritual state, to have no fear of suffering and
death for the sake of Christ. It shows the happy life of the saints in heaven and calls to us to join them. Although
believers sometimes have many enemies, they have many more defenders in the form of angels, saints, and especially
Christ, the Victor.

The book of the Apocalypse more vividly and more descriptively than any other book of Holy Scripture reveals the
drama of the battle between good and evil in the history of mankind and demonstrates more fully the triumph of Good
and Life.

Tables of the
letters to the Seven Churches

Church Ephesus Smyrna Pergamos Thyatira Sardis Philadelphia Rev.3:7-13 Laodicea

Subject Rev. 2:8-11 Rev. 2:12-17 Rev. 2:12-17 Rev. 2:18-29 Rev. 3:7-13 Rev. 3:14-22

Praise Worked fervently, had Bore sorrow and Did not renounce Good works, love, faith. Did not defile your Although weak, you are ---
patience, repudiated the poverty. faith. The last greater than the garments. true to Christ.
corrupt. first.
 Censure Cooled in love. --- Allow heretics into Allow heretics to sow You appear alive, but you --- Lukewarm and
your midst. enticements. are dead. self-confident.

Advice Remember from whence Be faithful till death. Repent. Protect what you have. Be alert, for you are close Protect your spiritual Love truth;
you fell and repent. to death. Repent. wealth. become zealous
and perceptive.

What comes "I shall remove your lamp --- --- --- I shall come unexpectedly. --- ---
stand" (I shall reject).

Reward You will eat from the tree You will elude You will partake of You will subjugate You shall receive a white You will be steadfast. You You shall reign
of life. everlasting death. hidden manna and get pagans. garment. will bear the name of God. with Christ.
a new name.

Old-Testament Life in Eden (Gen. 2:9) Slavery in Egypt (10 Wandering in the Enticement of paganism God's judgement over Babylonian bondage. Time pre
period plagues; Ex. ch. 7- Sinai desert. Balaam during the time of Jezebel Israel and Judah (Ex. 1:9; Extreme weakening. Phariseeism.
12 .) seduces Israel (Num. (3 Kgs.16: 31, 21: 21-26) 8th-6th cent. B.C.) Emergence from bondage. Utilitarian
25:1, 31:16) Restoration of Jerusalem approach to
and Temple (Key of religion.
David)

New-Testament Time of Apostles. Persecution of Church War with heresies. Iconomachism. Flourishing of Church art. Pressure from atheism. Christianity -
period (1st cent.) by Roman emperors. Ecumenical Councils. Christianization of new Formalization of religion. Church weakness. The means for
(2-4 cent.) Monasticism. (4-7 peoples (Slavs) "Rule over The fall of Byzantium. conversion of Jews. happiness. Self
cent.). pagans." (7-12 cent. ) Russian Revolution. (13- (20th cent.) confidence of
20 cent.) sectarians.

Characteristics of At first, spiritual zeal and Cleansing through War with heresy, Attainment of spiritual Outer ceremonial piety. Loyalty to God under Self-
the given periods innocence; then- a cooling. mourning and sorrow. mental temptations. maturity. Punishment. difficult circumstances. indulgence,
blindness, and
pride.

Plan of the Apocalypse

Visions Seven seals. Heavenly Seven horns. First Seven signs. The Church Seven bowls. Judgement of Judgement of Babylon. 1000-year kingdom of
Adoration. Four calamities. Redemption and the kingdom of the sinners. (15- 17). Antichrist & false prophet. the saints. Judgement
horsemen. (4-6) of the faithful. (7-10) beast. (11-14) (18 -19). of the devil and the
and chapters Last Judgement. (20)

The Church triumphant in Heavenly liturgy The just of all nations Foretaste of victory by Hymn of those saved from Preparation for the marriage Martyrs did not perish;
Heaven. (7:9-17). Strength of Saints (12:10-12). The the beast (15;1- 4). of the Lamb and the Church. they reign with Christ
Saint's prayers (8:3-6). innocents (14:1-5). The marriage Hymn of the (20:4-6).
(4-5). First Martyrs (6:9- Adoration of God (11:16- saints (19:1- 10).
11). 19).

Persecuted Church on The imminent suffering Identifying the chosen Measuring the temple (11:1- Blessed is the courageous ---
earth. of the faithful (6:11). prior to calamities (7:1-8). 2). Deeds of two witnesses (16: 15).
(11:3- 14). Woman clothed
 with sun (12:1-6 & 13-18).
Patience of the Saints (13:10,
14:12-13). ---

The world of sinners and 4 horsemen. Passions at First calamities. Partial Sinners seduced and made Greater punishment of
their punishment. war within man. Hence obliteration of nature (8:7- subject to the beast. Mark of sinner. Total destruction of
enmity, poverty, & 13). the beast (13:8 & 16-17). nature (16:1-12).
reciprocal extermination --- ---
(6: 1- 8).

Theomachistic world. Evil increases. Beast from Kingdom of the beast Casting down of Babylon. ---
Antichrist. False prophet. the sea- antichrist (13: 1-10). (16:10-12). Harlot of Joy in Heaven (18:1-24).
Beast from the earth-false Babylon- center of universal
--- --- prophet (13:11-18). evil (17:1-18).

The nether regions- devil Emanation of devilish The dragon persecutes the Evil spirits entice people to Evil force is strengthened in The fountain of all evil-
and demons. forces in the world. Devil- Woman- Church (12:3-4) serve the beast (16:13-14). the kingdom of the beast devil. He suffers defeat
the destroyer of souls (9:1- Plants seeds of temptation (18:2). twice & is punished for
--- 12). (12:10-13 & 12:15-17). eternity (20:1-10).

Physical and spiritual war. World's calamities Angels at the river War in Heaven (12:7-10). Before the final conflict Christ annihilates antichrist Summation of universal
Regiments of evil. emanate due to discords Euphrates. First phase of Confrontation of the devil (16:12). Armageddon & his armies (19:11-21). wars against the Church.
within man (6:1-8). war (9:13-21). with two witnesses (11:7). (16:16). Christ's victory Defeat of Gog & Magog
(17:14). (20:7-9).

Description of the end of Fear of the sinners Comprehension of God's Kingdom of the world Judgment of pagans (16:17- Total annihilation of Judgment against the
the world and Judgment. before the Judge (6:12- mystery (10:7). becomes the Kingdom of 21). Babylon. Punishment of the devil (20:10). Universal
17). God (11:15). The harvest beast and false prophet resurrection and Last
(14:14-20). (19:19-21). Judgment (20:11-15).

Main theme. Introduction. Heavenly Growth of Heavenly Deeds of the witnesses of the Kingdom of evil increases, Judgment of theomachists, Summary of the war
Liturgy. Disclosure of Church & increase of church. The devil directs but God brings it to ruin. antichrist, and false prophet. between good and evil.
reasons for worldly calamities on earth. God theomachistic forces against Judgment begins with the Center of universal evil is Devil is twice defeated.
conflicts. Meaning of protects the faithful. the Church. sinning world. The saved abolished. Those who died for
martyr's suffering. exult. Christ reign in Paradise.
Universal resurrection
and Last Judgment.

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Missionary Leaflet # 49E

 Copyright © 2001 Holy Trinity Orthodox Mission

466 Foothill Blvd, Box 397, La Canada, Ca 91011

Editor: Bishop Alexander (Mileant)

(Revelat.doc, 05-22-2001)

Edited by Donald Shufran