The End of the World (apocalypse)

The Greek name of the Bible book of Revelation, A·po·ka′ly·psis(apocalypse), means "Uncovering" or "Disclosure." This name indicates the meaning of Revelation-it uncovers matters that had been hidden and discloses events that would happen long after it was written. Many of its prophecies are yet to be fulfilled.

• Introduction.-Revelation 1:1-9.

• Messages from Jesus to the seven congregations.-Revelation 1:10-3:22.

• A vision of God on his throne in heaven.-Revelation 4:1-11.

• A series of visions, each one leading into the next:

  • Seven seals.-Revelation 5:1-8:6.

  • Seven trumpets, the last three of which introduce three woes.-Revelation 8:7-14:20.

  • Seven bowls, each containing a plague representing a divine judgment to be poured out on the earth.-Revelation 15:1-16:21.

  • Visions of the destruction of God's enemies.-Revelation 17:1-20:10.

  • Visions of blessings from God for heaven and earth.-Revelation 20:11-22:5.

• Conclusion.-Revelation 22:6-21.

1. Its meaning is positive, not fearful or terrifying to those who serve God. While many associate the word "apocalypse" with great disaster, the book of Revelation begins and ends by saying that those who read, understand, and apply its message would be happy for doing so.-Revelation 1:3; 22:7.

2. Revelation uses many "signs," or symbols, that are not to be understood literally.-Revelation 1:1.

3. Many major entities and symbols in the book of Revelation are introduced earlier in the Bible:

   • Jehovah-"the true God in the heavens" and Creator of all things.-Deuteronomy 4:39; Psalm 103:19; Revelation 4:11;15:3.

   • Jesus Christ-"the Lamb of God."-John 1:29; Revelation 5:6; 14:1.

   • Satan the Devil-God's adversary.-Genesis 3:14, 15; John 8:44; Revelation 12:9.

   • Babylon the Great-like ancient Babylon (Babel), an enemy of Jehovah God and his people and a source of religious lies.-Genesis 11:2-9; Isaiah 13:1, 11; Revelation 17:4-6;18:4, 20.

   • "The sea"-wicked mankind opposed to God.-Isaiah 57:20; Revelation 13:1; 21:1.

   • Features corresponding to the ancient tabernacle used for God's worship-including the ark of the covenant, the glassy sea (basin for washing), lamps, offerings of incense, and an altar of sacrifice.-Exodus 25:10, 17, 18; 40:24-32;Revelation 4:5, 6; 5:8; 8:3; 11:19.

   • Wild beasts-symbolizing human governments.-Daniel 7:1-8, 17-26; Revelation 13:2, 11; 17:3.

   • Numbers used symbolically.-Revelation 1:20; 8:13; 13:18;21:16.

4. The visions apply to "the Lord's day," which began when God's Kingdom was set up in 1914 and Jesus began ruling as King. (Revelation 1:10) We can therefore expect the main fulfillment of Revelation to be in our time.

5. To understand the book of Revelation, we need the same things that help us to understand the rest of the Bible, including wisdom from God and assistance from those who already understand it.-Acts 8:26-39; James 1:5.

The order in which the gospels were written was: Mark, Matthew, Luke and John. The concept of the divinity of Jesus can also be seen to have evolved over the decades from 70 CE (Mark) to the time of John's Gospel. Mark portrays Jesus as human, but with supernatural powers. He was adopted by God at the time of his bpatism. Matthew and Luke portray Jesus as the Son of God, but not fully divine. John portrays Jesus as fully divine and pre-existent.

There are also differences in how each gospel handles the end of the world. In Mark's Gospel, Jesus did know when the world would end. In verse 9:1, he told the disciples that some of them would not taste death until they saw the kingdom of God coming with power. If that was ambiguous, as some claim, then in chapter 13 we see a clear prophecy that the world would end within the lifetimes of some who listened to Jesus. Jesus told his listeners that they would see the great buildings destroyed, and the abomination of desolation, followed by the Son of man coming in clouds of glory, and that this would take place during their own generation. Mark 13:24-26: "But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light and the stars of heaven shall fall, and the powers that are in heaven shall be shaken and then shall they see the Son of man coming in the clouds with great power and glory." Then: "Verily I say unto you, that this generation shall not pass, till all these things be done." Of course, this prophecy did not come to pass, but at the time of writing (about 70 CE), it certainly seemed as if the end was nigh.

By the 80s of the first century, when Matthew's Gospel was written, the return predicted in Mark's Gospel was becoming unlikely - the generation had already passed - and the author of Matthew had to change the emphasis away from an impending end of the world. While copying as faithfully as possible from Mark, he changed the position of the sentence about "this generation", relative to the destruction of the great buildings, so that it referred to something else altogether. He added, and emphasised, material where Jesus told the disciples that the end is not yet, and that no man knows when the end of the world will occur.

Luke was somewhat later than Matthew and even more clearly could not say that the destruction of Jerusalem meant the end of the world. This gospel talks about the end of the world as vaguely in the future, keeping the reference to this generation, but in reference to the need to preach the gospel.

Thus, the synoptic gospel authors did not quite understand Jesus to be divine. The author of Mark's Gospel not only says that Jesus knew when the world would end, he said that this would happen within a few short years. It is only with Matthew and Luke that we begin to see Jesus say that no one can know when the end will come.

Chapter 13 of Mark's Gospel, which has Jesus prophesy the end of the world and his own return on clouds of glory, during the lifetimes of those then living. The references to the destruction that occurred in the late 60s gives an indication of when this was expected to occur. Jesus told his listeners that they would see the Temple destroyed, and the abomination of desolation, followed by the Son of man coming in clouds of glory, and that this would take place during their own generation. Mark 13:24-26: "But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light and the stars of heaven shall fall, and the powers that are in heaven shall be shaken and then shall they see the Son of man coming in the clouds with great power and glory." He concluded by saying that he would return within the lifetimes of some of his own generation: "Verily I say unto you, that this generation shall not pass, till all these things be done."

Mark's Gospel was written approximately 70 CE, when some of those to whom Jesus would have spoken were still alive, but the other three New Testament gospels were written later and even by the 80s, when Matthew's Gospel was written, it was becoming clear that this prophecy would not occur. The author of Matthewchanged the emphasis away from an impending end of the world. While copying as faithfully as possible from Mark, he changed the position of the sentence about "this generation", relative to the destruction of the great buildings, so that it referred to something else altogether. He added, and emphasised, material where Jesus told the disciples that the end is not yet, and (24:36) that no man knows when the end of the world will occur.