The Book of Revelation is the last book of the Bible. It contains visions that reveal events that will take place in the last days. It is also known by its Greek name, the Apocalypse (meaning “revelation” or “uncovering”).
Preview
Who Wrote the Book of Revelation?
When and Where Was the Book of Revelation Written? Who Was It Written for?
What Is the Story of the Book of Revelation?
How Might the Book of Revelation Be Interpreted?
What Is the Purpose of the Book of Revelation? What Does It Teach?
What Is the Message of the Book of Revelation?
Who Wrote the Book of Revelation?
The earliest sources say that John the apostle, the son of Zebedee, wrote Revelation. In the early third century, a bishop named Dionysius of Alexandria, who studied under Origen, was the first to question whether John was the author. He thought the writing style was very different from the Gospel of John and the three letters of John, which are also attributed to the apostle.
After Dionysius, people in the church in the East continued to debate the book’s authorship until around AD 350. At that time, Athanasius of Alexandria helped many accept it as part of the Bible. The church in the West had already accepted Revelation earlier and included it in major lists of biblical books by the mid-second century.
Based on the evidence, we can confidently say a few things about the author:
He calls himself "John" (Revelation 1:4, 9; 22:8). This is probably not a pen name but the name of someone already known to the churches in Asia Minor.
This John identifies himself as a prophet (1:3; 22:6–10, 18–19). He was in exile "because of the word of God and my testimony about Jesus" (1:9).
He speaks to the churches with great authority. His deep knowledge of the Old Testament and Jewish traditions suggests he was a Palestinian Jew familiar with temple and synagogue practices. John the apostle fits this description.
The difference in writing style between Revelation and the Gospel of John may come from the type of writing. The Gospel is a carefully structured story, while Revelation records visions and messages received from God. The author of Revelation wrote quickly to record what he saw and heard. For this reason, it is reasonable to believe that the apostle John could have written both works. No strong argument has proven otherwise.
When and Where Was the Book of Revelation Written? Who Was It Written for?
Scholars usually suggest two possible dates for when Revelation was written. The first dating is shortly after Emperor Nero's rule (AD 54–68). Support for this date comes from several references in the book:
The persecution of Christians.
The Nero redivivus myth (a belief that Emperor Nero would return from the dead and become a new form of the evil spirit or “genius” of the Roman Empire).
The mention of the temple (chapter 11), which the Romans destroyed in AD 70.
The second dating is near the end of Emperor Domitian's rule (AD 81–96). This view is based mainly on the testimony of Irenaeus, bishop of Lyons, who said that the apostle John "saw the revelation … at the close of Domitian’s reign."
Revelation was written on the island of Patmos, one of the Sporades Islands in the Aegean Sea. Patmos is about 59.5 kilometers (37 miles) southwest of Miletus (1:9). John was likely exiled there because of persecution related to his faith, "because of the word of God and my testimony about Jesus"(1:9).
Likewise, the recipients were seven churches in the Roman province of Asia, located in what is now western Turkey: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (1:4, 11; 2:1, 8, 12, 18; 3:1, 7, 14).
What Is the Story of the Book of Revelation?
The book of Revelation is different from other writings in the New Testament. It differs not in its message, but in its style and themes. Revelation is a book of prophecy that includes both warnings and encouragement (1:3; 22:7, 18–19). It announces future judgment and blessings through symbols and visions.
The language and images in Revelation were familiar to people in the first century but may seem unusual today. Knowing the prophetic books of the Old Testament, especially Daniel and Ezekiel, helps make the message of Revelation clearer.
The symbolic and visionary style of Revelation may feel confusing to some, but it gives powerful expression to unseen realities. It communicates truth in ways that ordinary writing cannot. This kind of language can inspire thought, emotion, and spiritual awareness in ways that simple storytelling cannot achieve.
The letters to the seven churches show that five of them faced serious problems. The main problem was disloyalty to Christ. This shows that the central purpose of Revelation is to strengthen faith in God and correct false beliefs about him, rather than to focus on political or social issues. John was confronting false teachings (called heresies) that were spreading among the churches near the end of the first century. One of these false teachings may have been an early form of Gnosticism (a belief system that claimed to offer secret knowledge about God and salvation).
Revelation belongs to a type of writing called “apocalyptic literature.” The word apocalypse comes from the Greek apokalupsis, which means “revelation” or “unveiling.” Other apocalyptic writings, not included in the Jewish or Christian Scriptures, appeared between about 200 BC and AD 200. While Revelation shares some features with these works, it is different in important ways.
Even more than apocalyptic writings, the teachings of Jesus (especially his message on the Mount of Olives; see Matthew 24–25; Mark 13; Luke 21) shaped the message of Revelation. John also drew heavily from the Old Testament. Of the 404 verses in Revelation, about 278 contain references to the Hebrew Scriptures. He often echoes the words of Isaiah, Jeremiah, Ezekiel, and Daniel, as well as Exodus, Deuteronomy, and the Psalms. John rarely quotes them directly but uses their ideas and images to express his message.
How Might the Book of Revelation Be Interpreted?
Throughout history, four traditional ways to interpret or understand Revelation 4–22 have developed.
Futurist
This view teaches that, except for chapters 1–3, all the visions in Revelation refer to the future. These events will happen just before and after Christ’s second coming at the end of the age. Chapters 13 and 17 regard the beasts as the future antichrist. This antichrist will appear near the end of history. Christ will defeat him when he returns to judge the world and establish His thousand-year reign on earth.
Some of the earliest Christian teachers, such as Justin Martyr (died AD 164), Irenaeus (died around AD 195), Hippolytus (died AD 236), and Victorinus (died around AD 303), held similar views about a future antichrist and Christ’s final victory, though their interpretations also included symbolic and historical elements. The modern form of this futurist view became popular in the 19th century and is common among many evangelicals today.
Historicist
This view understands Revelation as a prophecy that outlines the course of human history. Joachim of Floris, a monk who died in AD 1202, promoted this interpretation after claiming to receive a vision that revealed God’s plan for the ages. He understood the 1,260 days in Revelation as symbolic of 1,260 years. According to this approach, the book describes major events in Western history from the time of the apostles until the interpreter’s own day.
As this method spread, many linked the antichrist and Babylon with Rome and the papacy (the office of the pope). Later, Protestant Reformers such as Martin Luther and John Calvin adopted this view.
Preterist
This interpretation focuses on events from John’s own time. It views Revelation as a message to first-century believers about the challenges they faced under Roman rule. The beasts in chapter 13 represent imperial Rome and its pagan priesthood. Many scholars today favor this view.
Idealist
This approach views Revelation as a symbolic and spiritual message rather than a prediction of specific historical events. It presents timeless truths about the continuing struggle between good and evil throughout the history of the church. This way of interpreting Revelation developed more recently than the other three.
What Is the Purpose of the Book of Revelation? What Does It Teach?
NT scholar H. B. Swete wrote of Revelation: “In form it is an epistle, containing an apocalyptic prophecy; in spirit and inner purpose, it is a pastoral.” John wrote as a prophet to teach what is true and to warn against what is false. He called the Christian communities in Asia Minor to recognize their failures and to return to faithfulness. He also wanted to encourage those who remained faithful to continue trusting God.
John explained that Christian suffering and martyrdom share in the victory of Jesus over evil through his death and resurrection. He reminded believers that God will honor those who suffer for their faith, such as Antipas (2:13). Revelation shows that evil and those who follow the beast will come to an end (19:20–21; 20:10, 15). It describes the final victory of “the Lamb,” Jesus Christ, and of those who follow him.
What Is the Message of the Book of Revelation?
John organized the main parts of Revelation around several groups of seven. Some of these groups are clear, while others are implied. There are seven churches (chapters 2–3), seven seals (chapters 6–7), seven trumpets (chapters 8–11), seven bowls (chapters 16–18), and seven final events (chapters 19–22).
The content can also be divided into four major visions:
The vision of the Son of Man among the seven churches (chapters 1–3).
The vision of the scroll with seven seals, the seven trumpets, and the seven bowls (4:1–19:10).
The vision of Christ's return and the end of this age (19:11–20:15).
The vision of the new heaven and new earth (chapters 21–22).
Introduction (1:1–8)
The first three chapters of Revelation form a single section. They are more straightforward to follow and are familiar to many people. These chapters include:
an introduction to the whole book (1:1–8),
the first vision of the Son of Man among the seven lampstands (1:9–20), and
The first eight verses introduce the entire book. They contain important statements about God and his work. After a short introduction (1:1–3), John writes to the seven churches of Asia in an expanded form of an ancient letter (verses 4–8).
The Son of Man Among the Lampstands (1:9–20)
He briefly explains the historical situation that led to the writing of the book (1:9–11). Then John describes his vision of "One like the Son of Man" walking among seven golden lampstands (verses 12–16). The person reveals himself as the glorified Lord, Jesus Christ (verses 17–18). Jesus then explains the meaning of the symbolic vision (verses 19–20). Finally, the Lord gives a detailed and specific message to each of his seven churches in Asia (2:1–3:22).
The Letters to the Seven Churches (Revelation 2:1–3:22)
These seven churches showed typical qualities of both obedience and disobedience. They are a reminder to all churches throughout history (see 2:7, 11, 17, 29; 3:6, 13, 22; especially 2:23). Their order follows the ancient travel route, starting at Ephesus and ending at Laodicea (1:11; 2:1–3:22).
Each message usually follows a typical structure with seven parts:
The addressee is given first. This follows a common pattern in all seven letters: “To the angel of the church in Ephesus write …”
Next, the speaker introduces himself. Each time, he repeats part of the vision of Christ and he identifies himself (1:12–20). For example, “These are the words of Him who holds the seven stars in His right hand and walks among the seven golden lampstands” (2:1; see also 1:13, 16).
Next, the speaker shares his knowledge. He knows the churches' actions and their true loyalty to him, despite appearances. In two cases, Sardis and Laodicea, the assessment is completely negative. The enemy of Christ's churches is the deceiver, Satan, who tries to weaken the churches' loyalty to Christ (2:10, 24).
After Christ evaluates the churches' achievements, he gives his judgment on their condition with phrases like, “You have abandoned your first love” or “you are dead” (2:4; 3:1). Two letters contain no negative judgment (Smyrna, Philadelphia). Two have no praise (Sardis, Laodicea). The letters see all failures as betrayals of a previous relationship with Christ.
Jesus gives a plain command to correct or warn each church. These commands reveal the true nature of how they have tricked themselves.
Each letter includes this advice: “He who has an ear, let him hear what the Spirit says to the churches.” The Spirit's words are Christ's words (see 19:10).
Each letter ends with a promise of reward to those who overcome. Each promise looks forward to the end times and connects with the final two chapters of Revelation. They also repeat themes of Genesis 2–3. What Adam gave up in Eden, Christ gains back even more. The seven promises likely represent different parts of one great promise to Christians. Wherever Christ is, "the one who overcomes" will be there too.
The Scroll with Seven Seals (4:1–8:1)
Because Revelation 4:1 through the end of the book uses complex images and visions, interpreters often disagree about how these chapters connect to chapters 1–3. Their differences reflect how each person understands the book’s symbolism and structure.
The Throne, the Scroll, and the Lamb (4:1–5:14)
Chapters 4–5 form one vision with two parts: the throne (chapter 4), and the Lamb with the scroll (chapter 5). The throne vision (chapters 4–5) and the breaking of all seven seals (chapters 6–8) form a single, continuous vision and should not be separated. The throne vision is central to the entire vision of the scroll with seven seals and the rest of the book (see 22:3).
A new vision of God’s majesty and power is revealed to John so that he can understand what happens on earth in relation to the seven seals (4:1–11; compare 1 Kings 22:19). For the first time in Revelation, the vision shows the constant connection between heaven and earth that continues through the rest of the book. What takes place on earth also has a matching event in heaven.
Chapter 5 continues the vision that began in chapter 4 and leads into the opening of the seven seals (Revelation 6:1–8:1; see the introduction to chapter 4). The scene centers on the Lamb who was slain. He takes the scroll from the hand of the one who sits on the throne. The vision ends by declaring the Lamb worthy to receive worship, for through his death, he brought salvation to all people.
Opening of the First Six Seals (6:1–17)
The opening of the seals continues the vision from chapters 4 and 5. Now, the scene shifts to events on earth. The scroll involves the rest of Revelation and relates to the completion of the mystery of all things. This is the goal or end of history for both those who overcome and those who worship the beast.
The writer suggests that the seals represent events that prepare for the final completion of all things. It is a more complex question whether these events happen right before the end or represent general conditions throughout the time leading up to the end.
The seals closely match the signs of the approaching end times described by Jesus in his message on the Mount of Olives (Matthew 24:1–35; Mark 13:1–37; Luke 21:5–33). This connection is clear and important. The seals correspond to the “beginning of birth pains” in the teachings of Jesus. Their events resemble those described under the trumpets and the bowls (Revelation 8:2–11:19; 15:1–16:21), but they should not be confused with those later and more severe judgments.
First Interlude: 144,000 Sealed (7:1–17)
There is a change in tone from the subject of the sixth seal and the delay until 8:1 to open the seventh seal. This shows that chapter 7 is a true interlude. The word interlude refers to a pause between two main series of events in Revelation. In each interlude, the focus moves from scenes of judgment on the earth to scenes that show God’s people and their mission.
John first sees angels, who will bring destruction to the earth, held back until God marks his 144,000 servants from every tribe of Israel (verses 1–8). Then John sees a "multitude too large to count" wearing white and standing before God's throne. John identifies the people as "the ones who have come out of the great tribulation" (verses 9–17).
Some scholars divide the two groups into Jews and non-Jews (gentiles). Others see them as one group viewed from different perspectives.
After the break in chapter 7, the final seal opens. There is silence in heaven for half an hour to prepare for judgment on earth or to listen to the martyrs' cries on earth (see 6:10).
The First Six Trumpets (8:2–11:14)
There is a scene in heaven to prepare (8:2–5). Then six trumpets sound one after another (8:6–9:19). An interlude follows (10:1–11:14).
The First Six Trumpets (8:6–9:21)
Scholars hold different opinions about how the seals, trumpets, and bowls relate to one another. It may be best to view the first five seals as happening before the events of the trumpets and bowls.
The sixth seal introduces the time when God’s wrath is poured out through the trumpet and bowl judgments (6:12–17). The trumpet judgments occur during the seventh seal. The judgments of the bowl happen during the seventh trumpet (16:1–21). This shows that there is both overlap and progression between the seals, the trumpets, and the bowls.
As with the seals, there is a clear pattern in how the trumpet judgments unfold. The first four trumpets are separate from the last three, which are called "woes" (8:13; 9:12; 11:14). These judgments are similar to the plagues described in the book of Exodus.
The last three trumpets receive special attention and are called “woes” (8:13) because they are so severe.
The first trumpet involves a strange plague of locusts (9:1–11). The second involves a plague of creatures like scorpions (verses 13–19). Both of these plagues are best understood as demonic forces unleashed from the abyss (see verses 1, 11).
The Second Interlude: The Angel and the Small Scroll (10:1–11:14)
The main idea of chapter 10 is to confirm John's mission as a prophet. Verse 11 states, “You must prophesy again about many peoples and nations and tongues and kings.” The small scroll's contents might include chapters 11, 12, and 13.
Chapter 11 is very challenging to understand. It mentions measuring the temple, the altar, and the worshipers. It speaks of the trampling of the holy city for 42 months (11:1–2). It also describes two prophets who witness and die. Then they resurrect (verses 3–13).
Interpretations differ greatly. Some believe this vision shows the restored Jewish nation, with Moses and Elijah coming back to life. Others think the temple represents the true church protected by God during difficult times. The two witnesses would then represent the entire faithful church encountering persecution.
The Seventh Trumpet (11:15–14:20)
The seventh trumpet sounds, and loud voices in heaven announce the final victory over the world by God and Christ. The theme is the kingdom of God and Christ, an eternal double kingdom. This image shows the world kingdom, once controlled by an false power, now in the power of its true owner and king. Here announces God's rule. But the final defeat of the world's enemies happens at Christ's return (19:11–21).
The Woman and the Dragon (12:1–17)
This chapter features three main figures: the woman, the child, and the dragon.
It also includes three main scenes:
the birth of the child (verses 1–6),
and the dragon attacking the woman and her children (verses 13–17).
Many interpreters understand the woman under attack as the community of God’s people. The imagery may first recall Israel, who gave birth to the Messiah, and then extend to the Christian community that suffers persecution.
The woman is described as experiencing childbirth. Her pain points to the struggles of God’s people before the arrival of the Messiah and the new age (Isaiah 26:17; 66:7–8; Micah 4:10; 5:3).
The Two Beasts (13:1–18)
Chapter 13 moves from the internal characteristics of the struggle in chapter 12 to focus on the earthly tools used in the attack against God's people. These tools are the two beasts powered by the dragon. The actions of these two beasts represent the dragon's final efforts to battle the woman's offspring (12:17).
The dragon and the first beast plot to make the world worship the beast. They call a third figure to help, the beast from the earth. This beast resembles the Lamb just enough to attract even the followers of Jesus. As the battle goes on, the dragon's tricks become more clever. Readers must learn to tell the difference between the beast that seems to be a lamb and the true Lamb (see 13:11 and 14:1).
The Harvest of the Earth (14:1–20)
The previous chapters prepared Christians for the final reality as the end approaches. They will encounter abuse and become sacrificed like sheep. This section shows that their sacrifice has meaning.
In chapter 7 shows only the 144,000 sealed. Here, they are already rescued. After the floods pass, Mount Zion stands high above the waters. The Lamb sits on the throne of glory, surrounded by the victory songs of his followers. The gracious presence of God fills the universe.
Chapter 14 briefly answers two important questions:
What happens to those who refuse the mark of the beast and die (verses 1–5)?
What happens to the beast and his followers (verses 6–20)?
The Seven Bowls (15:1–19:10)
The series of "bowl judgments" is "the third woe," mentioned in 11:14 as "coming shortly" (see comments on 11:14). These final plagues occur "Immediately after the tribulation of those days," as Jesus mentioned in the sermon on Mount Olivet. They may fulfill his apocalyptic words: "The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the powers of the heavens will be shaken" (Matthew 24:29).
Preparation: The Seven Angels with the Seven Final Plagues (15:1–8)
Chapter 15 connects to the Old Testament story of the Exodus and suggests the worship traditions of ancient synagogues.
The chapter has two main visions:
The first vision shows the victors who have triumphed over a great challenge (verses 2–4).
The second vision describes the seven angels in white and gold coming from the heavenly temple, holding the seven bowls of the final plagues (verses 5–8).
The Pouring Out of the Bowl of Judgments (16:1–21)
These events happen quickly, with only a short pause for a dialogue between the third angel and the altar. This emphasizes the justice of God's punishments (verses 5–7). This short sequence likely reflects John's wish to provide a brief overview of the first six bowls and move quickly to the seventh. The seventh bowl involves a more interesting judgment on Babylon, which the author will describe in detail. The last three plagues affect society and spiritual condition, shifting focus from nature to humanity.
The Prostitute and the Beast (17:1–18)
Many modern interpreters see Babylon as representing the city of Rome. The beast represents the Roman Empire, including its provinces and people. Yet, Babylon is not just Rome. We should probably not limit Babylon to one historical event, past or future. It could have many equivalents (see 11:8).
Babylon then would exist wherever there are satanic lies. It is probably best understood as the main example of all strong worldly resistance to God. Babylon is then a reality that spans history. This includes kingdoms like Sodom, Egypt, Babylon, Tyre, Nineveh, and Rome that worship false gods.
Babylon is a symbol of satanic lies and power. It is a divine mystery that we cannot fully explain by earthly institutions. Babylon represents the entire culture of the world apart from God, while the new Jerusalem represents the divine system. Rome is just one example of this larger system.
The Destruction of Babylon the Great (18:1–24)
Chapter 18 describes the judgment on the prostitute mentioned earlier (17:1). Using the image of a great city's destruction, John explains the final defeat of Babylon, "the great prostitute."
Thanksgiving for the Destruction of Babylon (19:1–5)
Unlike the sadness of Babylon's companions, the heavenly choirs sing joyfully in a grand celebration to God.
The Marriage of the Lamb (19:6–10)
Finally, the cycle of praise ends with the loud voices of another great multitude (verse 6). This is the multitude of redeemed people (see 7:9). They sing the final Hallel ("Praise God!") using words like those found in the royal psalms (Psalms 93:1; 97:1; 99:1).
The Vision of the Return of Christ and the End of the Age (19:11–20:15)
The First and Second Last Things: The Rider on the White Horse and the Defeat of the Beast (19:11–21)
This vision shows Christ's return and the beast's defeat. One could consider it as the most important part of the earlier section (verses 1–10). Or it could be the start of a final series of seven events. These events are: Christ's return, the beast's defeat, Satan's binding, the thousand-year rule, Satan's release and end, the last judgment, and the creation of a new heaven, earth, and Jerusalem.
Christ defeated Satan by the crucifixion (see John 12:31; 16:11). But Satan still works evil and lies today (see Ephesians 2:2; 1 Thessalonians 3:5; 1 Peter 5:8–9; Revelation 2:10). Yet, he is a ruler who has limited power and is now under Christ's control. God allows Satan to continue his evil for a short time until God's plans are complete.
John shows us the scene of the defeat of the beast along with its kings and armies. It is a quick and complete destruction of these evil forces by the King of kings and Lord of lords. They encounter their true master in this final and very real battle (see Revelation 19:17–21).
The Third and Fourth Last Things: The Binding of Satan and the Millennium (20:1–6)
The “Millennium” has long been one of the most controversial questions of Christian eschatology. Revelation 20 speaks of a thousand-year reign of Christ, but interpreters differ on how to understand it.
Some see the passage as describing a future earthly reign of Christ and his saints at the close of this present age—this is the premillennial view, in which Christ’s second coming precedes the Millennium.
Others, following the amillennial view, interpret the thousand years symbolically as the present reign of Christ and his saints in heaven, with the Millennium spanning the time between Christ’s resurrection and his return.
A third position, postmillennialism, holds that the spread of the gospel will usher in a long era of peace and righteousness on earth before Christ’s second coming, which concludes the Millennium.
In the vision, Satan is bound to limit his power to deceive the nations (verses 1–3), and the saints are said to share in Christ’s reign (verses 4–6). Premillennialists usually see this as a literal future binding of Satan and bodily resurrection of believers to reign with Christ on earth, while amillennialists view it as Satan’s present restraint through Christ’s victory and the spiritual reign of believers with Christ in heaven. Postmillennialists generally share the amillennial interpretation of Satan’s binding but emphasize its outworking in history as the gospel advances.
The Fifth Last Thing: The Release and Final End of Satan (Revelation 20:7–10)
In Ezekiel 38–39, Gog is the leader of a group of nations from the north, likely the Scythian peoples from the land of Magog. These nations represent enemies who rise against God’s people.
In Revelation, however, the names Gog and Magog are used symbolically for the final enemies of Christ. They are deceived by Satan and led to attack the community of the saints.
The Sixth Last Thing: The Great White Throne Judgment (20:11–15)
The poetic imagery shows that everything in "the world is passing away" (1 John 2:15–17). Now, the only true reality is God on the judgment throne, in front of which everyone must appear (Hebrews 9:27). His decision is holy and right, symbolized by the white throne.
This vision declares that, even when history seemed to move against God’s will, no moment in the world’s story has ever escaped his rule. God’s reign is complete and unending.
The Seventh Last Thing: The New Heaven, the New Earth, and the New Jerusalem (21:1–22:5)
John reveals a vision filled with beauty and meaning. It is made of stone, shining gold as clear as glass, and vibrant color. Symbolic images appear throughout.
The church is "a bride" (21:2). God gives drink to the spiritually thirsty "from the spring of the water of life" (verse 6). The number 12 and its multiples suggest completeness (verses 12–14, 16–17, 21). The cube shape of the city suggests fullness (verse 16). There are many colorful jewels and references to light and God's glory (21:11, 18–21, 23–25; 22:5). The "river of the water of life" and "a tree of life" are present (22:1, 2). "The sea was no more" (21:1).
There are plenty of references to the Old Testament. Most of John's imagery in this chapter reflects Isaiah 60 and 65 and Ezekiel 40–48. John combines Isaiah's vision of the new Jerusalem with Ezekiel's vision of the new temple. The many Old Testament promises coming together in John's mind suggest he saw the new Jerusalem as the fulfillment of these prophecies.
There are also references to Genesis 1–3. There is no death and suffering. God is present with his people as he was in Eden. The tree of life is there, and the removal of the curse. Creation returns to its original, perfect state.
This vision connects with the promises to those "who overcome" in the letters to the seven churches (Revelation 2–3). For example:
those who overcome in Ephesus receive the right to the tree of life (2:7; see also 22:2);
those in Thyatira gain the right to rule the nations (2:26; see also 22:5); and
those in Philadelphia receive the name of the city of God, the new Jerusalem (3:12; see also 21:2, 9–27).
In a sense, a theme from every major part of Revelation reaches its fulfillment in chapters 21–22.
John’s Conclusion (22:6–21)
The words of the introduction repeat in the conclusion (1:1–8). The book ends with voices from the angel, Jesus, the Spirit, the bride, and finally John: “Amen. Come, Lord Jesus!” (22:20).